THE ACTUAL FORM OF WORSHIP AT THE REVOLUTION.
James Dodson
Does any one ask, What was the form of worship then “performed and authorised?” David Laing, Esq., makes the following statement:—“I doubt much if, for the greater part of the seventeenth and the whole of the last century, there existed such a thing as an organ in any one Presbyterian Church in Scotland.”
The Rev. Thomas Morer, an Episcopal minister in London, who had been chaplain to a Scottish regiment, published an “Account of Scotland” anonymously, in London, in 1702. In an edition with the author’s name published in 1715, pp. 60, 61, we find the following description of the worship at the Revolution:—
“The precentor, about half an hour before the preacher
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comes, reads two or three chapters to the congregation of what part of Scripture he pleases, or as the minister gives him directions. As soon as the preacher gets into the pulpit the precentor leaves reading and sets a psalm, singing with the people till the minister by some sign orders him to give over. The psalm ended, the preacher begins confessing sins and begging pardon, exalting the holiness and majesty of God, and setting before Him our vileness and propensity to transgress His commandments. Then he goes to sermon, delivered always by heart, and therefore sometimes spoiled by battologies, little impertinencies, and incoherence in their discourses. The sermon finished, he returns to prayer; thanks God for that opportunity to declare His Word, prays for all mankind, for all Christians, for that particular nation, for the sovereign and Royal Family without naming any, for subordinate magistrates, for sick people (especially such whose names the precentor hands up to him), then concludes with the Lord’s Prayer, to sanctify what was said before. After this another psalm is sung, named by the minister, and frequently suited to the subject of his sermon—which done, he gives the benediction, and dismisses the congregation for that time.
“This is the morning service, which being repeated pretty early in the afternoon (because in the interval they eat nothing), makes up the Lord’s day duty as to public worship, saving that they forget not the poor, who are numerous and unprovided by law, and so put into the bason what they think fit, either at their going in or coming out, to be disposed of by the minister and elders in such proportions as the necessities of the people require and the sum will allow them.”
Charles Morthland, Professor of Oriental Languages in the University of Glasgow, published in 1708 a book entitled “An Account of the Government of the Church of Scotland as it is Established by Law, and of the Discipline and Worship presently practised by that Church.” In this work, chap. ix., p. 14, the worship of the Church referred to in the formula is described as follows:—
“By Acts of Assembly there must be preaching and public worship in every parish on the Lord’s day both before and afternoon, and instead of reading a portion of Scripture publicly before worship by the precentor or clerk, formerly in
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use, the minister himself is obliged to read a whole chapter at least, and to explain it, and this is called lecturing.
“In the morning by ten of the clock, the congregation is convened by the sound of a bell, at which time the minister being present, worship is begun by singing a portion of the Psalms in metre, which is read and tuned by the precentor or clerk, after which the minister prays, then he reads a chapter or two of Scripture and explains it during the space of half-an-hour or thereabouts; which ended, there is another portion of the Psalms sung, and then another prayer, and the whole morning exercise is concluded with the pronounciation of the blessing by the minister; so that the congregation is dismissed ordinarily about a quarter of an hour after twelve. The congregation meets again about two o’clock, when the worship (as in the morning) begins with singing, prayer, sermon, prayer, and lastly singing. There is no lecture in the afternoon, but the subject-matter of the sermon ought to be (as by Acts of Assembly it is appointed) some question of the Shorter Catechism. The whole exercise of the afternoon (as in the morning) is concluded with the minister’s blessing.
“The Church of Scotland useth no instrumental music, nor enjoins any set forms of prayer, but their Directory for Worship recommends the use of the Lord’s Prayer, and gives general rules both for preaching, praying, singing, and administration of sacraments; but particulars are referred to the discretion of the several ministers.”
Here the exact form of worship, which still almost universally prevails in Scotland, is described as the worship “practised” in the year 1708, the year after the “Act against Innovations” was passed, to which all ministers are still bound. This clearly proves what that Act must be held to mean. It is expressly held to exclude instrumental music, whilst the true bearing of the Directory for Worship is also clearly explained.
In the Life of Calamy, we are told that in 1709 he took a journey to North Britain, and, amongst other things, saw the meeting of the General Assembly, under the guidance of Principal
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Carstares. Speaking of the conclusion of the Assembly, he says—
“Then they with one consent sang the hundred and thirty-third psalm throughout. I must freely own I never heard that psalm sung by any company with more life and vigour, or with more appearance of joy and warm devotion. Upon which they broke up and parted, full of the utmost content and satisfaction, blessing God and applauding the Government. Carrying along with them to their several homes contented, cheerful spirits, they diffused a general satisfaction through all parts of the country, which could not fail of having good effects.”—Life of Calamy, vol. ii., p. 160, London, 1829.
Professor Dunlop (Preface to Confessions) writing in 1717, the very year of the first special instructions to the Commission, and ten years after the passing of the Acts of Union, and against Innovations in the worship of God, affords clear evidence of what the worship was as then “practised,” and that it expressly excluded the use of instrumental music. He says, p. 26—
“We celebrate the goodness of God who carried our Reformation to such a high pitch of perfection with respect to our government and worship, and delivered them from all that vain pomp which darkened the glory of the gospel service. . . . We have no magnificence or splendour of devotion to dazzle the eye, nor harmony of instrumental music to enliven our worship and soothe the ears of the assembly. Pomp and show and ceremony are entirely strangers in our churches, and we have little in common with that apostate Church whose yoke we threw off at the Reformation.”
In the “Sum of the Episcopal Controversy,” by Professor Jameson of Glasgow, an eminent writer in favour of the Presbyterian Church after the Revolution, there is the following statement, (Glasgow, 1713, pp. 226-7):—
“Another attendant of Prelacy which is opposite to the
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spirit of Christ is the Popish dress, these dregs of Antichrist which it still brings along with it wherever its favourers dare use them. In the last period of Prelacy, Prelacy itself was so valiantly withstood that they thought it not safe to attempt the using of them, yea even many that were no enemies to Prelacy abhorred them. . . . But enough of this. The thing I point to is that as these Romish rags are the companions of the Hierarchy, so they are opposite to the purity and simplicity of the gospel; crossing, kneeling, surplice, corner cap, tippet, and ORGANS, Holy days beside the Sabbath are clean contrary to the Scriptures, as has been demonstrated by many . . . . and as being such—I mean, Antiscriptural and Antichristian—they were by our most happy Reformers, and by the whole kingdom save those that were Papists, abhorred and thrown out of the Kirk of Scotland.”
This, published only thirteen years after the Revolution Settlement, affords the clearest evidence that instrumental music had no place in the worship of the Church of Scotland, and that it is therefore now an unlawful addition to that worship.
There is thus the clearest evidence in regard to the nature of the worship of the Presbyterian Church, and especially showing that at the date, in the worship to which all the ministers are bound, there was no service-book in the Church, and that instrumental music was also unknown and disallowed as a Romish corruption of worship.