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. Just as little support, too, can those find who would impose upon the ministry of the Church the use of set forms from which no deviation is to be allowed either in the conduct of public worship or in the administration of the Sacraments. The most that can be argued from this ancient regulation of worship, which is much more accurately described as a Directory rather than as a Liturgy, is the desirability of a uniform order of service for the whole Church, of a due proportion of attention to each part of worship, and of the conformity by all ministers to a uniform method in the administration of the Sacraments. The Book of Common Order clearly indicates the conviction of the Scottish reformers that all things in connection with the worship of God should be done "in seemly form and according to order," and it quite as clearly indicates their purpose to acknowledge and rely upon the operation of the free Spirit of God, in the exercise of that worship and in the performance of the public ordinances in the sanctuary. A Diet of Public Worship in the Time of Knox. "What I have been to my country, albeit this unthankful age will not know, yet the ages to come will be compelled to bear witness to the truth."--JOHN KNOX. Chapter IV. A Diet of Public Worship in the Time of Knox. A diet of worship on a Sabbath day in Scotland in the days of Knox, or in the period immediately succeeding his death, had for the people of that time a profound interest. It was a period of storm and upheaval, and the Church, with its worship and teaching, was the centre around which, in large measure, the struggles of the age gathered; and although for us these struggles are simple history, and the subjects of debate are, many of them, forever laid aside, still it is of interest to learn how a service in connection with the public worship of the day proceeded in this formative period of Presbyterian practice, when order and method were less matters of indifference than they are now. Happily we are not left without abundant material for forming an accurate picture of a Sabbath-day service at that time, for in addition to the explicit directions contained in the Book of Common Order, there have come down to us descriptions of public worship by participants therein.