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iCibrarjj 
 
 KINCSSTON, ONTARIO 
 
POSTURE IN PEATER: 
 
 ^ » \ 
 
 Air 
 
 ADDRESS 
 
 DELIVERED BEFORE 
 
 THE YOUNG MEN'S ASSOCIATION 
 
 or 
 
 ST. PAUL'S CHUECE 
 
 ''/'.at y.f *;w ...:.^ . 
 
 Montreal, December 18th, 187L 
 
 MONTREAL : 
 STARKE & CO., PRINTERS, ST. FRANCOIS XAVIER STREET. 
 
L 
 
 » 
 
 .'1 
 
floistua in |3rai}tr. 
 
 Wayland, in his moral science, Refines prayer to be : 
 " The direct intercourse of the spirit of man with the 
 " spiritual and unseen Creator." " Grod is a spirit and 
 " those that worship hira, must worship him in spirit and 
 " in truth." 
 
 The explicit declaration contained in the last sen- 
 tence, that the worship must be in spirit and in truth, 
 seems to preclude the possibility of the efficacy or utility 
 of prayer being in any way affected by bodily attitudes. 
 Speaking of the subject abstractedly, and considering 
 the true character of prayer, namely, the outpouring of 
 the heart of man to the Supreme Being, either in un- 
 bosoming cares that depress our spirits, or in making 
 known our wants, or in expressing our thanks, it seems 
 almost profane to take into consideration the comparative 
 advantages of bodily position. Prayer is concerned wnth 
 the soul — not with the body ; and those who are sticklers 
 in matters of form, merely for the forms sake, without 
 strong collateral recommendations in support of their 
 opinions, may, on reflection, find themselves much in 
 the position of the characters in the fable of the dog, the 
 bone, and the shadow. That position should be chosen in 
 which we can best pray. It may be as well at the outset 
 to state that I am not a disciple, either directly or by 
 implication, of such an unchristian tenet as that " pos- 
 tures are conducive to truer devotion." Such a pretension 
 would, in ordinary circumstances, bear with it its own 
 
 .119/1)0 
 
s;i 
 
 n 
 
 death warrant ; out, when it receives countenance from 
 those having" authority, it may be not unprolitable to 
 explain its fallacy. In the present instance the preva- 
 lence of false notions arising- from mis-statements invest- 
 ing forms with unauthorized preference and sanctity, 
 and the deleterious influences resulting therefrom, is my 
 justification for writing on a subject that might be con- 
 sidered beyond my province, bordering closely on the 
 confines of theology, and, in ordinary circumstances, of 
 no interest to the general public. 
 
 In private prayer, it is plain that that position of the 
 body will be chosen which a broken and a contrite spirit 
 may suggest. If the suppliant have been taught in 
 childhood to kneel, he will kneel intuitively. As a 
 general rule it may be stated that in private prayer, 
 kneeling is the more prevalent form, and numerous are 
 the instances, both in the old and the new Testaments, in 
 which this posture is spoken of in connection with 
 individual devotion. It is not the corporal bowing down, 
 however, that has weight with the Judger of hearts. 
 Indeed it may be fairly questioned, whether or no the 
 most sincere prayers, those conceptions of the soul most 
 akin to Godship, are produced during the conventional 
 prostration of the body in any form. The probability is, 
 that such a disposition of mind and heart is incompatible 
 with any thought for the body, but is produced by 
 external operating causes, as in the presence of great 
 calamities, at the bedside of a friend or relative about 
 to shuffle off this " mortal coil," or, to return to a 
 more congenial subject of contemplation, when the 
 strains of music stir the soul to its depths in glowing 
 admiration of that which is good, and true, and sacred. 
 
 However, in order that there should be uniformity 
 in assemblies for public worship, it is expedient that 
 certain forms should be adopted and practised, and at 
 present throughout Christendom the rival postures for 
 preference at prayer are standing and kneeling. " Even 
 
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 5 
 
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 preva- 
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 I, is my 
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 As a 
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 no the 
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 ;' great 
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 acred, 
 brmity 
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 » Even 
 
 ;m 
 
 " in external forms and ceremonies," says the late Dr. 
 Matiiieson, '^ " union is an object most desirable, an 
 " object to be kept constantly in view, and its attainment 
 " aimed at in the pure spirit of brotherly love." From 
 what has been already said and quoted, it may be infer- 
 red that neither form is entitled to any prelerential claim 
 on the merits generally. Thus if a number of persons 
 were about to form a new sect, it might be a matter of 
 indiiference what posture was adopted and practised, 
 though it is natural to expect that that form would be 
 chosen which is supported by the greatest amount of 
 scriptural authority. But the issue is somewhat ditlerent 
 when W' e put in question the appropriateness of a form 
 of long standing in a christian body. In this case, if the 
 existing form be founded on scriptural authority and 
 not absolutely inconvenient, it is justifiable and but 
 reasonable to demand the grounds of exception to it, and 
 the reasons for adopting another in preference. But 
 more of this hereafter. 
 
 Meantime let us examine what postures in prayer 
 are spoken of most frequently in scripture. We find 
 that sometimes the suppliant stood, sometimes he knelt, 
 and on other occasions, prostrated himself or cast his face 
 upon the ground. No posture, however, is commanded 
 in scripture. Neander tells us f that, "The christian 
 " fathers combatted a superstitious notion which attached 
 " great importance to certain bodily postures and certain 
 " outward ceremonies in prayer." Moreover the same 
 erudite writer seems to countenance the opinion that the 
 words "kneeling," "bowing," "cast down," &c., are 
 sometimes, at least, used figuratively in scripture ; thus, 
 speaking of Philippians ii, 10 : " At the name of Jesus 
 " every knee should bow," &c., he says : " The apostle 
 " seems to refer to the spiritual bowing of the knee, since 
 
 • Sermon before Synod, 1861. 
 
 f Ryland'B translation, London, 1862. 
 
w. 
 % 
 
 ■ t. 
 
 
 
 " the heart throws itself down before God in the nam0 
 " of Jesus, and hnmbles itself in his presence.'' Why 
 should not the same interpretsttion be apj)lied to Psalm 
 xcv. 6, and to Isaiah xlv. 23, where the bowing of 
 the knee is spoken of in almost precisely the same 
 words V Moreover, prostration, or casting one's face upon 
 the ground, should not be confounded with kneeling, 
 and few would now choose it as a form of worship in the 
 modern christian church. Those who desire to look into 
 what scriptural usage was, may be saved considerable 
 researcii by referring to a table appended to this pam- 
 phlet, which comprises a number of texts in which 
 standing and kneeling are referred to in the Bible.=^ 
 Upon the whole it will probably be admitted by 
 any candid investigator, that, while both forms are 
 recognised by scripture, there is a decided preponder- 
 ance of scriptural usage in favor of standing at prayer. 
 This might be demonstrated by a comparison of texts. 
 It is also worthy ol' notice that in nearly every instance 
 in which kneeling is referred to as the devotional atti- 
 tude, it is connected with individual or private prayer. 
 The Jews invariably stood at prayer in their synagogues, 
 and it must not be forgotten that the model of the 
 christian service is that of the synagogue, and not that 
 of the temple. The two most remarkable prayers in the 
 old testament, namely, that of Solomon at the dedication 
 of the temple {'2 Chron. v. 3,) and that of Ezra after the 
 captiAity, (Mehemiah vii) at both of which the people 
 stood, and several other passages, show conclusively 
 what the custom was among the Jewish congregations, 
 whereas the words of our Saviour to his disciples in com- 
 mending christian charity, (Mark xi, v. 25) : " When ye 
 " stand praying, forgive," &c., seem to recognise the an- 
 cient practice. It is true that at the dedication of the 
 
 * Those "vvho desire to extend their researches, may consult with 
 advantage " Cruden's Concordance," tlian which it were difficult to find a 
 more perfect monument of literary industry. 
 
 kned 
 beei 
 and! 
 chui 
 inas 
 
 ! t 
 
 p ■'^fW^' 
 
e natiti^ 
 Why 
 Psalm 
 wing of 
 le same 
 ace upon 
 iieeling, 
 ip in the 
 look into 
 siderable 
 this pam- 
 in which 
 le Bible.=^ 
 knitted by 
 iorms are 
 )reponder- 
 at prayer. 
 11 of texts. 
 [•y instance 
 itional atti- 
 ate prayer, 
 ynagogues, 
 )del of the 
 id not that 
 ayers in the 
 3 dedication 
 ra after the 
 the people 
 conclusively 
 iicrregations, 
 iples in com- 
 : " When ye 
 ;iiise the an- 
 :ation of the 
 
 lay consult with 
 difficult to find a 
 
 temple, Solomon knelt before the altar, and other instan- 
 ces are to be found in which the priest acted simi- 
 larly. When howoA'or the priest turned towards the con- 
 gregation, both he and the people were accustomed to 
 stand at prayer, and the lew instances in which kneel- 
 ing is spoken of in public worship rather sho.v what the 
 exception was, than that it over was the recognised atti- 
 tude of devotion by the ancient Jewish or early christian 
 congregations. Moreover we are informed by Neander, 
 that in th*'! early christian churvih ; " On Sunday, instead 
 " of kneeling, an upright posture was adopted as more 
 ** expressive of the .joyful feeling that Chri.st had raised 
 " fallen man to heaven." This opinion is supported by 
 EusEBiurf and .Tustyn Martyr, who tell us that on the 
 Lord's day, and during the feast from Easter to Whit- 
 Sunday, the people stood at prayer, the better to com- 
 memorate with joyful thank.sgiving Christ's resurrection 
 and our spiritual resurrection through Him. In contra- 
 distinction we are informed=^ that there existed in the 
 early christian church a class called Penitents, composed 
 of persons who were cut off from the privileges of church 
 fellowship for apostacy, or some breach of the moral 
 code established. They were only re-admitted into the 
 church after a course of humiliatory exercises. Touch- 
 ing the nature of these humiliatory exercises. Riddle, 
 in his " Christian Antiquities," f tells us that the first 
 three classes of Penitents were forbidden to stand during 
 prayers ; they ivere obH'j;ed to kneel. 
 
 Among barbarous nations, however, from early times, 
 kneeling, whether induced by fear or reverence, has 
 been the most prevalent posture of prayer to the gods, 
 and it is probable that the practice crept into the christian 
 church, and was tolerated by the friends of Christianity, 
 inasmuch as this posture was then indigenous among 
 
 * Denominational Reason Why, page 12. 
 t pp. 589-- 600. 
 
8 
 
 f 
 
 the Gentile nations, and as the disci[)loH looked more to 
 displacing false doctrine than to intcrirrin*^ with estab- 
 lished Ibrms. Kneeling' at prayer thus became enj^rarted 
 to a large extent on the early christian church, not 
 by evangelical teaching, but by prescription and cus- 
 tom. However, it may be proper to mention that 
 kneeling never wholly superseded standing in the 
 christian church as a posture of prayer, nor has it done 
 so in the present Roman Catholic Church, Indeed it is 
 a circumstance worthy of note, that at the ceh^bration 
 of the ordinary, or low mass, the congregation kneel at 
 prayers, whereas at the corresponding prayers in the 
 high, or the pontilical masses, the congregation stand. 
 Thus in the high, or pontifical masses, the people dand 
 at the prayer commencing " Gloria in excelsis Deo," 
 (Glory to God in the highest,) and at the " Credo," or 
 Creed ; they also dand at the " Pater Noster," or Lord's 
 Prayer, and at that part of the preface commencing 
 " Vere dignum et justum est requum et salutare nos tibi 
 auferimus." Such is the practice of the Koman Catholic 
 Church in our own days. 
 
 Now at the time of the Reformation some churches 
 left the papacy, but still retained a number of its pecu- 
 liar forms. Such was the Episcopal Church of England 
 which inherits the custom of kneeling at prayer from 
 the Roman Catholic Church and transmits it to the 
 bodies dissenting from itself, as to the Methodists and 
 others. 
 
 In certain other churches, however, the protes! 
 against the papacy was more complete, comprising f 
 radical change not merely in doctrine, but in forms oi 
 church worship. Such were the Swiss or Calvinistii 
 Church at Geneva, the German Reformed Church, ant 
 the Presbyterian Church of Scotland. These denomina 
 tions dissented not merely against matters of doctriii 
 in the then existing Roman Catholic Church, bii 
 against the forms and ceremonies also, and their first an( 
 
 ag| 
 
If 
 
 
 9 
 
 mor(^ to 
 ih estab- 
 iiffrat'tcd 
 ireh, not 
 and CU8- 
 ion that 
 • in the 
 
 __i 
 
 as it done 
 
 deed it is 
 
 h'bration 
 
 on kneel at 
 
 ors in the 
 ition stand. 
 ►eople dand 
 cclsis Deo," 
 
 Credo," or 
 ■," or Lord's 
 .ommencing 
 
 are nos tibi 
 aan Catholic 
 
 me churches 
 ■ of its pecu- 
 ti of England 
 prayer from 
 lits it to the 
 jthodists and 
 
 , the protes! 
 comprising c 
 it in forms ol 
 DT Calvinistii 
 1 Church, an( 
 ese denomina 
 rs of doctriii 
 Church, bii 
 I their first am 
 
 most decided .st(»p was to declare the Scriptures of the 
 Old and the New Testaments their only rule of faith. 
 From this sacrod source also they proceeded to extract a 
 form of worship, adhering as closely as possible to the 
 simple formula of the primitive church. Finding a pre- 
 dominance of scrii)tural authority, as they thought, in 
 favour of standing at prayer in public assemblies ; 
 finding that this was the invariable form existing among 
 the Jews ; nay, finding, that it received Christ's sacred 
 recognition, ^ it is not unnatural that the early Cal- 
 vinistic and Presbyterian reformers should have made 
 choice of the standing posture. The other forms of 
 the Church then selected, though ample, w^ere few and 
 simple, and quite in accord with the svmetry of the new 
 worship, which was, and still is typical, \x\. its freedom 
 from superfluity, of the straight forw^ardnc- > of Scottish 
 character. " During the singing the Congi egation sit, and 
 " stand M''hile the prayers are being oL . ed. Thh ' m been 
 •' the cd.tom in the Church of Scotland from /' ? ./?r,s/,"f and 
 Dr. KoBEKT Jamieson confirms the eail/ ];raclice in the 
 following words," The people all rise j..,t the Drayer, which 
 is offered by the Minister, standing also in front of tho con- 
 gregation The public prayers ere always without the 
 
 shackles of prescribed Jorms.^'' 
 
 The Presbyterian Church is rather characu^rised by 
 an absence of form. Worship of a Supreme Ueing was 
 the predominant feature that the early Presbyters sought 
 to stamp on the new worship, and the simplest possible 
 forms were adopted in order that the people should 
 place no stress on these things, but rather on that which 
 must ever continue the soul of the Presbyterian service, 
 the heartfelt, earnest, truthful utterances of Christ's 
 deputy in the pulpit, and the willing, fervent responses 
 of the heart thereto. And by this means, " The sword of 
 
 * Mark xi. 25. — " When ye stand praying forgive if ye have aught 
 against any, &c." 
 
 t The Religions of the World, p'l^TO 127. 
 B 
 
I 
 
 10 
 
 the tSpirit," the Church of Scotland has held since its 
 foundation, and must now, and for all time, " hold her 
 " rigiit place in the affections of the people generally, and 
 " of the rising generation particularly," and not by any 
 sentimental efforts at adapting her time honored all-suf- 
 ficient forms of worship to " the tastes of an age of 
 rapidly growing culture and refinement " ! 
 
 Now apart from the Scriptural sanction which 
 standing at prayer in public assemblies receives — apart 
 from the prevalency of this posture in many reformed 
 churches, and to some extent even in the Eoman Catho- 
 lic Church, it has another claim to continuance peculiar 
 to those christian bodies that adopted it from their in- 
 cipiency. For once that standing became the established 
 attitude of public prayer in our Church, its perpetuity 
 therein is fixed, provided its claims to adherence are 
 equal to those of any other rival posture. 
 
 Dr. "VVhately is celebrated as a writer on Logic and 
 Rhetoric ; he is considered a fair authority in matters of 
 reasoning. He says, =^ 
 
 " There is a presumption in favor of every existing 
 " institution. Many of these (we will suppose the 
 " majority,) may be susceptible of alteration for the 
 " better, but still, fhe burden of proof lies with him ivho 
 " proposes an alteration, simply on the ground that because 
 " a change is not a good in itself, he who demands a 
 " change, must sJioiv cause for it. No one is called on 
 " (though he may find it advisable) to defend an existing 
 " institution till some argument is adduced against it : 
 " and that argument ought in fairness to prove not 
 " merely an actual inconvenience, but the possibility of 
 " a change for the better." f 
 
 Standing having been from the time of the final 
 establishment of the Presbyterian form of worship in 
 
 • Rhetoric p. 91. 
 
 t Stet presumptio donee probutur in contrario. 
 
 nig 
 
 is ei 
 
 Prel 
 in 
 
 f -Wf 
 
11 
 
 dnce its 
 lold her 
 illy, and 
 by any 
 d all-sul- 
 ti age of 
 
 u which 
 es — apart 
 reformed 
 an Catho- 
 } peculiar 
 their in- 
 stablished 
 perpetuity 
 srence are 
 
 Logic and 
 matters of 
 
 jry existing 
 appose the 
 Lon for the 
 'Ih him who 
 that because 
 demands a 
 is called on 
 i an existing 
 , against it : 
 > prove not 
 possibility of 
 
 J of the final 
 >f worship in 
 
 Scotland, the undeviating attitude of prayer in the 
 Kirk, there is, apart from its other claims to preference, a 
 presumption in lavour of its orthodoxy. Long continued 
 custom has animated in law. He who would displace 
 it, must chow that the existing form is not only actually 
 inconvenient, but that there is a " possibility of a change 
 for the better," and must use none but legitimate means 
 in effecting the change. The burden of proof lies with 
 him who proposes the alteration. Now let us see what 
 the " argument against " the existing posture, is and to 
 what extent the advocates of the proposed one " show 
 cause" for the change. It is but reasonable to expect 
 that they, being technically speaking'the Plaintiffs, have 
 some proof to bring forward in support of their opinions. 
 " Proof devolves upon him w^ho declares, not upon him 
 who denies," ^ is a maxim of many centuries standing 
 — and speaking of the nature of proof, Sir William 
 Hamilton, the logician, no mean authority, says f that 
 in matters of reasoning, " nothing is to be begged, bor- 
 rowed or stolen." 
 
 IS ow, to our astonishment, the adherents of the kneel- 
 ing posture do not pretend that there is any inconven- 
 .ience in standing at prayer, and their pretension in con- 
 sequence loses one element of strength ; neither do they 
 pretend that a change from standing to kneeling at 
 prayer is a question of importance ; on the contrary it is 
 admitted directly and inierentially that it is compara- 
 tively " trilling." Therefore as regards the Presbyterian 
 Church the pretensions of the advocates of the kneel- 
 ing posture fall to the ground, and the standing posture 
 is entitled to a verdict without entering upon a defence. 
 
 This is considering the question as regards the 
 Presbyterian Church, but it must be remembered that 
 in Churches, in which kneeling at public worship is the 
 
 * Ei incumbit probatio, qui dicit non qui ncgat. — The Digest . 
 t Logic p. 371, 
 
12 
 
 
 \ 
 
 ti 
 
 I 
 
 1 
 
 6 
 
 I- 
 I 
 
 :' 
 
 more prevalent posture, and has been established there- 
 in for a considerable time, as in the Roman Catholic and 
 Episcopal Churches, the presumption is, in these cases, 
 in favour of kneeling, as being the existing form, and the 
 burden of proof of the superiority, or convenience of any 
 other form would devolve upon those desiring its adop- 
 tion. 
 
 Now it would appear that, on the merits of standing 
 and kneeling in public worship there is a predominance 
 of scriptural usage in favor of standing : it is moreover 
 true that as regards the Presbyterian Church in particu- 
 lar, the standing posture has by long established custom 
 animated in law as efiectually as if it had been estab- 
 lished by a special act of the Assembly. If I am correct 
 in these two grounds, they are sufficient to decide this 
 question in favour of the standing posture. 
 
 But perhaps there are some for whom this reasoning 
 is not sufficient. There is in most communities an unen- 
 viable class of persons, who renounce reason altogether in 
 matters even remotely appertaining to theology. They 
 follow what they call, by a misnomer, their own con- 
 viction. Ask them for 3 reason — and they set up that 
 invulnerable defence — " Zeal for the Lord." We have 
 all heard these words before, " Zeal for the Lord" — until 
 they have become a familiar unmeaning phrase. They 
 have an ambiguous history, and are never to be taken 
 on credit. The genuine article presumedly represented 
 by these words has been remarkably rare in all ages — 
 even now, there are very many counterfeits of the origi- 
 nal " Zeal for the Lord." With this same warrant have 
 not Papists burnt heretics ? With this same warrant 
 have not Protestants butchered Papists ? And, with this 
 same warrant, do not many even in our days seek 
 exemption from the amenities of reasoning men ? Behind 
 this Chinese wall they find a lurking place : "As if," to 
 quote the words of Froude the Historian ; "As if it were 
 
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 froi 
 
 facti 
 
 simi 
 
 graj 
 
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 mei 
 
 aft 
 
 Ifi 
 
 hei 
 
 W( 
 
 sei 
 mi 
 shj 
 
 i 
 I' 
 
 i 
 
13 
 
 there- 
 
 [lic and 
 
 |e cases, 
 
 md the 
 
 of any 
 
 Its adop- 
 
 ttanding 
 inance 
 oreover 
 . particu- 
 i custom 
 jn estab- 
 n correct 
 icide this 
 
 reasoning 
 . an unen- 
 ogether in 
 ry. They 
 own con- 
 it up that 
 
 We have 
 rd"— until 
 ,se. They 
 > be taken 
 ^presented 
 
 all ages — 
 f the origi- 
 rrant have 
 e warrant 
 L, with this 
 days seek 
 a? Behind 
 
 "As if," to 
 s if it were 
 
 " beyond all doubt they were on God's side — as if serious 
 " inquiry after truth was something which they were 
 " entitled to resent. They treat intellectual difficulties 
 " as if they deserved rather to be condemned and 
 " punished than considered and weighed, and rather 
 " stop their ears and run with one accord upon any one 
 *' who disagrees with them than listen patiently to what 
 
 " he has to say." " Do what we will, reason must 
 
 '* be our ultimate authority," and he who renounces it 
 has been by the same author not inaptly compared to, 
 " a man sitting on the end of a plank and deliberately 
 •' sawing off his seat." 
 
 But 1 am aware that certain excuses — for I cannot 
 demean the word reason by usmg it in this connection — 
 I am aware that certain excuses are put forward in forma 
 pauperis, with a view to begging a preferential claim for 
 kneeling ; it will however be seen, on examination, that 
 this unwarranted demand for charity is a fraud. 
 
 It is now-a-days asserted, that there is a defection 
 from the Presbyterian Church, by reason of the dissatis- 
 faction felt by the present generation with the " severely 
 simple service" that sufficed for our fathers. This is a 
 gratuitous assertion w'h ly unsupported by proof, and 
 to meet it by a counter a sertion, I may say that I never 
 knew a genuine Presbyterian family to leave our Church 
 for this cause. Granting, however, for the sake of argu- 
 ment, that there is a defection from Presbyterianism, are 
 a few admittedly " really trifling," changes in form any 
 guarantee for the continued allegiance of the wavering ? 
 If so, our Church has assuredly a slight claim on its ad- 
 herents. Perhaps a more effectual cure for defection 
 would be to hold out to the unstable, not mere ideal or 
 sentimental recommendations, however congenial these 
 may be to those loving " a show of wisdom in will-wor- 
 ship and humility." but rather, if reference to this sub- 
 ject be deemed necessary, the beauty and simplicity of 
 
tmtmtt 
 
 14 
 
 
 i 
 I 
 
 I 
 m 
 
 m 
 
 I 
 
 II 
 
 the existing forms, and the yet greater beauty, simplicity 
 and sanctity of the religion of which these forms are 
 the mere concomitants. For after all, 
 
 " Compared with this, how poor Kcligion's pride, 
 " In all the pomp of method and of art, 
 " When men display to congregations wide, 
 " Devotion's ev'ry grace, except the heart ! " 
 
 Here I may incidentally mention, that the more 
 plausible reason why not a few of the rising generation 
 who were born Presbyterians, desert their own Church 
 and connect themselves with other christian denomina- 
 tions, is not on account of the severity of our Church 
 service, but rather on account of coldness and want of 
 interest on the part of their co-religionists. Scotch Pres- 
 byterians are, perhaps, unhappily peculiar in this respect. 
 Moreover, the increasing mania (in most cases pardon- 
 able) for wealth, and its consequent acquisition ; the mania 
 of others to be considered wealthy, and the common 
 desire on the part of both " to do the grand," chill the 
 fellowship that should exist among the members of the 
 same church, and drive some of our co-religionists to seek 
 communion with other christian denominations of more 
 congenial temperament, where greater sociality prevails 
 and a greater interest is taken in the young, the poor, 
 and the stranger in the congregation. Upon reflection 
 it may occur to some, that this personal coldness, this 
 want of christian cordiality, and not the " severely simple 
 service that contented their parents," is with many the 
 most " grievous hindrance " to their remaining in com- 
 munion with the Church of Scotland; and that more 
 knowledge of the heroic struggles of our church, and a 
 little more practical Christianity among its members, and 
 not a resort to a mere temporary sentimental subterfuge, 
 would prove the surest panacea against desertion from 
 its ranks. 
 
 But it is impliedly asserted by some that a change 
 from the standing to the kneeling posture in prayer 
 
 "m 
 
 :-ii^ 
 
15 
 
 nplicity 
 rms are 
 
 le more 
 iieration 
 Church 
 iiomina- 
 Church 
 want of 
 ch Pres- 
 respect. 
 pardon- 
 he mania 
 common 
 hill the 
 s of the 
 s to seek 
 of more 
 prevails 
 he poor, 
 ellection 
 ess, this 
 y simple 
 a any the 
 in com- 
 lat more 
 1, and a 
 ^ers, and 
 jteriuge, 
 on from 
 
 I, change 
 1 prayer 
 
 would be " conducive to truer devotion," and that it 
 would " help to make our frame of mind more devout." 
 What a libel on christian intelligence ! Is the nature 
 of j)rayer affected by a bodily attitude ?^ Has not the 
 testimony of all ancient and modern moralists and theo- 
 logians been opposed to such an unpardonable misrepre- 
 sentation '{ Have not Cyprian, Tertullian,! Origen, 
 Ambrose, Augustin, Chrysostom, and a host of other 
 writers on the nature of prayer, taught that devotion 
 depends " not on a certain posture of the body, but a 
 certain posture of the heart," and buried centuries ago 
 '* the superstitious notion which attached great impor- 
 tance to certain bodily postures and certain outward 
 ceremonies in prayer ? " Why should modern Chris- 
 tians seek the resurrection of the errors of an age of 
 superstition ? Prayer consists in " worship, in spirit 
 and in truth," not in form.J " Prayer is the direct inter- 
 course of the spirit of man with the spiritual and unseen 
 Creator." II Mere corporal posture, then, can never con- 
 stitute an element of devoutness in the sight of God. It 
 is howe\'er maintained by some that kneeling is more 
 impressive, (in the sight of man I presume, as the Cre- 
 ator is not likely to come under such influences.) 
 
 Query : \re those desirous of effecting a change in 
 the mode of worship at prayer actuated by a desire to 
 please God, or man ? If to please God — they have 
 chosen the wrong subject, for we have seen that the Deity 
 is not likely to be affected by mere externals. But if to 
 please man, then let us examine the innate characteristics 
 of kneeling and standing as forms of worship at prayer, 
 
 * Froude, speaking of forms and ceremonies, thus summarily gibbets 
 this crotchet : — " When we come to think that they possess in themselves 
 " mat rial and magical virtues, then the purpose which they answer is to 
 " hide God from us, and make us practically into Atheists." 
 
 t " Dcus uon vocis, sed cordis auditor est, sicut conspector." Tertul. 
 de orat., § 13. 
 
 I Compare the example of the self-righteous pharisee and the penitent 
 publican, both of whom stood. 
 
 II Way land's Moral Science, p. 170. 
 
16 
 
 i;t 
 
 i i 
 
 u 
 
 I 
 
 II 
 
 li 
 
 from a human stand-point, in so far as these are suscepti- 
 ble of examination and description. Taking the appre- 
 ciation of peoples living synchronously with, or a few 
 centuries after, our Saviour, we find as already stated that 
 in some cases kneeling, when connected with public wor- 
 ship, was regarded as an attitude not of humility, but of 
 humiliation, and that in contradistinction, standing was 
 the attitude of prayer on the Lord's day in joyful thanks- 
 giving for the resurrection of Christ. Grranting, how- 
 ever, that kneeling is often expressive of humility and 
 reverence, and that it is recognized by scriptural usage, 
 it is in many respects but a relic of barbarism, and even 
 in the present day, is not unfrequently expre&sive of 
 fear, ignorance and debasement. The subject of the 
 despot still cringes on bended knee in the presence of 
 his master. And in imitation of this vestige of tyran- 
 ny, by a strange interversion of etiquette for selfdom, 
 ambassadors are accustomed, by way of courtesy, to kneel 
 in the presence of an earthly sovereign, but in the pre- 
 sence of the majesty of genivis and worth, the freest and 
 most intelligent assemblies rise and remain standing in 
 gratuitous, dignified, admiration, and reverence. This 
 discrimination is not made in disparagement of forms 
 adopted, and very properly cherished, by jother christian 
 denominations, neither is it purely volunteered ; it is 
 almost unavoidable from the necessity of ridiculing the 
 puerile representations, not uncommonly urged, in favor 
 of kneeling, as being a more reverent and more graceful 
 position. Kneeling is unobjectionable in itself as a pos- 
 ture of prayer, but when its devotees in the Presbyterian 
 Church, by way of comparison with the existing form, 
 urge its superiority, we naturally ask for its pedigree. On 
 the other hand, the standing attitude, apart from its scrip- 
 tural sanction, is a posture better adapted to secure uni- 
 formity than kneeling, which has a tendency to dege- 
 nerate irto sitting. Standing, too, is expressive of truth- 
 fulness, confidence and hope, never of debasement, knd 
 
 PI 
 tl 
 
 tl 
 
 IT 
 t] 
 
17 
 
 mscepti- 
 le appre- 
 J>r a few 
 lated that 
 )lic wor- 
 ty, but of 
 ling was 
 1 thanks- 
 |ng, how- 
 ility and 
 ral usage, 
 and even 
 ressive of 
 ct of the 
 'esence of 
 5 of tyran- 
 r selfdom, 
 sy, to kneel 
 in the pre- 
 ! freest and 
 standing in 
 nee. This 
 t of forms 
 )r christian 
 jered ; it is 
 liculing the 
 ed, in favor 
 )re graceful 
 elf as a pos- 
 resbyteriaii 
 sting form, 
 jdigree. On 
 :)m its scrip- 
 secure uni- 
 jy to dege- 
 ive of truth- 
 semen t, 4ud 
 
 when connected with prayer in public assemblies, is in- 
 disputably impressive. This much at all events may be 
 said of it, not by way of recommendation, because it 
 needs no such aid — though a " severely simple" form of 
 prayer, it has never been the attitude of idolatry ; 
 nor has any people, so long as they adhered to it as 
 their posture in public prayer, ever become the 
 slaves of political or ecclesiastical domination. "Where- 
 fore then, the alleged superiority of kneeling? Perhaps, 
 however, kneeling, under some new system of discipline, 
 has acquired devoutness and impressiveness from being 
 interchangeable with, or rather supplemented by, the 
 sitting posture at prayer. We make every allowance 
 for the aged and infirm, it is meet that their comfort 
 should be consulted. Kneeling, however, ^ has not 
 sated the popular taste for change, and the highly farci- 
 cal sitting posture must needs bear sway as a compro- 
 mise between the bad taste of standing, and the scarcity 
 of kneeboards. Albeit, it is much more distingue to sit 
 than stand at prayer, and this new hand-maid of inno- 
 vation may in turn assert its priority of claim over 
 kneeling, but I must forbear : I am an " Innocent abroad" 
 at prophecy, and moreover I must not be irreverent ; 
 this may be some new attempt at " improvement in our 
 Church service," in keeping with ".the much higher 
 style of education that now obtains," in order to enable 
 the Church of Scotland "to hold her right place in the 
 afiections of the people generally and of the rising 
 generation particularly," with a view to " adapting her 
 service to the tastes of an age of rapidly growing culture 
 and rehnement" ! ! 
 
 Now, having seen that the standing posture in public 
 prayer is scriptural, that in the Presbyterian Church, 
 there is a presumption in favour of its orthodoxy, and 
 that these reasons are more than sufficient to w^arrant 
 its continuance in that Church ; having seen, moreover, 
 that the claims of the kneeling posture, as against the 
 
18 
 
 
 standing, on the alleged ground that the lornier is the 
 more impressive and more " conducive to truer devo- 
 tion," are altogether fallacious and visionary, and not 
 founded either in fact or in moral science, we may con- 
 clude that there is no valid reason, pretext, or excuse for 
 the attempted innovation of kneeling for standing in the 
 Presbyterian Church. 
 
 But, as I am disposed to treat the subject on the 
 broadest possible grounds, let us glance briefly at what 
 might be termed its legal aspect and assume that there 
 is plausible reason for the innovation of kneeling for 
 standing. By what means could the change be legitim- 
 ately eifected ? To appreciate this question we must 
 understand the Presbyterian mode of Church Govern- 
 ment. Unlike that in many other christian denomina- 
 tions it is effected by a gradation of Courts called respec- 
 tively Kirk sessions, Presbyteries, Synods and Assemblies, 
 " bound together," says Dr.HiLL,* " by that subordination 
 which is characteristical of Presbyterian Government," 
 and forming a perfect safe-guard around the constitution 
 and a barrier against innovation of any kind without a 
 thorough investigation. In many other Christian deno- 
 minations these superior judicatories do not exist ; such 
 are the Independents and Congregationalists. In these, 
 the clergyman and trustees or deacons manage the 
 affairs lay and ecclesiastical of the Church, and the Con- 
 gregation itself is the highest Court of Appeal. In the 
 Church of Scotland, there is a judicial power vested in 
 its four judicatories, but the legislative power both ori- 
 ginates and ends with the General Assembly. In this 
 Country this legislative power would I presume vest in 
 the Synod. Each superior judicatory exercises a 
 supervision over the inferior. Dr. Hill, f thus 
 summarily defines this : " In all Governments conducted 
 
 It 
 
 • Theological Institutes, 
 t Theological Institutes. 
 
 'wT^^ 
 
• is the 
 devo- 
 iiid not 
 lay con- 
 cuse for 
 g in the 
 
 ; on the 
 at what 
 at there 
 ling for 
 legitim- 
 ^re must 
 Govern- 
 snomina- 
 1 respec- 
 emblies, 
 dination 
 rnraent," 
 stitntion 
 without a 
 an deno- 
 st ; such 
 In these, 
 aage the 
 the Con- 
 . In the 
 vested in 
 both ori- 
 In this 
 le vest in 
 ercises a 
 , f thus 
 onducted 
 
 19 
 
 " by men, wrong may be done from bad intention, from 
 " the imperceptible iiiUuence of local prejudices, or from 
 " some other species of human inlirmity. To prevent the 
 " continued exercise of wrong, it is provided in every good 
 " Government that sentences which are complained of 
 
 ** may be reviewed This is the great principle 
 
 *' of our republican constitution, which does not invest 
 " any individual with a control over his brethren, but 
 '• employs the wisdom and impartiality of a greater num- 
 " ber of counsellors to sanction the judgments, or to cor- 
 " rect the errors of a smaller." 
 
 " The Kirk session," says Dr. CooK, in his Styles of 
 procedure, " is the lowest judicatory in the Church of 
 " Scotland, and is composed of the minister of the parish, 
 " together with a certain number of lay elders." Now, 
 assuming that a number of persons wishing the standing 
 posture in prayer to be displaced, and the kneeling one 
 substituted therefor, should come to a Kirk session mak- 
 ing representations in favour of the change, or assuming 
 that the Kirk session itself, or any of its members, lay or 
 clerical, should take the initiative in bringing about 
 this change, it is plain that for want of jurisdiction 
 it could not adjudicate on the merits of the ques- 
 tion, either directly by taking a vote among its own 
 members, or indirectly by referring the matter to the 
 congregation. " It is the business," says Dr. Cook,* 
 " It is the business of the session to exercise a general 
 " superintendence over the religious state of the parish 
 " and the morals of the people, to settle the time for dis- 
 " pensing the ordinances of religion, to judge of the 
 " htness of those who desire to partake of them, to exer- 
 " cise discipline on those accused or guilty of scandalous 
 •' offences, and to grant certificates of character to par- 
 •' ties removing from the parish." There is nothing in 
 this that can be construed into authority to tamper with 
 
 styles of procedure in the Church Courts of Scotland, 
 
 ^s^T^ 
 
II 
 
 li 
 
 20 
 
 the existing forms of worship ; the want of the legisla- 
 tive function in the Kirk session precludes the possibility 
 of any legitimate attempts at innovation of any kind. 
 But if further authority be required on this point, let us 
 go the bottom of the question, and see what are the in- 
 dividual obligations of the members composing a Kirk 
 session to preserve intact the existing worship. To say 
 nothing of the •' Barrier Act" passed in 1697, which, 
 according to its preamble, was enacted for " preventing 
 " any sudden alteration, or innovation, or other prejudice 
 " to the Church, in either doctrine, worship, discipline or 
 •' Grovernment now happily established therein," let us 
 see what are the ordination vows of an elder and minister 
 respectively in th ' Presbyterian Church. First as to an 
 elder. He must among other questions answer the fol- 
 lowing in the affirmative. 
 
 " Are you persuaded that the Presbyterian Govern- 
 ment and discipline are founded upon the word of God 
 and agreeable thereto? " " Do you promise that in your 
 " practice you will contbrm yourself to the said worship; 
 •' that you will submit yourself to the said discipline and 
 *' Government ; that you will never endeavour directly, 
 " nor indirectly the prejudice or subversion of the same ; 
 " and that you will follow no divisive courses from the 
 " present establishment in the Church."^ 
 
 So much tor the elder, now as to the minister ; after 
 ordination to his sacred office, he is required to sub- 
 scribe a declaration embodying the substance of the 
 questions that must be answered affirmatively by him 
 before his appointment. It is as follows : — , 
 
 " I do hereby declare that I do sincerely own and 
 " believe the whole doctrine contained in the Confession 
 " of Faith, approven by the general Assemblies of this na- 
 " tional Church and ratified by law in the year 1690, and 
 " frequently confirmed by divers acts of Parliament since 
 
 (t 
 
 It 
 
 (( 
 
 {( 
 
 «( 
 
 4t 
 
 * Hill's Practice, p. 7, 
 

 21 
 
 legisla- 
 )ssibility 
 ly kind, 
 it, let us 
 the in- 
 a Kirk 
 To say 
 which, 
 eventing 
 )re]udice 
 lipline or 
 1," let us 
 minister 
 ; as to an 
 the Ibl- 
 
 Govern- 
 d of God 
 ,t in your 
 worship ; 
 pline and 
 
 directly, 
 he same ; 
 from the 
 
 ter ; after 
 1 to sub- 
 le of the 
 f by him 
 
 own and 
 oufession 
 3f this na- 
 1690, and 
 lent since 
 
 * that time, to be the truths of God, and I do own the same 
 
 * as the confession of my faith ; as likewise I do own the 
 
 * purity of worship presently authorized and practised in 
 
 * this Church, and also the Presbyterian Government and 
 ' discipline now so happily established therein ; mick doc' 
 
 * trine, ivorskip and Church Government, I am persuaded are 
 ' founded upon the ivord of God, and agreeable thereto ; and I 
 
 * promise that through the grace of God 1 shall firmli/ and con- 
 ' stantli/ adhere to the same ; and to the utmost of my power 
 
 * shall in my station assert, maintain, and defend the said 
 ' doctrine, ivorship, discipline, and Government of this 
 
 * Church by Kirk sessions, Presbyteries, Provincial Syn- 
 
 * ods and General Assemblies ; and that I shall in mij prar- 
 ' tice conform myself to the said ivorship and submit to the 
 
 * said discipline and Government, and never endeavour, 
 
 * directly or indirectly, the prejudice or subversion of 
 ' the same ; and I promise that 1 shall follow no divisive 
 ' course from the present establishment in this Church ; 
 ' renouncing all doctrines, tenets, and opinions what- 
 ' ever, contrary to, or inconsistent with the said worship, 
 ' discipline or Government of this Church."=^ 
 
 Can we well conceive of a stronger document ? 
 Daniel O'Connell said he could drive a coach and 
 four through any statute, but he probably would have 
 made exception of the foregoing declaration, had he been 
 aware of its existence. Yet we do find people in our 
 day sufficiently presumptions to try this feat, though I 
 am not aware ot any who have escaped strangling, at 
 some stage of the attempt. 
 
 Among the acts of Parliament referred to in the 
 foregoing declaration, is one passed in the reign of Queen 
 Anne, Edinburgh, 1707 ; It is very important and pro- 
 vides, inter alia, "that the form and purity of ivorship pre- 
 " sently in ttse within this (Presbyterian) Church, and its 
 " Presbyterian Church Government and discipline, (that is 
 
 ♦ Cook'8 styles of Procedure, pp. 96-7. 
 
 r-jT"^" 
 
22 
 
 •mmm 
 
 4 
 
 iS 
 
 m 
 
 *• to say, the Government of the Church by Kirk sessions, 
 " Presbyteries, Provincial {Synods, and (jrenoral Assem- 
 " blies, all established by the i'oresuid Acts ol' Parliament, 
 " pursuant to the claim of right) shall remain ami continue 
 " unalterable." 
 
 Whence then does a Kirk session derive its power 
 to contravene the constitution of the Church Y In fact, 
 in Scotland, innovations are so etfectually guarded 
 against, that the General Assembly, (the highest Court 
 and the only legislative body in the Church,) without 
 the concurrence of a majority of the Presbyteries, cannot 
 enact any standing law. 
 
 Seeing the restrictions placed on the highest Court 
 in our Church, and with the duties and obligations of 
 the individual members of a Kirk session so plainly and 
 forcibly defined, it is obvious that to take cognizance of 
 anything having reference to a change in the form of 
 worship is beyond its jurisdiction. Neither should the 
 matter be referred by the Kirk session to the Congrega- 
 tion, for this is ignoring the higher Courts and submit- 
 ting it to an incompetent tribunal. The plain duty of a 
 Kirk session, in the case supposed, would be to refer 
 those desiring the change to the higher Courts. But 
 should a Kirk session fail to do this and proceed to adju- 
 dicate on a matter beyond their control, either directly 
 by taking a vote on the merits between themselves, or 
 indirectly by ignoring the legitimate procedure, and 
 referring it to the Congregation, then it is competent for 
 any member of the Church into which the abuse has 
 crept, to apply by complaint or appeal to the higher 
 Courts against the illegal proceedings of the Kirk session, 
 unless, through Christian charity, he should prefer to 
 petition the latter directly, in order to allow this Court 
 an opportunity to undo what it had illegally done or 
 countenanced, and thus save itself the humiliation of 
 having its illegal action condemned and quashed by the 
 Superior tribunal. 
 
 m 
 
 #• 
 
23 
 
 essions, 
 Assem- 
 iiament, 
 contitiuv 
 
 I power 
 111 Tact, 
 •uarded 
 it Court 
 without 
 i, cannot 
 
 st Court 
 itions of 
 inly and 
 izance oi' 
 i'orm of 
 ould the 
 )ngrega- 
 submit- 
 uty of a 
 to refer 
 But 
 to adju- 
 directly 
 elves, or 
 ire, and 
 etent for 
 )use has 
 e higher 
 session, 
 prefer to 
 is Court 
 done or 
 iation of 
 d by the 
 
 Moreover so perfect is the Judicial machinery of the 
 Presbyterian constitution, and so perfectly protected is 
 it, that in the event of no appeal or complaint being 
 made auaiust innovation, in individual churches, we 
 are informed ])y Dr. lIiLL* that: " The Superior Court 
 *' may take up the business by exercise of its inherent 
 
 •• right of superintendence and control." 
 
 •• A Superior Court," continues the same high authority, 
 •* may at any time issue a peremptory mandate for the 
 " production of the books of its subordinate judicatories ; 
 *' and having the whole train of its proceedings thus 
 •' regularly submitted to its inspection, it may take such 
 " measures, as upon this review appear to be necessary 
 " in order to correct errors, to redress wrongs, or to 
 •' enforce the ol)servance of general rules, &c." 
 
 " Such a right of executive power exercised with 
 " w dom," says Dr. .Tamieson, " and in the spirit that 
 " should characterise a christian Court, is calculated to 
 •' be of the greatest utility, as not only a check to the 
 " influx of irregularities, but a preservative of sound- 
 " ness and purity in doctrine, an vje/l as an orderly and 
 '* uniform /iractice in all parts of I he Church." f 
 
 It is obvious that a question affecting a change in 
 the'lbrmof worship, should be brought up in the higher 
 Courts, before it is submitted to the Congregation. The 
 latter course is contrary to the whole spirit of Presby- 
 terian Church Government, whereas the former is 
 constitutional. The world is rapidly progressing ; old 
 things do pass away, and new ones come in their 
 places ; but surely if any proposed change have real merit 
 and is likely to prove beneficial, its promoters have 
 nothing to fear from submitting it to, and advocating its 
 claims before, the intelligent assemblies that legislate for 
 the peace and welfare of the Presbyterian Church. 
 
 • Hill's Theological Institutes. 
 
 t The Religions of the World, p. 147. London, 1870. 
 
?t 
 
 24 
 
 It may be said that the ordination vow of a minister 
 is too stringent. Clergyman themselves should be the 
 best judges of this matter. The laws and usages of the 
 Church of Scotland are not unchangeable, like those of 
 the Medes and Persians, but until they ^re changed 
 it is perfectly legitimate to insist on their observance, 
 and to protest against sinister attempts at ignoring their 
 existence, on the part of those who are presumedly the best 
 acquainted with them. It would probably be the better 
 course, for persons wishing to promulgate opinions in- 
 consistent with moral science, to contravene the consti- 
 tution of our Church, and to tamper with matters calcu- 
 lated to disturb its peace and harmony — to look for some 
 more congenial atmosphere beyond its pale. Or, if this 
 sentence should appear too harsh, it assuredly is not un- 
 reasonable to demand, that those conscientiously desiring 
 reform should at least be able to specify and prove the 
 abuse, and to employ none but legitimate means in 
 effecting its redress. 
 
 Now briefly let us assume that standing were legally 
 displaced by the proper Court, and kneeling substituted 
 therefor, in some leading Presbyterian Church, say in iSt. 
 Paul's, which 1 only instance by way of illustration, as iu 
 it, happily, there are no restrictions respecting posture 
 in worship. It has its peculiarities, but these are not iu 
 question at present. In St. Paul's, then, the result of the 
 change, apart from the evil effects of investing forms 
 with a presumed importance, would probably be tv/o- 
 fold. First, it would be obnoxious to those attached to 
 the old form, who, even should they be a small minority, 
 would be entitled to have their opinions respected. 
 Schism would be engendered, and the peace and 
 harmony of the Congregation would be disturbed. 
 It is no easy matter to persuade an aged person, 
 deeply attached to the service of his Church that certain 
 forms, which his judgment has approved for half a 
 century, are becoming obsolete, and are now suscepti- 
 
 <•« 
 
25 
 
 • a minister 
 )uld be the 
 ages of the 
 [ke those of 
 re changed 
 Dbservance, 
 loring their 
 dly the best 
 e the better 
 opinions in- 
 the consti- 
 itters calcn- 
 ok for some 
 Or, if this 
 y is not uu- 
 isly desiring 
 i prove the 
 i means iu 
 
 Nere legally 
 substituted 
 h, say in iSt. 
 ration, as in 
 ing posture 
 e are not iu 
 result of the 
 r forms 
 3ly be tv/o- 
 attached to 
 ill minority, 
 
 respected. 
 
 peace and 
 J disturbed. 
 
 ed person, 
 
 that certain 
 
 for half a 
 
 )W suscepti- 
 
 T 
 
 ble of " a large and acknowledged improvement." Such 
 a person is rather disgusted with the idea of laying stress 
 on a matter but slightly connected with true religion. 
 Moreover he has a pardonable and natural preference 
 for long established faultless form. This preference is 
 to be found in religion itself. " A man born in a Moho- 
 " metan country," says Froude, *' grows up a Mohome- 
 " tan ; in a Catholic country, a Catholic ; in a Protes- 
 " tant country, a Protestant. His opinions are like his 
 " language ; he learns to think as he learns to speak." 
 Early association is a strong motive power. 
 
 Next, would not the other Presbyterian Churches 
 throughout Canada be to some extent influenced by the 
 action of a leading Congregation like that of {St. Paul's, 
 one to which many of these churches have been indebted 
 for support and encouragement, and to whose pastoral 
 management they have been accustomed to some extent 
 to look for guidance ? Would not innovation become 
 contagious ; what right would St. Paul's have to a mon- 
 opoly V There is a strong presumption that many other 
 churches would follow in its footsteps. Then what 
 guarantee have we, that innovation would cease with the 
 simple change of posture in prayer ? Once we dispense 
 with scripture and precedent in matters of form, we are 
 infinitely worse off than the Episcopalians, for they have 
 in addition, the guidance of a Book of Prayer, beyond the 
 provisions of which they cannot go, whereas we would 
 be perfectly at sea, bereft of rudder and keel, and with- 
 out ai;y certainty how soon wl might be washed upon 
 ^the shores of the Tiber. Speaking of Episcopalians, it is 
 remarkable that the dissenters from Episcopacy gravi- 
 tated towards the Presbyterian simplicity of form, and 
 that the Church of England, saving a small section, lind- 
 fng that it could not hold its right place in the hearts of 
 i^e people, in turn gravitated in the direction of the dis- 
 ■enters, and thus gained new life and vigour. Strange 
 that in our day, Presbyterianism should drift in that very 
 
 II 
 
26 
 
 direction which drove millions irom Episcopacy, and 
 attached them to the simpler forms of worship of the 
 dissenters. It is no less remarkable that the only great 
 defection that took place from the Church of Scotland, 
 namely, that of the Free Church, was not by reason of 
 any dislike to the forms of the Mother Church. It cer- 
 tainly cannot be said that those who broke away from 
 the establishment in Scotland, in 1843, headed by the 
 great Chalmers, were lacking either in " style of edu- 
 cation,'' intellectual ability, or in zeal to serve God. Yet 
 they did not deem a renovation of the then existing 
 worship necessary. Nay they adopted its forms to the 
 letter, and the Free Church of the present day is a more 
 determined conservator of these, than even the Kirk 
 itself. 
 
 And, if we are to unite with this great christian 
 body, the similarity of our Church forms is of inestima- 
 ble importance. Neither would have to sacrifice any- 
 thing in this respect. Now, keeping in view the desira- 
 bility of a closer relationship with the Free Church, 
 would it not be highly imprudent for individual 
 churches, or for the Church of Scotland in Canada, as a 
 whole, to introduce or countenance innovations, that 
 would throw an obstacle in the w^ay of the consumma- 
 tion of union between the tw^o great Presbyterian 
 families. 
 
 I consider this one circumstance of sufficient im- 
 portance to warrant every true Presbyterian in vigor- 
 ously opposing innovation in our forms, the very severity 
 of which, through now alleged to be " a grievous hin- 
 drance to communion with the Church of Scotland," has 
 won many adherents to her pale. 
 
 In conclusion perhaps some explanation is necessary. 
 Did 1 not believe that much delusion exists on this subject 
 I would not have undertaken to expose what I w^ould 
 fain believe to be a misconception arising from an error 
 of judgment, or a want of proper appreciation of the 
 
 8U 
 
 Th 
 
 jec 
 
 mj 
 
 thi 
 
 de^ 
 
 to 
 
^t 
 
 lacy, and 
 hip of the 
 •nly great 
 Scotland, 
 reason of 
 I. It cer- 
 way from 
 i by the 
 e of edu- 
 3^od. Yet 
 existing- 
 ns to the 
 is a more 
 the Kirk 
 
 christian 
 inestima- 
 fice any- 
 le desira- 
 
 Church, 
 idividuai 
 lada, as a 
 ons, that 
 iisumma- 
 
 ^yterian 
 
 iient im- 
 n vigor- 
 severity 
 ous hin- 
 md," has 
 
 3cessary. 
 s subject 
 I would 
 an error 
 n of the 
 
 subject — though none the less dangerous on this account. 
 This 1 have attempted to do by investigating the sub- 
 ject of posture in prayer. I have endeavoured to found 
 my opinions on reason and the best authorities ; with 
 these weapons to meet every issue on its merits, and to 
 deal with each as summarily as the circumstances seemed 
 to require. It is not safe to toy with a serpent. 
 
 I have studiously endeavoured to avoid giving undue 
 importance to form, and if a charge of this kind can be 
 made against any one, it is assuredly against the innova- 
 tor who would clothe non-essentials in religion with an 
 importance not their own, and then dexterously attempt 
 to escape the odium of his act by shifting the burden of 
 responsil)ility on those who are satisfied with the formu- 
 la that ol)tained in the Church of their fathers. To sow 
 the seeds of discord with the hand and to shout peace 
 with the lips, is an artifice too glaring, to escape con- 
 demnation. 
 
 Presbyterians cannot be said to have a bigoted at- 
 tachment to their iorms of worship ; and as proof of this, 
 few Congregations have refused to stand during singing 
 when it was exx)lained to them that this posture was 
 better adapted, on scientific grounds, for engaging in 
 this religious exercise than sitting, and when the request 
 was unaccompanied with a proposal to change the whole 
 character of their form of service. They have very pro- 
 perly been tenacious of the traditions and standardif of 
 their Church, and in this opinion many of the best and 
 wisest divines have concurred. Let us hear the testimony 
 of one of these, one whose name has hitherto at least 
 been much revered by christians of all denominations in 
 Canada ; it will not be loss respected because it comes 
 from the tomb. He may perhaps speak with some au- 
 thority — the professed servant of Grod for nearly half a 
 century, a man of genuine piety, whose dignity of bear- 
 ing, unabated in the presence of Royalty, preserved the 
 ifidisputable Status of our Church, — but I should be 
 
28 
 
 ashamed to write a panegyric for Dr. Matiiieson. I 
 shall borrow the words of his mourning and eminent 
 brother, who standing near his bier, paid just tribute to 
 the memory of the dead ; •' "We his copresby ters are called 
 " to mourn the loss of the father of our Presbytery, the 
 " father indeed of our Church in Canada." Perhaps 
 the opinions of such a man will still be respected. Here 
 is one of them : — " I am one of the old school, and 
 •' cling to the forms that have done more for Scotland 
 " than any new fangled nostrums will ever accomplish 
 " for her. The piety of the people has been cherished 
 *' and sustained by the good sense, deep thought and 
 " godly feelings of her ministers. As these qualities de- 
 " cay, somewhat of the Lee, Tulloch, or Story school 
 " may be brought in with seeming advantage for a time, 
 " but I am afraid that with such forms the people in this 
 " age will get formal too." 
 
 It is pardonable to defend an existing all-sufficient 
 custom, which by long continuance has acquired the 
 force of law ; not so, to attempt its siihversion by begging 
 a preference for innovation. To adopt the latter course, 
 is to cast an apple of discord into a Cvongregation, calcu- 
 lated to disturb its harmony, and to draw off the atten- 
 tion ot the people from their eternal interests. 
 
 While the firebrand of innovation is in effect inge- 
 niously contending that one attitude is more impressive, 
 or " more conducive to truer devotion," and perplexmg 
 the minds of men with a fallacy, death, inexorable, snaps 
 the thread that suspends frail man from eternity. The hu- 
 man ashes are committed to the grave ; which may be in 
 the sacred, solemn Church yard, where, beside the narrow 
 plot, there waves the weeping willow ; where, when the 
 sun shines, a mother or a sister may sit and weep, and 
 scatter sweet scented flowers ; which may be on the cold 
 bleak hillside, where the piercing blast whistles a shrill 
 lament amidst the ghost-like forms of tombs that strew 
 the city of the dead ; or which may be in the deep un- 
 
29 
 
 fathomable sea, down amidst the haunts of monsters, 
 indigenous to a watery waste, the naturalist would like 
 to investigate, but cannot. Soon the flesh becomes putrid, 
 the ligaments become relaxed, maggots and lizards 
 revel in the remains of human debris. Nor is the sea- 
 tomb unmolested. Even there, those remains we once 
 prided ourselves in making the instruments of worship, 
 are not permitted the luxury of a common grave. The 
 uncompromisinf- wave, the ^-oracious shark, and the 
 innumerable h le of species inhabiting the depths of 
 ocean, make common cause against their sepulture. But 
 the great soul — where is it ? 
 
 We believe that our Church has been a potent in- 
 strument ofChristianity, even with its existing machinery. 
 Let us not incur the risk of impairing its efficiency by 
 displacing, without reason, forms that are all-sufficient 
 for the purposes of Christian worship, and alienating the 
 aflections of thousands of its adherents who know and ad- 
 mire its history. The introduction of changes in the forms 
 of worship, whether by the adoption of new attitudes in 
 devotion, or the use of prescribed prayers, or a liturgy, 
 simply means the Episcnimlianizing of Presbyterianism. 
 I am afraid the latter will not stand the transformation ; 
 not by reason of any imperfection in the proposed model, 
 which is a noble one, a system unique in itself and beau- 
 tifully elaborated, but as ill-adapted for assimilation to 
 Presbyterianism, as Presbyterianism, is to Episcopacy. 
 Each system is the outgrowth of a difi'erent set of cir- 
 cumstances, has its ow^n history, and its own character- 
 istics, which even a fusion of both could not obliterate. 
 A writer in the Quarterlt/ Review, criticising the Duke of 
 Argyll's Essay on Presbytery, which recommends the 
 introduction of certain innovations in the Church of 
 Scotland, among others a Liturgy, thus speaks of Pres- 
 bvterianism as it exists : — " Whatever may be said or 
 " thought of it, at least it is definite, mascuUne and posi- 
 " tive. It has a character of its own — a countenance of 
 
80 
 
 " lines deep drawn and ineffaceable. It has shown a 
 *' tenacity of life, a substantiveness of view, an earnest- 
 ** ness of purpose, which give it a place exalted and 
 " alone among its sisters of the Continental Keforma- 
 " tion." And the same writer, commenting on the ad- 
 visability of departing from the established formula of 
 the Presbyterian Church, and of adopting certain innova- 
 tions recommended by his Lordship, astutely remarks : 
 " Their introduction, in a view which we may term 
 '* utilitarian, w^ould do nothing for the true religious life 
 " that undoubtedly and warmly breathes in Scottish 
 " Presbyterianism, but would tend to formality, dryness, 
 " and corruption. They would be as a fable without its 
 " moral, as a lock without its key, as the bright colors of 
 *' the kaleidoscope, which present no meaning ; nay, 
 " they would exhibit a positive and repulsive incon- 
 " gruity, as pointed architecture for a factory, or a crown 
 " upon the head of President Cass. They would give us 
 ** a travestied, not an enlarged Presbyterianism. But we need 
 " have no quarrel on this subject. These are prescriptions 
 " which the patient ivill certainly throw out of the window, 
 " perhaps before the doctor has turned his back." " Severely 
 simple" though the service of the Church of Scotland 
 may be, it has resisted, since its adoption, the ceremonial 
 inroads of two ecclesiastical hierarchies, and preserved 
 its individuality unscathed through the furnace of reli- 
 gious and political persecution. Shall we now relinquish 
 it, without reason or advantage, to secure more fancy 
 forms ? Alas ! that it should come to this, that the 
 usages of our martyred reformers, endeared to the Scot- 
 tish people by historical recollection, consecrated by the 
 blood of the covenanter, founded on the warrant of Scrip- 
 ture, and adapted to the unchanging christian require- 
 ments of every age, should now give way to " the tastes 
 of an age of rapidly growing culture and refinement ! " 
 If these are to be changed, let us at least have a reason, 
 and the change effected by the proper means. But if no 
 
81 
 
 valid reason can be assigned for their subversion, then 
 let us transmit them to posterity, intact as we received 
 them, a sacred legacy from a people that detested for- 
 mality, and loved religion for its own sake— an heirloom 
 Irom an age of purity, simplicity, and truth. 
 
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