shroud and his coral coffin far down in the deep of the Atlantic; and the murdered missionary Campbell will leap exultant from his grave at Ca with the immortal light of God upon his countena

Let us all so live that with Rauch, Samuel W. and the good of all ages we may "Stand on the having harps of gold" and together "Sing the so the servant of God and the song of the Lamb.”

IV.

THE LITURGICAL MOVEMENT IN THE

SCOTTISH CHURCH.

BY REV. WILLIAM FREDERICK FABER.

THE appearance of the sixth edition of A Book of Common Order is, at least to the student of Liturgics, an important event. Those who are interested in the elevation of public worship have received, in this new publication, not only a volume very rich and valuable in itself, but a new impulse to go forward in the right direction. The issue of this revised Service-book of Scottish Presbyterians serves again to remind us most forcibly of the wonderful advance within a generation, as regards not only sound views of worship, but a right sentiment in respect to the deeper matters of Catholicity and Christian Unity. It serves also to show that the Established Church of Scotland is not behind the times. Take it all in all, there is at the present day no member of the great Presbyterian family in the world more abreast with the times, more alive to the questions and issues which are beginning to confront us all, than the old Kirk. One of these days the Presbyterians in this country will better appreciate her new life and thought. A few more years of "Revision" and "Inaugural" education will wonderfully open our eyes to see what British thinkers on both sides of the Tweed, High Church and Broad Church, have really been about.

It is an interesting story, that of the new movement in the

* Evxoλoyιov. A Book of Common Order: Being Forms of Prayer and Administration of the Sacraments, and other Ordinances of the Church; Issued by the Church Service Society. Sixth Edition. Carefully Revised. William Blackwood and Sons, Edinburgh and London. 1890.

Established Church of Scotland. In her Memo Tulloch Mrs. Oliphant devotes an entire chapter naissance," as she terms it. We in America are w to side with those who in 1843 left the Establisht ganized the so-called Free Church; and, doubtles which they demanded should be abolished, and fro only deliverance, as they thought, lay in secession, which must be abolished, wrongs not to be acquiesced in. There are two sides, however, to mo and we may be permitted to say that the event pro all the truth,-nor, for that matter, all the freedor was with the Free Church.

It was indeed a terrible depletion that the Establis suffered in the great exodus, headed by Chalmers; were many very noble and godly ministers left who science could not feel it their duty to do otherwise by the "Church of their fathers." It was at the m the popular side. It was hard to raise much enthusia who would not go out were charged with cowardice a nary motives, and there was laid upon their shoulders responsibility-the task not only of ministering in their but of vindicating the right of the Established Church to to exist. Such an experience would serve, if anything throw the clergy out of old ruts. And so it did, in fa ordeal was a blessing in disguise. There came forth th leaders who could not have had liberty to pursue the in the Free Church, nor in the Old Church previous to ruption. They would not have been tolerated. 1 startle their brethren, it is true, when they first gave ex to their new views; they raised no small commotion; b tually they were heeded; and now they are followed. praise of the Established Church be it said they li died in her communion. I mean notably Norman Macleo Tulloch, and Robert Lee.

It would be pleasaut, if this were the place for it, t those excited days in '64 and '65, when Norman Mach

The Liturgical Movement in the Scottish Church. 491

given utterance to his views on the Sabbath, Principal Tulloch to his on the Westminster Confession, and when Dr. Robert Lee had begun his terrible innovations of written prayers, chants, and a harmonium. There fell into our hands a short time since an interesting letter, written in January, 1866, to the New York Evangelist by its London correspondent. It pictured the state of feeling in Britain over those three dreadful men and their works, exhibiting on the part of the writer himself no small amount of alarm as to what these things might come to; and went on to describe several cartoons caricaturing the principal actors in the new movement. One in particular is too good for us to omit, the more so since it has a present relevancy to our subject.

"The caricaturist I mentioned before, has a clever hit at the trio in picture called 'The Navvies.' Dr. Robert Lee is displayed, surrounded with all manner of popish paraphernalia, and is hounding on his two underlings, Principal Tulloch, who is busy at the foundation of the Confession of Faith, while Dr. Macleod is digging a deep hole for the two [sic] commandments. The Doctor is saying, 'Settle for the Confession, Tulloch, and I'll soon put the commandments out of sight. Dr. Lee encourages with Work away, my lads, with a will, we'll soon make an end of the whole thing.""

Very amusing, certainly. But let us listen to a more fair minded witness, who is able to give us a better account of what really was happening in the Church of Scotland. Mrs. Cliphant, in the chapter of Tulloch's Memoir already referred to, says:

"For the first time a longing for freer air and an expanded atmosphere came with the quick growth of renewed existence. It awoke in the open, liberal and dispassionate mind of Principal Tulloch, in one department of thought and life; in the large, fervent, sympathetic nature of Norman Macleod in another; and in the precise and keen intellect of Robert Lee in a third. All of them were roused by one impulse-seized by a longing after a communion more extended than that which was confined within the limits of a scientific system of doctrine and

a certain number of centuries. They bethoug simultaneously that the Apostles' Creed was old and simpler than the Westminster Confession; th God had been revealed before ever the Reformers of, and that prayer and praise had not been invent teenth century. . . . . Their minds had taken a precedented in Scottish ways. A longing for som Catholic, more magnanimous,' as Irving had said i generation, came upon them."

"Work away, my lads, with a will, we'll soon m of the whole thing"-was the caricaturists' interpret movement. But it was far from the minds of these godly men to "make an end of the whole thing," or make an end of anything except the traditionalism an provincialism which held Scotland in bondage. rather, bent on making a beginning; yet not as if th their bringing in a new thing, rather, it was a bringi the old and larger thing; in a word, if you will, C Norman Macleod was for the moment out-voted in in Scotland, it might even be, in Britain; but he w as we all to-day pretty generally know, that in the tion Church (to go no further) he would have been wit and Calvin. Principal Tulloch seemed, as our Ame visionists to-day seem to some, to be bent on destruct to be intent on doing away with creeds and symbols; the outcome of his efforts was to disengage the Faith livered, and to restore the Creed which is supreme confessions and which is never to be revised. And Dr Lee seemed to be effacing the historic identity of the terian cultus, by bringing in new ways of worship, o still, bringing back the old ways of the "Scarlet Wom truth, he, too, stood in the main on good Presbyterian and had good Presbyterian precedent for at least some practices; while he was reaching out still further, and claim to the treasures of the whole Christian Churc appropriating them to the use of his own people.