ntiments above expressed, do not
provide for any variation in certain parts of the service. The
Scottish Book of Common Order, however, allows, in its every part, for
the operation of the free Spirit of God, and for other prayers to be
offered by the minister than those there suggested.

At this period of its history, therefore, we find the Church of
Scotland more pronounced than any other section of the Reformed Church
in its desire for freedom from prescribed forms in the worship of God.
Indeed, we are probably not in error in judging that in different
circumstances, with an educated ministry in the Church and those
appointed as leaders of worship who had received training for that
important work, Knox would have felt even such a book as that which he
prepared, to be both unnecessary and undesirable.

Knox's Book of Common Order.

"The Book of Common Order is best described as a discretionary
liturgy."--SPROTT.

Chapter III.

Knox's Book of Common Order.

The Book of Common Order makes no reference to the reading of Scripture
as a part of public worship, nor does it, after the fashion of many
similar books, contain a table of Scriptures to be read during the
year. This omission however, is amended by an ordinance found in the
First Book of Discipline prepared by Knox in 1561, and adopted by the
General Assembly of that year, by which it is declared to be:

"A thing most expedient and necessary that every Kirk have a Bible in
English, and that the people be commanded to convene and hear the plain
reading and interpretation of the Scripture as the Kirk shall appoint."

It was further enjoined by the same authority and at the same time that:

"Each Book of the Bible should be begun and read through in order to
the end, and that there should be no skipping and divigation from place
to place of Scripture, be it in reading or be it in preaching."

It is evident, therefore, that it was the purpose of Knox that the
whole of Holy Scripture should be publicly read for edification, and
that it should be read as God's message to men and not as an exercise
subordinate to the preaching, or intended merely to throw light upon
the subject of the discourse.

In connection with the reading of Scripture and of the Prayers, mention
is made, in this same Book of Discipline, of an Order of Church
officers who filled an important place in the Church of that time. It
was ordained that where "no ministers