If then the Church of one age is so independent of those who in other times have served her, it may be asked of what interest is her past history to us of to-day, and of what benefit to us is a knowledge of the legislation and practice of the Church in other periods of her progress? Of much value in every way is such knowledge. Those periods in particular, in which the Church has made notable progress, and in which her life has evidently been characterized by much of the Holy Spirit's presence and power, may well be studied, as times when those in authority were, indeed, led to wise measures, and guided to those methods of administration and practice, which by their success approved themselves as enjoying the Divine favor; the lamp of experience is one which wise men will never treat with indifference. In studying the Reformation period, therefore, a period marked by special activity and progress within the Presbyterian Church, we do so, not so much to discover forms which we may adopt and imitate, as to discover the spirit which moved the leaders in the Church of that day, and the principles which governed them in formulating those regulations, and in adopting those practices, which proved suitable and successful in their own age. To emulate the spirit of brave and wise men of the past is the part of wisdom, to imitate their methods may be the extreme of folly.
Another result, and one equally desirable, will be attained by a study of Presbyterian practice from Reformation times onward. It will transpire, as we follow the history of public worship, by what paths we have arrived at our present position, and we shall discover whether that position is the result of diligent and careful search after those methods most in accord with Scripture principles, and so best suited to the different periods through which in her progress the Church has passed, or whether it is due to a temporary neglect of such principles, and a disregard of the changing necessities of different ages. We shall discover, in a word, whether we have advanced, in dependence upon the Spirit of God and in recognition of our responsibilities, or whether we have retrograded through self-trust and indifference.
The Age of Knox: the Formative Period of Presbyterian Worship.
"Among the great personages of the past it would be difficult to name one who in the same degree has vitalized and dominated the collective energies of his countrymen."—BROWN'S LIFE OF KNOX.
Chapter II.
The Age of Knox: the Formative Period of Presbyterian Worship.
It was in the year 1560 that the Reformed religion was officially recognized by the Estates of the Realm of Scotland, as the faith of the nation. This recognition consisted in the adoption by Parliament of the first Scottish Confession, a formula drawn up by Knox and his brethren at Parliament's request, and formally approved by that body as "wholesome and sound doctrine grounded upon the infallible truth of God's Word." This year may, therefore, be regarded as the year of the birth of the Church of Scotland, although previous to it the Reformed faith had been preached, and its worship practised, in many parts of the land where nobles and barons, who had themselves adopted it, held individual or united sway.
A glance at the condition of affairs in Scotland in the years immediately prior to this event will be instructive. In 1557, as a result of Knox's rebuke of the Scottish nobles for their hesitancy in forwarding the Reformed faith, the "Confederation of the Lords of the Congregation" was formed, and its members subscribed to the first of the five Covenants that played so important a part in the religious history of Scotland. In this Covenant, those subscribing bound themselves to "maintain and further the blessed Word of God and His congregation and to renounce the congregation of Satan with all the superstitions, abominations and idolatry thereof." To the general declaration were appended two particular resolutions, in which was expressed a determination to further the preaching of the Word, in the meantime, in private houses, and to insist on the use of King Edward's Prayer Book in parishes under the control of subscribers to the Covenant. By these same Protestant lords and commoners the first official order, authorizing for their own parishes a form of Reformed worship in Scotland, was issued in these terms:—
"It is ordained that the Common Prayers be read weekly on Sunday, and other festival days, publicly in the parish Kirks with the lessons of the Old and New Testaments conform to the order of the Book of Common Prayer."