oin audibly in any general confession,
in a declaration of faith as contained in the Apostles' Creed or in any
other formulary, nor did they even repeat with the minister the Lord's
Prayer when that model of prayer given by Christ to His disciples was
used in public worship.

Liberty under the guidance of the Holy Spirit marked the minister's use
of the forms provided, and the privilege of extempore prayer was
sacredly guarded, the example of Knox, as well as his precept,
encouraging his brethren in the ministry to cultivate free and
unrestricted prayer to God. In this matter the Church declared her
belief in the Holy Ghost and in His presence with her, believing that
those who were divinely called to the work of the ministry were by the
Spirit of God duly equipped for the performance of the important duties
of that office. Although forms of prayer were provided, these appear
to have been intended mainly for the use of the Readers, who were not
duly ordained to the ministerial office, and for the guidance of
ministers, but IN NO PART OF PUBLIC WORSHIP APART FROM THE SACRAMENTS
WAS THE MINISTER CONFINED TO THE USE OF PRESCRIBED FORMS. Even the
Readers enjoyed a degree of liberty in this matter, a liberty which
they exercised, as is evident from an Order of Assembly passed in the
reign of James forbidding Readers to offer extemporary prayers, but
requiring them to use the forms prescribed.

Lastly, in the administration of the Sacraments honor was put upon them
by the care that was observed in their public, reverent and frequent
observance. Simplicity marked all the service connected with these
holy ordinances, while, at the same time, whatever might appear to
unduly exalt them to an unscriptural position in the thoughts of men,
was carefully avoided, as well in the prayers and exhortations used as
in the manner of administration. The Sacraments were regarded as helps
to the spiritual life of God's elect, as "medicine for the spiritually
sick," and were never represented as holy mysteries into which only
certain of God's children should penetrate.

If these conclusions are just, it is very evident that those who to-day
advocate the introduction into Presbyterian worship of responses and
prescribed forms can find no support for such a practice, however they
might limit it, in Knox's Book of Common Order, or in the practice of
our Scottish ancestors in this so virile and vigorous period of the
Church's history. Jus