/ FROM THE LIBRARY OF REV. LOUIS FITZGERALD BENSON, D. D. BEQUEATHED BY HIM TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINARY ■SCB *** */« ,- if , tsjt '1% - A A * §>cottis& Liturgies ©f tfje Eeign of lames §>irtb Printed by R. Clark FOR EDMONSTON & DOUGLAS, EDINBURGH. LONDON : HAMILTON, ADAMS, AND CO. Scottislj Uttutgt'es of tfje :Eet(jn ot Jjajhes FK. 1 \ ^\ &fje Boofte OF Common draper AND administration of tbe Sacraments WITH OTHER RITES AND CEREMONIES OF THE CHURCH OF SCOTLAND AS IT WAS SETT DOWNE AT FIRST, BEFORE THE CHANGE THEREOF MADE BY YE ARCHB. OF CANTERBURIE, AND SENT BACK TO SCOTLAND (From a MS. in the BritiJIi Mufeum) ALSO AN EARLIER DRAFT PREPARED BEFORE THE TROUBLES CAUSED BY THE ARTICLES OF PERTH, l6l8 (From a MS. in the Advocates' Library) EDITED, WITH AN INTRODUCTION &> NOTES, BY THE ^/f Rev. GEORGE W. SPROTT, B.A. EDINBURGH EDMONSTON AND DOUGLAS 1871 Digitized by the Internet Archive in 2013 http://archive.org/details/boopraOOchur PREFACE, The MS. of the principal Liturgy in this volume was difcovered in the Britifh Mufeum by the Rev. Alex- ander Irwin, and was defcribed by him and partially printed in the Britifh Magazine for 1845-6. The earlier draft, printed from the Wodrow MSS., has not been previoufly noticed, fo far as I am aware. Their place in the hiftory of the Church is ftated in the Introduction, where the account of the litur- gical movement thus begun, is continued till the publication of the Prayer Book of 1637, and letters fhedding light upon the preparation of that Book are now printed for the firft time. Thefe documents contribute fomething to the hiftory of an important period, and are fitted to corredt fome common mis- apprehenfions. There are points connected with that hiftory which are ftill doubtful; but among the MSS. in the great Libraries, there are probably papers, the publi- cation of which may yet remove remaining difficulties. I have had to make inquiries in various quarters, and to put friends to much trouble, and I have now to exprefs my great obligations to thofe from whom I have received affiftance. After examining the MS. in the Mufeum, I wrote to Mr. Irwin, who is now Pre- centor of Armagh Cathedral and Chaplain to the Archbilhop, and from his moft kind and obliging reply, I give a fentence or two : — " I had to give up vi PREFACE. the idea of editing the interefting Liturgical relic, that feemed to have efcaped the refearch of thofe who had inquired into the hiftory of the Scotch Prayer Book. You are quite at liberty to make any ufe you pleafe of the articles in the Britifh Magazine. And I will fend you the tranfcript I made of the MS., which may affift you in revifmg the work of the printers, or perhaps fave you the trouble of getting a fecond copy completed." For his kind concurrence with my propofal to edit the Liturgy, I am much in- debted to him; while the ufe of the tranfcript thus offered, and the articles in the Magazine, have been of the greateft fervice. I have alfo to exprefs my great obligation to Dr. Hill Burton, who encouraged me to begin the work, for the intereft he has taken in the profecution of it, and for the great affiiftance he has rendered me in many ways. To my friends, the Rev. R. W. Mackerfy, of the Caledonian Church, London, who took the copy of the MS. from which the Liturgy has been printed, and made refearches for me in the Mufeum; and A. O. Brodie, Efq., Edinburgh, who copied for the prefs the MS. in the Advocates' Library, and gave me other affift ance, I owe my warmeft thanks. I am alfo much indebted to Dr. Grub, Aberdeen, and Mr. David Laing, Edinburgh, for the loan of books and other aid ; to the officials of the Britifh Mufeum, for a careful examination of the MS. in that Library ; to the Librarian at Lambeth, for obliging anfwers to inquiries ; and to Mr. Dickfon of the Regifter Houfe, and thofe in charge of the Advocates' Library. May 187 1. CONTENTS. Preface .... Introduction The Booke of Common Prayer — The Table and Kalender . The Order for Morning Prayer The Order for Evening Prayer Prayers for Days of Commemoration Sunday Service Prayers upon Several Occafions Thankfgivings upon Several Occafions Advertifement The Miniftration of Baptifm The Order of Confirmation The Order for Adminiftration of the Lord's Supper The Forme of Solemnization of Matrimony The Order for Vifitation of the Sick The Maner of Buriall Notes to the Book of Common Prayer Appendix— A Form of Service to be used in all the Parifh Churches of Scotland upon the Sabbath day 3 19 29 32 35 43 47 49 5i 58 65 76 83 89 91 117 INTRODUCTION. As an Introduction to the Liturgies for Scotland, drawn up in the reign of James the Sixth, and now printed for the firft time, we purpofe giving an account of the innovations and liturgical movements in the Scottifh Church, from the beginning of the 17th century till the great outbreak in 1637- After the Reformation, the Prayer Book of Edward the Sixth was ufed for a few years in public worlhip by the Church of Scotland, but was foon fuperfeded by the Book of Common Order, or Knox's Liturgy. This was read on week days, and on Sundays by the " Readers," and alfo partially by the clergy, for nearly a century. 1601.] In 1 601, along with other changes then contem- plated, it was propofed to revife and amend the prayers in this book. In the General Affembly, which met at Burntifland on the 12th May of that year, King James being prefent, it was moved * * By fundry of the brethren, that there were fundry errors that merited to be corrected, in the vulgar tranflation of the Bible, and of the Pfalms in metre ; as alfo that there are fundry prayers in the Pfalm Book which mould be altered, in refpedl they are not convenient for the time. In the which heads the Affembly has concluded as follows : — " Firji, Anent the tranflation of the Bible : That every one of the brethren who has beft knowledge in the languages employ their travells in fundry parts of the vulgar tranflation in the Bible that needs to be mended, and to confer the fame together at the Affembly. " Anent the tranflation of the Pfalms in metre : It is ordained that the fame be revifed by Mr. Robert Pont, minifter at St. a x INTRODUCTION. [1601. Cuthbert's Kirk, and his travells to be revifed at the next Affembly. " It is not thought good that the prayers already contained in the Pfalm Book be altered or deleted ; but if any brother would have any other prayers added, which are meet for the time, ordains the fame firft to be tried and allowed by the Affembly." T Events, however, foon occurred which interfered with the free development of the Church. 1603.] In March 1603 James fucceeded to the throne of England. The Puritans of that kingdom expected him to redrefs their grievances, and many in Scotland hoped that he would reduce the Englifh Church into clofer con- formity with the reft of the Reformed ; 2 but the Hampton Court conference put an end to thefe expectations, and it became evident that his plan of uniformity was to fup- prefs Puritanifm in England, and to anglicife the Northern Church. 1604.] The crowns being united, James was anxious for a civil union of the two kingdoms, and as early as 1604 took meafures to effect it. Fearing oppofition from the Scottifh Church, then, as ever, the flronghold of patriotifm and nationality, he put off the meeting of the General Affembly, which was to have been held at Aberdeen in July of that year, till the union mould be concluded. As the Church had hitherto enjoyed the right of holding Affemblies annually, this was regarded as an encroach- ment on its liberties, and the Prefbytery of St. Andrews directed its reprefentatives to appear at Aberdeen on the day appointed, and take a public protefl. 1605.] Another meeting of Affembly was appointed to be held at Aberdeen in July 1605, but the King again put it off till an uncertain day. Nineteen Commiffioners, however, attended, and, notwithftanding the royal pro- hibition, the Court was conftituted, and Mr. John Forbes, 3 1 Book of the Kirk, Ban. Club ed., part hi. p. 970. 2 Row's Hi/i., pp. 220-1 ; Cald. Hiji. vi. p. 731. 3 This eminent man was one of an illuftrious clerical connection. He was a fon of Forbes of Corfe, and a defcendant of Lord 1605.] INTRODUCTION. xi minifter at Alford, elected moderator. As their only object was to preferve the rights of the Church, they ad- journed till September, without tranfacling any bufinefs. But the King conftrued their conduct and defence as rebellious ; and Forbes, and five other members — John Wellh, Robert Dury, Andrew Duncan, Alexander Strachan, and John Sharp — after an imprifonment of fourteen months in Blacknefs, were banifhed to the Continent. Eight more who had been prefent at the Affembly were ordered to be " confined in barbarous parts " of Scotland. 1606.] In July 1606, at a meeting of the Scottifh Parlia- ment, the King was declared fupreme over all perfons and caufes ; and the temporalities of the bifhops were partly reflored, notwithftanding a protefl againft Epifcopacy, figned by forty-two of the clergy, which was given in. In September the two Melvilles, with fix leading clergy- men of their party, and feveral who fupported the King's meafures, went to London by his orders, to have a con- ference with him on the affairs of the Church. On their arrival, he obliged the Melvilles and their friends to liften to a courfe of fermons by dignitaries of the Englifh Church, Forbes. Both he and his brother Patrick were deeply imbued with the principles of Andrew Melville, who was their relative. John became minifter at Middleburgh and Delft, and died in exile. He wrote feveral learned works, and was greatly efteemed by the Reformed churches abroad. He had a fon minifter at Abercorn, who is much commended by Livingfton, and another, who became Bilhop of Caithnefs after the Reftoration. His elder brother, Patrick, who had been educated under Melville, became Bifhop of Aberdeen; "a gentleman," fays Bifhop Burnet, " of quality and eftate, but much more eminent by his learning and piety than his birth or fortune could make him." Patrick's fon, John, Profeffor of Divinity in Aberdeen, was one of the greateft and holieft divines that Scotland has ever produced. While his father was bifhop he received Presbyterian ordination abroad, from his uncle and other presbyters, an incident which mows how the queftion of orders was then regarded, even by thofe who favoured Epifcopacy as a form of prefidency. xii INTRODUCTION. [1606. on the fuperiority of Bifhops over Prefbyters, the King's fupremacy in ecclefiaflical matters, the authority of Princes in convoking Synods, and on the want of any warrant in Scripture or antiquity for lay-elders. 1 This attempt at their converfion having failed, the King took other mea- sures which were more effective. Andrew Melville, 2 be- caufe of fome verfes which he compofed on the Englifh Church, was fent to the Tower, James Melville was detained at Newcaftle, and the others were not allowed to return to Scotland for a time. In December, while thefe eight leading churchmen were in England, fix in exile on the Continent, and eight banifhed to remote parts of Scot- land, James convoked an Affembly or Convention of the Church at Linlithgow. 3 He intimated what commiffioners were to be elected, and the Affembly thus conftituted, agreed, in accordance with his inflruclions, to conftant moderators of Prefbyteries. 1609.] In 1609, Parliament reftored confiftorial jurif- diclion to the prelates, and paffed an Act empowering the King to regulate their apparel, as well as that of the reft of the clergy. 1610.] Accordingly, early in the following year, orders came from the court that the ordinary clergy were to wear black clothes, and in church black gowns ; the Bifhops and Doctors of Divinity (this degree being about to be revived) black caffocks to the knee, black gowns, and black craips about the neck. Gowns had been worn by the clergy from the time of the Reformation, though fome 1 Spottifwoode's Hist. 497. 2 After feveral years' imprifonment he was permitted to go to France (161 1), at the requeft of the Duke of Bouillon, who made him a Profeffor in the Proteftant Univerfity of Sedan, where he died in 1622. 3 The fix Affemblies held from 1606 to 1618 were declared un- lawful by the Church in 1638 and 1639. At the Reftoration the Covenanting Affemblies were themfelves nullified, fo far as the civil law could do it ; while at the Revolution in 1688 they were ignored, and the Church went back for its conftitution to 1592. 1610.] INTRODUCTION, xiii preferred cloaks. It was the veftments of the dignitaries, however, which the King had principally in view. In February a Court of High Commiffion, with arbitrary powers, was erected in each of the Archbifhoprics of Glaf- gow and St. Andrews. In June a General Affembly was held at Glafgow. The King had again named the Commiffioners whom he wifhed fent by the Prefbyteries, and money was provided for dif- tribution amongft the members on other pretexts, but really, according to the general belief, to reward the fup- porters of the royal policy. At this meeting it was acknowledged that the right of calling Affemblies belonged to the Crown, and that if fummoned otherwife they were illegal ; the fuperiority of bifhops was alfo recognifed, and the powers of Prefbyteries were, in a great meafure, tranf- ferred to them. They were ftill, however, to be fubjecl to the cenfure of the Affembly, and might be deprived by it, there being no idea of regarding the Epifcopate as a dif- ferent order. Of one hundred and forty members, only three objected to the decifions of this Affembly. By baniihing and imprifoning thofe who took the lead in oppofmg his fchemes, the King had in a great meafure frienced oppofition. And at that time, and for long after,* the difference betwixt Prefbytery and Epifcopacy was not regarded as fufficient to juftify divifion, but each party in turn fubmitted to a fyftem which it did not prefer. 1 After the Glafgow Affembly three of the bifhops, 1 Thus, after 1638 four of the five bifhops who remained in Scotland acquiefced in the return to Presbytery, and officiated as parifh minifters, viz. — Lindfay, formerly Bifhop of Dunk eld, at St. Madoes ; Graham of Orkney, at . . . ; Abernethy of Caith- nefs, at Jedburgh ; and Fairley of Argyle, at Laffwade. Sectar- ianifm did not take its rife in Scotland. It was foreign to the ideas of the Reformed Church, and if Presbyterianifm has fince been characterifed by a divifive fpirit, it is owing to the leaven of independency which was introduced into it in the days of the Commonwealth. Even after the reftoration of Epifcopacy, in 1 66 1, the great majority of the resolutioners retained their xiv INTRODUCTION. [1610. Spottifwoode, Lamb, and Hamilton, were called up to London by the King, where, without permiffion from the Church, they received Epifcopal confecration on the 2ifl of October. They upheld the validity of their orders as prefbyters, and were not re-ordained. 1 This would have been to unchurch the whole Reformation. Befides, by the 55th Canon of 1604, the Church of England had directed all its clergy to pray for the Church of Scotland, then Prefbyterian, as a branch of Chrifl's Holy Catholic Church, and in England itfelf there were at that time many parifh minifters from Scotland, France, and the Low Countries, who were in Prefbyterian orders. 2 Return- ing to Scotland, the three bifhops confecrated their brethren, without, of courfe, any thought of re-ordaining them or the clergy generally. 1612.] Parliament, in 161 2, ratified the acls of the parifhes, and throughout a large part of the country presbyteries met much as before. 1 The practice of raifmg laymen to the Epifcopate by a fmgle ordination was common in early times ; but thefe cafes were not the fame as that of the Scotch bifhops, who claimed to be in orders. In the line of bifhops after 1661 the fame thing was repeated. On account of the change that then took place in England, Sharp and Leighton were obliged, unwillingly, to fub- mit to re-ordination ; but they difapproved of it, and did not imitate it in the cafe of any whom they confecrated in Scotland. The fecond Scottifh Epifcopacy, like the firft, thus refted on the recognition of the validity of Presbyterian orders. 2 This was the cafe in England till 1660. [See teftimonies on this point in the Chrijlian Obferver for November 1851 ; also, Burnet's Hijloiy of His Own Times , vol. i. 314.] In Scotland, during the Second Epifcopacy [1661 to 1688], a large proportion of the parochial clergy were in Prefbyterian orders. This was the cafe alfo with the firft clergy of the Scottifh Epifcopal Church who had been ordained more than twenty-feven years. They feparated from the Eftablifhment in 1688, chiefly on political grounds it is to be fuppofed, and officiated as Epifcopal clergy- men, though ordained by prefbyteries. 1612.] INTRODUCTION. xv Glafgow Affembly, and in doing fo conferred upon the bifhops fome additional powers. The government of the Church being thus changed, James turned his attention to its worfhip, which, as we have feen, the Affembly had already fhown fome defire to improve, in the days of greater freedom. 1614.] In March 1614, a royal proclamation was iffued, ordering all minifters to celebrate the communion on Eafter following. The Church had given up the obfer- vance of holy days, but Eafter had in fome parifhes kept its ground as one of the feafons of the communion. 1 It was the eafieft anniverfary to begin with, and Calderwood fays " the mofl part obeyed, but not all." 1615.] Next year proclamation was made, enjoining the celebration of the communion at Eafter in all time coming, and foon after the project for the improvement of Knox's Liturgy was revived. Spottiswoode, Archbifhop of Glaf- gow, was in London at the time of Archbifhop Gladftanes' death, which took place on the 2d of May. He returned to Scotland on the 10th of June, and was appointed Glad- ftanes' fucceffor in the See ot St. Andrews in Auguft. There is in his handwriting a paper, written in London at that time, and probably in confultation with the King, the contents of which are as follows : — " Articles required for the fervice of the Church of Scotland. There is lacking in our Church a form of divine fervice ; and, while every minifter is left to the framing of public prayer by himfelf, both the people are neglected and their prayers prove often impertinent. " A public Confeffion of Faith muft be formed, agreeing, so near as can be, with the Confeffion of the Englifh. Church. "An order for election of archbifhops, and bifhops, in times 1 Seleft Biog. i. 94 ; Wodrow Soc. Cowper, Bifhop of Gallo- way, writing in 161 8 of the religious obfervance of Chrifbmas, fays, " I find no ecclefiaftical law in all the books of our Affembly Handing to the contrary." — Works, p. 9. He knew, of courfe, that there had been action in the matter, but he held that it did not reft on any law. xvi INTRODUCTION. [1615. hereafter, mult be eftablifhed by law ; and, in the meanwhile, if his Majefly purpofe the tranflation of any, by occafion of this vacancy of St. Andrews, the form ufed in the tranflating of bifhops here, in England, mould be kept. ' ' A uniform order for electing of minifters, and their receiving. "The forms of marriage, baptifm, and adminiftration of the Holy Supper, muft be in fome points helped. "Confirmation is wanting in our Church, whereof the ufe for children is moft profitable. " Canons and conftitutions muft be concluded and fet forth, for keeping both the clergy and kirks in order. "Thefe things mull be advifed, and agreed upon in a General Affembly of the clergy, which muft be drawn to the form of the Convocation Houfe here in England." 1 1616.] In June 1616, James fent inftruclions to the Uni- versity of St. Andrews, by Dr. Young, 2 Dean of Winchefler, authorifing the conferring of degrees in divinity. The fame rites and ceremonies were to be ufed at the inaugura- tion as in the Englifh Univerfities ; 3 hoods agreeable to the degree were to be worn, and none were to be hereafter made bifhops except doctors of divinity. The revival of this academic honour had been fuggefled by Gladftanes in 1607, for the encouragement of learning. It had the fanclion of the Firft Book of Difcipline and the early General Affemblies ; but though apparently acquiefced in by all parties in 161 6, fome years afterwards it was com- plained of, no doubt chiefly becaufe of the fource from which it came, and the fyflem of which it was regarded as a part. Calderwood fpeaks of it as a " novelty brought in without advice or confent of the Kirk;" 4 Row fays, "an 1 Orig. Letters ^relating to the Eccl. Aff. of Scot. vol. ii. p. 445. 2 A Scot, fon of Sir Peter Young of Seeton, one of the King's preceptors. 3 " Hovaeum Bruffium . . . libro, pileo, annulo, Theologici Doctoratus ornamentis (Junius) donavit, amplexuque fraterno in Societatem Theologicam recepit, et SS. Theologize Doctores, creavit." — Sydferf's Life of BifJiop William Forbes, prefixed to vol. ii. of his works. Lib. of Anglo-Cath. Theol. 4 Hifl. vii. 222. 1616.] INTRODUCTION. xvii hierarchiall dodlor is the prelate's eldeft fon and heir ; " x and the text " Be not ye called doctors " was quoted againft it 2 — a text, one would fuppofe, equally fatal to the doctors of the Second Book of Difcipline. Dr. Young alfo brought orders that the Univerfity was to obferve Chriftmas, Eafter, Afcenfion Day, and Whitfunday ; and "That the fame prayers be daily faid for the King, Queen, and their royal progeny, in all the colleges throughout the king- dom, which are ufed in the Church of England, together with the fame confeffion in the beginning of prayer, and that the Pfalms of David be read monthly." 3 On the 13th of Auguft the Affembly met at Aberdeen, having been convoked by the King, to take meafures againft " the increafe of Popery," and to " procure a uni- formity of religion" amongft his fubjecls. The Earl of Montrofe reprefented his Majefly, and the primate pre- iided. The firft day was, according to the cuftom of the Church, obferved as a fait, when Patrick Forbes 4 of Corfe, minifter of Keith, preached in the morning, Archbifhop Spottifwoode, in the afternoon, and William Forbes 5 in the evening. The 14th and 15 th were occupied chiefly with Ac~ls againft the Roman Catholics. On the 1 6th the Commiffioner prefented the following " inftructions," among others, which the King had fent "to be propofed to the Affembly." "That a fpecial canon be made, that all archbifhops and bifhops in their vifitation, either by themfelves, or if they may not overtake the fame, the minifters of the parifh, make all young children of fix years old be prefented to them to give confeffion 1 Hift. p. 261. 2 Irenicum of Dr. John Forbes of Corfe, p. 458, vol. i. Am- flerdam edition of his works. 3 Orig. Let. vol. ii. p. 805-8. 4 See note, p. xi. 5 One of the minifters of Aberdeen, afterwards Bifhop of Edin- burgh, and author of Confideratiojies Mode/ice, etc. He was a man of immenfe learning and of the higheft character, but was thought to concede too much to the Roman Catholics. He was defcended from Forbes of Corfmdae. xviii INTRODUCTION. [1616. of their faith. . . . After which every two or three years they fhall be examined, till they come to fourteen years of age. After fufficient growth of knowledge, they may be admitted to the Communion. . . . " That a true and fimple confeffion of faith be fet down. . . . "That a fhort and compendious catechifm be made, which every kirk and family fhall have for the inftruction of their children and fervants, whereof they fhall give account before the communion, and every one be examined conform thereto. "That all children and fchools fhall have and learn by heart the catechifm intituled ' God and the King,' which already by Act of Council is ordained to be read and taught in all fchools. "That a liturgy be made, and form of divine fervice, which fhall be read in every church, in common prayer, and before preaching every Sabbath by the reader, where there is one ; and where there is none, by the minifter before he conceive his own prayer, that the common people may learn it, and by cuftom ferve God rightly. " That the communion be celebrated four times each year in the burgh towns and twice in landward ; and one of the times to be at Eafter yearly. . . . " That there be a uniformity of difcipline ; and to that effect the canons of the former Councils and Affemblies to be extracted ; and where the fame are defective, to be fupplied by former canons and ecclefiaftical meetings ; for fetting down whereof the Com- miffioners following are ordained to convene with the Bifhops, in Edinburgh, the firfl day of December next to come, viz. — the Laird of Corfe, Mr. John Reid, Mr. George Hay, Doctor Philip, Mr. David Lindfay in Dundee, Mr. William Scott, Doctor Howie, Mr. John Mitchelfon, Mr. Patrick Galloway, Mr. John Hall, Mr. Edward Hepburn, Dr. Abernethy, Mr. Robert Scott, Mr. William Birnie, Mr. William Erfkine, or the molt part of them. " That every minifter fhall minifter the facrament of baptifm whenfoever it fhall be required, under the pain of depofition ; the godfather promifmg to inftruct the infant in the faith." 1 The Aflembly, having heard thefe inftructions, heartily 1 Orig. Let. ii. 481-3. Calderwood, Hijl. vii. 229-30. 1G16.] INTRODUCTION. xix thanked his Majefty, and paffed AcTs in accordance with them. A draft of a new Confeffion of Faith had been commenced in 1612, and was now prefented. It had been drawn up by Meffrs. John Hall and John Adamfon, and had been approved by the King and the archbifhops. 1 The Affembly fandtioned it as the doctrinal flandard of the Church, and ordered it to be printed under the care of "the Bifhop of Galloway, Dr. Howie, Mr. George Hay, the Laird of Corfe, and Mr. William Struthers." It was enjoined that children mould be prefented before the bifhops, or the minifters of parilhes, for examina- tion, and to be commended to God in prayer ; and it was refolved that a catechifm fhould be prepared for ufe in families, and in examinations before the communion. The Affembly ' 'Ordained Mr. Patrick Galloway, and Mr. John Hall, mini- fter at Edinburgh, and Mr. John Adamfon, minifter at Liberton, to form the faid catechifm, and to have the fame in readinefs before the firft day of October next to come, to the effect the fame may be allowed, and printed with the King's Majefty' s licenfe ; the which catechifm being fo printed, it is ftatute and ordained, that no other hereafter be printed within this realm, nor ufed in families." . . . As to the Prayer Book, it was " Ordained that a uniform order of Liturgy, or Divine Service, be fet down to be read in all kirks, on the ordinary days of prayer, and every Sabbath day before the fermon, to the end the common people may be acquainted therewith, and by cuftom may learn to ferve God rightly. And to this intent the Affembly has appointed the faid Mr. Patrick Galloway, Mr. Peter Ewat, Mr. John Adamfon, and Mr. William Erfkine, minifter at . . . , to revife the Book of Common Prayers contained in the Pfalm Book, and to fet down a common form of ordinary fervice to be ufed in 1 Orig. Let. i. 293. Cal. vii. 226. The Confeffion is printed in Calderwood's Hiftory, vii. 233. It is extremely Calviniflic, to ufe that word in its popular fenfe, much more fo than the Confeffion of 1560, though the latter perhaps comes quite as near to Calvin's Calvinifm. xx INTRODUCTION. [1616. all time hereafter ; which fhall be ufed in all time of Common Prayers (in all kirks where there is exercife of Common Prayers) as likewife by the minifler before the fermon where there is no reader." 1 Such was the refolution authorifing the preparation of the "Liturgy" — a "term" which, as Mr. Burton fays, "had not previoufly been in ufe to exprefs a form of prayer in Scotland." Acls were alfo paffed as to the celebration of the com- munion and the adminiflration of baptifm, at the requefl of the parents or any faithful Chriftian at any time of day, without waiting for the hour of preaching. It was flill underftood, however, that baptifm was only to be cele- brated in church, not in private houfes. It was refolved that a Book of Canons, or fummary of the laws of the Church, mould be drawn up, and the Archbifhop of Glafgow, 2 and Mr. William Struthers, minifler at Edinburgh, had this tafk committed to them. A large commiffion was appointed, confiding of the Bifhops and leading clergy, nearly as in the King's lift given above, to meet at Edinburgh on the ifl of Decem- ber following, and inter alia to receive and revife the draft of the Canons. It was alfo added that they mould have " Power to receive the Books of Liturgy or Divine Service, allow and difallow thereof, as they fhall think expedient, and the fame being allowed, to caufe publifh the fame in print, for the fervice within the Kirks of all the Kingdom." 3 This addition is faid to have been made by Spottif- woode, who is blamed in confequence. If he did fo, it mufl have been to fupply an unintentional omiffion. 1 Cald. Hijl. viii. 105-6, and Book of 'the Kirk, hi. 1 128. 2 Mr. James Law became minifler of Kirklifton in 1585, was made Bifhop of Orkney in 1605, and having been Spottifwoode's "old companion at football, and compresbyter, was by his influence admitted his fucceffor at Glafgow." He died in 1632. 3 Cald. viii. in ; and Book of the Kirk ', hi. 1132. 1616.] INTRODUCTION. xxi From the record of the Affembly, and the royal Com- miffioner's letter to the King, it appears that thefe Acls were paffed without oppofition ; and from the names of thofe to whom the drawing up of the Liturgy and catechifm was entrufted, 1 it may be inferred, that the 1 The Catechifm was entrufted to Meffrs. Galloway, Hall, and Adamfon. Patrick Galloway, who had formerly been minifter at Perth, had fuffered for his oppofition to the King, and was at one time fo puritanic, Calderwood fays, that he " would not eat a Chriftmas pie." He was afterwards reconciled to the King, and became one of his chaplains, but he ftill oppofed fome of his meafures. Wodrow fays, he "took fo many different turns in the various ftages of his life . . . that it's hard to determine what clafs to put him down under." [MS. Glas. Univ.] He had been Moderator of the Affembly in 1590 and 1602. He had himfelf drawn up a catechifm, which was reprinted in London in 1588. There is a copy of the reprint in the Library of the Univerfity of Edinburgh. It is defcribed as having been "written by Mr. Patrick Galloway, and by him ufed in the family of the Scottifh noblemen then refident at Newcaftle." His fon was raifed to the peerage, with the title of Lord Dunkeld. John Hall was one of the minifters of Edinburgh, and had been Moderator of the Burntifland Affembly in 1601. He had acquiefced in fome of the King's meafures, but he refufed to preach on the feftival days, and refigned his charge through un- willingnefs to "offend either the King or the godly." He was fufpected, however, of ftirring up the people to difobedience to the Articles of Perth, and in 161 9 was banifhed from Edinburgh by the King. John Ada??ifon was fon of the Provoft of Perth, and nephew of Patrick Adamfon, Archbilhop of St. Andrews. He was tranflated from North Berwick to Liberton in 1609, and was made Principal of the Univerfity of Edinburgh in 1623. He was in early life fufficiently hoftile to James's meafures to have gained the confidence of the Melvilles and their friends. Indeed, he was related to fome excellent men of that party, fuch as Mr. Patrick Simfon, minifter of Stirling, whofe mother was Violet Adamfon, filter of the Archbilhop, and an anceftrefs, it may be added, of xxii INTRODUCTION. [1616. defire for improvement in worfhip was at that time fhared by all parties. Thofe felected were members of the Affembly, and had no doubt taken a fpecial intereft in the work committed to them. When the Acls of this Affembly were laid before the King, he expreffed his general approval, but objected to the Act refpecling Con- firmation as "a mere hotchpotch," 1 and ordered that in the new Canons it mould be enjoined, that the Com- munion mould be received kneeling, that both Sacraments, in cafes of neceffity, mould be adminiftered privately, that children mould be confirmed by the Bifhops, and that the George Gillefpie. In 1631, he was complained of for preaching in. the Prefbytery of Edinburgh that the Church of Rome was a true Church. He was an active member of the Affembly at Glafgow in 1638, and " furious enough in their caufe, albeit many thought it was not from perfuafion, but in policy, to efchew their wrath." [Guthry's Mem., p. 54.] He was the author of an excellent Latin Catechifm ufed in the Univerfity of Edinburgh. His death took place in 1652, and Leighton fucceeded him in the office of Principal. The Liturgical Committee confifted of Galloway, Adamfon, Hewat, and Erfkine. Peter Hewat, Hewet, Howat, Hewart, Ewat, Ewart, or Euartus, for in all thefe forms his name appears, was one of the miniflers of Edinburgh, and in 161 2 had a gift from James of the Abbacy of Croffraguel, which entitled him to a feat in Parlia- ment, but we find him, notwithftanding, a fufferer on the popular fide. He protefted for the liberties of the Church in 161 7, was deprived by the High Commiffion, and was confined firfl at Dundee, afterwards at Croffraguel. He died at Maybole in 1645. William Erjkine, minifter at Denino, was one of the repre- fentatives of the Prefbytery of St. Andrews who protefted at Aberdeen in 1604 againft the King's interference with the meeting of Affembly. He figned the Proteft againft Epifcopacy laid before Parliament in 1606, and in after years fuffered for refufing to obey the articles of Perth. John Livingfton mentions him in his lift of miniflers whom he knew, who were " eminent for grace and gifts, for faithfulnefs and fuccefs." — Sel. Biog., Wod. Soc, L 305, 312. * Spottifwoode's Hijl. 5*8. 1616.] INTRODUCTION. xxiii Church fhould keep the days fet apart to commemorate the Redeemer's Incarnation, Death, Refurrec~tion, Afcen- fion, and the defcent of the Holy Ghoft. Spottifwoode reprefented to him the difficulty of inferting thefe articles among the Canons without the fanction of the Affembly, 1 and the fubjecl: was not preffed at that time. This order of the King, however, excited alarm, mowing as it did that he wifhed to take the government of the Church completely into his own hands, and it probably delayed the preparation of the Canons, as the meeting in Decem- ber to receive them (and the Liturgy) does not appear to have been held. Scott, minifter of Cupar, who was one of the Commiffioners appointed by the Affembly, says — "The Book of the Canons we doubt was ever perfected by thofe to whom it was committed, or yet the revifmg of the Book of our Common Prayers, and fetting down a common form of ordinary fervice, neither yet have we heard that thofe Com- miffioners ever met for the revifing of their travells." 2 There can be no doubt, however, that the Liturgical Committee commenced operations immediately after the Affembly of 1616, probably with the view of having a draft ready for the meeting in December. Among the Wodrow papers in the Advocates' Library at Edinburgh, there is the MS. of a Liturgy, entitled "A form of fervice to be ufed in all the Parim Churches of Scotland upon the Sabbath-day by the Readers, where there are any eftablifhed, and where there are no Readers, by the Minifters themfelves before they go to fermon." At the end, " Howat's Form of Prayer" is written by a different but contemporaneous hand. The title is almoft in the words of the Aberdeen Act. That A61 made no reference to new forms for the fpecial fervices, and " Howat's form," in ftricl: accordance with this, makes pro- vifion only for Public Worfhip ; the intention being that the forms for the Sacraments and Marriage in Knox's 1 Spottifwoode's Hift. 529. 2 Apol. Narration^ p. 245 ; Wod. Soc. xxiv INTRODUCTION. [1616. Book fhould remain unchanged. In the prayer for Prince Charles allufion is made to his " young and tender years," while in that for the Prince Palatine, and the Princefs Elizabeth, reference is made to their children. Charles was born in 1600, and the marriage of his fitter to the Elector Palatine took place in 1613. There is another circumflance of much importance in fixing the date of this draft. In the following year, Hewat took an active part in refitting the King's further encroachments upon the liberty of the Church, and on the 12th of July was deprived, and banifhed from Edinburgh in confequence. It feems evident, therefore, that the Liturgical Committee, all the members of which, except Erikine, refided in or near Edinburgh, had made Hewat their convener, and that the draft bearing his name was completed by him in confulta- tion with the others, in the end of 16 16 or early in the following year, before there was any open rupture with the King. 1 1617.] At the beginning of this year, James announced his intention of vifiting Scotland. He attributed it to a a faumon-like inttinct" "to fee the place of his breeding," but his chief object was to impofe the five articles (which he had ordered to be inferted among the Canons) upon the Church. Before his vifit, he ordered the Chapel Royal 1 There is no notice of this MS., fo far as we are aware, in any printed work. We came upon an account of it while reading the life of Dr. Howie in Wodrow's unpublifhed MSS., in the Library of Glafgow Univerfity, and were fortunate enough to find it among his collections in the Advocates' Library. Wodrow at firft fuppofed Dr. Howie to have been the writer, but afterwards corrects this. He fays he took the MS. to be an original copy, and as Hewat had died in the weft of Scotland not fo long before Wodrow's day, it had probably been among his papers. We print it as an appendix. It may not fay much for the Liturgical tafte of the Church at that time, but it is very devout, and is fpecially interefting, as regards the order of fervice, and as furnifhing fpecimens of the ftyle of prayers then ufed as fupple- mentary to the Book of Common Order. 1617.] INTRODUCTION. xxv at Holyrood to be refitted, and an organ, flails for chorifters, and flatues of the Apoflles and Evangelifls, to be placed in it. The " images " alarmed the populace, and feveral of the Bifhops and Clergy wrote the King to diffuade him from carrying out this part of his plan. He was very angry, but yielded, not, he told them, for the eafe of their minds, or to confirm them in their errors, but becaufe the flatues could not be got ready in time. x On the 13th of May, he re-entered Scotland, after nearly fourteen years' absence. On the 17th, the Englifh Service was read in the Chapel Royal, " with finging of chorifters, furplices, and playing on organs ;" and on Whitfunday, June 8th, the Lord's Supper was adminiflered after the Englifh form, by an Englifh clergyman, and was generally received kneeling. On the 17th of June, Parliament met. The King propofed that it fhould be enacted — "That whatfoever conclufion was taken by His Majefly, with the advice of the Archbifhops and Bifhops, in matters of external polity, fhould have the power and ftrength of an ecclefiaftical law." As the Bifhops objected that this took away the rights of Prefbyters, he agreed to infert the additional claufe — " And a competent number of the Miniflry." Thus amended, his propofal was fanctioned by the Lords of the Articles. Such a law would have been fatal to the conflitution of the General Affembly, and the alarm fpread that it was intended to cover the introduction every- where of the Englifh ceremonies already begun at Holy- rood. A Proteft for the liberties of the Kirk was at once prepared, and figned by above fifty of the Clergy. The leaders in the movement were Hewat, Abbot of Croff- raguel ; Simfon of Dalkeith, brother of Patrick, minifter of Stirling, and Calderwood the hiftorian. For the part they took, the two former were imprifoned, and the latter banifhed. The King, however, withdrew the A hi. 1 145-6. 1618.] INTRODUCTION. xxix be mo r e glad of the affent of the Affembly ; ' to them " than of all the gold of India." 1 This affent was at lafl gained, the Archbifhop "cutting fhort ; ' the oppofition, and " ordaining this propofition only to be voted, Whether the Affembly would obey his Majefly, in admitting the Articles propofed by his Majefly, or refufe them." 2 Calder- wood fays, that the members were told by the royal Com- miffioners and Bifhops at the final fitting, that " out of the houfe they mould not go, till his Majefly was fatiffied of his defire." 3 Forty-one, or, according to Calderwood, forty-five, minifters voted negative. The Affembly alfo ratified " the Catechifm allowed at Aberdeen, and printed fince with privilege," 4 and it had the Liturgy under con- fideration. In the bufinefs of the Privy Conference on Wednefday the 26th, it is mentioned, that " The reft of that afternoon was fpent in the devifmg of fome overture for the retraining of Simony . . . ; as likewife the Commiflion for the planting of the Church of Edinburgh ; and the forming of the Book of Common Prayers ; and extracting of the Canons of the Church." 5 On the 2ifl of OcTober 1618, the AcTs of the Perth Affembly were ratified by the Privy Council, and among them one 11 Giving Commiflion to certain perfons therein mentioned, to revife the labours of thofe to whom Commiflion was given in the Affembly of Aberdeen for revifing the Book of Common Prayers, and collecting the Canons of Church difcipline, and as they find the fame worthy to be allowed, to take order for approbation and publilhing thereof." In the imperfecT accounts of this Affembly which remain, the names of thefe Commiffioners are not given. From this time there was no meeting of the Affembly for twenty years, and we have to look to other fources for information as to the progrefs of the Liturgy. Still the main points of its hiflory can be traced, and even minor 1 Book of the Kirk, hi. 1 147. - Orig. Let. ii. 576. 3 Hiji. vii. 321. 4 Book of the Kirk, iii. 1 167. 5 Ibid. 1 157. xxx INTRODUCTION. [1618. details conjectured with a high degree of proba- bility. King James's meafures in 1617, and the proceedings of the Perth Affembly changed the whole afpect of affairs, and fplit the Church into hoflile parties. Many who favoured fome of the five Articles objected wholly to the way in which they were forced on the Church. To one Article, that of kneeling at the Communion, the flrongefl objection was felt, and the change of pofture had the effect of bringing the laity into action, and of placing a great part of the nation in direct oppofition to the King. The people had been accuflomed to kneel at the prayers in the Communion fervice, 1 but kneeling in the act of receiving they regarded as favouring of idolatry. In addition, there was a general alarm that the King was about to introduce all the ceremonies of the Church of England ; and his claim of having a right to govern the Church, now openly avowed, was as openly refilled. This ftate of feeling neceffarily affected the movement for the revifion of the Liturgy. It became characterise of thofe who were hoflile to the King's policy to defend the old form as it flood ; and as the new verfion would have to make provifion for carrying out the Acts of Perth, its progrefs was no doubt regarded with fufpicion by many who had previoufly taken an intereft in it. The Com- miffion appointed by the Perth Affembly to revife the labours of the Liturgical Committee, would find that at leafl two of the number, Hewat and Erfkine, could no longer act upon it, and thus the completion of the work muft have devolved upon thofe who were prepared to fub- mit to the royal policy. They made little ufe of the firft draft, and they feem to have purfued their labours without communication with the oppofite party ; Scott of Cupar, as we have feen, though at the Affemblies of Aberdeen and 1 Lindfay's True Narrative of Perth Affembly — "We were accuflomed and flill are to kneel at the thankfgiving," p. 47. See alfo his " Refolutions for kneeling," pp. 34, 65. 1618.] INTRODUCTION. xxxi Perth, not being aware ot the Liturgy having been "perfeaed.", It bears internal marks of having been completed foon after Perth Affembly, and this is confirmed by other evi- dence. Charles the Firft, in his large declaration, fays that the General Affembly held at Aberdeen in 1616 ' ' Authorifed fome of the prefent Bifhops, and divers others, to compile and frame a public form of Liturgy or Book of Common Prayer, which mould firft be prefented to our Royal Father, and after his approbation, mould be univerfally received throughout the kingdom. This book, in purfuance of that Act of Affembly, being by thofe who were deputed for that purpofe framed, was, by the Lord Archbifhop of St. Andrews that now liveth, fent up to our Royal Father, who not only carefully and punctually per- ufed every particular paffage of it himfelf, but had it alfo con- fiderately advifed with and revifed by fome of that kingdom here in England, in whofe judgment he repofed fmgular truft and confidence ; and after all his own and their obfervations, addi- tions, expunctions, mutations, accommodations, he fent it back to thofe from whom he had received it, to be commended to that whole Church, being a Service Book in fubftance, frame, and compofure, much about one with this very Service Book which we of late (1637) commended to them, and which undoubtedly then had been received in that Church if it had not pleafed Almighty God that while thefe things were in doing, and before they could receive their much wifhed and defired period and confummation, to the invaluable lofs, as of the whole Church of God, fo particu- larly of that Church of Scotland, to tranflate our bleffed Father from his temporal kingdoms to that which is eternal." l This ftatement was drawn up from information given in a paper which ftill exilis among the Wodrow MSS., entitled " Inftructions how the fervice came to be made, delivered to me by the King." This indorfation is in the handwriting of Dr. Balcanquhal. After mentioning King James's defire for a Liturgy, it goes on thus — 1 Pp. 16, 17. The Large Declaration was written by Balcan- quhal, Dean of Durham. xxxii INTRODUCTION. [1618. "It was enacted that a Book of Common Prayer mould be framed ; and, by Act of Affembly, fo many were trufled with it to draw it up, of whom I am fure Mr. Wm. Cowper, B. of Galloway, was one. "Then a Book of Common Prayer was formed, and delivered to my Lord Archbiihop of St. Andrews, which, after he had revifed it, was sent up to K ing Ja mes^vho' "did take the pains to perufe and confateyJ^MO'ga've order to the Dean of Winchefter to do the like, the fame was returned to my Lord of St. Andrews, with his Ma: directions what he would have to be changed, omitted, or added, to make it the more perfect. " Before it could be brought ad umbilicum, God called that bleffed King to glory." 1 Fuller, the Church hiftorian [i 608-1661], says " It was committed . . . principally to the Archbifhop of St. Andrews, and to William Cooper, Bifhop of Galloway, to draw up the order thereof." 2 In the Life of Spottifwoode, prefixed to his hiftory, after a reference to the Act of Affembly 1616 for the drawing up of the Liturgy, it is faid that " Some of the moil learned and grave among the reft- (William Cowper, Bifhop of Galloway, being defigned the chief), were deputed to that work." This life was written by Duppa, Bifhop of Winchefter, a devoted adherent of Charles the Firft, and tutor to his fon. He compiled it from materials furnifhed by "a reverend perfon" of the Scottifh nation, 3 whom Wodrow fuppofed to have been either Maxwell or Sydferf, 4 who took refuge in England in 1638. It has been fup- pofed that thefe writers miflook the Bifhop of Galloway for Patrick Galloway, one of the original committee ; but they had accefs to the beft fources of information, and the truth of their ftatement is quite borne out by refem- 1 Wod. MSS., fol. vol. lxvi., No. 36. The paper is printed in the Appendix to Baillie's letters, vol. i. p. 443. 2 Vol. iii. 396. Ed. 1840. 3 Pub. pref. Spot. Hiji. 4 life of Spottifivoode, Gor. Scot., vol. iv. 590. 1618.] INTRODUCTION, xxxiii blances between the new material in the Liturgy and Cowper s acknowledged works. 1 Though not one of the original committee, he was no doubt on the Commifilon appointed by the Affembly of 1618 to " revife their labours/' and both from his own qualifications for the work, and from fome of the others declining to act after the adoption of the Five Articles, the completion of it feems to have devolved mainly upon him. Cowper died on the 15th of February 161 9, and there was a meeting of bifhops and clergy at his houfe on fome affairs of the Church fhortly before. 2 In all likelihood the draft was completed about that time. There is a flight confirmation of this in a circumftance that occurred on the 13th April of that year. Hog, minifter at Dyfart, having been fummoned before the High Commiffion for refufmg to keep the Perth Articles, and for praying againft bifhops, faid that his prayer was in conformity with Knox's Liturgy. Spottifwoode replied 1 William Cooper, Coupar, or Cowper, was bom in Edin- burgh 1565, and after fpending fome time in England, became minifter at Bothkennar in 1587. He was tranflated to Perth in 1595. He figned the proteftation againft Epifcopacy in 1606, and preached againft it before Parliament. After taking a very leading part on that fide, he "got more light," and became Bifhop of Galloway in 1612. This expofed him to much cenfure, which he felt deeply, and which is faid to have haftened his end. Beltrees' poem beginning " Ane Tailzeour ance ane Cooper did beget," and ending " He was ane Tailzeour' s fon, and changed his coat," was by no means fo bitter as the effufions of fome of his old clerical friends. It was a time when fuch changes were very common. He was a man of devoted piety, and was moft laborious in the work of the miniftry. He was a moft excellent and popular preacher, and as a theologian and devotional writer he held the foremoft place. His ftyle furpaffed that of his con- temporaries, and his publifhed works are among the moft valuable of that period. He has been juftly spoken of as the Leighton of his time. 2 Life, prefixed to Works, p. 7. xxxiv INTRODUCTION. [1618. * ' That in a fhort time that Book of Difcipline would be dif- charged, and minifters tied to fet forms." * There is, however, clearer evidence on this point. Spottifwoode went up to Court after the spring Synods of this year, and remained there for part of the fummer. While he was in London, a licenfe, dated June 30th, 161 9, was granted by the King to Gilbert Dick, a bookfeller in Edinburgh, to print the new prayer book for the fpace of nineteen years. 2 On the 10th of February 161 8, Dick had received the royal licenfe to print the two cate- chifms allowed by the Aberdeen Affembly, they having been by that time " formed and fet down conform to the faid Act." 3 And now his licenfe was extended, and he received fole authority to print " as well the faid Book of Common Prayers as the two forefaid Catechifms." The revifed Liturgy was undoubtedly meant, as the licenfe begins by quoting the A£t of the Aberdeen Affembly " That a Book of Common Prayer . . . mould be formed and put in order by certain Commiffioners appointed for that effect." We infer, therefore, that the draft of the Liturgy was com- pleted early in 16 19 (the new catechifm for examination before the communion being incorporated with it) ; that Spottifwoode carried it with him to London for final revifion ; and that in June it was expected that it would foon be ready for printing. 4 The revifion of the Liturgy in England by the King and the Scotfmen 5 at his Court may not have been finifhed 1 Cal. vii. 369. 2 Reg. Sec. Sig. lxxxvii. 161 7-19. fol. 227. F3 Reg. Sec. Sig. lxxxvii. 1617-19. fol. 67. Both licenfes are printed in full in Lee's Mem. for Bib. Soc. App. 31-35. 4 The preparation at this time of * ' A Form and Manner of ordaining Minifters, and confecrating of Archbifhops and Bifhops, ufed in the Church of Scotland," fhows that the complete Litur- gical equipment of the Church was then defigned. For thefe forms, which were printed by authority in 1620, fee Mifcel. Wod. Soc. i. 597-615. 5 Collier fays it was " reviewed by fome Scotch bifhops " at the 1619.] INTRODUCTION. xxxv during Spottifwoode's vifit to London, and fome time may have elapfed before it was returned to him as finally approved by the King. The excited ftate of Scotland, however, was the chief reafon for the delay in printing the Liturgy and ordering its ufe in public worlhip, and a further obftacle was about to be interpofed. 1621.] As the Articles of Perth were difregarded by many on the ground that they had not received legal fanction, James refolved to have them ratified at the meeting of Parliament which was to be held in July 1621. This was no eafy matter, as many were prepared to vote againft it. To carry the point, the Marquis of Hamilton, who was Royal Commiffioner, declared to the affembled Eflates, that " he would engage his honour, faith, and credit, upon that princely word which his Majefly paffed him, that if they would receive thefe five articles at that time, his Highnefs would never burden them with any more cere- monies during his lifetime." 2 Spottifwoode fays he affured them that "his Majefly mould not in his day prefs any more change or alteration in matters of that kind without their own confents." 2 This qualification, how- ever, is not mentioned by Melrofe, who wrote to the King on the 26th of July as follows : — " The Commiffioner roughly inveighed againft thofe who treafon- ably llandered your Majefly with intention to introduce all Eng- lifh ceremonies . . . affuring them, that if they would obey and confirm the Acts already made, your Majefly would never intend any future alteration." 3 The ratification was accordingly carried, there being 78 votes for, and 5 1 againfl it. The troubled ftate of the Church, and this promife given in the King's name, put a flop to the introduction of the Court, but Dean Young of Winchefter is mentioned above as the revifer, and with more probability. 1 Cal. vii. 496. 2 Hift. 542. 3 Dalrymple's Mem. and Let. in the reign of James, p. 126-7. xxxvi INTRODUCTION. [1621. Liturgy. Years afterwards the older Bifhops informed King Charles that " The preferring thereof (the Liturgy) was deferred, in regard the Articles of Perth then introduced proved fo unwelcome to the people, that they thought it not fit nor fafe at that time to venture upon any further innovations." 1 King Charles and Lord Clarendon ftate that James retained his purpofe of introducing it, and that this defign was flopped only by his death. 2 The promife of 1621 might have been explained as not applying to the Liturgy, feeing its preparation had been fanctioned by previous Affemblies ; at the fame time James knew that it was regarded as a pledge againft any further change in his lifetime, and there is evidence that he was reflrained by it. Bifhop Hacket, in his Life of ArchbifJiop Williams -, relates that when Williams asked James to give Laud 3 the See of St. David's, his Majefly faid "I keep Laud back . . . becaufe I find he hath a'reftlefs fpirit. . . . When three years fmce I had obtained of the Affembly of Perth to confent to five articles of order and decency, in corre- fpondence with this Church of England, I gave them promife . . . 1 Guthry, Mem. p. 16. 2 King's Declaration, ut fupra ; also Preface to the Prayer Book of 1637. Clarendon fays that James " exceedingly defired to introduce the Englifh Liturgy, and that there had never been any thought in the time of King James . . . but of the Englifh Liturgy." — Hift. pp. 63, 66. This fliows that he was imperfectly acquainted with the fubjecl; ; flill James's wifh for the Englifh Liturgy may have made him lukewarm as to the Scottifh draft. 3 Laud was born in 1573. He accompanied James in his vifit to Scotland in 161 7, and from that time took a keen interefl in its church affairs. In 1 62 1 he was made Bifhop of St. David's. Charles promoted him to the See of Bath and Wells, and in 1628 to that of London. He accompanied Charles to Scotland in 1633, and was made Archbifhop of Canterbury in that year. In 1 64 1 he was thrown into the Tower, where he remained a prisoner. In January 1645 fentence was paffed againft him, and he was beheaded on Tower Hill. 1621.] INTRODUCTION. xxxvii that I would try their obedience no farther anent ecclefiaftic affairs. . . . Yet this man hath preffed me to invite them to a nearer conjunction with the Liturgy and Canons of this nation ; but I fent him back again with the frivolous draught he had drawn. . . . For all this he feared not mine anger, but affaulted me again with another ill-fangled platform to make that ftubborn Kirk ftoop more to the Englifh pattern. But I durft not play faft and loofe with my word. He knows not the ftomach of that people ; but I ken the ftory of my grandmother, the Queen regent, that after fhe was inveigled to break her promife made to fome mutineers at a Perth meeting, fhe never faw good day, but from thence, being much beloved before, was despifed of all the people." 1 This language could not have been ufed by the King at the time alleged, for Laud was prefented to the fee of St. David's on the 29th of June 1621 ; and no promife had been given by James, till that made by Hamilton in his name at the meeting of the Scottifh Eftates in the end of July thereafter. But probably Williams heard the fub- flance of it from the King at a later period. The King's death took place on the 27th of March 1625, in the fifty-ninth year of his age. This event put a flop for the time to ecclefiaftical innovation ; the MS. of the Liturgy, which had been returned to Spottifwoode, remained in his hands, but no public notice of it was taken for above eight years, and it feems to have been almoft forgotten by fome of its early promoters. King Charles, for the firft four years of his reign, was too much embarraffed with foreign affairs to interfere much with the Church of Scotland. 1626.] In fome refpecls he was more tolerant than his father. He permitted the clergy who had been ordained before 161 8 to adhere to their old ufages without practifmg Perth Articles. During thefe few years the two parties in the Church lived in comparative peace, and were gradually approaching each other ; but a worfe ftorm than ever was about to break. 1 Hacket's Memorial of ArchbiJJwp Williams^. 64. xxxviii INTRODUCTION. [1628. 1628.] In 1628, Laud, having been made Bifhop of London, became Charles's chief counfellor, and took the guidance of the ecclefiaflical affairs of the Empire very much into his own hands. 1629.] In 1629, Charles revived the fubjecl of the Liturgy. " He reminded the Scotch Bifhops of their duty, and ordered them to foiicit the affair with the utmoft application." 1 His own account given in the declaration is as follows : — " We, by the grace of God, fucceeding to our royal father . . . refolved ... to purfue that his pious and princely defign for fettling a public Liturgy in that our Kingdom of Scotland, it having been fo happily achieved, facilitated, and almoft perfected by him. To which purpofe we caufed the fame Service Book tranfmitted by him to that Church to be remitted and fent back to us, that, after our perufal, and alterations if any mould be found, either neceffary or convenient, it might likewife receive our royal authority and approbation : We having received that Book, and after many ferious confultations had with divers of our Bifhops and clergy of that Kingdom, then here prefent with us, and after our advices by our letters and inflrudKons to the reft at home, and after many humble advertifements and remonftrances made from them to us of the reafons of fome alterations, which they did con- ceive would remove diverse difficulties, which otherwife they feared this Book would encounter with ; we were contented that this Service Book mould come out as now it is printed, being fully liked by them, and figned with their hands, and perufed, ap- proved, and publifhed by our royal command and authority." 2 In the paper of inftruclions from which Balcanquhal compiled this narrative it is faid — "King Charles, fhortly after his entry to the reign, heir not only to his father's crown but piety, urged the fame with a mofl pious care and fatherly affection. This very book, inftatu quo King James left it, was fent to His Ma:, and prefented to His Ma: by myfelf (whether the fame was done by the Bifhop of Rofs then, now Archbifhop of Glafgow, I dare not confidently 1 Collier, ii. 60. 2 Declaration, pp. 17, 18. 1629.] INTRODUCTION. xxxix aver, but I think he it was). His Majefty took great care of it, gave his royal judgment, and I returned home, and fignified his Majefty pleafure to my Lord St. Andrews, and he to fuch of the clergy as he thought fit. "There was during this time much pains taken by his Ma: here and my L. St. Andrews, and fome others there, to have it fo framed as we needed not to be afhamed of it when it mould be feen to the Chriftian world, [and] with that prudent moderation that it might be done in that [way] which might occafion the leaft offence to weak ones there. "In God's mercy . . . that it was framed fo as the ... it, and put their hands to it which I fhew to his Ma ; and thereafter His Ma. gave his royal approbation, writ to the council for authorifmg of it, and to the B B. to be careful, in all prudent and convenient fpeed, to put it in practice, and that it fhould go to prefs, that this might be the fooner and better done. "To facilitate the receiving of the Book of Common Prayer, a care was had besides to make it as perfect as could be, fo likewife that howfoever it mould come as near to this of England as could be, yet that it mould be in fomething different, that our Church and Kingdom might not grumble as though we were a Church dependent from or fubordinate to them. "His Ma: prudent piety was fuch, that, tenderly caring for the peace of this Church, fome things were kept in our Liturgy, which as yet our Church could not be urged with, and fome things which the weaknefs of the greater part would except againft ; that the turbulent here might get no advantage by our Book to dif- quiet the Church ; and that ours might the more [fmoothly] be received, his Ma: in a gracious moderat . . . ned under his hand, difpenfed with the B B. not . . . upon any but fuch as were willing . . . their flocks to do it. "And yet [his Majefty's] care and prudence was more, that when all was concluded, and the book ready for the prefs, to prepare men the better to receive it, he gave order to all Archbifhops and B B., till our own fhould be printed and fully authorifed, to caufe read the Englifh Service Book in their Cathedrals, to ufe it morning and evening in their own houfes and colleges, as it had been ufed in his Ma: Chapel Royal in the year of God 1617. The B B. upon a remonftrance made to his Ma : that feeing their own was fhortly to come forth defired that all fhould be continued xl INTRODUCTION. [1629. till their own were printed and fully authorifed; to which his Ma: gracioufly accorded." This paper, which we print in full, fo far as it bears on the compilation of the Liturgy, appears to have been written for the information of Balcanquhal by Maxwell, who took refuge in England after the outbreak of 1637. 1 Laud, in his Hijlory of his Troubles and Trial, gives fome further information on the fubjecl. " Dr. John Maxwell," 2 he fays, " the late Bifhop of Rofs, came to me from his Majefty. . . It was in the year 1629, in Auguft or September. . . The caufe of his coming was to fpeak with me about a Liturgy for Scotland. At his coming I was fo extream ill that I faw him not . . . After this, when I was able to fit up, he came to me again, and told me that it was his Majefty' s pleafure, that I mould receive inftructions from fome Bifhops of Scotland concerning a Liturgy for that Church ; and that he was employed from my Lord the Archbifhop of St. Andrews, and other prelates there, about it. I told him I was clear of opinion, that if his Majefty would have a Liturgy fettled there, it were befl to take the Englilh Liturgy without any variation, that fo the fame Service Book might be eftablilhed in all his Majefhy's dominions. Which I did then, and do ftill think would have been a great happinefs to this ltate, and a great honour and fafety to religion. To this he replied, that he was of a contrary opinion, and that not he only, but the Bifhops of that Kingdom thought their countrymen would be much better fatiffied if a Liturgy were framed by their own clergy, than to have the Englilh Liturgy put upon them ; yet he added, that it might be according to the form of our Englilh Service Book. I anfwered to this, that if this were 1 The editor of Baillie's Letters, who attributed it to the Earl of Stirling, is now fatiffied that he could not have been the writer, and failing him, the perfonal references all point to Maxwell. 2 Maxwell, fon of Maxwell of Cavons in Nithfdale, was tranflated from Mortlach to Edinburgh in 1622 : about 1628 he became the chief Scottifh manager of Scottifh Ecclefiaftical affairs at Court ; and in 1633 he was made Bifhop of Rofs. Guthry fays he was a man of great parts, but of unbounded ambition. — Mem, p. 14. Burnet fays, "he was the unhappy inftrument of that which brought all the troubles on Scotland." 1629.] INTRODUCTION. xli the refolution of my brethren the Bifhops of Scotland, I would not entertain fo much as thoughts about it, till I-might, by God's bleffmg have health and opportunity to wait upon his Majefty, and receive his further directions from himfelf. "When I was able to go abroad, I came to his Majefty and reprefented all that had paffed. His Majefty avowed the fending of Dr. Maxwell to me, and the meffage fent by him. But then he inclined to my opinion, to have the Englifh fervice without any alteration to be eftablifhed there. And in this condition I held that bufmefs for two or three years at leaft." 1 While Charles, whofe declaration, as has been faid, " is throughout virtually a pleading of counfel," 2 reprefents that the Scots, afraid of difficulties that the original draft would meet with, got it changed into the form printed in 1637, Laud here ignores the draft, though he was well acquainted with it. But, putting the different accounts together, it is apparent that two copies of the MS. as finifhed in James's time were taken up to London about 1629, one of them by Maxwell on this vifit to the Court. This is confirmed by the prayer for the Royal Family in that now edited, which, in the recopying of the Liturgy for tranfmiffion fouth, had evidently been changed to fuit the time. Charles's name is given inftead of his father's, and there is a petition for the Queen, that God would " make her a happy mother of fucceffful children." Charles's eldeft fon was born May 29th, 1630, fo that this petition was drawn up before that date. He had been married in 1625, but as all the evidence goes to fhow that he only revived the queftion of the Liturgy in 1629, the prayer was no doubt amended fhortly before Maxwell went to London. Maxwell probably prefented the draft as embodying fubflantially the views of the Scottifh Church ; and it is evident that Laud had the chief hand in diffuading the King from accepting it. It was altogether too bare to 1 Pp. 168-9, an d hi. 427, Ang. Cat. Lib. ed. 2 Burton's Hift. of Scotland, vi. 417. c xlii INTRODUCTION. [1629. fuit his views, and he recommended inftead the Englifh Liturgy without any change. The King acquiefced, and Laud, according to his own account, held " that bufmefs " in this condition for fome years, i.e. till the King's vifit to Scotland in 1633. Heylin, who gives the fame account of Maxwell's proceedings in London in 1629, fays, " On thefe terms it flood till this prefent year (1633), Laud {landing hard for admitting the Englifh Liturgy ; without altera- tion." 1 Maxwell returned to Scotland in November 1629, and " it was conflantly reported " that " he brought down with him a letter from his Majefly " to the Primate, 1 ' To affemble fuch of the miniflry as he pleafed, at leafl the moderators of the Prefbyteries at Edinburgh, July 27th, and to intimate that it was his Majefly's pleafure that the whole of the order of the Englifh Kirk mould be received here." 2 No doubt he at leaft brought the intelligence that the draft of King James's time was not favourably received, and that the King, advifed by Laud, wifhed the adoption of the Englifh Liturgy. There is a letter bearing upon thefe rumours, of date January 28th, 1630, written by Struthers 3 1 Life of Laud, 236-7. 2 Hiflorical Collections from 1589 to 1 64 1. See Wod. Life of Spottifwoode, Gordon's Scotichronicon, iii. p. ^503. Wodrow fometimes refers to this- MS. as the Edinburgh Colleclions, the fuppofition being that it was written by a " nonconform bur- gefs " there. 3 Mr. William Struthers was tranflated from Glafgow to Edin- burgh in 1 6 14, and was made the firfl Dean of that diocefe in 1633, fhortly before his death. He was brother-in-law of David Dickfon of Irvine. Principal Baillie mentions him and Mr. Cameron as " his very fmgular friends and excellent divines as our nation has bred," and Struthers left part of his library to Baillie. He was one of the moft eloquent preachers of the time, and publifhed feveral treatifes and fermons. Calderwood fays he was once fo oppofed to bifhops that he could fcarcely explain a chapter at meals without attacking them, that he threatened to flog his pupil, the Earl of Wigton, for calling one of them my lord, and that he fwooned at the fight of the Biihop of Glafgow, 1629.] INTRODUCTION. xliii to the King's fecretary, 1 in which he remonftrates againft any further innovations. He fays there 1 ' Are surmifes of further novations, of organs, liturgies, and such like;" that James had "made the Marquis of Hamilton promife in his Majefty's name to all the eftates of this land, fo- lemnly, in face of Parliament, that the Church mould not be urged with any more novations ; " that " the motion that is faid to be made to his Majefty of thefe novations is made by and befide the knowledge and confcience of the Kirk of this land, who are highly difpleafed with that motion, and more, becaufe it is alleged to have been in their name, who know nothing thereof but by report. " 2 In this he may allude to the propofal to bring in the Englifh Liturgy under cover of the Act of Affembly 1616. Struthers had been prefent at that Affembly, and had greatly applauded its proceedings, yet in 161 7 he preached violently againft the ceremonies of the Church of England. He was quite likely to have written in this ftrain, upon hear- ing that it was propofed to fet afide the Scottifh draft, and to introduce inftead the whole Englifh fervice. The letter, and required a little whifky to bring him to hisfenfes. — Hift. vii. 347. He continued to be ftrongly oppofed to the Englifh Liturgy, though fubmitting to the innovations already introduced. 1 Sir William Alexander, afterwards Earl of Stirling, the poet, ftatefman, and owner of Nova Scotia, of which he received a grant from the King in 1621. He is fuppofed to have been the principal author of the verfion of the Pfalms which was publifhed as the tranflation of King James, though the letters written by Alexander from King Charles to Spottifwoode, urging the adop- tion of the new verfion out of regard to the memory of his father, lead one to think that James had more to do with it than is com- monly fuppofed. Thefe Pfalms were firft printed feparately, and afterwards with the Liturgy of 1637. There are three volumes of Sir W. Alexander's letters, as Secretary of State, in MS., in the Regifter Houfe and Signet Library, Edinburgh. It is to be hoped that the propofal to print them will be carried out. They contain valuable information, which has not yet been made much use of. 2 Balfour, Annals, ii. 181 ; also Stev. Hi/l., p. 118. xliv INTRODUCTION. [1629. however, fhows that he had underftood the promife of Hamilton to have put a flop to any liturgical change, and that he was now oppofed even to the revifion of Knox, as likely to produce frefh troubles, though he highly approved of it in James's reign. Reprefenting as he did the views of many conformifts, his letter may have had fome in- fluence with the King. 1633.] In 1633, Charles came to Edinburgh to be crowned ; alfo, Clarendon fays, to finifh the important bufmefs of the Liturgy, for which end he was accompanied by Laud. The coronation took place on the 18th of June, Archbifhop Spottifwoode officiating, and Parliament met on the following day. It was propofed to confirm all previous Acts reflecting religion, and alfo to continue to the Sovereign the power of regulating the apparel of churchmen, which had been conferred upon King James. This laft propofal met with much oppofition, as it was feared that the King would introduce facerdotal veflments. It was held to be carried by a majority, though this was queftioned at the time, and remains doubtful. 1 Some of the clergy wifhed that " all ratification of former Acts of Parliament mould be fufpended," till there fhould be a meet- ing of Affembly " to compofe the controverfies of the Kirk," and pointed out the danger of innovations being brought in under colour of the Acts of Aberdeen Affembly 1616. 2 1 In accordance with this Act, Charles, in October 1633, wrote Ballantine, Bishop of Dunblane, and Dean of the Chapel Royal, to preach "in his whites," and alfo that copes fhould be ufed at the Lord's Supper in the faid chapel. A warrant was alfo fent down directing the bifhops to wear always "a rochet and fleeves " in church, and at meetings of the Privy Council and Seffion. They were alfo to have "a chymer, that is a fatin or taffeta gown without lining or fleeves, to be worn over their whites at the time of their confecration. " The inferior clergy were directed to preach in black gowns, but to wear furplices when reading the prayers, adminiflering the facraments, and burying the dead. See King's letters of October 6th and 18th, in Earl of Stirling's MSS. ; Stevenfon's Hifl. 144; Acts of Pari., v. 21. 2 Apologet. Nar., 336. 1633.] INTRODUCTION. xlv During this vifit, Laud, in conference with fome of the bifhops and others of the clergy, brought forward the fubjecl of the Liturgy. The older bifhops, according to Guthrie, 1 explained how the introduction of it had been Mopped in James's time, and faid that 1 ' They were not yet without fome fear, that if it mould be gone about, the confequence thereof might be very fad ; but Bifhop Maxwell, and with him Mr. Thomas Sydferf 2 (who was then but a candidate), and Mr. Mitchell, 3 and others, preffed hard that it might, affuring that there was no kind of danger in it ; whereupon Bifhop Laud (who fpake as he would have it) moving the King to declare it to be his will that there mould be a Liturgy in this Church, his Majefty commanded the bifhops to go about the forming of it." Crawford, 4 referring to a MS. fupplement of Spottif- woode's hiftory, mentions the names of Dr. Lindfay and Dr. Wedderburn, as alfo among thofe who preffed for a 1 Memoirs ', p. 16. 2 One of the minifters of Edinburgh from 1611. In 1617 he figned the proteftation for the liberties of the Kirk. He was made Dean of Edinburgh, January 1634, Bifhop of Brechin, July 1635, an d m the fame year was tranflated to the See of Gallo- way. After the Reftoration he was made Bifhop of Orkney. 3 Mitchell was one of the minifters of Edinburgh, and after the Reftoration Bifhop of Aberdeen. In 1620, when minifter of Garvoch, he was threatened with fummary deprivation for refift- ance to the Articles of Perth [Rec. Dio. Syn. St. And. ], and fo late as 1629 he refufed to kneel at the Lord's Supper [Stev. Hijl. p. 115], but his views changed, and he was depofed by the Glaf- gow Affembly, 1638, for Arminianifm and Popery. Row fays, " Maxwell, Sydferf, and Mitchell, were never heard to utter any unfound heterodox doctrine . . . till (Bifhop) Forbes came to Edinburgh."—^/?. 372. 4 Lives of Chancellors, etc., p. 175. Wedderburn appears, however, to have been at this time ftill in England. The MS. fupplement of Spottifwoode's Hiftory, from which Crawford largely quotes, could not be traced by Wodrow, and nothing is now known of it fo far as we can learn. xlvi INTRODUCTION. [1633. Liturgy. It is evident that the older bifhops were op- pofed at this time to any change upon Knox's book. The excited flate of the country, the general policy of Laud, and probably the diffavour with which he received their draft fent up in 1629, caufed them to take up this pofition. Over- ruled in this, from the younger men fupporting the views of Laud and the King, their next ftep was to oppofe with the utmoft earneftnefs the adoption of the Englifh Prayer Book. If there was to be a new Liturgy, they held that it mould be a Scottifh one, fuch as had been contemplated in the previous reign. Clarendon fays they objected to the Englifh Liturgy on two grounds. Firft, there were defects in it which they wifhed remedied, fuch as the ufe of the old translation of the Bible, and the reading of leffons from the Apocrypha. The fecond reafon was founded on the jealoufy which had been long felt in Scot- land, left " They fhould by degrees be reduced to be but as a province of England, and fubject to their laws and government, which they would never fubmit to ; nor would any man of honour, who loved the King beft and refpected England moft, ever confent to bring that dilhonour upon his country." In confequence of this, they faid the Liturgy of the Church of England would be detefted, while one with fome defirable alterations would be accepted. This was " paffionately and vehemently urged by the bifhops," and it had an effect upon the King, who up till this time had fupported Laud's views of introducing the Englifh Liturgy without any change. It is usually fuppofed that during this vifit it was finally refolved that a new Liturgy, with fome few variations from the Englifh, fhould be drafted in Scotland, and tranfmitted to the King for his approval, and that of fome of the Englifh bifhops. Laud, however, refers to the final decifion as having been arrived at by the King after his return from Scotland : — " At his Majefty's return in the fame year I was, by his fpecial grace and favour, made Archbifhop of Canterbury 19th September. 1633.] INTRODUCTION. xlvii The debate about the Scottifh Liturgy was purfued afrefh, and at laft it was refolved by the King, that fome Scottifh Bifhops fhould draw up a Liturgy as near that of England as might be." 1 He alfo fays — " I wrote to the late Reverend Archbifhop of St. Andrews, Sept. 30th, 1633, concerning the Liturgy, that whether that of England or another was refolved on, yet they mould proceed circumfpeclly, becaufe his Majefty had no intendment to do any- thing but that which was according to honor and juftice." 2 In October of this year the King fent down orders with regard to the Univerfity of St. Andrews, in which he en- joined that "the fervice there read fhall be the Englifh Liturgy unto fuch time as another be made and publifhed by authority in that Church." 3 At the fame time, in his inflructions regarding the Chapel Royal, he directed the Englifh Service to be read " till fome courfe be taken for making one that may fit the cuftom and conflitution of that Church." In a letter to the Archbifhops and Bifhops, of the fame date as other letters on Scottifh Ecclefiaftical affairs, October 1633, after urging them to go before their people "in the way of prayer," he fays — " Our exprefs will and pleafure, therefore, is that every of you, the Archbifhops and Bifhops, carry yourfelves with the gravity and devotion that befeems your place and calling, and particularly that you have in your feveral dwelling-houfes prayers twice every day for your families, and be prefent yourfelves . . . and we think it very requifite until fuch time as you will confider of and agree upon a fit and full Liturgy, and form of Divine Service for that Church, that every one of you refpectively do ufe in your feveral oratories the Liturgy of the Church of England, by ufe of which as you fhall perform due fervice to God, fo fhall you alfo come to be better acquainted with the forms of that Church, which will in due time produce good effects for our fervice in both Kingdoms." 4 1 Troubles and Tryal, p. 75. 2 Ibid. p. 169. 3 Earl of Stirling's Letters, MSS., Signet Library, pp. 836-8. 4 Ibid. pp. 836-8. xlviii INTRODUCTION. [1633. The facts feem to be that at this time the King wilhed the Scottifh Church either to accept the Englifh Liturgy or draw up a Service of its own, while Laud was ftill doing what he could to carry the Englifh form, and the Scottifh Bifhops were putting the matter off and trying to 'gain time. 1634.] It was on the 13th May of the following year that the King finally gave orders to the Scottifh Bifhops to decide as to the form of the Liturgy, and proceed with it, as appears from the following letter addreffed to the whole Bifhops by him : — " Right Reverend — We, tendering the good and peace of that Church by having good and decent order and difcipline obferved therein, whereby religion and God's worfhip may increafe, and confidering that there is nothing more defective in that Church than the want of a Book of Common Prayer, and uniform fervice to be kept in all the Churches thereof, and the want of Canons for the uniformity of the fame : We are hereby pleafed to authorife you as the reprefentative body of that Church, and do hereby will and require you, to condefcend upon a form of Church Service to be ufed therein, and to fet down Canons for the uniformity of the difcipline thereof, to be kept as well in the Colleges, Uni- verfities, and their own private families, as in the whole Churches throughout that Kingdom, wherein expecting your great care and diligence as you will tender the good of that Church and our fervice. 1 Greenwich, 13th May 1634. In a MS. of that period, which gives "an account of papers intercepted betwixt Archbifhop Laud and the Scotch Bifhops," reference is made to one " entitled Memoirs for my Lord B. of Ross, of matters to be proponed to his Majefly and my Lord Cant, his G." This is faid to be " All written and fubfcribed by the Archbifhop of St. Andrews, Aug. 8, 1634 ; of the fame date, and fubjoined with the firfl draft of the Book of Canons fent up to be corrected. . . In the Earl of Stirling's MSS., p. 1005. 1634.] INTRODUCTION. xlix firft direction they give an account anent the Liturgy, the Canons, and the Pfalms." 1 It thus appears that, in reply to the King's order, Max- well was fent up to Court in Auguft, that he carried with him the firft draft of the Canons, the preparation of which had been begun in James's reign, and that he was authorifed to give explanations as to the Liturgy. The King was fatisfied with what had been done, as he wrote to Spottifwoode foon after as follows — " Right Reverend — We are well pleafed, and count it accept- able fervice that you are fo careful, according to our command, to have a Book of Common Prayer and a Book of Canons eftablifhed in the Church of that our native Kingdom. . . As we give you hearty thanks for this care, fo we are hereby pleafed to encourage you to the continuance and perfecting of both. And for the Book of Common Prayer, it is our exprefs will and pleafure that you caufe frame it with all convenient diligence, and that as near as can be to this of England, and till you have framed your own, that as before we commanded, you do twice a-day fervice in your own private family according to this of England ; and that you caufe the fame to be done in your Cathedral Churches on all holydays and in all public Affemblies ; and that in our name you command all our Bifhops and Colleges within your Province to do the fame, and if they difobey that you certify us, as you will be anfwerable for the fame ; in all which we expect your loyal obedience for advancement of God's glory, the good of our fervice and honour of that Church, as you may be confident of our princely care to advance all your pious and good defigns. 2 Hampton Court, Oct. 20th, 1634." Maxwell, on his return to Scotland about this time, carried back with him the draft of the Book of Canons 1 Baillie's Let. vol. i. p. 429, app. The MS. is in the poffeffion of the editor, Dr. Laing. 2 Earl of Stirling's MSS. p. 1056. This letter is followed by another of the fame date, and in nearly the fame words, though rather fharper, to the Archbifhop of Glafgow. The order to have family worfhip, etc., according to the Englilh Prayer Book, was remon- flrated againft by the Scottilh Bifhops, and was not preffed. 1 INTRODUCTION. [1634. with important alterations, made by Laud and Juxon, 1 Bifhop of London, who had this warrant from the King to make what changes they thought proper : — "Canterbury. I would have you and the Bifhop of London perufe the Canons which are fent from the Bifhops of Scotland, and to your beft fkill fee that they be well fitted for Church government, and as near as conveniently may be to the Canons of the Church of England. And to that end you, or either of you, may alter what you lhall find fitting ; and this fhall be your warrant." 2 Laud ftates that the draft was " not fent," but " brought " and " delivered " to him by the Bifhop of Rofs, that it was " written on one side only," that it was corrected and added to by him and the Bifhop of London, and " delivered . . . back " to the Bifhop who brought it, for fubmiffion to the Church of Scotland. 3 In a warrant from the King to Laud, which will be given under the year 1636, reference is made to a Prayer Book for Scotland, "figned by him at Hampton Court, Septr. 28, 1634." If this date be correcl, it feems that, befides the inflructions given in the letter, that the new Prayer Book was to be " as near as can be to that of England," the changes that the King approved were at this time written into an Englifh Prayer Book as a guide or rule to the Scottifh Bifhops. This is the only reference we know 1 Juxon was made Bifhop of London in 1633 on Laud's ad- vancement to the See of Canterbury, and was made Lord Treafurer in March 1635. He owed his promotion to Laud, who was much attached to him. Of a mild difpofition and moderate in his opinions, he was a general favourite. He was with Charles the Firft during his trial, and attended him on the fcaffold. During the Commonwealth, he lived on his own eftate, and was, it is faid, a great hunter, keeping the beft pack of hounds in England. At the Refloration he was made Archbifhop of Canterbury. 2 Prynne's j£fa/. Works of Darknefs, p. 152. The warrant has no date. s Hiftory of Troubles and Try 'a/, 98; and vol. hi. p. 318, Ang. Cat. Lib. 1634.] INTRODUCTION, li of to this book, and we muft therefore fpeak of it with fome uncertainty. 1635.] Early in the following year a new copy of the Canons was written out by Spottifwoode, in accordance with the alterations made in London, 1 and a draft of the Liturgy was prepared. Thefe were approved at a meeting of fome Bifhops which was held in the beginning of April, and Maxwell was fent up to Court with them, and the following letter to Laud : — "May it pleafe your Grace — We have put our brother the Bifhop of Rofs to the pains of a wet [new] journey, for aiding the Liturgy and Canons of the Church, and as we have found your Grace's favour, both to our Church in general, and ourfelves in diverfe particulars, for which we are your Grace's debtors, fo we are to entreat the continuance thereof in this and our common affairs. We all wifh a full conformity in the Churches, but your Grace knoweth that this muft be the work of time. We have made, bleffed be God, a further progrefs, than all have here ex- pected in many years, by his Majefty's favour, and your Grace's help ; and hope ftill to go farther, if it mail pleafe God to continue your Grace in health and life, for which we pray con- tinually. And fo, remitting all things to our Brother's relation, we take our leave. Your Grace's affectionate brothers and fervants, St. Andrews. Glasgow. Jo. B. of Moray. Ad. B. of Dunblane. Tho. Brechin. 2 April 2, 1635. In the "papers intercepted betwixt Archbifhop Laud and the Scotch Bifhops," there was one "Entitled Memoirs for my Lord B. R., all written and fubfcribed by the B. of St. Andrews' hand, but without a date, which begins thus — 'My Lord Canterbury defired to be informed,' and then goes on. . . In the 2 (article he fhows) anent the Liturgy, that 1 li-oubles and Tryal, iii. 320. — Ang. Cat. Lib. 2 Prynne's Hid. Works, p. 150. The word "wet" is in fome verfions "long;" but the copy in the State Paper Office has 11 new," which is no doubt correct. lii INTRODUCTION. [1635. they had done all that was poflible. In the 4 anent the Canons to get a warrant for the printing." 1 From other references to contemporary events, it is evident that this was a paper of inftrudlions, which Max- well carried with him on his vifit to London in April 1635- The Book of Canons was then regarded as ready for printing, and the King having examined it, confirmed and authorifed it at Greenwich, 23d May 1635. 2 The draft of the Liturgy Maxwell carried with him was fuch, that the Scottifh Bifhops make a fort of apology to Laud for its not being more like the Englifh, and they inflruct him to explain " that they had done all that was poffible," which perhaps means that they could come no nearer the book figned by the King in September. Laud, after Hating that the Scots Bifhops prevailed with his Majefly to have a Liturgy of their own, " notwith- flanding all he could do or fay to the contrary " adds — " Then his Majefty commanded me to give the Bifhops of Scot- land my beft affiftance in this way and work. I delayed as much as I could with my obedience, and when nothing would ferve, but it mufb go on, I confefs I was then very ferious, and gave them the beft help I could. " 3 Heylin feems to reprefent that it was at this time, and in anfwer to the letter which Maxwell brought, that he took the matter in hand. He had done fo, perhaps, in September of the previous year, but at this time, he, and thofe who acted with him, made " corrections " on the draft that had been fent up, and " inflruclions " were given as to its completion. Laud flates that the " Bifhop of London was joined with him in all the view and confideration which he had . . . upon the Service Book," 4 by the King's command, fo that he at lead took part in these corrections 1 Baillie's Let. vol. i. 429, app. 2 Warrant prefixed to the Book of Canons. 3 Troubles and Tryal^ p. 169 ; iii. 428. — Ang. Cat. Lib. 4 Ibid. p. 99 ; iii. 319. 1635.] INTRODUCTION. liii and inftruclions, which appear, from the following royal letter to " the Scottifh Clergy," to have been then deemed final : — " We have feen and approved the Liturgy fent by you to us with the Book of Canons, the form and manner of making and confe- crating of Bifhops, Prefbyters, and Deacons, with thefe corrections and inftru<£tions which we have figned and fent unto you. There- fore being very defirous that they be all printed, and with all convenient diligence received and practifed in the Church of that our ancient kingdom for God's fervice and the good and beauty of that Church, we command that all be forthwith printed, and by thefe prefents give power unto all whom it doth or may con- cern for doing of the fame, whom we do hereby fully authorife to that purpofe ; and our further will and command is, that im- mediately after they are printed you make them all to be ufed in the Church, for doing whereof thefe prefents fhall be your warrant. Likewife, feeing the Pfalms in metre done by our dear Father of bleffed memory are now approven by you, it is our exprefs will and pleafure, that you caufe likewife print them, and make them to be generally received, and ufed, together with the faid Liturgy, throughout the whole kingdom, and that in fuch volumes as you fhall think moft fit for the fervice of the Church ; for the better and more fpeedy effecting of which, we have by our letters re- quired our Privy Council to give unto you (if need be) that ftrength and authority you fhall find neceffary herein." 1 Greenwich, May 1635. Patrick Forbes of Corfe, Bifhop of Aberdeen, had died on the 28th March, and during Maxwell's flay in London the King decided to give the vacant Bifhopric to Bellenden, 2 1 Earl of Stirling's MSS., p. 1166. 2 Adam Bellenden or Ballantyne had been formerly minifler of Falkirk, and a vehement opponent of Epifcopacy. He was ap- pointed to the Bifhopric of Dunblane in 16 16. At his depofition by the Glafgow Affembly in 1638, "the moderator faid, Mr. Patrick Simfon faid to me, he never liked Mr. William Coupar, and Mr. Adam Ballantyne, for they were too violent againft Bifhops without any light, or good reafons, and therefore he feared that they fhould never be conftant. " liv INTRODUCTION. [1635. Bifhop of Dunblane, and Dean of the Chapel Royal, and to appoint Dr. Wedderburn x to his preferments. Laud had received authority from Charles, after his return from Scotland in 1633, to correfpond with Bellenden on the regulation of worfhip in the Chapel Royal, and he had written him in the interval feveral letters mowing diffatif- faclion with him both as to doctrine and ritual. 2 From the poft he held, he was the perfon to take a leading part in connection with the new Liturgy, but "proceeding negligently in this affair," fays Collier, " Laud thought it neceffary to provide another better difpofed." 3 Baillie alfo mentions that Bellenden was "removed from the Chapel Royal to Aberdeen, as one who did not favour well enough Canterbury's new ways." 4 This may account for his removal, but the appointment of Wedderburn feems to have been fuggefled by Spottifwoode. In the inftructions which he gave Maxwell on this vifit to London, he is to recommend "that Wedderburn be brought to the Chapel." 5 Wedderburn, who had been Profeffor of Divinity in St. Andrews, had left for England in 1626, and, according to Baillie, " was fugitive from our Church difcipline for his Arminian lectures to his fcholars " there. He fays that he received promotion through Laud's influence, and that he was fent back by him to Scotland to " weave out the web which he began at St. Andrews." 6 Laud fays he " was recommended unto me, as a man that had very good parts and learning in him. He lived long with Mr. Ifaac Cafaubon, who was not like to teach him any Popery. ... I wifhed him 1 Wedderburn was born at Dundee, ftudied at Oxford, was Profeffor of Divinity in St. Andrews before 1626, Prebend, of Ely in that year, Rector of Compton, Hants, 1637, and of Mildenhall, Suffolk, 1628.— (Lib. of Ang. Cath. Theol., Laud's Works, iii. p. 374.) He was Prebend, of Whitechurch in Diocefe of Wells, 1631 ; was appointed to Dunblane in 1635, Con. February 11, 1636. 2 Printed in Dalrym. Col., and App. to Bail. Let. vol. i. 3 Hijl. viii. 112. 4 Let. vol. i. pp. 161-2. 5 Ibid. 430. 6 Canterburian's Self- Conviction, p. w^ftip. p. 42. 1635.] INTRODUCTION. lv very well for his worth fake, and did what I could for him to enable him to live. But fure if my ' intentions were fo deep ' as they are after faid to be, he could be no fit inflrument for me, he being a mere fcholar, and a bookman." 1 Laud refers to him as having returned to Scotland, and alfo to the ftate of the Liturgy, in a letter addreffed to Maxwell on the 19th of September of this year. "My very good Lord — My Lord Stirling is not yet come, but I have acquainted his Majefty in what forwardnefs your Liturgy there is, and with what approbation it is like to come forth. And by the King's command I have fent for Young, the printer, the better to prepare him to make ready a black letter, and to bethink himfelf to fend to his fervants at Edinburgh, that fo, againfl the Lord Stirling's coming, all things might be in the better readinefs, which is all the fervice I can do till his Lordfhip come. " I am very glad your Canons are alfo in fo good a readinefs, and that the true meaning of that one Canon remains ftill under the curtain. I hope you will take care that it may be fully printed and paffed with the refb : It will be of great ufe for the fettling of the Church. "I thank you for your care of Dr. Wedderburn ; he is very able to do fervice, and will certainly do it if you can keep up his heart. I was in good hope he had been confecrated, as well as my Lord of Brechin, but I perceive he is not ; what the reafon is [I know] not, but 'tis a thoufand pities that thefe uncertainties abide with him. I pray commend my love to him, and tell him I would not have him flick at any thing, for the King will not leave -him long at Dunblane, after he hath once fettled the chapel right, which I fee will fettle apace if he keep his footing. . . . The next paffage in your letter is only an expreffion of an appre- henfion which you [have for your overthrow, and that if they can bring you into difgrace with the King, [they will find eafier paffa]ge to damnify the Church. I pray trouble not yourfelf with thefe [conceits, but s]erve God and the King, and leave the reft to their protection. It may be fuch [a fear were] fitter for me, and perhaps I have jufter caufe of apprehenfion, would I give 1 Troubles and Tyal, 134 ; and hi. 375, Ang. Cat. Lib. lvi INTRODUCTION. [1636. way to [fuch thoughts]. In the next paffage you are more confi- dent, hold you there, and let no man ftagger [you in the ferjvice of God and the King. ... W. Cant. " Croyden, Septr. 19th, 1635. "To the Right. Revd. Father in God, my very good Lord and Brother, the Lord Bifhop of Rofs at Edinburgh, thefe." x The Liturgy, or portions of it, were thus nearly ready for the printers in September ; Maxwell, not without mif- givings, having amended it in accordance with the altera- tions and inflruclions approved by the King in May. The printing of it was commenced very foon after. " I know," fays Baillie, that " much of it was printed in Edin- burgh before Yule was a year," 2 — i.e. before December 2 5> I ^3S- This is confirmed by a letter written to Max- well by Juxon, early in the following year, in which he says — " My very good Lord — Upon the receipt of your former letters I p[refently] repaired to my Lord Grace of Canterbury, and got a difpatch of what you defired to have explained in your Common Prayer Book ; and I hope ere this, it hath found the way to Edinburgh, that your prefs Hand not ftill. . . . With your letter of the 6th of this month, I received your Book of Canons, which perchance at firft will make more noife than all the cannons in Edinburgh Castle. . . . 3 Gul. London. " 17 Feby. 1635 [1635-6]." Towards the end of the year Maxwell had written up for " explanations of fome things which perhaps were Laud's additions or alterations " 4 to the Liturgy. It had been propofed, no doubt, that the Liturgy and the Book of Canons fhould be publifhed at the fame time ; but this reference to London was the beginning of a long delay, in 1 Wodrow MSS., and printed in App. to Baillie's Let. i. 436. 2 Let. i. 4. 3 Wodrow MSS. Printed in Dal. Col., and more correctly in App. to Baillie's Let. i. 438. 4 Troubles and Try al, 112. 1635.] INTRODUCTION. lvii the cafe of the former, while the publication of the latter was proceeded with at once. 1636.] The Book of Canons received the King's fane- tion in May 1635. The printing of them was delayed for a time for the fake of the Liturgy. On the ill of De- cember, Laud wrote to Spottifwoode, that the King was " very much difpleafed " to hear that Bellenden, Bifhop of Aberdeen, had allowed a faft to be kept in his diocefe on a Sunday, at a time when his Majefty was 11 Settling that Church againft all things that were defective in it, and againft the continuance of all unwarrantable cufloms un- known to and oppofed by the ancient Church of Chrift." He adds — " His Majefty' s will and pleafure is, that if the Canons be not already printed, as I prefume they are not, that you make a Canon purpofely againft this unworthy cuftom, and fee it printed with the reft, and that you write a fhort letter to the Bifhop of Aberdeen, to let him fee how far he hath overfhot himfelf, which letter you may fend with thofe of mine if you fo please. . . ." l A Canon (No. 14) to this effect was added accordingly, and the book was printed by Edward Raban at Aberdeen in January 1636. A copy was fent to Juxon, and, among others, one to the Earl of Stirling, who acknowledges it thus, writing to the Bifhop of Rofs : — " I thank you very heartily for your Book of the Canons, which I received yefternight. I was prefent in the morning when my Lord of Canterbury delivered the book to the King, which, as foon as his Majefty had read fome part of it, he delivered unto me, and I was glad to hear him fo well pleafed therewith. I find fome errors in the printer by miftaking or reverfmg of letters, and therefore have the more care in looking to that in printing of the Service Book, for Young, the printer, is the greateft knave that ever I dealt with ; and therefore truft nothing to him or his fervants but what of neceffity you muft. . . . 2 "Whitehall, iythofFeby. 1636." 1 Rufhworth and Wod. Life of Spot. Gord. Scot. hi. 531. 2 Bail. Lei. (from Wod. MSS.) i. 439. The Scottifh Canons d lviii INTRODUCTION. [1636. However acceptable the Canons may have been at Court, they caufed much diffatiffaction in Scotland, from the alleged Romifh character of fome of them, from their tying the clergy to a Liturgy not yet fully formed, and from their being impofed by the King on his own authority. Wedderburn about this time began to take the leading part in Scotland in connection with the Liturgy, and this led to a change of plans — the deftruction of the edition which was partially printed — a clofer imitation of the Englifh Liturgy, and, at the fame time, to fome departures from it, in an oppofite direction, certainly, from what was wifhed in Scotland. Heylin fays that he " followed inftruclions which he carried with him," but he was himfelf learned in Liturgies, and was refponfible for fome of the later rectifications. The following letter to him from Laud fheds much light on the progress of affairs : — " . . . By thefe laft letters of yours, I find that you are con- fecrated ; God give you joy. And whereas you defire a copy of our Book of Ordination, I have here fent you one. And I have acquainted his Majefty with the two great reafons that you give, why the Book which you had in King James's time is fhort and infufficient. As, firft, that the order of Deacons is made but as a lay office, at leaft, as that book may be underftood. And fecondly, that in the admiffion to priefthood, the very effential words of conferring orders are left out. At which his Majefty was much troubled, as he had great caufe, and concerning which he hath commanded me to write, that either you do admit of our Book of Ordination, or elfe that you amend your own in thefe two grofs oversights, or anything elfe, if in more it be to be corrected, and then fee the Book reprinted. I pray fail not to acquaint my Lord of St. Andrews and my Lord Rofs with this exprefs com- mand of His Majefty. 1 have been reprinted with Laud's Works in the Library of Ang. Cat. Theol., vol. v. part ii. p. 583. 1 The form of ordination printed in 1620 has no office for the diaconate, but there may have been a fuller edition a year or two later, of which no trace remains. What Laud calls the l ' effen- 1636.] INTRODUCTION. lix "I received likewife from you at the fame time certain notes to be confidered of, that all, or at leaft fo many of them as his Majefty mould approve, might be made ufe of in your Liturgy which is now printing. And though my bufinefs hath of late lain very heavy upon me, yet I prefently acquainted his Majefty with what you had written. After this I and Bifhop Wren 1 (my Lord Treafurer being now otherwife bufied), by his Majefty's appointment, fat down ferioufly and confidered of them all, and then I tendered them again to the King without our animadver- fions upon them, and his Majefty had the patience to weigh and confider them all again. This done, fo many of them as his Majefty approved, I have written into a fervice book of ours, and fent you the Book with his Majefty's hand to it, to warrant all your alterations made therein. So, in the printing of your Liturgy, you are to follow the book which my Lord Rofs brought, and the additions which are made to the book I now fend. But if you find the book of my Lord Roffes and this to differ in anything that is material, then you are to follow this later book I now fend, as expreffing some things more fully. "And now that your Lordfhip fees all of your animadverfions, which the King approved written into this book, I mall not need tial words of conferring orders" — "Receive the Holy Ghoft," etc., were never ufed in the Eaflern Church, and not till the thirteenth century in the Western, though employed by our Lord at the in- ftitution of the office of Prefbyter. The Englifh ordinal is itfelf fuppofed to have been effentially defective as an Epifcopal fervice till 1 66 1 -2, when it was amended ; but this was a century too late. The Scottifh Book of Ordination was amended, in accordance with Wedderburn's fuggeftions, and printed in 1636, but no copy is known to exift. 1 Bifhop of Norwich. Dr. John Cofin, alfo connected with Norwich, was believed by the Scots to " be one of the main pen- men" of "Laud's Liturgy." — Canter burials Self-Con., p. 102. See alfo Fuller's Church HiJIory, and his "Appeal of injured innocence," a controverfy with Heylin on this and other fub- jects. It is evident that Cofm had to do with the Service Book, and that it was very much through his influence, that in 1661-2 fo many of its peculiarities were transferred to the Englifh Prayer Book. lx INTRODUCTION. [1636. to write largely to you, what the reafons were why all of yours were not admitted, for your judgment and modefty is fuch, that you will eafily conceive fome reafon was apprehended for it. Yet, becaufe it is neceffary that you know fomewhat more diftmclly, I mail here give you a particular account of fome things which are of mofl moment, and which otherwife perhaps might breed a doubtfulnefs in you. " And firft, I thought you could not have doubted but that the magnificat, &c, was to be printed according to the Tranflation of King James, for that was named once for all. And that tranfla- tion is to be followed in the Epiftles and Gofpels, as well as in the Pfalms. Where I pray obferve in the title-page of the Pfalms in the Book I now fend, an alteration which I think my Lord Rofs's book had not. And if you have not printed thofe Pfalms, with a colon in the middle of every verfe, as it is with ours ordinarily in the Englifh, it is impoffible thofe Pfalms mould ever be well fung to the organ. And if this error be run into, it muft be mended by a painful way, by a pen for all fuch books as the Chapel Royal ufeth, and then by one of them, the next impreffion of your Liturgy may be mended wholly. " Secondly, in the Creed of St. Athanafms, we can agree to no more emendations, no not according to our befl Greek copies, than you fhall find amended in this book. "Thirdly, though the Bifhops there were willed to confider of the holydays, yet it was never intended, but that the office ap- pointed for every of them fhould be kept in the Liturgy, and the confideration was only to be of the obfervation of them. 1 Fourthly, for the fentences at the offertory. We admit of all yours, but we think withal that diverfe which are in our Book would be retained together with yours. As namely, the 2d, 4th, 6th, 7, 8, 9, 10, 13, 14, 15. " Fifthly, I would have every Prayer or other action throughout the whole Communion named in the Rubric before it, that it 1 " We heard then (Chriftmas 1635) that the Bifhop of Edin- burgh, chiefly, had obtained that we fhould be quit of the furplice, crofs, Apocrypha, Saints' days, and some other traih of the Eng- lifh Liturgy ; but fince that time they fay that Canterbury fent down to our Chancellor a long wreit of additions which, nill he will he, behoved to be put in." — Bail. Let. i. 4. 1636.] INTRODUCTION. lxi may be known to the people what it is, as I have begun to do in the Prayer of Confecration, and in the Memorial or Prayer of Oblation. Fac hmiliter. " Sixthly, We do fully approve the collect of confecration and oblation mould precede, and the Lord's Prayer follow next, and be faid before the Communion, in that order which you have ex- preffed ; but for the Invitation, Confeffion, Abfolution, Sentences, Preface, and Doxology, we think they ftand belt as they are now placed in our Liturgy, and as for the Prayer of humble accefs to the holy communion, that will Hand very well next before the participation. " Seventhly, I have ordered a rubric in the margin of this book, according as you defire, to direct, him that celebrates when to take the facrament into his hand — namely, to take and break, and lay hands on the chalice, as he fpeaks the words. For certainly the practice of the Church of England therein is very right. And for the objection that we mould not do it, till we exprefs our warrant fo to do, which you conceive is in the words, Do this, &c. I answer — I . That thofe words, Do this, &c, are rather our warrant for the participation, or communication, than the confecration ; 2 . That our repeating what Chrift did is our warrant to do the fame, being thereto commanded ; 3. That the whole action is actus continuus, and therefore though in our faying (Do this) fol- lows after, yet it doth, and muft be intended to that which we did before, and comes laft to feal and confirm our warrant for doing fo. And fo it is in the other facrament of baptifm, where we take the child firft, and baptife it, and then afterwards we fay, We receive this child, &c. Which in actu continuo muft needs relate to the preceding act, for the child was actually received into the Church by the very act of baptifm itfelf. And this is but our declaration of that reception. "And whereas you write, that much more might have been done if the times would have borne it ; I make no doubt but there might have been a fuller addition. But, God be thanked, this will do very well, and I hope breed up a great deal of devout and religious piety in that Kingdom. Yet I pray for my farther fatiffaction, at your beft leifure, draw up all thofe particulars, which you think might make the Liturgy perfect, whether the times will bear them or not, and fend them fafe to me, and I will not fail to give you my judgment of them, and perhaps put fome of them to further ufe, at leaft in my own particular. lxii INTRODUCTION. [1636. "One thing more, and then I have done. In his Majefty's authorifmg of the notes in this book, prefixed at the beginning of it, though he leave a liberty to my Lords the Archbifhops of St. Andrews and Brethren the Bijhops who are upon the place, upon apparent reafons to vary fome things ; yet you mufi know, and in- form them, that his Majefly having viewed all thefe additions, hopes there will be no need of change of any thing, and will be befl pleafed with little or rather no alteration. So, wifhing all profperity to that Church, and a happy finifhing to your Liturgy, and health to my brethren the Bifhops, I leave you to the grace of God, and reft, your Lordfhip's very loving friend and brother, 1 "W. Cant. " Lambeth, April 20, 1636." In the laft paragraph of this letter reference is made to the King's warrant for the additions and alterations thus made. Prynne found a copy of it in Laud's chambers in a duplicate of the corrected Englifh Prayer Book fent down to Scotland at this time. It ran thus : — " Charles R. I gave the Archbifhop of Canterbury command to make the alterations expreffed in this Book, and to fit a Liturgy for the Church of Scotland. And wherefoever they fhall differ from another Book figned by us at Hampton Court, Septr. 28, 1634, our pleafure is, to have thefe followed rather than the former, unlefs the Archbifhop of St. Andrews, and his brethren who are upon the place, fhall fee apparent reafon to the contrary. At Whitehall, April 19th, 1636." 2 Prynne fufpected this to be a forgery, " Charles R. being not the King's own hand ; " but it is evident that it was a copy of the original, which went to Scotland. The words, as to the liberty granted to the bifhops, which they were not expected to take advantage of, are quoted from it. There is no other reference, however, as we have faid above, fo far as we are aware, to the Book for Scotland, figned by the King in September 1634. If the date be correct, it feems, taken in connection with other facts, to 1 Prynne's Hid. Works, pp. 152-4. 2 Ibid. p. 156. 1636.] INTRODUCTION. bciii fhow that Maxwell received a finifhed book to guide the Scottifh compilers, who were directed by the King's letter of October 20, 1634, to follow "as near as can be this of England ;" that they fell fhort of it in their draft of April 1635, an d apologifed accordingly ; that the King and his advifers then gave way and confented to this, with fome emendations ; that afterwards in 1636 they took courage, cancelled an edition partially printed, and went back to and beyond the book of 1634. The date and the conjecture may both be wrong, but it is evident that the Scottifh Prayer Book was virtually fettled in April 1636 by Laud and Wren writing into an Englifh Liturgy the few changes fuggefted in Scotland, which they were willing to admit, and such other altera- tions, moftly in an oppofite direction, as feemed good to them. A Catechifm, to go along with the Liturgy, had been prepared, authorifed by James and the General Affembly of Perth, printed, and to fome extent brought into ufe ; but with one dafh of the pen it was configned to oblivion. " This Catechifm (that of the Englifh Prayer Book) muft be retained in your Liturgy, and no other admitted in your feveral parifhes." x Though almofh forbidden to do fo, the Scots modified Laud's and Wren's rubric as to the pofition of the prefbyter in celebrating the communion. In October they received the following further and final inflructions from His Majefty : one of them impofmg, for the firfl time, chapters from the Apocrypha. "Charles R. * ' That you advert, that the proclamation for authorifing the Service Book, it derogate nothing from our prerogative royal. " That in the Calendar you keep fuch Catholic Saints as are in the Englifh, that you pefler it not with too many, but fuch as you infert of the peculiar Saints of that our Kingdom, that they be of the moft approved, and hereto have regard to thofe of the blood royal, and fuch holy Bifhops in every fee moft renowned. But in no cafe omit St. George and Patrick. 1 Note in the Book of April 1636. lxiv INTRODUCTION. [1636. " That in your Book of Orders, in giving Orders to Prefbyters, you keep the words of the Englifh Book without change ; Re- ceive the Holy Ghoft, etc. " That you infert amongft the leffons ordinarily to be read in the fervice out of the Book of Wifdom, the i, 2, 3, 4, 5, and 6 chapters, and out of the Book of Ecclefiafticus, the 1, 2, 5, 8, 35, and 49 chapters. " That every Bifhop, within his own family, twice a-day caufe the fervice to be done. And that all Archbifhops and Bifhops make all Univerfities and Colleges within their diocefes to ufe daily twice a-day the fervice. " That the Preface to the Book of Common Prayer figned by our hand, and the Proclamation authorifmg the fame, be printed and inferted in the Book of Common Prayer. " Given at Newmarket, the 1 8th day of Octr. 1636, and of our reign the II." 1 On the fame day, he wrote to the Scottifh Privy Council, requiring them to command by open proclamation all his fubjecls to conform to the new Liturgy, as being the only form which he would allow in public worfhip ; and on the 20th of December following, the Council paffed an A61 in accordance with the King's miffive. 1637.] Copies of the Liturgy were iffued from the prefs in April 1637, 2 the laft being the fourth or fifth draft. There was that of the original Committee in 161 7 ; that 1 Prynne's Hid. Works, 156. 2 See receipt of " price of the Liturgies which are given into the Chapel Royal," Bail. let. vol. i. 441. Baillie fays, "It is now perceived by the leaves and meets of that book which was given out athort the mops of Edinburgh to cover fpice and tobacco, one edition at leaft was deftroyed. — let. i. 32. This was the portion printed before Chriftmas 1635. See above, p. lvi. Young had printed an edition in London in the end of 1636. Baillie, writing on the 29th of January 1637, before the Scottifh edition was publifhed, fays, " My Lord Treafurer brought home a copy of our Scottifh Service printed at London, which fundry has perufed." — Let. i. p. 4. He alludes to this edition again, p. 17. Hall, in his Reliquice Liturgicce, vol. i. p. xxix., fhows that there were two editions. 1637.] INTRODUCTION. lxv approved by King James a year or two later, and fent up to Charles in 1629 ; the book referred to as figned by the King, September 28, 1634 ; the draft taken to London by Maxwell, and approved with corrections, May 1635, partly printed towards the end of that year, but then deftroyed ; and laflly, that of Laud and Wren, written into an Englifh Prayer Book, April 1636. The Book, as finally adopted, was mainly the work of Laud and Englifh Divines of his fchool, while only a portion of the Scottifh Bifhops concurred in it, and that not without much preffure. Though Maxwell's account of its compilation is vague and wholly apologetic, he mows that it was for Englifh reafons the Englifh Prayer Book was fo clofely followed, fome things being retained, which it was known would be objected to by the great majority of the Scots, rather than that any advantage mould be given to the " turbulent " Puritans of England. Clarendon fays that the whole bufinefs was managed fecretly, and it appears, from a letter written by Laud in the following year, that a number of the Bifhops had not even feen it. Writing to the Earl of Traquair, he fays — " Whereas you write that fome Bifhops fpeak plainly, that if their opinions had been craved, they would have advifed the amending of fomething ; truly for that, and in that way, I would with all my heart they had feen it. And why my Lord of St. Andrews, and they which were trufted by the King, did not difcreetly acquaint every Bifhop with it, confidering that every Bifhop mufl he ufed (fie) in their feveral diocefes, I know no reafon ; and fure I am there was no prohibition upon them. And fmce I hear from others that fome exception is taken, becaufe there is more in that Liturgy, in fome few particulars, than is in the Liturgy in England, why did they not then admit the Liturgy of England without more ado ? But by their refufal of that, and their diflike of this, 'tis more than manifefl they would have neither, perhaps none at all, were they left to themfelves. " 1 One or two Scottifh fuggeftions were allowed, fuch as 1 Prynne's Hid. Wo?-ks, p. 169. lxvi INTRODUCTION, [1637. fome fentences of Scripture, and the ufe of Prefbyter for Prieft ; and a partial conceffion was made to their views as regards the Apocrypha. This was the foundation for the reprefentations, that the Book differed from the Englifh to fuit Scottilh prejudices, and for remarks upon it like that of Leflie, Bifhop of Raphoe — Hie liber ad pacem paratus, bella paravit, Hinc mala ; non hie. 1 But nearly all the alterations were of a different character, and can fcarcely fail to make the impreffion, that Laud and his fchool took advantage of the Scottifh wifh for a feparate Liturgy, to prepare a verfion of the Englifh Prayer Book, amended as far as poffible in accordance with their own views. It was fubftantially a revifion of the Englifh Prayer Book, in a ritualiflic direction ; though this is lefs obferved now than it was at the time, not a few of the emendations of Laud's Book having been incorporated with the Englifh Liturgy, through Cofm's influence at the revifion in 1661-2. The reading of the new Liturgy in St. Giles's, Edinburgh, on the 23d of July, was the fignal for a popular outbreak which ended in the great rebellion. The idea that this originated in oppofition to read prayers is without foundation. Knox's Liturgy had been read in St. Giles's, and joined in devoutly on the morning of the outbreak. Up till that time the reading of prayers had been univerfal in the Church of Scotland as in other Reformed Churches, and the Prefbyterians of Scotland and England, though zealous for the liberty of free prayer, had never objected to an impofed Liturgy as a part of public worfhip. As we have feen, the whole Church wifhed for an improvement on Knox's book, till oppofition was roufed by the events of 161 7 and 161 8. James's attempts to rule the Church were refifted, and fome of his meafures were objected to on their own merits. Patriotic feelings alfo 1 In the loofe leaf of a copy belonging to Mr. Leflie of Warthill. 1637.] . INTRODUCTION. lxvii entered into the difpute. The Scots looked to the Conti- nent for ecclefiaftical models rather than to England, and they feared that their nationality would be fwamped by fubmiffion to Englifh Church ufages. Thefe troubles made the Church lefs liturgically difpofed towards the end of James's reign than it had been before, and though the great body of the popular party held by Knox, the extreme left began to adopt fome Brownift tenets, a tendency which after events developed till Scottifh Epifcopalians in the matter of liturgical worfhip went below the earlier Prefby- terian practice, and Prefbyterians occupied the pofition of the Sectaries, omitting the ufe of the Creed, the Lord's Prayer, and Gloria Patri, though they had threatened with depofition the firft who began thefe omiffions. In the early years of Charles's reign, many had become reconciled to Perth Articles, who were afterwards leading men among the Covenanters. Though the Bifhops were afraid to venture with further changes, had Charles in 1629 fanctioned the Liturgy drawn up in his father's reign, it would probably not have been much objected to. Lord Clarendon fuppofes that the adoption of even the Englifh Liturgy in 1633 would not have raifed much commotion. This is very doubtful, ftill the great objection to the Book of 1637 was its departure from the Englifh Liturgy in an alleged Romifh direction. The Scots objected to the way in which it was impofed ; " the moft part " even " of thofe minifters that were Epifcopal in their judgment," thinking this " a very fad matter." 1 They objected alfo to its entire exclufion of free prayer, ftill the great grievance was its alleged Romifh character — " the addition of fundry more Popifh rites which the Englifh wants." Row tells us that thefe objections were at firft made rather by the laity than the clergy, many of whom were neutral for a time, waiting to fee how events would turn. There was no doubt a panic among the populace about the new " Mass-book," ftill it was the queftion of doctrine as affected by the Canons and 1 Guthrie's Mem. p. 18. lxviii INTRODUCTION. [1637. the Liturgy, and the fear of a defign to undermine the Proteftant religion, of which this was thought the firft ftep, that led men like Baillie, Ramfay, and Rolloc, who had been felecled for a bifhopric, to fwell the ranks of the Covenant. Their fears were fomewhat exaggerated ; ftill the rubric as to the Baptifmal water, the direction to have the holy table at the uppermoft part of the chancel, not in the Englifh Book, the commendation of wafer bread, the retaining of the word corporal for a fair linen cloth, the attitude of the officiating minifter, and other changes in the Communion Service, were certainly fitted to flartle the moft Proteftant Church in Chriftendom. The common belief that it was the prayer of invocation in the Communion Service which gave moft offence is a miftake. Such a prayer is primitive and Eaftern, but not Roman ; it is thought effential by the Church of Scot- land, and to this day the want of it in the Englifh Prayer Book is fpoken of among us as a very ferious defect. It is alfo to be remembered, that in the Book of 1637, "that they may be unto us the body and blood," is the phrafe ufed, where the prefent Scots Epifcopal Office has " that they may become the body and blood." The formula to be ufed at the delivery was complained of, from the omiffion of the words, which had been put into the Englifh Prayer Book at the second review, for the purpofe of guarding againft the doctrine of tranfubftantiation. Laud ftates that this change was fuggefted by Wedderburn, as the addition in his opinion might be thought to favour a Zwinglian doctrine of the Sacrament. Still more offenfive was the rubric as to the pofition of the officiating minifter. The Scottifh Bifhops had ventured to modify the draft fent them by Laud thus : — In the Book as publi/hed. In laud's a?td Wrens draft. Then the Prefbyter ftanding up Then the Prefbyter ftanding up fhall fay the Prayer of Confe- fhall fay the Prayer of Confe- cration as followeth. But then, cration as followeth. But then, during the time of confecration, during the time of confecration, he fhall fland at fuch a part of the Prefbyter which confecrates 1637.] INTRODUCTION. lxix the holy table where he may {hall ftand in the midft before with the more eafe and decency the altar, that he may with the ufe both his hands. more eafe ufe both his hands, which he cannot fo conveniently do {landing at the north side of it. 1 Though modified, the defign of it was underftood. Baillie fays, the practice of Wren, who was in the habit at confecration of turning his "back to the people," did "declare their intention." 2 Up till this time in England generally, and always in Scotland, the minifher had freedom to ufe both his hands, by following the primitive cuftom of {landing behind the Communion table, which was placed betwixt him and the congregation. 3 And the change, with others of a {imilar tendency, led the Scots to think that Popery was to be brought back again. There were, however, other elements of oppofition to the Prayer Book befides the religious one. Some, who cared little for the religious queftion, em- braced the opportunity of refilling arbitrary government in the interefts of civil liberty. With the great mafs of the people there was another 1 Prynne, 1 60, and copy in Lambeth Libraiy. Prynne found a duplicate of the Prayer Book for Scotland in Laud's chambers, with the additions in his own handwriting, and has given a minute account of it. This book was long in the public Library at Nor- wich, but has difappeared. Copies of it were taken, of which there is one in the Library at Lambeth, and another at Armagh. A full account of the Lambeth copy is given in the British Magazine for April, May, and June, 1847, and that of Armagh is defcribed in the Irish Eccleftajlical Journal for February 1840, by Mr. Irwin. Kirkton faw the original copy fent to Scotland, with the corrections written into an Englifh Prayer Book by Laud, but nothing is now known of it. 2 Canterbariarfs Self- Con*, p. 109. 3 The change made in Laud's time of putting the Communion table againft the chancel wall arofe from the preference of "mediaeval tradition" to "really ancient Chriftianity. " Bunsen. lxx INTRODUCTION. [1637. element of oppofition which was very powerful — the feeling of patriotifm. The impofition of the Book " was thought no other than a fubjeclion to England." This awakened an outburfl of national feeling, fuch as had not been known fince Bannockburn, and the covenant became a new form of fighting out the old national battle. There was ftill another motive which brought to the front many of the mofl powerful clafs in the kingdom, whom religion, patriotifm, and liberty might have failed to move. King Charles, in 1633, had placed the ftipends of the clergy on a fatiffaclory footing for the firft time fince the Reformation, an Ac~l for which the Scottifh clergy have reafon to thank him till this day, but which was very un- popular with thofe landowners who had previoufly appro- priated to their own ufe the teinds due the clergy. It was alfo known that Charles had other ecclefiaftical defigns in view, fuch as rebuilding the Cathedrals of St. Andrews and Iona, and worfe ftill, that he intended to recover for the Church fome of the lands which had been feized by the laity. Hence avaricious fears were awakened, and this, with the jealoufy of the high pofition occupied by the Bifhops, was, in the King's own opinion, the chief caufe of the infurreclion. Hiftorians have gener- ally taken the fame view, fo far at leaf! as the ac~tion of many of the great landowners was concerned ; who, as has been faid, " became Proteftants to get the Church property, and became Covenanters to keep it." The Liturgy now printed for the firft time is the draft completed in the reign of James, fent up to London in 1629 (if not earlier), as will appear from the notes, and rejected by Charles and his advifers. It is printed from a MS. in the Britifh Mufeum — probably one of the two copies which were carried to London and given to the King. It " Confifts of 84 pages of a fmall quarto fize very neatly written. It was once bound, for the edges are fprinkled or ftained. And in the binding of it the margin has been cut down fo much that in feveral pages the upper line of writing has been partially, in 1637.] INTRODUCTION. lxx fome inftances altogether, deftroyed. ... A great many inter- lineations and corrections are made in the manufcript, in a hand- writing quite different from that of the perfon who wrote the text of it." 1 Mofl of thefe corrections are in a Calviniftic direction, and were probably written by the Bifhop who prefented the fecond copy, which we think this to be. 2 A few of the corrections fhow a different fpirit, and were poffibly made by Laud on reading it over. It is now bound up with a copy of the Liturgy of 1637. It is a crofs betwixt the Englifh Liturgy and that of Knox. The morning fervice for week-days is virtually a Prefbyterian revifion of the morning fervice in the Englifh Liturgy, and harmonifes with the Puritan excep- 1 Irwin, Brit. Mag. July 1845, p. 30. Wharton, in his preface to Laud's Troubles and Tryal, written in 1693-4, fays, "This Latin tranflation of the Scotch Liturgy" (executed by Heylin), " as alfo the Englifh original copy of the firft draught of it, are now in my hands ; and mail one, or both of them, be hereafter (God willing) publilhed in the collection of Memorialls." The firft Englifh draught here referred to may have been that which Maxwell took to London in 1635. Fuller, in his Church Hijlory, fpeaking of the Scottifh Liturgy, fays, "In the reign of King Charles the project was refumed, but whether the fame book or no, God knoweth." Heylin animadverts upon this : "If so, if ' God only know whether it was the fame or no,' how dares he tell us that it was not ? And if it was the fame (as it may be for aught he knoweth), with what confcience can he charge the making of it upon Bifhop Laud?" — App. of Injured Innocence, 591. Heylin is careful not to fay that it was the fame as that of James's reign. 2 The writer of the Inftructions believes the fecond copy was given to the King by " the Bifhop of Rofs then, now Archbifhop of Glafgow." This was Patrick Lindfay, a prelate who dis- charged his duties "with mildnefs and moderation." [Scott's Fajii\ He was not very favourable to the Liturgy of 1637. The fpelling of the notes fhows them to have been written by a Scotfman. lxxii INTRODUCTION. [1637. tions and emendations fuggefted at the Hampton Court conference, and afterwards at Savoy. These portions of the Englifh fervice were originally of Calviniflic origin. There are a few threads of connection between the MS. and. the Prayer Book of 1637 ; and, fmgularly enough, through that channel a few of its fuggeftions found their way into the Englifh Prayer Book at the revifion of 1 661-2. In the fpecial fervices no great change is made upon Knox's Liturgy, but, as was fuggefted in 161 5, they are " in fome points helped." It is not of great value as a Liturgy, and one can under- ftand Charles and his advifers, when they refolved to change the worlhip of the Church, wifhing for fomething better ; but their overdoing ended in undoing. We conclude with the remark, that the true hiftory of this and the other drafts of the Scottifh Liturgy, is fitted in fome refpecls to ferve the purpofe of an Irenicum ; mowing as they do, that thofe who at that time defended Prefbytery were not oppofed to Liturgies, while thofe who preferred Prelacy would have been content with very fimple forms. Nor is it to be forgotten, that Laud wifhed the Englifh Prayer Book unchanged to be introduced into Scotland ; that the Book which bears his name, in one of its chief characleriftics, correfponds with Scottifh ufages ; and that a number of its alterations have fmce 1662 formed part of the Englifh Liturgy. THE Boofte of Common draper Admini/lration of the Sacraments WITH OTHER RITES AND CEREMONIES OF THE C!)utc!) of £>cotlanfc AS IT WAS SETT DOWNE AT FIRST BEFORE THE CHANGE THEREOF MADE BY YE ARCHB. OF CANTERBURIE AND SENT BACK TO SCOTLAND NOTE. The fhort notes printed at the foot of the following pages bear only upon the text, date, and authorfhip of the Liturgy : others are referved for the end. G. W. S. C!)e Cable anti i&alert&er Shewing the order to be keept in the reading of psalmes and book's of scriptur at morning and evening prayer throughout the yeare. C&e otDet for reaDing of tfje Psalmes, The booke of pfalmes (hall be reade through once everie moneth ; and becaufe fome moneths be longer than others, to make them even there fhalbe ap- poynted to everie month threttie dayes. And becaufe Januar and March have but one day more, and feb- ruar which is placed betwixt them hath onlie xxviii dayes, there fhalbe takin from each of the faide moneths of Januar and March one day : And fo the pfalmes to be reade in februarie muft beginne the laft day of Januar and end the firft of March. And whereas Maij, July, Auguft, October, and De- cember have each of them xxxi dayes, the famyn pfalmes fhalbe reade the laft day of the faide moneths which were reade the day before : So as the booke of pfalmes may begin againe the firft day of the next moneth enfuing. [ I 1 AT MORNING AND EVENING PRAYER. Morning Prayer, i. I. II. III. IIII. V. 2. IX. X. XL 3. XV. XVI. XVII. 4. XIX. XX. XXI. 5. XXIIII. XXV. XXVI. 6. XXX. XXXI. 7. XXXV. XXXVI. 8. XXXVIII. XXXIX. XL. 9. XLIIII. XLV. XLVI. 10. L. LI. LII. 11. LVI. LVII. LVIII. 12. LXII. LXIII. LXIIII. 13. LXVIII. 14. LXXI. LXXII. 15. LXXV.LXXVI.LXXVII. 16. LXXIX. LXXX, LXXXI. 17. LXXXVI. LXXXVII. LXXXVIII. 18. XC. XCI. XCII. 19. XCV. XCVI. XCVII. 20. en. cm. 21. CV. 22. CVII. 23. CX. CXI. CXII. CXIII. 24. CXVI. CXVII. CXVIII. 25. Inde v. oct. 26. Inde v. oct. 27. CXX. CXXI. CXXII. CXXIII. 124, 125. 28. CXXXII. CXXXIII. 134, 135. 29. CXXXIX. CXL. CXLI. 30. CXLIIII. CXLV. CXLVI. Evening Prayer. VI. VII. VIII. XII. XIII. XIIIL XVIII. XXII. XXIII. XXVII. XXVIII. XXIX, XXXII. XXXIII. XXXIIII. XXXVII. XLI. XLII. XLIII. XLVII. XLVIII. XLIX. LIII. LIIII. LV. LIX. LX. LXI. LXV. LXVI. LXVII. LXIX. LXX. LXXIII. LXXIIII. LXXVIII. LXXXII. LXXXIII. LXXXIIII. LXXXV. LXXXIX. XCIII. XCIIII. XCVIII. XCIX. C. CI. CIIII. CVI. CVIII. CIX. CXIIII. CXV. CXIX. inde iiii. oct. Inde iiii. oct. Inde iiii. oct. CXXVI. CXXVII. 128, 129, 130, 131. CXXXVI. CXXXVII. CXXXVIII. CXLII. CXLIII. CXLVII. CXLVIII. CXLIX. CL. 1 A line cut off in the binding, fuch as Pfalms to be read. Cfje 2Dmer for IReatring; tfje rest of J^oite Scripture. TT is appointed that the old teftament lhalbe reade through everie yeare once, except certaine bookes and chapturs, which making leffe for edifica- tion are left to the privat reading of families. The new teftament is appoynted to be reade orderlie over thrice everie yeare, except the Apoca- lypfe, out of which there be only certaine chaptours appoynted to be reade. To know what chaptours of the old and new teflament lhalbe reade everie day at morning and evening prayer, ye mail looke upone the day of the moneth in the Calender prefixed, and there ye mall find the fame. And whereas our church hath ordained certaine dayes 1 to be keept for commemoration of fome fpeciall benefits, the pfalmes and leffones appoynted in the Calender muft be omitted for thefe times, and the other proper fcripture appoynted to be reade on them, is to be ufed. 1 Thefe days were appointed to be kept by the General Affembly of Perth in 1618. TABLE AND CALENDAR. [jANUARIE HATH] l XXXI DAYES. MORNING PRAYER. EVENING PRAYER. I a Genes. 1 Math. 1 Genes. 2 Romans 1 2 b 3 2 4 2 3 c 5 3 6 3 4 d 7 4 8 4 5 e 9 5 10 5 6 f 11 6 12 6 7 g 13 7 14 7 8 a iS 8 16 8 9 b 17 9 18 9 IO c 19 10 20 10 ii d 21 1 1 22 11 12 e 2 3 12 24 12 i3 f 2 5 13 26 13 14 g 27 14 28 14 IS a 29 i5 3° 15 16 b 31 16 32 16 17 c 33 i7 34 iflCor. 1 18 d 35 18 36 2 19 e 37 19 38 3 20 f 39 20 40 4 21 g 4i 21 42 5 22 a 43 22 44 6 23 b 45 23 46 7 24 c 47 24 48 8 25 d 49 25 5° 9 26 e Exod. 1 26 Exod. 2 10 27 f 3 27 4 11 28 g 5 28 6 12 29 a 7 Mark. 1 8 13 30 b 9 2 10 14 3i c 1 1 3 12 15 1 Cut off in the binding. TABLE AND CALENDAR. FEBRUARIE HATH XXVIII DAYES. MORNING PRAYER. EVENING PRAYER. I d Exod 13 Mark 4 Exod. 14 1 Cor. 16 2 e J 5 5 16 2 Cor. 1 3 f 17 6 18 2 4 g 19 7 20 3 5 a 21 8 22 4 6 b 23 9 24 5 7 c 31 10 32 6 8 d 33 11 34 7 9 e 35 12 8 IO f Levit. 19 13 20 9 ii g 26 14 Numb.i 1 10 12 a Numb. 1 2 iS 13 1 1 13 b 14 16 iS 12 14 c 16 Luke 1 17 13 15 d 20 2 21 Gal. 1 16 e 22 3 23 2 i7 f 24 4 25 3 18 g Deut. 1. 5 Deut. 2 4 19 a 3 6 4 5 20 b 5 7 6 6 21 c 7 8 8 Ephes. 1 22 d 9 9 10 2 23 e 11 10 12 3 24 f 13 1 1 14 4 2 5 g iS 12 16 S 26 a 17 13 18 6 27 b 19 14 20 Phil. 1 28 c 21 iS 22 2 TABLE AND CALENDAR. [March hath xxxi dayes.] l Morning Prayer. Evening Prayer. I d Deut. 23 Luke 16 Deut. 24 Phil. 3 2 e 25 17 26 4 3 f 27 18 28 Col. 1 4 g 29 1 9 30 2 5 a 3i 20 32 3 6 b 33 21 34 4 7 c Jofli. 1 22 Jos. 2 iThefs.i 8 d 3 23 4 2 9 e 5 24 6 3 IO f 7 John 1 8 4 ii g 9 2 10 5 12 a 11 3 12 2 Thefs. 1 13 b 13 4 14 2 14 c i5 5 16 3 J 5 d 17 6 18 iTim.1,2 16 e 19 7 20 3,4 17 f 21 8 22 5 18 g 23 9 24 6 1 9 a Judg. 1 10 Judg. 2 2 Tim. 1 20 b 3 11 4 2 21 c 5 12 6 3 ' 4 22 d 7 13 8 Titus 1,2, 2 3 e 9 14 10 3. Philemon 24 f 11 IS 12 Heb. 1 25 g 13 16 14 2 26 a i5 17 16 3 27 b i7 18 18 4 28 c 19 19 20 5 29 d 21 20 Ruth 1 6 30 e Ruth 2 21 3 7 3i f 4 Ail. 1 1 Sam. 1 8 1 Cut off. TABLE AND CALENDAR. [April hath xxx dayes.] 1 Morning Praver. Evening Prayer. I g . 1 Sam. 2 A£ls 2 1 Sam. 3 Hebr. 9 2 a 4 3 5 10 3 b . . 6 4 7 11 4 c . 8 5 9 12 5 d . 10 6 11 13 6 e . 12 7 13 Jam. 1 7 f 14 8 .15 2 8 g 16 9 17 3,4 9 a 18 10 19 S IO b 20 11 21 1 Pet. 1 ii c . 22 12 23 2 12 d 24 13 25 3 13 e 26 14 27 4, 5 14 f 28 IS 29 2 Pet. 1 is g . 30 16 31 2 16 a 2 Sam. 1 17 2 Sam. 2 3 17 b 3 18 4 1 Joh. i, 2 18 c 5 19 6 3 1 9 d 7 20 8 4 20 e . 9 21 10 S 21 f 11 22 12 2 Joh. 3 Joh. 22 g I 3 23 14 Jude 23 a 1 5 24 16 Revel. 1 24 b 1 7 25 18 2 25 c I 9 26 20 5 26 d 21 27 22 18 27 e 2 3 28 24 19 28 f • • 1 King. 1 Rom. 1 1 Kings 2 20 29 g 3 2 4 21 30 a 5 3 6 22 1 Cut off. IO TABLE AND CALENDAR. [May hath xxxi D ayes .J 1 Morning Prayer. Evening Prayer. I b . 1 King. 7 Math. 1 1 King. 8 Rom. 1 2 c 9 2 10 2 3 d 11 3 12 3 4 e 13 4 14 4 5 f . J S 5 16 5 6 g 17 6 18 6 7 a . !9 7 20 7 8 b . 21 S 22 8 9 c 2 Kin. 1 9 2 King. 2 9 IO d 3 10 4 10 ii e . S 11 6 11 12 f 7 12 8 12 13 g 9 J 3 10 13 14 a 11 14 12 14 iS b 13 15 14 15 16 c . 15 16 16 16 i7 d 17 17 18 1 Cor. 1 18 e . 19 18 20 2 i9 f . 21 19 22 3 20 g . 23 20 24 4 21 a 25 21 Ezra 1 5 22 b Ezra 3 22 4 6 23 c 5 23 6 7 24 d 7 24 9 8 25 e 1 to the 20V. 25 Neh. 1 9 26 f Neh. 2 26 4 10 27 g . 5 27 6 11 28 a 7 28 8 12 29 b 9 Mark 1 13 13 3° c Eflh. 1 2 Eflh. 2 14 3 1 d " 3 3 4 15 1 Cut off. TABLE AND CALENDAR, ii [June hath xxx dayes.] l Morning Prayer. Evening Prayer. I e Eflh. 5 Mark 4 Eflh. 6 1 Cor. 16 2 f 7 5 8 2 Cor. 1 3 g 9 6 10 2 4 a Job 1 7 Job 2 3 5 b 3 8 4 4 6 c 5 9 6 5 7 d 7 10 8 6 8 e 9 11 10 7 9 f 11 12 12 8 IO g 13 13 14 9 1 1 a 15 14 16 10 12 b 17 J 5 18 1 1 13 c 19 16 20 12 14 d 21 Luke 1 22 13 i5 e 23 2 24 Gal. 1 16 f 25 3 26 2 i7 g 27 4 28 3 18 a 29 5 30 4 i9 b 3i 6 32 5 20 c 33 7 34 6 21 d 35 8 36 Eph. 1 22 e 37 9 3* 2 23 f 39 10 40 3 24 g 4i 11 42 4 25 a Prov. 1 12 Prov. 2 5 26 b 3 13 4 6 27 c 5 14 6 Phil. 1 28 d 7 15 8 2 29 e 9 16 10 3 3° f 11 17 12 4 1 Cut off. TABLE AND CALENDAR. [July hath xxxi dayes.] * Morning Prayer. Evening Prayer. I g Prov. 13 Luke 18 Prov. 14 Col. 1 2 a 15 19 16 2 3 b 17 20 18 3 4 c 19 21 20 4 5 d 21 22 22 iThefs. 1 6 e 2 3 23 24 2 7 f 2 5 24 26 3 8 g 27 John 1 28 4 9 a 29 2 3° 5 IO b 3i 3 Eccle. 1 2Thefs. 1 ii c Eccle. 2 4 3 2 12 d 4 5 5 3 13 e 6 6 7 1 Tim. 1 14 f 8 7 9 2 15 g 10 8 11 3 16 a 12 9 Efay. 1 4 i7 b Efay. 2 10 3 5 18 c 4 11 5 6 19 d 6 12 7 2 Tim. 1 20 e 8 13 9 2 21 f 10 14 11 3 22 g 12 15 13 4 23 a 14 16 i5 Tit. 1, 2, 24 b 16 17 17 3. Philemon 25 c 18 18 19 Heb. 1 26 d 20 19 21 2 27 e 22 20 23 3 28 f 24 21 25 4 29 g 26 A£ls 1 27 5 3° a 28 2 29 6 3i b 3° 3 3 1 7 1 Cut off. TABLE AND CALENDAR. [August hath xxxi dayes.] a 13 Morning Prayer. Evening Prayer. I c Efay. 32 Acls 4 Efay. 33 Heb. 8 2 d 34 5 35 9 3 e 36 6 37 10 4 f 38 7 39 1 1 5 g 40 8 41 12 6 a 42 9 43 13 7 b 44 10 45 Jam. 1 8 c . 46 11 47 2 9 d 48 12 49 3> 4 10 e So 13 5i 5 11 f 52 14 53 1 Pet. 1 12 g . 54 J 5 55 2 13 a 56 16 57 3 14 b 58 17 59 4, 5 15 c 60 18 61 2 Pet. 1 16 d 62 19 ^ 2 17 e 64 20 65 3 18 f 66 21 Jer. 1 1 John 1, 2 19 g Jer. 2 22 3 3 20 a 4 23 5 4 21 b 6 24 7 5 22 c 8 25 9 2joh.3john 2 3 d . 10 26 11 Jude 24 e . 12 27 13 Revel. 1 2 5 f 14 28 15 2 26 g . 16 Rom. 1 17 3 27 a 18 2 19 18 28 b 20 3 21 19 29 c 22 4 23 20 3° d • 24 5 25 21 31 e • 26 6 27 22 1 Cut off. H TABLE AND CALENDAR. [September hath xxx dayes.] l Morning Prayer. Evening Prayer. I f Jer. 28 Math. 1 Jer. 29 Rom. 1 2 g 30 2 3i 2 3 a 32 3 33 3 4 b 34 4 35 4 5 c ^ 5 37 5 6 d 3* 6 39 6 7 e 40 7 4i 7 8 f 42 8 43 8 9 g 44 9 45 9 IO a 46 10 47 10 ii b 48 11 49 11 12 c 5° 12 5i 12 13 d S 2 13 Lam. 1 13 14 e Lam. 2 14 3 14 15 f 4 iS 5 i5 16 g Ezech. 2 16 Ezech. 3 16 17 a 6 17 7 1 Cor. 1 18 b 13 18 14 2 19 c 18 19 33 3 20 d 34 20 Dan. 1 4 21 e Dan. 2 21 3 5 22 f 4 22 5 6 23 g 6 23 7 7 24 a 8 24 9 8 25 b 10 25 11 9 26 c 12 26 Hos. 1 10 27 d Hos. 2 27 3 11 28 e 4 28 5 12 29 f 6 Mark 1 7 13 30 g 8 2 9 14 1 Cut off. TABLE AND CALENDAR. [October hath xxxi dayes.] 15 MORNINC i Prayer. Evening Prayer. I a Hos. 10 Mark 3 Hos. 11 1 Cor. 15 2 b 12 4 13 16 3 c 14 5 Joel 1 2 Cor. 1 4 d Joel 2 6 3 2 5 e Amos 1 7 Amos 2 3 6 f 3 8 4 4 7 g 5 9 6 5 8 a 7 10 8 6 9 b 9 11 Obad. 1 7 10 c Jonah 1 12 Jonah 2 8 11 d 3 13 4 9 12 e Micah 1 14 Micah 2 10 13 f 3 iS 4 11 14 g 5 16 6 12 15 a 7 Luke 1 Nah. 1 13 16 b Nah. 2 2 3 Gal. 1 17 c 4 3 5 2 18 d Hab. 1 4 Hab. 2 3 19 e 3 5 Zeph. 1 4 20 f Zeph. 2 6 3 5 21 g Hagge. 1 7 Hagge, 2 6 22 a Zecha. 1 8 Zecha. 2 Ephes. 1 23 b 3 9 4 2 24 c 5 10 6 3 25 d 7 11 8 4 26 e 9 12 10 S 27 f 11 13 12 6 28 g 13 14 14 Phil. 1 29 a Mai. 1 15 Mai. 2 2 30 b 3 16 4 3 31 c Gen. 1 17 Gen. 2 4 1 Cut off. 16 TABLE AND CALENDAR. [November hath xxx dayes.] 1 Morning Prayer. Evening Prayer. I d Gen. 3 Luke 18 Gen. 4 Col. 1 2 e 5 19 6 2 3 f 7 20 8 3 4 g 9 21 10 4 5 a 11 22 12 1 Thes. 1 6 b 13 2 3 14 2 7 c 15 24 16 3 8 d 17 John 1 18 4 9 e 19 2 20 5 IO f 21 3 22 2 Thes. 1 ii g 23 4 24 2 12 a 25 5 26 3 13 b 27 6 28 1 Tim. 1 14 c 29 7 3° 2 iS d 3i 8 32 3 16 e 33 9 34 4 17 f 35 10 ^ 5 18 g 37 11 38 6 19 a 39 12 40 2 Tim. 1 20 b 41 13 42 2 21 c 43 14 44 3,4 22 d 45 i5 46 Tit. 1, 2 23 e 47 16 48 3 Phil- 24 f 49 17 5o Heb. 1 25 g Exod. 1 18 Exod. 2 2 26 a 3 19 4 3 27 b 5 20 6 4 28 c 7 21 8 5 29 d 9 Acls 1 10 6 30 e 11 2 12 7 1 Cut off. TABLE AND CALENDAR. [December hath xxxi Dayes.] » l 7 Morning Prayer. Evi ening Prayer. I f Exod. 13 Acts 3 Exod. 14 Heb. 8 2 g 15 4 16 9 3 a 17 5 18 10 4 b . 19 6 20 11 5 c 21 7 22 12 6 d 23 8 24 13 7 e 3i 9 3 2 Jam. 1 8 f 33 10 34 2 9 g . 35 11 Levit. 18 3,4 10 a Levit. 19 12 20 5 ii b 26 13 Num. 1 1 1 Peter 1 12 c . Num. 12 14 13 2 i3 d 14 15 15 3 14 e 16 .16 17 4,5 IS f . 20 i7 21 2 Peter 1 16 g 22 18 23 2 i7 a . 24 19 25 3 18 b . Deut. 1 20 Deut. 2 1 John 1, 2 i9 c 3 21 4 3 20 d 5 22 6 4 21 e . 7 23 8 5 22 f 9 24 10 2 Jo. 3 Jo. 23 g 11 25 12 Jude. 24 a 13 26 14 Rev. 1 25 b i5 27 16 2 26 c . 17 28 18 3 27 d . 19 Rom. 1 20 18 28 e 21 2 22 19 29 f 23 3 24 20 30 g 25 4 26 21 31 a 27 5 1 28 22 1 Cut off. C ] ' reade in the dayes appoynted by the church at morning and evening Prayer. The 25 of December for commemoration of the nativitie of our Lord. Morning. Efay. 9 : Luke 2. Pfal. 19, 45, 85. Evening. Efay. 7 : Titus 3. Pfal. 89: 1 10: 132. Friday before Eafler for the memorie of our Lordes paffion. Morning. Gen. 22 Luke 23. Pfal :22 :5i. Evening. Efay 53 : Heb. 10. Pfal. 25, 26, 27. Eafler day for memorie of the Lord's refurreclion. Morning. Evening. Zachar. 9. Joh. 20. Exod. 13. Coll. 3. Pfal. 2, 57 : 3. Pfal. 113, 114, 118. The day of our Lords Afcenfion. Evening. Morning. Deuter. 10. Act 1. Pfal. 8, 15, 21. 2 King : 2 Mark 16. Pfal. 24 : 48 : 108. Whitfo7iday in memorie of the defcending of the holy Ghofl. Morning. Aft :2. Pfal. 45, 68. Evening. John : 14. Pfal. 104, 145. 1 Cut off. Proper Leffons and Pfalmes to be. THE ORDER FOR Rowing anti evening [j&raper]' DAYLIE THROUGHOUT THE YEARE. At the beginning both of Morning and Evening Prayer, the minifter fhall reade with a loud voice fome one of thefe fentences of Scripture that follow, and then fhall fay that which is written after the faide fentences. A T what Lyme " fu euei a fyimer doth repent him uf ^ — his fynne from the bo t tome of hia heart, I will put all his wickedneff e Out gf my remembrance, fayeth t he Lord. 2 The facrifices of God are a broken fpirit, a broken and contrite heart, O God, thou wilt not defpife. Enter not into judgement with thy fervande, O Lord, for in thy fight lhall no living man be juftified. He that hideth his fynnes fhall not profper, but whofo confeffeth and forfaketh them fhall haue mercie. T^EARLIE beloved brethren, the Scripture moveth us in fmdrie places to acknowledge and con- feffe our manifold fynnes and wickedneffe, and that 1 Cut off. 2 Sic. 20 MORNING PRA YER} we fhould not diffemble nor cloake them before the face of Almightie God our heavenly father, but con- penitent 2 feffe them with ane humble lowlie and obedient heart, to the end that we may obtaine forgiveneffe of the fame by his infmit goodneffe and mercie. And although we ought at all tymes humbly to acknow- ledge our fynnes before God, yet ought we moft chieflie fo to do when we affemble and meete together to render thanks for the great benefits that we haue received at his hands to fet furth [his moft worthie praife, to hear his moft holy word and to afke] 3 thofe things that be requifit and neceffarie alfweill for the body as the foule ; wherefore I pray and befeech you als mony as be heere prefent to accompany me with a pure heart and humble voice unto the throne of the heavenlie grace, faying after me, A generall confeffion to be faid of the whole Congregation after the Minifter kneelling. A LMIGHTIE and moft mercifull father, we have *■ erred and ftrayed from thy wayes like loft fheepe, we have followed too much the devifes and defires of our owne hearts, we have offended againft thy holy lawes, we have left undone that which we ought to have done, and we have done thofe things which we ought not to have done, and there is no health in us : but thou, O Lord, have mercye upon us miferable offenders ; fpare thou them, O God, which confeffe their faults ; reftore thou them that be peni- 1 The headings of the pages are not in the MS. 2 Sic. 3 Cut off. MORNING PR A YER. 2 1 tent, according to thy promifes declared unto man- kynde in Chrift Jefus our Lord, and grant, O moil mercifull father for his fake, that we may heerafter live a godlie righteous and fober life to the glorie of thy holy name. Amen. declaration of the' 1 The abfolution or remiffion of fynnes, to be pronounced by the Minifter alone. A LMIGHTIE God, the Father of our Lord Jefus Chrift, which defireth not the death of a fynner, but rather that he may turne from his wickedneffe and live, and hath given power and commandement to his minifters to declare and pronunce to his people being penitent the abfolution and remiffion of their fynnes, he pardoneth and abfolveth all them which truelie repent, and unfaynedly believe his holy gof- pell; wherefore we befeech him to grant us true repentance and his holy spirit, that thofe things may pleafe him which we doe at this prefent, and that the reft of our lyfe heirefter may be pure and holy, fo that at the laft we may come to his eternall joy through Jefus Chrift our Lord. Amen. Then fhall he fay the Lord's prayer. /^\UR father which art in heaven, hallowed be thy ^^ name ; thy kingdome come ; thy will be done in earth, as it is in heaven ; Giue us this day our daylie bread ; and forgiue us our trefpaffes as we for- giue them that trefpaffe againfl us ; and leade us not 1 " Declaration of the " is in a different hand. 22 MORNING PRA YER. into temptation, but delyuer us from evill ; for thine is the kingdom, the power, and the glorie for euer, Amen. Then fhall be faide or fung this pfalme following. Psai. 95. f~\ COME let us fmg unto the Lord \ let us mack ^^^ a joy full noyfe to the rock of our falvatioun. 2 - Let us come before his prefence with thankfgiving, and make a joyfull noife to him with pfalmes. 3 . For the Lord is a great God, and a great King aboue all Gods. 4 . In his hand are the deepe places of the earth, the strength of the hills is his alfo. 5- The fea is his and he made it, and his hands formed the dry land. 6. O come let us worfhip and bow doune, let us kneele before the Lord our Macker. 7. For he is our God, and we are the people of his pafture, and the fheepe of his hand ; to day if ye will heare his voice, [8. [Harden not your heart as in the] 1 provocation, and as in the day of temptation in the wilderneffe, 9 . When your fathers tempted me, proved me, and faw my works fourtie yeare long was I grieved with this generation and faid, 10. It is a people that doe erre in their heart and they have not known my wayes, «• Unto whom I fware in my wraith, that they mould not enter into my reft. 1 Cut off. MORNING PRA YER. 23 Then mall he reade the pfalmes appoynted for the morning of that day. At the end whereof he fhall fay Glorie be to the Father, and to the Sonne, and to the Holy Ghoft, as it was in the beginning, is now, and lhalbe, world without end. After this he fhall reade two chaptors, the first of the old tefta- ment, the secund of the new, as is appoynted in the table, and after eache chaptor a part of a pfalme is to be fung, x 1 a Befoir euerie chaptor he fhall fay, the firft, fecond chapter, and fo furth of fuch and fuch a booke ; and at the end of euerie chaptor, heer ends fuch a chaptor of fuch a booke. Then fhall the Creede or beliefe be faid, the Minifter or Reader and people ftanding. T BELEEUE in God the Father Almightie, maker -*- of heauen and earth, And in Jefus Chrift his only fonne our Lord, who was conceived by the holy Ghoft, borne of the Virgine Marie ; fuffered under Pontius Pilate ; was crucified, dyed, and buried ; he defcended into hell ; the third day he rofe againe from death ; he afcended into heaven ; and fitteth at the right hand of God the father Almightie ; from thence fhall he come to judge the quick and the dead ; I beleeue in the holy Ghoft; the holy Church univerfall; the comunion of Sanclis, the forgiveneffe of fynnes ; the ryfing againe of the body ; and life everlafting. Amen. 1 The mark x and the letter a in the margin perhaps refer to the fact that the Pfalms to be fung are not indicated. 24 MORNING PRA YER. We hold it necejjfary yt upon the Sunday es ye ten commandements of ye law be diftindlly After this, thefe prayers following fhalbe reade, the read by ye minr 1 whole congregatioune devoutlie kneeling. A LMIGHTIE God unto whom all heartes be open, all defires knowne, and from whom no fecrets are hid, cleanfe the thoughts of our hearts, by the in- fpiration of thy holy Spirit, that we may perntelie love the, and worthily magnifye thy holy name through Jefus Chrift our Lord. Amen. r\ ETERNALL and mod mercifull God who hath kept us from the fears and dangers of this night, and hath brought us fafelie to the beginning of this day, defend us in the fame with thy mightie power; And grant that this day we fall into no synne, neither runne into any kynde of danger, But that all our doings may be ordered by thy governance to doe alwayes that which is righteous in thy fight, through Jefus Chrift our Lord. Amen. A PRAYER FOR THE KING'S MAJESTIE. f~\ LORD our heavenly father, high and mightie, ^^ King of Kings, Lord of Lords, the only ruler of princes, who doeth from thy throne behold all the dwellars upon earth, moft heartily we befeech the with 1 The interlineation is by the fame hand as that which elfewhere has made corrections. The reading of the law is provided for farther on in the Sunday fervice, where the fame words are ufed as here, " We hold it neceffary," etc. MORNING PRA YER. 25 [thy favour to behold our moft gracious] 1 fovereigne Lord King Charles, 2 and fo replenifh him with the grace of thy holy Spirit, that he may alwayes inclyne to thy will, and walk in thy waves; endue him plenti- fully with heavenly gifts, grant him in health and wealth long to Hue, ftrengthen him that he may van- quish and overcome all his enemies, And finally after this lyfe he may attaine everlafling joy and felicitie, through Jefus Chrift our Lord. Amen. A PRAYER FOR THE QUEENE. 3 A LMIGHTIE God wee befeech the to bleffe our gracious Queen and endue her with thy holy fpirit, give her to profper with all happineffe, and mack her a happie mother of fuccesfull children, to the increafe of thy glorie, the comfort of his Ma tie , the joy of her owne heart, the fafetie of the ftate, and the prefervation of the Churche and true religion amongft us, And this lyfe ended, grant her, O God, to Hue with the in thy kingdome for ever, through Jefus Chrift our lord. Amen. A PRAYER FOR THE PRINCE ELECTOR PALATINE HIS LADY AND THEIR POSTERITIE. \ T T E befeech the likewife, O God, who hes promifod -^-1 to be a father of thine elect and of their focdc , to bleffe with thy mercies the prince Elector Palatine, 1 Cut off. 2 The name of the reigning fovereign muft have been fubftituted for that of his father in the original draft. 3 This prayer muft have been written before the Queen had any children, and was in all likelihood added in 1629, when the Liturgy was fent to London. 26 MORNING PRA YER. his ladye and thoir noblo progcnio ; Enrich them with thy grace, prefci ' ve them by thy pow e r, lead e them fafe out of all their troubles, and bring them in end to thine everlafting kingdome, through Jefus Chrifl our Lordi — Am e n. 1 A PRAYER FOR THE WHOLE ESTATE OF CHRIST'S CHURCH. T)E pleafed alfo, moft mercifull father, to looke with pitie and compaffion upon thy whole church militant on earth, and all the members thereof, Re- duceing fuch as be ignorant from the miferable captivitie of blindneffe and errour wherein they are kept to ye pure underftanding and knowledge of thy trueth ; confirming them that are already called to the profeffion of the fame, and perfiteing the worke of thy grace in everie one in whom the famyn is begunne : To this effect increafe, we befeech the, the number of labourers in thy harveft, And grant that thefe whom thou haft placed Bifhops and Minifters in thy Church may both in there life and doctrine be found faithfull, fetting only before their eyes thy glorie, that fo by their travels all thy poore fheepe which wander and go aftray may be gathered and brought home to thy fold ; Raife them up, O God, that are fallin from the, ftrengthen and encourage fuch as are weake, Giue 1 The mark of erafure acrofs the prayer for the Elector was probably made in England. It was objected to Laud, "that political motives had caufed him to omit the names of the Prince Elector Palatine and the Lady Elizabeth his wife after 1632 " in the Englifh Prayer Book. — Proctor on the Book of Com. Prayer, p. 242. MORNING PRA YER. 27 health to thofe that are in fickneffe, reliefe to fuch as are ony wayes diftreffed, patience and conftancie to them that are perfecuted for the teflimonie of thy trueth, fafetie to them that are in dangers by fea or travelling other wife in their [ ] 1 in forroWj efpeciallie to fuch as are troubled in confcience for their fmnes ; finally, thou that art the God of grace and knoweft what is mofl needfull for everie one, and haft abundance to fupplie the neceffity of all, vouchfafe unto all thy faints wherefoever, thefe graces and gifts which thou knowes to be moll expedient for them, for his fake who is the Mediator of grace Jefus Chrill our Lord. Amen. Or this, A LMIGHTIE and ever-living God, who by thy holy Apoftle haft taught us to make our prayers and fupplications, and to giue thanks for all men ; wee humbly befeech thee moll mercifully to receive thefe our prayers which we offer unto thy divyne Majeftie ; Befeeching the to infpire continually thy univerfall church with the fpirit of truth, unitie, and concord ; And grant that all they who doe confeffe thy holy name may agree in the truth of thy holy word, and live in unitie and godly love. We befeech thee alfo to faue and defend all Chriftian Kings, Princes, and Governours, And fpecially thy fervand Charles our ELing, that under him we may be godlie and quyetlie governed, and grant unto his whole counfell, and to all that be put in authoritie under him, that they may 1 Cut off. 28 MORNING PRA YER. truely and indifferently minifter juftice, to the punifh- ment of wickedneffe and vice, and to the maintenance of true religion and vertue ; Give grace, heavenly father, to all Bifhops, paflors, and minifters that they may both by their life and dodlrine fet furth thy true and lively word and rightly and duely adminifler thy holy facraments ; And to all thy people giue thy heavenly grace, and fpecially to this congregation here prefent that with meeke hearte and due reverence they may heare and receave thy holy word, truely ferving thee in righteoufnefs and holynes all the days of their life ; And we moll humblie befeech the of thy good- neffe, O Lord, to comfort and fuccour all them which in this tranfitory life be in trouble, forrow, neid, fick- neffe, or ony other adverfitie ; Grant this, O father, for Jefus Chrifts fake our only mediator and advocat. Amen. HPHE grace of our Lord Jefus Chrift, and the loue -*- of God, with the fellowfhip of the holy Ghofl be with us all euermore. Amen. ANE ORDER FOR Ctoentng draper THROUGHOUT THE YEARE. The Minifter or Reader (hall fay /^OME let us worfhip and fall doune before the ^-^ Lord our maker, let us try our wayes, confeffe and forfake our finnes, and lift up our hearts and hands to God in the heavens, faying /~\ LORD God, father everlafting and full of pittie, ^^ we acknowledge and confeffe that we be not worthy to lift up our eyes to heaven, much leffe to prefent ourfelves before thy majeflie with confidence, that thou wilt heare our prayers, and grant our requefls if we confider our own defervings ; for our confeiences doe accufe us, and our finnes witneffe againft us, and we know that thou art ane upright judge, who doeth not juflifie finners and wicked men, but punilheth the faults of all fuche as tranfgreffe thy commandements \ yit, moil mercifull father, fith it hath pleafed thee to command us to call upon thee in all Ps - so- our [troubles and adverfities, promifmg even then to help 3o E VENING PR A YER. us] ' when we feele our felves as it were fwallowed up Psai. 18. of death and defperation ; we utterly renunce all worldlie confidence and flye to thy foveraigne bountie as to our only flay and refuge. Befeeching thee not to call to remembrance our manifold fynnes and Psai. 79. wickedneffe whereby wee continually provock thy wraith and indignation again ft us ; neither our negli- gence and unkindneffe who have neither worthily efteemed, nor in our lives fufficiently expreffed the fweete comfort of thy Gofpell revealed unto us ; but rather to accept the obedience and death of thy fonne Heb. 10. Jefus Chrift who by offering up his bodie in facrifice once for all hath made a fufficient recompenfe for all our finnes ; Have mercie therefore upon us, o lord, Psai. 19. an d forgiue us our offences ; Teach us by thy holy fpirit that wee may rightlie weigh them, and earneftly repent us of the fame ; And fo much the rather, o Psai. 58. lord, becaufe that the reprobate and fuch as thou haft forfaken cannot praife thee nor call upon thy name, but the repenting hert, the forrowfull mynde, the con- Psai. 5. fcience oppreffed, hungring and thirfling for thy grace, mail ever fet furth thy praife and glory ; And Psai. 107. albeit we be but wormes and dufl, yet thou art our Creator and we be the worke of thine hands, yea Psai. 22. thou art our father, and we thy children, thou art our fhepheard and we* thy flock, thou art our redeemer and 2 Cor. 6. wee thy people whom thou hes bought, thou art our jer. 10. God and wee thine inheritance ; Correct us not there- fore in thine anger, o Lord, neither according to our Ps. 6. defervings punifh us, but mercifullie chaftife us with 1 Cut off. E VENING PR A YER. 3 1 a fatherly affection, that all the world may know that at what tyme foever a fmner doeth repent him of his Ezech. i[s. fynne frome the bottome of his heart, thou wilt put away his wickedneffe out of thy remembrance, as thou hall promifed by thy holy prophet, and fealed up the fame to us by the blood of Jefus, in whofe name &c, Then {hall he reade the Pfalmes appoynted for the evening prayer of that day, concluding the fame with Glorie be to the father, &c. Afterwards the chaptors of the old and new Tefbaments fet doune in the Table fhalbe reade, And after ye firft chaptour the fong called (Magnificat) and after the fecond, the fong of Simeon called (Nunc dimittis) is to be fung. And the Beliefe rehearfed, I believe in God, &c. he mall defire the congregation to pray. f^\ GOD, from whom all holy defires, all good coun- fales and all juft workes doe proceede, giue unto thy fervands that peace which the world cannot giue, that both our hearts may be fet to obey thy commandements, and alfo that by the wee being defended from the feare of our enemies may paffe our tyme in reft and quietneffe through the merits of Chrift Jefus our Saviour Aiuu*. 1 And f 07' af much as thou haft appoynted the night for reft as the day for labour. Lighten our darkneffe we befeeche the, O Lord, and by thy great mercie defend us from all perrills and dangers of this night ; Sanclifie the reft of the fame unto us, that we by it may be made fitter for the 1 In the MS. the Amen is erafed, and the line that follows is written by a different hand. It is taken from Calvin's Evening Prayer. 32 E VENING PR A YER. labour of the next day; |And fo both night 1 and day being fpent according to thy will, we may be prepared for that great day of thine which hath no night fuc- ceeding. |Grant this, O Lord, for the loue of thy only fonne our Saviour Jefus Chrift. Amen. After thefe petitions, let the prayer for the Kings Matie be read, as in the Morning Prayer, and the reft of the prayers that fol- low unto the end. Thus endeth the morning and evening prayers throughout the whole yeare. It is alwayes to be underftoode, that albeit two pfalmes be only named to be fung at ye morning and evening prayer, the Minifter or Reader may change the fame with other pfalmes, as he fall find occafion. As lykewife the confeffions and prayers formerly ufed in our church and afterwards fubjoyned 2 may upon occafions be read, fo as the order prefcribed be not neglected. In the commemoration of the Nativitie, paffion, refurredlion, and afcenfion of our Saviour, as alfo of the defcending of the holy Ghoft ; let thefe prayers be ufed after the ordinary are read, and before the bleffing. A PRAYER ON THE DAY OF THE NATIVITIE. A LMIGHTIE God, who hath given us thy only begotten fonne to tack our nature upon him and to be borne of the bleffed Virgine Marie ; Grant that we being regenerat, and made thy children by adoption and grace may dailie be renued by thy 1 Thefe marks in the MS. are probably meant to mow that the fentence mould be omitted. 2 In the fervice for Sundays. The words "formerly ufed" were meant to apply after this Liturgy mould be authorifed. PR A VERS FOR DA YS OF COMMEMORA TION. 33 holy Spirit through the fame our Lord Jefus Chrift who liueth and reigneth with the and with the holy Ghoft world without end. Amen. On the day that our Saviours paffion is remembered, let this prayer be read. Leave roumejor it. 1 A LMIGHTIE and moil mercifull God who of thy great and unfpeakable loue to mankinde didft give thy fonne and our Saviour Jefus Chrift to fuffer the moil bitter and ignominious death of the croffe for us, moft humbly we befeech thee to accept his death for a fatiffaction and recompence for all our finnes \ And grant that wee may heerby learne to hate and forfake all iniquitie, and carefully giue ourfelves from this tyme forward to the praclife of true holi- neffe, following him who is left us for ane example in humilitie, patience, and all the other vertues, that fo at length we may be made partakers of thofe everlaft- ing joyes which are purchafed to us by his deathe and bloody paffion : And for as muche as thou haft faid in thy word, that thou willed not the death of a fmner, bot rather that he mould be converted and liue, we humbly entreat thy ma tie even for thy fonnes fake to have mercie upon all Jewis, Turks, heretiques and other infidels, and take from them all ignorance, hard- neffe of heart, wilfull contempt of thy word, and fo fetch them home to thy flock, that they may be faved amongft the remnant of thy true Ifraelites, and be made one fold under one fheepheard Jefus Chrift our 1 In a different hand. D 34 PRA VERS FOR Lord who liueth with the and w* the holy Ghofl world without end. Amen. On the day of the refurrection let this be faid after the ordinary- prayers. A LMIGHTY God who hath given thy fonne to die for our fmnes and rife againe for our righteouf- nes, Giue us we befeech [ ] * always to remember this thy moil ineftimable mercie, and daylie to endeavour our felves to follow the example of thy bliffed fonne, his moil holy life, fleeing the things which be contrarie to thy will, and doing thofe things which be agreeable to the famyn through Jefus Chrifl our Lord. Amen. On the day of Afcenfion let this prayer after the ordinary be ufed. A LMIGHTIE God who haft exalted thy only fonne ^~^ Jefus Chrifl, and haft given him a name aboue all names in heaven and earth and under the earth, vouchfafe wee befeech thee the continuance of thy favour, and never leave us till by thy mercie we be exalted unto the fame place whither he is gone before who beleeve us ; And in the meane while Grant that we A afcend Jefus Chrifl to have afcended unto ye heavens may alfo thither both in heart and mynde, and fe-Qjar- dwelling that we dwell 2 may fe-e continually with him who liueth and reigneth with thee and the holy Spirit now and euir. Amen. 1 Cut off. 2 The words interlined are in a different hand, the emendation making the prayer more like the Englifh Collect. DA YS OF COMMEMORA TION. 3s On Whitfonday let this be faid after the ordinary prayers. T7 VERLASTING God which as upon this day didfl ^^ fend thy holy Ghoil to illuminate the hearts of thy Apoftles and fervands, Grant we befeech thee that by the light of the fame Spirit we may be guided in thy trueth, having right judgement in all things, and rejoyfmg evermore in his holy comfort through the mercie of Chrift Jefus our Saviour, who liveth and reigneth with thee in the unitie of the fame Spirit, one God, world without end. Amen. Advertisement touching the Order of Common Prayer to be observed everie Sunday throughout the yeare. Becaufe the people are ufed to meete more frequently on thofe dayes, we hold it neceffarie, that befydes the ordinary Scrip- turs which are reade, the ten commandements of the law be diftinctly read by the Minifter immediatlie after the beliefe is faid, And that the people be brought fo farre as may be done to this cuftome, that after everie commandement they afk mercie of God for their tranfgreffion of the fame, in this manner : — Minifter. God fpake thefe words and faid, I am the Lord thy God ; thou fhalt have none other gods but me. People. Lord have mercie upon us, and inclyne our hearts to keepe this law. 36 SUN DA Y SER VICE. Minifter. Thou fhalt not mack to thy felfe any graven image, nor the likeneffe of any thing that is in heaven aboue or in the earth beneath, or in the water under the earth, thou fhalt not bow doune to them nor worfhip them, for I the Lord thy God am a jealous God, and vifits the fmnes of the fathers upon the children unto the third and fourth generation of them that hate mee, and fhewis mercie unto thoufands of them that loue mee and keep my commandements. People. Lord have mercie upon us, and inclyne our hearts to keepe this law. Minifter. Thou fhalt not tack the name of the Lord thy God in vaine, for the Lord will not hold him guiltleffe that taketh his name in vaine. People. Lord have mercie upon us, and incline our hearts to keepe this law. Minifter. Remember that thou keepe holy the Sabboth day, fixe dayes fhalt thou labour and doe all that thou haft to doe, but the feaventh is the Sabboth of the Lord thy God, in it thou fhalt doe no maner of worke thou nor thy fonne, nor thy daughter, thy manfervand nor thy mayd fervand, thy cattell, nor the ftranger that is within thy gates ; for in fixe dayes the Lord made heaven and earth, the fea, and all that in them is, and refted the feaventh day and hallowed it. S UNDA Y SER VICE. 3 7 People. Lord have mercie upon us, and inclyne our hearts to keepe this law. Minifter. Honour thy father and thy mother, that thy dayes may be long in the land which the Lord thy God hath given thee. People. Lord have mercie upon us, and inclyne our hearts to keepe this law. Minifter. Thou (halt doe na murther. People. Lord have mercie upon us, and inclyne our hearts to keepe this law. Minifter. Thou fhalt not commit adulterie. People. Lord have mercie upon us, and inclyne our hearts to keepe this law. Minifter. Thou fhalt not (leale. People. Lord have mercie upon us, and inclyne our hearts to keepe this law. Minifter. Thou fhalt not beare falfe witneffe againft thy neighbour. People. Lord have mercie upon us, and inclyne our hearts to keepe this law. Rom. 38 SUNDA Y SEE VICE. Minifter. Thou fhalt not covet thy neighbour's houfe, thou fhalt not covet thy neighbour's wife, nor his fervand, nor his mayde, nor his oxe nor his affe, nor any thing that is thy neighbours. People. Lord have mercie upon us, and write all thefe thy lawes in our hearts wee befeech thee. [ j 1 alfo that in place of the firft confeffion appoynted to be reade on uther dayes, one of thefe confeffions following, wherewith the people is accuftomed, to be ufed. r\ ETERNALL God, and moil mercifull father, we ^-^ confeffe and acknowledge heere before thy Psai. divine maieftie that we are miferable fmners, con- Psai. 3 . ceaved and borne in finne and iniquitie, fo that in us Gai. by nature there is no goodneffe, for the flefh evermore rebelleth againft the fpirit whereby wee continually Rom. tranfgreffe thy holy precepts and commandements, jer. 3 . and fo doe purchafe to ourfelves through thy iuft isay. 2. judgement death and damnation : Notwithftanding, o heavenly father, forasmuch as thou haft givin us Coi. 3 , 2. grace to be difpleafed wt ourfelves for the fmnes that Rom. 6. wee have comitted againft thee and doe unfaynedly Eph. 4- repent us of the famyn, we moft humbly befeech thee for Jefus Chrift thy fonnes fake, to fhew thy mercie upon us, to forgiue us all our fmnes, and to increafe 1 Cut off. The lofs of thefe words makes it doubtful whether the exclufive ufe of the old prayers was required on Sundays or not. 2 The number of some of the chapters is cut off. Pet. SUNDA Y SER VICE. 39 thy holy Spirit in us, that we acknowledging from the bottom of our hearts our owne unrighteoufneffe, may from hencefoorth not only mortify our finfull lufles and affections, but alfo bring furth fuch fruits as may be agreeable to thy mofl bleffed will : not for the worthi- neffe of our workes, but for the merits of thy dearlie beloved fonne Jefus Chrift our only faviour, whom Rom. 5 . thou haft alreadie givin ane oblation and offering for Heb. 9 . our fmnes, and for whofe fake we are certainly per- E P h - 2 - fuaded that thou wilt deny us nothing that we mail M a th M 7 . afke in his name according to thy will, for thy holy Jam. i. Spirit doeth affure our confciences that thou art our mercifull father, and fo loveft us thy children through J° h - 3- him, that nothing is able to remove thy heavenly Rom. s. grace and favour from us ; To thee therefore, o father, Rom - 8 - with the fonne and the holy Ghoft be all honour and Rom. 8. glory, world without end. Amen. [A confeffion of fins to be ufed before fermon.] 1 HPRUETH it is, o Lord, that we are unworthy to come to thy godly prefence by reafon of our manifold fmnes and wickedneffe, much leffe are wee worthy to receave any grace or mercy at thy hands, if thou mould deale with us according to our deferv- ings : for wee have finned, o Lord, againft thee, and we have offended thy godly and divine maieftie ; if thou mould begynne to reckone with us even from our firft conception in our mothers wombe thou canft find nothing at all in us but occafion of death and eternall damnation ; for trueth it is that firft wee were 1 Cut off. We give the title as it is in Knox's Liturgy. 4Q SUNDA Y SER VICE. conceived in finne, and in iniquitie was every one of us borne of our mother, All the dayes of our lyfe wee have fo flill continued in fmne and wickedneffe that rather wee have given ourfelves to follow the corrup- tion of this our flefhly nature then otherwife with that earneft care and diligence to ferve and worfhip thee our God as it becommeth us. And therefore if thou fhouldfl enter into judgement with us, jufloccafione haft thou not only to punifh thefe our wretched and mor- tall bodies, but alfo to punifh us both in body and foule eternally, if thou fhouldft handle us according to the rigour of thy juflice : Bot yit, o Lord, as on the one part we acknowledge our owne finnes and offences, together with the fearfulle judgements of the, our God, that juftly by reafone thereof thou mayft poure upon us, fo alfo on the other part wee acknow- ledge thee to be a mercifull God, a loving and a favourable father to all them that unfaynedly turne unto thee ; Wherefore, o Lord, we thy people and the workmanfhip of thine owne hands moil humbly befeech thee for Chryft thy fonnes fake to fhow thy mercie upon us, and forgive us all our offences, impute not unto us the finnes of our youth, neither yit receive thou a reckoning of us for the iniquitie of our old age, but as thou [haft shewed thyfelf merciful to all them that] 1 have truely called unto thee, fo mew the like mercy and favour unto us thy poore fervands : Indue our hearts, o God, with fuch a true and perfite acknow- ledging of our finnes that wee may poure foorth before thee the unfayned fighs and fobs of our troubled hearts 1 Cut off. SUNDA Y SEE VICE. 4 1 and afflicted confciences for our offences comitted againfl thee : Inflame our hearts with fuch a zeale and fervency towards thy glory, that all the dayes of our life our only fludie, travell, and labour may be to ferve and worfhip thee our God in fpirit, in trueth, and veritie, as thou requireft of us ; And that this may be the better performed of us, preferve us from all impedi- ments and ftayes that in any wife may hinder or flop us in the fame, but in fpeciall, o Lord, preferve us from the craft of Satan, from the fnares of ye world, and from the naughtie lulls and affeclions of the flefh : make thy good Spirit, o God, once to take fuch full poffeffion and dwelling in our hearts that not only all the actions of our life, bot alfo the words of our mouthis and the leafl thought and cogitation of our mynds may be guided thereby ; and finally grant that all the time of our lyfe may be fo fpent in thy true feare and obedience that altogether wee may end the fame in the fanclification and honouring of thy bleffed name through Jefus Chrift our Lord, To whom with thee and the holy Ghoft be all honour and glory for now and euer. Amen. Likewife at the difcretion of the Minifter or Reader the prayer following may be ufed at the end of the publick fervice. 1 T_T ONOUR and praife be giuen unto the, o Lord God Almightie, moil deare father of heaven for all thy mercies and loveing kindneffe fhewed unto us in that it hath pleafed thy gratious goodneffe freely and of 1 Bishop Cowper, in his Seven Days' Conference, in which he gives a defcription of public worfhip in his time, fpeaks of the concluding prayer in the Sunday fervice as a thankfgiving. 42 SUNDA Y SER VICE. thine owne accord to ele6l and choofe us to [falvation before] i the begynning of the world ; and even lyke continuall thanks be given to thee for creating us after thine owne image ; for redeeming us with the pretious blood of thy deare Sonne when wee were utterly loft ; for fan6lifying us with thy holy Spirit, in the revelation and knowledge of thyne holy word ; for helping and fuccouring us in all our needs and neceffities; for faveing us from all dangers of body and foule ; for com- forting us fo fatherly in all our tribulations and perfe- ctions ; for fpairing us fo long and giveing us fo large a tyme of repentance ; Thefe benefits, o moil mer- cifull father, lyke as we acknowledge to have receaved them of thyne only goodneffe, Even fo wee befeech thee for thy deare fonne Chrift Jefus fake to graunt us always thine holy Spirit whereby we may continu- allie grow in thankfulneffe towards thee, to be led into all trueth and comforted in all our adverfities ; O Lord ftrengthen our faith, kindle it more in fervency and loue towards thee and our neighbours for thy fake ; Suffer us not, moft deare father, to receave thy word any more in vaine : but graunt us alwayes the affiftance of thy grace and holy Spirit, that in heart, word, and deed wee may fan6lifie and doe worfhip to thy name : Help to amplify and encreafe thy kingdome, that whatfoever thou fends we may be heartily weill content with thy good pleafure and will : Let us not lacke the thing, o father, without wch we cannot ferve thee, but bliffe thou fo all the works of our hands that we may have fufficient and not to be 1 Cut off. SUNDA Y SER VICE. 43 chargeable bot rather helpfull to others : Be mercifull, o Lord, to our offences, and feeing our debt is great which thou hail forgiven us in Jefus Chrift, make us to love thee and our neighbours so much the more : Be thou our father, our capitane, and defender in all tentations, hold thou us up by thy mercifull hand, that we may be delyvered from all inconveniences, and end our lyves in the fan6lifying and honouring of thy moft holy name through Jefus Chrift our Lord and only Saviour [So be it. Let thy mighty hand] 1 and outftretched arm, o Lord, be ftill our defence, thy mercie and loveing kindneffe in Jefus Chrift thy deare Sonne our Salvation; thy true and holy word our inflruction ; thy grace and holy Spirit our comfort and confollation unto the end and in the end. Amen. O Lord increafe our faith, &c. It was the ancient cuftome of our church uponn the Sundayes at Afternoone to fing the 119 pfalme, which we think beft to be ftill retayned in ufe, by fmging a fection of the fame before fermon and ane other after ; And when it is ended, let the fame be begun of new againe. A prayer againft tempefts of wind and rayne if the tyme require to be faid after the ordinarie prayers. f~\ LORD our God who hath threatened in thy law to confume the frutes of the earth with ftormy winds, blading, and mildew, when as men for- fake thy commandements, moft juftlie may thou bring upon us thefe and all others thy plagues which for our iniquities we have worthily deferved ; yit for thy 1 Cut off. 44 PRA VERS. Chrift's fake wee intreate thee to be mercifull unto us, and receave us in thy favour, fending us fuch weather as thereby we may receaue the frutes of the earth in due feafon, and learne both by thy punifh- ment to amend our Hues and for thy clemencie to give thee praife and glorie through Jefus Chrift our Lord. Amen. For raine if the tyme require. ^\ GOD our heavenly father, who by thy fonne Jefus Chrift haft promifed to all them that feeke thy kingdome and the righteoufneffe thereof, everie thing that is neceffarie for their bodily fuftenance; fend us, wee befeech thee in this our neceffity fuch moderat rayne and mowers that we may receive the fruits of the earth to our comfort, and to thy honour, through Jefus Chrift our Lord. Amen. In time of dearth and famyn. (~\ GOD our heavenly father, whofe gift it is that ^- > ^ the rayne doeth fall, the earth is fruteful, beafts increafe, and fifhes doe multiply ; behold wee befeech thee the afflictions of thy people, and grant that this fcarfitie and dearth (which wee doe now moil juflly fuffer for our iniquities) may through thy good- neffe be mercifully turned unto cheapnefs and plenty, for the loue of Jefus Chrift our Lord. Amen. In time of any common plague or fickneffe. A LMIGHTIE God, who delytes not in the death "^ of fynners, nor doeth afflict the children of men willingly, we confeffe that by our fmnes wee have provocked thee to draw this thy fword againft us, PRA YERS. 45 whereby we are confumed in thine anger; But we entreate thee, o Lord, in thy wraith to remember mercie ; and as in the tyme of thy fervand David, when thou didft flay with the plague of peftilence three fcore and ten thoufand yit remembering thy mercie, thou faved the reft; Have pitie upon us miferable fynners, that now are vifited with great fick- neffe and mortalitie, that like as thou didft then command thine angell to ceafe from punifhing any more, fo it may now pleafe thee to withdraw from us this plague and grievous fickneffe, through Jefus Chrift our Lord. Amen. In tyme of warre. r\ ALMIGHTIE God, King of all Kings and ^-^ Govern our of [all things, whofe power no creature is able] 1 to refill, to whom it belongeth juftly to punifh fynners, and to be mercifull to them that truly repent; faue and deliver us wee humbly befeech thee from the hands of our enemies, abate their pride, affuadge their malice, and confound their devyces, that wee being armed by thy defence may be preferved evermore from all perrils to glorifie thee who art the only giver of all viclorie, through the merits of thy only fonne Jefus Chrift our Lord. Amen. In tyme of perfecution of the trueth. A LMIGHTY God, wee have juftly deferued that ^ ** thou fhouldeft fcourge us with the rodd of men and delyver us into the hands of enemies ; and now 1 Cut off. 46 PR A VERS. * wee fee the fcourge prepared for us before our eyes, for they that hate us have confpired together to take away our Hues, and which is dearer then our life to bereave us of the comfortable light of thy glorious Gofpell : They have faid that there is no helpe in God for us, and haue lifted up their voice to blafpheme thy eternall trueth ; But, O Lord, thou art our buckler, our Glory, and the lifter up of our heads. It matters not what becomes of us, but let not the enemy re- proach thy name in us, neither let them be afhamed that put their truft in thee ; Arife, o God, and let not the rage of man turne unto thy praife ; Remember not againft us our former iniquities, for wee are brought verie low ; feare is upon us on everie fyde ; And there is no ftrength in us, but thou, O God of our falva- tion, help us for the glorie of thy name, delyver us, and purge away our finnes for thy name's fake ; Wherefore mould the heathen fay where is there God : make thy felfe knowne, O Lord, amongll them in our fight by avenging the bloode of thy fervands which they have fhed : Let the fighing of the prifonars come before thee j According to the greatnes of thy power preferue thofe that are appoynted to die ; and render to thine enemies feven fold in their bofoms : According to the reproach wherewith they have reproached thee, fo wee thy people and fheepe of thy pafture mall giue thee thanks for ever, through Jefus Chrift our Lord. Amen. In tyme of harveft. (^i GOD our heavenly father, who by thy gracious providence haft made the earth to bring forth PR A VERS, 47 her fruits for our ufe in this thy appoynted tyme, wee moil humblie befeech thee to bliffe this feafon, and make it faire and temperat, that the bliffmgs which thou haft fent being collected and gathered in for the comfort of thy creatures wee may have the greator occafion to praife thy bliffed name, and declare thy kindnefs towards us in Jefus Chrift our Lord. Amen. FORMES OF THANKSGIVEINGS AFTER BENEFITES RECEIVED. A Thankfgiveing for rayne. f~\ GOD our heavenly father, who by thy glorious ^^ providence doeft caufe the former and latter rayne to defcend upon the earth, that it may bring foorth fruite for the ufe of man, wee giue thee humble thanks that it hath pleafed thee in our greateft neceffities to fend us at the laft a joyfull rayne upon thine inheritance, and to refrefh it when it was dry, to the great comfort of us thine unworthy fervands and to the glorie of thine holy name through thy mercies in Jefus Chrift our Lord. Amen. A thankfgiveing for faire weather. r\ LORD God, who haft juftly humbled us by thy ^-^^ late plague of [immoderate rain and waters, and in thy mercy haft relieved and] 1 comforted our foules by this feafonable and bleffed change of weather, wee praife and glorine thine holy name for this thy mercie, and will alwayes declare thy loving 1 Cut off. 48 THANKSGIVINGS. kindneffe from generation to generation through Jefus Chrift our Lord. Amen. A Thankfgiveing for Plenty. f~\ MOST mercifull father, who of thy gratious goodneffe haft hard the devout prayers of thy church, and turned our dearth and fcarfitie into cheapnefs and plentie, wee giue thee humble thanks for this thy fpeciall bountie, Befeeching the to con- tinue this thy lovingkindneffe unto us, that our land may yeeld us her frutes of increafe, to thy glory and our comfort, through Jefus Chrift our Lord. Amen. A Thankfgiveing for peace and victorie. r^\ ALMIGHTIE God, who art a ftrong tower of ^ _> ^ defence unto thy fervands againfl the face of their enemies, we yeeld the praife and thanks for our delyverance from thofe great and apparent dangers wherewith wee were compaffed ; we acknowledge it thy goodneffe, that wee were not delyvered ouer as a prey unto them, Befeeching thee ftill to continue fuch thy mercies toward us, that all the world may know that thou art our Saviour and mightie delyverer through Jefus Chrift our Lord. Amen. A Thankfgiveing for deliuerance from the plague. /^ LORD God, who haft wounded us for our fmnes ^-^^ and confirmed us for our tranfgreffions by thy late heavy and dreadful vifitation, and now in the midft of judgement remembring mercy haft redeemed our foules from the jawes of death, wee offer unto thy fatherly goodneffe our felves our foules and bodies THANKSGIVINGS. 49 which thou haft delyvered, [to be a living facrifice unto thee always] x praifing and magnifying thy mercies in the midft of the congregatioun, through Jefus Chrift our Lord. Amen. w Or this, EE humblie acknowledge before thee, O moft mercifull father, that all the punifhments which are threatened in thy Law might jufllie have fallen upon us by reafon of our manifold tranfgreffions and hardneffe of heart, yet fith it hath pleafed thee of thy tender mercie upon our weake and unworthy humiliation to affuage the noyfome peflilence where- with lately we have bene sore afflicted, and to reftore the voice of joy and health into our dwellings, Wee offer unto thy divine Ma tie the facrifice of praife and thankfgiveing, lauding and magnifying thy glorious name for fuch thy prefervatioune and providence over us, through Jefus Chrift our Lord. Amen. Ane neceffarie advertifement for this tyme. TN all our prayers and thankfgiveings it is to be "*■ remembered that the dueties of Chriftians affern- bled is to fay Amen at the end of every of them, alfweill to declare their attention, as to witnefs the affection and confent of their hearts unto all the fervyce, that is performed to God in his fandluarie : That this was a cuftome obferved by Chryftians in the primitive church, and in the Apoftles owne dayes appeares by 1 Cut off. E 50 ANE ADVERTISEMENT. that which Sanct Paul hath, i Cor : 14 : 16, where commanding churche fervice to be done in a language that people may underftand, he fubjoynes this reafon from ane inconvenient, If prayer and praife be not made in a language knowne that the hearers [may underftand, how] l mail he that is in the place of the unlearned fay Amen, at the giveing of thanks, feeing he knowes not what thou fayefU Now praifed be God, the Lord fpeaks unto his people in their owne language, they heare and underftand the prayers and praifes which are made in the church; why then mall they omitt this chriflian duetie to fay Amen to them? neither is it enough in their hearts to think, or with a fecret and whifpering voice to utter it, for the Apoflle tells them their part is to fay Amen: As in the fmging of pfalmes both heart and mouth is concurring, pfal. 9, 1, fo mould we both in heart and mouth teftifie by this publick declaratioun that wee have our part in all the prayers and praifes which are fent up unto God, and that we allow and fubfcribe unto the famyn : And wee nothing doubt but all that feare God and profeffe his trueth with us will here- after carefully obferve the fame. 1 Cut off. THE MINISTRATION OF BAPTISME TO BE USED IN THE CHURCH. It is moft convenient that Baptifme fhould not be miniftered but upon Sundayes and other dayes when moft number of people may come together, alfwell for that the congregation there prefent may teftifie the receiving of them that be newlie baptifed unto the number of Chrift's church, As alfo becaufe that in the baptifme of infants every man prefent may be put in remem- berance of his owne profeffioun made to God in his baptifme : nevertheleffe, if neceffitie fo require, the minifter is not to refufe baptifme at any tyme or in any place, according to the Ecclefiaftical lawes 1 late srdinance of the Church made concerning the fame. When there are children to be baptifed the parents fhall give knowledge to the minifter over night or in the mornyng who or being prefented by the fathers 2 a»d Godfathers, the minifter fhall demand of them this queftion Minifter. T^vOE you prefent this childe to be baptifed, ear- neftly defiring that he may be received in the fellowfhip of Chryft's myflicall bodie, which is his church, and be marked with the mark of Chriftians, that is Baptifme. Parent's Anfwer. Yea, it is our defire. Then fhall the minifter fay r^ EARLY beloved, forafmuch as all men be con- ceived and borne in fynne, and that our 1 "Late ordinance of the Church." Private baptifm was allowed by the Perth Affembly in 1618, and the words erafed had been copied from the firft draft apparently, and were cor- rected in 1629. 2 It is " the Father and Godfather " in the Book of Common order, but in 161 6 the Affembly enacted that "baptifm fhall no ways be denied to any infant when either the parents of the infant, or any faithful Chriftian in place of the parents fhall require the fame." 52 BAPTISM. Saviour Chrift fayth, none can enter into the King- dome of God, except he be regenerat, and borne anew of watter and of the holy Ghoft, let us befeech God the father in the name of our Lord Jefus Chrift that of his bounteous mercy he will graunt to this chylde that thing which by nature he cannot have, that he may be baptized with water and the holy Ghoft, and received into ChrifVs holy church and be made a lively member of the fame. Then ihall the Minifter fay, Let us pray. A LMIGHTIE and everlafling God the ayde of all that neede, the help of all that flee to thee for fuccour, the life of them that [believe, and the refur- reclion of the dead] l wee befeech thee for thy infmit mercies fake that thou wilt mercifully looke upon this chyld, fanclifie him, and wain him with the holy Ghoft, that he being delyvered from thy wraith may be received into the arke of Chrift's Church, and being fteadfaft in faith, joyfull through hope, and rooted in charity, he may fo paffe the waves of this troublefome world that finally he may come to the land of everlafling life, their to reign e with thee, world without end, through Jefus Chrift our Lord. Amen. Then lhall the Minifter fay T^VEARLY beloved, wee reade in the Gofpell written by Sandl Marke in the tenth chapter, that at a certaine tyme they brought young children to Chrift that he mould touch them, and his difciples rebooked 1 Cut off. BAPTISM. 53 thofe that brought them ; But when Jefus faw it, hee was much difpleafed, and faid unto them, fuffer the little children to come unto me and forbid them not, for of fuch is the kingdome of God, verely I fay unto you, whofoever mall not receave the kingdome of God as a little childe, he (hall not enter therein ; And he tooke them up in his armes, put his hands upon them and bleffed them : By which words our Saviour hath declared, that it is his will, children be brought unto him, feeing he blameth thofe that wold have debarred them from him, and exhorteth all men to follow their innocency, embracing them in his armes and bliffmg them, And that wee therefore are not to doubt that he will likewife favourablie receive this prefent infant im- braceing him with the armes of his mercy, and give unto him the bliffmg of eternall lyfe, and mack him partaker of his everlafting kingdome ; Therefor wee being thus perfuaded of the goodwill of God towards this infant declared by his fonne, and nothing doubt- ing but that he favourably accepts this worke of ours in baptizing him, ought, with our humble thanks for the grace wherewith he hath vouchsafed us and our children, to pray him earneflly that he would be pleafed to give his holy Spirit unto this infant, that he may be borne againe, and made heire of everlafting falvatioun, through the fame our Lord Jefus Chrift who liveth and reigneth with the father and holy Spirit for ever. Amen. Then fhall the Minifter fpeake unto the father and Godfathers as folio weth. "T^EARLIE beloved, as you have brought this ^^^ infant heere to be baptized, pray that our Lord 54 BAPTISM. Jefus Chrift would vouchfafe to receive him, remitting him all his fmnes and giving him the kingdome of heaven ; And have alfo heard that our Lord Jefus Chrift hath in his Gofpell promifed to graunt all thefe things which we have prayed for, and for his part will mofl furely keepe and performe all that he hath promifed, fo is this infant faithfully to promife by you that are his fureties that he will forfake the devill, and all his works, and conftantly believe God's holy word, and obediently keepe all his commandementes [untill he come of age to take it upon himfelf.] 1 Then mall the Minifter demand the father and Godfathers the queflions following. Minifter. ne of T^^ y° u ^ or ^ e tne devill and all his works, the this child. 2 - L ^ vaine pompe and glory e of the world, with all covetous defires of the fame, and the carnall defires of the flefh, fo that you will not follow, nor be lead by them, but promife to the contrarie to follow the Lord your God, and ferve him according to his will ] Anfwer. I forfake them all, and will ferve the Lord all my dayes, as he (hall enable me by his grace. in name ( Minifter. D OE yee believe in God the father almightie, maker of heaven and earth? And in Jefus 1 In a different handwriting. Thefe words were not intro- duced into the Englifh Prayer Book till 1662. 2 "Written by the fame hand which made the preceding correction." — Irwin. Inferted in Englifh Prayer Book in 1662. BAPTISM. 55 Chrift his only begotten Sonne our Lord 1 And that he was conceived by the Holy Ghoft ; borne of the Virgine Mary ; that he fuffered under Pontius Pilat, was crucified, dead and buried ; that he defcended into hell; And alfo did rife againe the third day; that hee afcended up to heaven \ and fitteth at the right hand of God the father almightie ; And from thence mall come againe to judge the quick and the dead J And doe you beleeve in the holy Ghoft ? the holy Catholick Church, the Communion of Sandls, the remiffion of fynnes, the refurredtion of the body, and after death life everlafting ? Anfwere. All this I fteadfaftlie beleeve. Minifter. "\ 1 TILL you that this infant be baptized in this faith and for yo r owne parts promife to bring up this chylde in the knowledge of the fame, if the Lord (hall prolong his life ? Anfuere. It is our defire, and we doe promife our diligence in the fame. Then the Minifter (hall fay, Lett us pray. f\ LORD our mercifull God, who of thine infinit ^^ love haft made a covenant with us in thy deare fonne our bleffed Savio r . Jefus Chrift wherein thou haft promifed both to be our God and the God and father of our children, Wee humbly entreat the good Lord to performe this thy promife towards us, Give us thy grace that wee our felves who are 56 BAPTISM. baptized in thy name may walk before thee as a people that have bound up a covenant with the moft holy God. And as to this infant, wee pray thee for Jefus Chrift's fake to receive him into the number of thy children. Wafh away all his fmnes by the blood of Jefus; mortifie the power of fynning fmne into him ; Sandlifie him with thy holy Spirit that he may become a new creature ; finally grant that the thing wee now doe on earth according to thine ordinance may be ratified in heaven as thou haft promifed unto us in Jefus Chrifl our Lord. Amen. Then the Minifter mall require the name of the childe and pouring watter on his forehead fay, N. I baptize thee in the name of the father and of the Sonne and of the holy Ghoft. Amen. Then mall the Minifter fay, "DELOVED brethren feeing this chylde is now grafted in the bodie of Chrifl's Congregation, let us give thanks unto God for his mercies towards him and with one accord make our prayers to Almightie God that he may leade the reft of his lyfe according to this beginning. "\ *\ TEE yeeld thee heartie thanks, moft mercifull father, that it hath pleafed thee to receive this chylde for thy owne by adoption, and to incorporate him into thine holy congregation ; And now wee humbly befeech thee, that as we have in thy name baptized him with watter, fo thou wilt be gratioufly BAPTISM. 57 pleafed to [ ] 1 thy holy Spirit, that fo this baptifme may become to him the Laiver of regeneration and hee through thy grace forfaking the devill, the world, and the flem may ferve thee all his dayes in holineffe of life : Bleffe {fee) wee befeech thee, O Lord, with remiffion of his finnes, defend him from the malice of the devill, arme him againft his temptations ; guide him fafelie through all the diffi- culties of this life, and bring him in the end to ever- lafting joy through Jefus Chrift our Lord, To whom with thee and thy holy Spirit be all honour and glory for ever and ever. Amen. Laft of all the Minifter shall read this exhortation to the father and Godfathers. T^ORASMUCH as this chylde hath promifed by you to forfake the devill and all his workes, to beleeve in God and to ferve him ; you mufl remem- ber that it is your part and duetie to fee this infant taught fo fone as he fhalbe able to learne what a folemne vow, promife, and profeffion he hath made by you. And that he may know thefe things the better, you mail call upon him to hear fermons, and chiefly provide that he may learne the Creed, the lord's prayer, and the ten commandements in the English tongue and all other things which a Chriftian man ought to know and beleeve to his foules health \ you fhall alfo have care that this chylde may be vertu- oufly brought to leade a godly and chriftian life, and follow the example of our Saviour being made lyke 1 Cut off — to baptize or to fanctify him with. 58 BAPTISM. unto him, that as he died and raife againe for us, fo mould wee who are baptized dye from finne, mortify- ing continually our corrupt affections, and rife againe unto righteoufneffe by a daylie proceeding in all vertue and godlineffe of living. (Sic.) THE ORDER OF CONFIRMATION OR LAYING ON OF HANDS UPON THE CHILDREN BAPTIZED BEFORE THEY BE ADMITTED TO THE HOLY COMMUNION. Becaufe it is meete that children when they are come to the years of difcretion, and hath learned what their fathers and Godfathers promifed for them in Baptifme, mould with there owne mouth and confent oppinly before the church ratine and and alfo confirme the fame ; a The minifber of every parifh is carefully promife. to looke that they be taught the Articles of the faith, the Lord's prayer, and ten commandements, And that they can anfwere to fuch queftions of this fhort catechifme as the Bifhop to whom they fhalbe prefented, or fuch as he fhall appoint fhall by his difcretion oppofe them in. Queftion. 1 Who made man ? Anfuere. God. Queftion. Are there any moe Gods then one ? 1 This is the Catechifm which had been prepared by the Com- mittee appointed for the purpofe at the Affembly of Aberdeen in 1616. It had been ratified by the Perth Affembly, and printed, cum privilegio, by Gilbert Dick in 1 61 9. See Notes at the end of the Liturgy. CONFIRMATION. 59 Anfuere. Non but one God in three perfones, Father Sonne and holy Ghoft. Queftion. To what end did God mak him % Anfuere. To serve him. Queftion. In what eftate made he him % Anfuere. Perfitelie hollie in bodie and foule. Queftion. How loft man that good eftate ] Anfuere. By breaking the commandement of God in eating of the forbiddin tree. Queftion. What puniihment deferved man by breaking the commandement ? Anfuere. Death of bodie and foule to him and his pofteritie. Queftion. What then is our eftate now in Adam % Anfuere. Every way miferable, as being under fynne and under wraith. Queftion. How are we delyvered from this miferie 1 Anfuere. By the free mercie of God in Jefus Chrift. 60 CON FIRM A TION. Queflion. What a perfon is Chrift Jefus 1 Anfuere. Verie God and verie man in one perfone. Queflion. Why call you him verie God ? Anfuere. Becaufe he is the eternall fonne of God, of one and the fame nature with the father and the holy Spirit. Queflion. Why call ye him verie man i Anfuere. Becaufe he tooke upon him our nature and became like unto us in all things, fynne except. Queflion. What hath he done to fave us 1 Anfuere. He died for our fmnes, and rofe for our righteous- nefs. Queflion. Are all men faved by him ? Anfuere. No ; but onlie they who have true faith. Queflion. What is fayth 1 Anfuere. To know and be affured that Chrift is my Saviour. Queflion. Rehearfe the articles of faith. CON FIRM A TION. 6 1 Anfuere. I beleeve in God, &c. Queftion. How doeth God worke this faith in our hearts 1 Anfuere. By his holy Spirit through the word and facra- ments. Queftion. What call yee the word 1 Anfuere. The holy Scripture of the old and new Tefta- ment. Queftion. What call yee a facrament ? Anfuere. A vifible figne and feale of invifible grace. Queftion. How many Sacraments are they ? Anfuere. Two j Baptifme and the Lord's Supper. Queftion. What is the benefite of Baptifme ? Anfuere. It fealeth up my warning from fynne in the blood of Chrift, and my entrie into the church. Queftion. W T hat benefite receive yee in the Lord's Supper 1 Anfuere. My fpirituall nourilhment by the bodie and blood of Chrifl. 62 CONFIRMATION. Queftkm. How doe wee eate his bodie and drink his blood ! Anfuere. By beleeving affuredly that his bodye was broken and his bloode fhedde for me. Queftion. What dutie owe we to God for thefe his mercies 1 Anfuere. We ought to obey him according to his com- mands. Queftion. Rehearfe the commandements ? Anfuere. Hearken and tak heede Ifraell, &c. Queftion. What is the fumme of thefe commandements 1 Anfuere. To love my God with all my heart, foule, and flrength and my neighbour as my felff. Queftion. Is anie man able to keepe thefe commandements 1 Anfuere. Not, becaufe fynne abides in us fo long as we live. Queftion. Yet ought we not to flryve to keepe them 1 Anfuere. Doubtlefs, for otherwife there is neither faith nor love of God in us. CON FIRM A TION. 63 Queftion. What muft we doe then when we breake the com- mandements 1 Anfuere. Wee muft turne to God by unfayned repentance and prayer. Queftion. What call yee Repentance ? Anfuere. Ane unfayned forrow for my bygane finnes, and a conftant purpofe to amend my life. Queftion. To whom mould wee pray 1 Anfuere. To God only in the name of Chrift his Sonne. Queftion. How mould yee pray ? Anfuere. As Chrift hath taught us. Queftion. Rehearfe the Lord's prayer. Anfuere. Our father which art, &c, Queftion. How are yee affured that God will heare your prayers ? Anfuere. Becaufe he hath promifed to graunt me what foever I fhall afke according to his will. 64 CONFIRM A TION. Queftion. What is your duetie when God hath heard your prayers ? Anfuere. To praife and give him thanks. Queftion. What looke yee fhalbe your eftate after this life ? Anfuere. When the wicked fhalbe call in hell, I fhall receave Life everlafting through Jefus Chrift, To whom be praife and glory for ever. Amen. The Bifhop haveing examined the children by himfelfe, or fuch as he fhall appoynt, and finding them able to anfwer the fpeciall poynts of the forfaid Catechifme, fhall lay his hand upon everie child feverallie, saying "pvEFEND, O Lord, this child with thy heavenly ^^^ grace, that he may continue thine for ever, And increafe daylie the gifts of thy holy Spirit upon him till he come unto thine everlafting kingdome. Amen. Then fhall the Bifhop fay [Let us pray.] 1 A LMIGHTIE and ever living God, who maketh us both to will and to doe thefe things that be good and acceptable to thy Ma tie , wee make our humble fupplications unto thee for thefe children upon whome we have laid our hands, that it may pleafe thee ever to protect them, and let thy holy 1 Cut off. CONFIRM A T10N. 65 Spirit ever be with them, and fo leade them in the knowledge and obedience of thy word that in the end they may obtaine everlafling life through our Lord Jefus Chrift, who with thee and the holy Ghoft liveth and reigneth one God world without end. Amen. Then the Bifhop fhall bliffe the children, faying thus HTHE bliffing of God Almightie the father the Sonne and the holy Ghoft be upon you and remaine with you for ever. Amen. The minifter of everie parifh fhall be diligent in teaching the Catechifme, and none be admitted to the holy communion untill fuch tyme as he can fay the Catechifme and be cofirmed. THE ORDER FOR ADMINISTRATION OF THE LORD'S SUPPER OR HOLY COMMUNION. So many as intend to be partakers of the holy communion, fhall receive there tokins from the minifter the night before. And if any of thefe be ane r oppin and notorious evill liver, fo that the congregation by him is offended, or hath done any wrong to his nighbours by word or deed, the Minifter having yt in any wife he knowledge thereof, fhall call him and advertife him not to not to come to prefume unto 1 the Lord's table untill he hath openly de- 1 "The words ' not to ' are erafed, and over them is written, by a more modern hand, 'yt in any wife he.' The word ' unto ' is erafed by the fame modern hand, and over it is written, ' not to come to.' In our Book of Common Prayer previous to the year 1625 the expreffion ufed was, 'prefume to the Lord's table.' After that date the words ' come to ' were inferted. The cor- rection here made in the MS. tends to confirm the view which I have taken of the date at which it was originally written, and fubfequently revifed." — Irwin, Brit. Mag. 66 HOL Y CO MM UNION. clared himfelf to have truely repented, and amended his for- mer naughtie life, that the congregation may be thereby fatisfied which before was offended. And that he hath recom- penfed the parties unto whom he hath done wrong, or at leaft declare himfelf in full purpofe fo to doe alf foone as con- veniently he may. The fame order the minifter fhall ufe with thofe betwix whom not he perceiveth malice and hatred to reigne, noght fuffering them to be partakers of the Lord's holy table untill he know them to be reconciled ; And if one of the parties fo at variance ihalbe content to forgive from the bottom of his heart all that the other hath tranfgroffcd trefpaffed againft him, and to mack amends for that he himfelf hath offended, And the other partie will not be perfuaded to a godlie unitie, but remaine fbill in his frowardneffe and malice, The minifter in that cafe ought to admitt the pcenitent perfon to the holy communion and not him that is obftinat. The table whereat the comunion is to be received being covered with a white linnen cloath mall fland in that part of the church which the minifter findeth moft convenient. And als foone as the minifter enters into the pulpit, fuch as attend upon the miniftration fhall prefent the elements covered, And fet them table upon the foftio , for befides that by the word and prayer they are fanctified to the holy ufe whereunto God hath ap- poynted them, the doctrine of Chrift's death will affect and move the people the more eafily when they fee thofe holy fignes which reprefent Chrift crucified unto us. After fermon is ended the minifter fhall come doune from the pulpit to the Table, and standing at the fyde thereof fhall ufe this fhort prayer, saying y t by the A LMIGHTIE God unto whom all hearts be open, miniftry of J-\ r 7 God's holy x •*■ all defires knowne, and from [whom] no fecrets word he may re- are hidde, Cleanfe the thoughts of our hearts by the ceive coun- ... fell and infpiration of thy holy Spirit, that wee may perfitelie love thee, and worthilie magnifie thy holy name through Chrift our Lord, Amen. HOLY COMMUNION. 67 Then fhall the minifter fay advice for his conioln LETT us marke deare brethren and considder how and quiet- ing of his Tefus Chrift did ordaine unto us his holy confidence, J / Unleffhe fupper according as Sanct Paull maketh rehearfall in endeavour rr . for a full the ellevinth chaptor of the firft epiftle to the Connths tmft in faying, I have received of the Lord that which I have mercy and delyvered unto you, to wit, That the Lord Jefus the of con- fame [night] that he was betrayed tooke bread, and when he had givin thanks, hee brake it, faying, Tak yee, eat yee, this is my body which is brokin for you ; doe yee this in remembrance of mee. Likewife after fupper hee took the cup faying, This cup is the new Teftament or covenant in my bloode, doe yee this fo oft as yee fhall drink thereof in remembrance of mee; for fo oft as yee fhall eate this bread and drink of this cup, ye fhall declare the lord's death untill his comeing : Therefore whofoever fhall eate this bread and drink of the lord's cup unworthilly, hee fhalbe guilty of the bodie and blood of the Lord. Then fee that every man prove and try himfelf, and fo let him eate of this bread and drink of this cup, for who- foever eateth and drinketh unworthilly he eateth and drinketh his owne damnation for not haveing due regarde and confideration of the Lord's body. This done the minifter [proceedeth to the] 2 exhortation. r^EARLIE beloved in the Lord, forafmuch as we be now affembled to celebrat the holy com- munion of the body and blood of our Saviour Chrift, Lett us confidder thefe words of Sancl Paull, how he exhorteth all perfons diligently to try and examine 1 This note is by a different hand, and is only partially legible. It feems to have been a propofed rubric to direct thofe who were troubled in confidence to confult their paftors. 2 Cut off. 68 HOLY COMMUNION. themfelves before they prefume to eate of that breade and drink of that cup ; for as the benefit is great, if with a true penitent heart and lively faith wee receive that holy Sacrament (for then wee fpiritually eate the flefh of Chrifl and drink his bloode, then we dwell in Chrift and Chrift in us, wee be one with Chrifl and Chrifl with us) So is the danger great, if we receive the fame unworthily, for then' wee be guilty of the bodie and blood of Chrift our Saviour, wee eate and drink our owne damnation, not confiddering the Lord's body, wee kindle God's wraith againfl us, and provock him to plague us with dyvers difeafes and fundrie kynds of death. And therefoir in the name and authoritie of the Eternall God, and of his Sonne Jefus Chrift, I excommunicat from this table all blafphemers sorcerers of God ; all idolaters ; all A murtherers ; all adul- terers ; all that be in malice and envy ; all diff- obedient perfons to father or mother, to princes or magiflrats ; to paftors or preachers ; all thieves and deceivers of their nighbours ; And finally all fuch as live a life directly fighting againfl the will of God ; Charging them as they will anfuer in the prefence of him who is the righteous judge, that they prefume not to prophane this moft holy table. And yet this I pronunce not to feclude any penitent perfon, how grievous foever his fmnes before have bein, fo that hee feele in his heart unfayned repentance for the fame; |But only fuch as continue in finne with- out repentance, neither yet is this pronounced againft fuch as afpire to a greater perfection [then they can] in this prefent life attaine unto ; for albeit we feele in HOLY COMMUNION. 69 our felves much frailtie and wretchedneffe, as that we have not our faith fo perfite and conftant as wee ought, being many tymes ready to diftruft God's good- Rom. [7. 1 nefs through our corrupt nature. And alfo that wee are not [fo] throughlie given to ferve God, neither have fo fervent a zeale to fet foorth his glory as our duetie requireth, feeling ftill fuch rebellion in our Gal. [5 felves that wee have neede daylie to feght againft the lulls of our flefh : yit nevertheleffe feeing that our Lord hath dealt thus mercifully with us that he hath printed his gofpell in our hearts, fo that wee are pre- ferred from falling into defperation and mifbeliefe R 0m . [ 7 . and feeing alfo that He hath endued us with a will anddefire to renunce andwithftandourowne affections with a longing for his righteoufneffe, and the keeping Phil [3 of his commandements, wee may be now right well affured, that thofe defaults and manifold imperfections in us fhall be no hindrance at all againft us, to caufe him not to accept and impute us as worthie to come to his holy table : for the end of our comeing thither is not to make proteftation that wee are upright and E P h. [2. juft in our lives ; but contrariwife wee come to feeke Luke [5. our life and perfection in Jefus Chrift, acknowledging in the meane tyme that wee of ourfelves be the To confid- children of wraith and damnation] \_fu\ ^take^ 2 Let us confidder, then, that this Sacrament is a thls in " lingular medicyne for all poore fick creatures, a com- fortable helpe to weake foules, and that our lord requireth no other worthinefs in our parts, but that 1 Some of the marginal references have been cut off. 2 Where or Whether ? probably a suggeftion to omit the para- graph within brackets. 70 HOLY COMMUNION. wee unfaynedly acknowledge our naughtinefs and Joh. 6. imperfection : Then to the end that wee may be worthy partakers of his merits, and mofl comfortable benefits (which is the true eating of his flefh and drinking of his bloode) let us not fuffer our mynds to wander about the confideration of thefe earthly and corruptible things (which wee fee prefent to our eyes and feele with our hands) to feeke Chrift bodily pre- fent in them, as if hee were inclofed in the bread or wine, or as if thefe elements were [turned and changed into the fubftance] 1 of his flefh and blood ; for the only way to difpofe ourfelves to receive nowrifhment, relief, and quickening of his fubftance, is to lift up our mynds by faith above all things worldly and fenfible, Matt.] 26. and thereby to enter into heaven that we may find Mark] 25. and receave Chrift where he dwelleth undoubtedly Mark] 14. verie God and verie man, in the incomprehenfible Luk] 22. glory of his father ; To whom be all praife, honour, 1 Cor.] an d glorie for now and for ever. Amen. Then fhall the Minifter fay A LL yee that truely repent you of your fmnes, that beleeve in the Lord Jefus Chrift, that be in love and charitie with your neighbours, and intend to live a newand godlie life hereafter following the commande- ments of God and walking in his holy Lawes, draw neare and tack this holy Sacrament to your comfort making your humble confeffion to Almightie God humbly upon your knees. A LMIGHTIE God father of our Lord Jefus '**' Chrift maker of all things, judge of all men, 1 Cut off. HOL Y COMMUNION. 7 1 wee acknowledge and bewaill our manifold finnes and wickedneffe which from time to time we have comitted againfl thy divine ma tie in thought word and deed provocking thy wraith and indignation againft us ; wee doe earneflly repent and are heartily forie for thefe our mifdoeings \ the remembrance of them is grievous unto us ; the burthen of them is intolerable ; have mercie upon us, have mercie upon us moil mer- cifull father for thy Sonne our Lord Jefus Chrifl's fake, forgive us all that is pad, and grant that we may ever heereafter ferve and pleafe the in newneffe of life to the honour and glory of thy holy name Through Jefus Chrift our Lord. And J 1 felves, to this thy holy table not trufling in our owne worthineffe, but in thy great and mani- fold mercies, confeffmg with the centurion 2 that wee are not worthy that thou fhouldil come under our roofe ; And acknowledging with that woman of Canaan that we deferve not to eate of the crums which fall from thy table, much leffe that thou fhouldft admit us as thy fonnes and daughters to begin with thee this banquet on earth which thou haft promifed fhal be perfited and continued for ever in heaven; But thou o Lord art rich in mercie, and infinit in good- neffe who haft provided our redemption to ftand in thy well beloved Sonne that was in all things made lyke unto us fmne excepted, And was offered to thee upon the croffe in a facrince for fatisfaction of thy 1 Cut off. 2 " Let every one of us fay with the centurion, I am not worthy Lord that thou fhouldft enter within my roof. Let us with the woman of Canaan acknowledge," etc. — Cowper's Prep, for the New Paffover. Works, p. 278. 72 HOLY COMMUNION. juftice, him alfo thou haft vouchfafed to give us this day to be the foode of our foules in this facrament ; Mercifull father wee befeech thee that wee receiving thefe thy creatures of bread and wine, according to thy fonne our Saviour his holy inftitution, may be made partakers of his moil bliffed body and blood. Send doune o Lord thy bliffmg upon this Sacrament, that it may be unto us the effectual exhibitive inftru- ment of the Lord Jefus. 1 Wee are come heere to feeke at thy hands o Lord Jefus phyfitian of foules health and phyfick to our difeafed fpirits, to celebrat the remembrance of thy death with thankfgiving as thou haft commanded ; And wee acknowledge thee the only author of our libertie and life, that by the alone we have entrance given us unto the throne of grace, and fhalbe made heyres, as certainlie we hope of glory hereafter : We cannot as wee are bound o Lord give praife and thanks fufficient to thy name, yet for thefe and all others thy ineftimable mercies wee thy congre- gation here gathered, and moved with thy Bliffed Spirit renders unto thee o father [O Lord Jefus Chrift] 2 redeemar of the world, o holy Spirit, our gratious comforter, all praife, honour and glorie, for now and for evir : Therewithall wee moft humblie prefent unto thy ma tie , the fervice of our foules and bodies praying the gratioufly to accept the fame, and give us ftrength to performe and grace to fulfill that which we have purpofed in ferving thee : Graunt us thefe things for the onely merits of our Saviour, in 1 The facramental bread " appointed by God to be a fign and a feal, and an exhibiting inftrument of Christ's body." — Cowp. p. 263. 2 Cut off. HOLY COMMUNION, 73 whom wee are bold ftill to intreat thee, As by him wee are taught to fay : Our father which art, &c. Then shall the Minifler pray after this manner, The prayer ended the Minifler lhall [sic] repeate the words of the inftitution for and readi^ the words con f ecr ating the elements, and fay of the Inftitntion?- & ' J HPHE Lord Jefus the fame night he was betrayed took bread [whilfl he is uttering thefe words he lhall take the bread in his hand] and after he had givin thanks he brak it and gave it to his difciples, faying, Take yee, eate yee, this is my bodie which is brokin for you ; doe yee this in remembrance of me : Likewife after fupper he tooke the cup [and at thefe words he fhall tak the cup in his hand] faying, this cup is the new tefta- ment or covenant in my blood, doe yee this fo oft as yee lhall drink thereof in remembrance of mee ; for fo oft as yee fhall eate this bread and drink of this cup, yee fhall declare the death of the Lord to his comeing. Then let him fay ET us lift up our hearts unto the Lord, and by "^ faith lay hold upon Jefus, whom God the father by his fpirit offereth to us in this holy Sacrament, that wee may draw vertue from the Lord to quicken and conferve our foules and bodies unto eternall lyfe. Then fhall the Minifler firil receive the communion in both kyndes himfelf, and next delyver it unto other minifters (if anie be there prefent) that they may help the chiefe minifler, and 1 By a different hand. 74 HOLY COMMUNION. after to the people in there hands they kneeling : And when he delyvers the bread he mall fay, HPHE bodie of our Lord Jefus Chrift which was givin for thee preferve thy bodie and foule unto everlafting life ; Tack and eate this in remembrance that the bodie of Chrift was broken for thee, and feede on him in thy heart by faith with thankfgiving. And the minifler that delyvers the cup lhall fay, T^HE blood of our Lord Jefus Chrift which was givin for thee preferve thy bodie and foule unto everlafting life ; drink this in remembrance that the bloode of Chrift was ihedde for thee and be thankfull. In the tyme of fervice whilft the people are communicating, let the Reader read diftinclly the hiftorie of Chrift' s paffion, Begynnand at the 13 of Sanct Johne and fo forward. And whilft they ar giving place to others let a pairt of the 103 or 34 pfalme be fung ; So by this intercourfe of reading and fmging the people fhalbe kept in a holy exercife till all have com- municated. When all are ferved Let the Minifter reade this thankfgiving. ^ \ ^HAT mail wee rander unto thee O Lord for all thy benefits towards us 1 Wee confeffe to thy glorie that wee cannot requite thy loving kindneffe when we have given to ferve thy ma tie all that wee have, yit lhall wee remain thy bound debtors in as much more as thy Chrift our Lord is more than wee are ; But O Lord, O gratious Lord who accepteth the weedows mite becaufe it came from a willing mynde, Accept alfo the facrifice which wee now prefent unto thee, not weighing our merits, but pardoning our offences HOLY COMMUNION. 75 wee defire nothing more then that by thy owne grace wee may become thine to ferve thee ; And that in the ftrength of this bread of life, wherewith thou haft fedde us this day, wee may walk all our dayes, in a holy and godly converfation before thee : Make us wife good Lord to decerne the deceit of fynne in all tyme to come ; fill us with thy grace and heavenly benediction; And give us ftrength to refift the tyrranie of Satan our enemie ; Thou knowis and wee feele it, that he envyeth our fellowship with thee, and that thou mould (how mercie upon us which never will be fhowne upon him j 1 Good Lord, arme us with thy grace to refift him when he tempteth us, and when wee fall, let us not perifh, but put under thy mercifull hand rayfmg us up againe when of weakneffe we forget thee ; Lord remember us ever in mercie, and continue thy good Spirit with us, Keepe us under his regiment,* and let no iniquitie have dominion over us, Leave us never to ourfelves, but fo affift us with thy grace that wee may always continue in that holy fellowfTiip which this day wee have bene admitted unto, doing alwayes thofe [good works which thou haft] 3 prepared for us to walk in ; And perfite wee befeech thee that great worke of our falvation which thou haft begun in us, Through Jefus Chrifl our Lord to w hm with thee o father and the holy fpirit one God and three perfons, we render all praife honour and glorie for ever. Amen. This thankfgiving made the two firft verfes of the 106 pfalme fhalbe fung and the whole aclion concluded with a bleffmg. 1 " Satan envies moft the glory of God's mercy, whereof he knows he (hall never be a partaker." — Cowper's Works, Ij6. 2 " Chriflians under the regiment of the fpirit." — Ibid. p. 84. 3 Cut off. THE FORME OF SOLEMNIZATION OF MATRIMONY. Firft the bands muft be publifhed three feverall Sundayes in tyme of divine fervice, the people being prefent after their accuftomed maner. And if the perfons that fhould be maryed dwell in divers parioches the bands muft be proclamed in both parioches, And the minifler of the one parifh fhall not folemnize mariage betuix them without a certificat of the bands being thrice proclamed from the minifler of the other parifh. At the day appoynted for the folemnization of mariage the perfons to be maryed ihall come into the Church with there freinds and nighbours and there the minifler fhall fpeake thus. ["^ EARLY beloved brethren wee are heere gathered ^"^ together in the fight of God, and in the face of this congregation, to joyne thefe parties together in the holy band of matrimonie which is ane honorable eflate inflituted of God in paradife, man being then in the eftate of innocencie : for what tyme God made heaven and earth and all that is in them, And had created and fafhioned man after his owne fimilitude and likeneffe, unto whome he gave rule and lordlhip over all the beafts of the earth, fifties of the fea, and foules of the ayre, hee faid It is not good that man live alone, let us make him ane helpar like unto him- felf ; And God brought a fall fleepe upon him, and tooke one of his ribs and fhaped Euah thereof, giveing us thereby to underfland that man and wife are one body one flefh and one blood : Signifying alfo unto us the myfticall union that is betueen Chrifl and his Church : This holy eflate alfo Chrifl honoured and beautified with his owne prefence, And it is com- SOLEMNISA TION OF MA TRIMONY. 77 mended by Sanct Paul as honorable amongft all men : Therefore it ought not to be enterpryfed nor takin in hand unadvifedly lightly or wantonly to fatisfie men's carnall lufts and appetites, lyke brute beafts that have no understanding, but reverently difcreetly and foberly in the feare of God, after a due confideration of the caufes for which marriage was ordained, whereof one was the procreation of children to be brought up in the feare and nurtur of the Lord ; another was for a remeady againft fmne and to avoyd fornication fo that every man and woman that hath not the gift of continency may marie, that they keepe their bodyes pure and undefyld; the thrid caufe was for the mutuall fociety helpe and comfort that the one ought to have of the other both in profperitie and adverfitie. And this laft mould bring to your mynds the dueties w ch yee [ ] x in the epiftles of Sanct Paull and Sandt petir the Apostles of Chrifl; for Sanct paul in his epiftle to the Ephefians the 5 chapter doeth give this com- mandement to all maried men; yee hufbands love your wives even as Chrifl loved the Church and hath given himfelf for it, to fanctifie it, purging it in the fontaine of watter through the word, that he might bath of make it to himfelf a glorious congregation 2 not haveing church fpot or wrinkle or any fuch thing, but that it mould 1 Cut off. 2 The marginal corrections are written by a different hand. They are in conformity with King James's tranflation ; one of his directions to the tranflators being, that the word church mould not be rendered congregation. The Genevan verfion is followed in the MS., and it is worthy of note, that that verfion was always ufed by Cowper, as appears from his works. 78 SOLEMN ISA TION OF MA TRIMONY. be holy and blameleffe : So men are bound to love their owne wives as their owne bodies : he that loveth his owne wife loveth himfelf ; for never did any man hate his owne flefh but nowrifheth and cherifheth it, church even as the Lord doeth the congregatioun ; for wee are members of his bodie of his flefh and of his bones; for this cause fhall a man leave father and mother and fhalbe ioyned unto his wife, and they tuo (hall be one flefh : This myfterie is great, but I church speake of Chrift and of the congregation; neverthe- leffe let everie one of you fo love his owne wife evin as himfelfe. Like wife the fame San 61 paul wry ting to the Col- loffians fpeaketh thus to all men that be maryed, yee men love your wives and be not bitter unto them. Heare alfo what Sanct petir, the apoftle of Chrift, who was himfelf a maryed man, fayeth unto all men that are maried ; yee hufbands duell with your wives according to knowledge, giving honour unto the wife as unto the weaker veffell, and as heires together of the grace of life, fo that your prayers be not hindered. Hitherto yee have heard the dueties of hufbands towards their wives ; now lykwayes yee wives heare and learne your dueties towards your hufbands even as it is plainly fet furth in holy Scriptur. Sandt paul in the foirnamed [Epiftle to the Ephe- fians] ! teacheth you thus ; yee women fubmit your- felves unto your owne hufbands as unto the Lord, for the hufband is the wives head even as Chrift is the head of the Church, And he is also the Saviour of 1 Cut off. SOLEMNISA TION OF MA TRIMONY. 79 the whole body ; therefore as the church or congre- gation is fubject unto Chrift, so likewife let the wives be alfo in fubjection to their owne hufbands in all things : And againe he fayeth let the wife reverence hir hufband : And in his Epiftle to the Colloffians, Sanct paul gives you this fhort leffon, Yee wives fubmit your felves unto your owne hufbands as it is convenient in the Lord. Sanct Peter alfo giveth this inftru6lion, faying, Let wives be fubject to their owne husbands, so that if any obey not the word they may be wonne without the word by the converfation of the wives, whilft they behold your chaft converfation coupled with feare, whofe apparrell let it not be outward with broydered haire and tryming about with gold or putting on of gorgeous apparrell, but let the hid man of the heart be without all corruption, fo that the fpirit be meeke and quyet, which in the fight of God is of great price ; for after this maner in the old tyme did the holy women which trufted in God apparrell themfelves, being fubjecl to their owne hufbands, even as Sarah obeyed Abraham calling him Lord, whofe daughters yee are als long as yee doe well, and are not aff- rayed with any amazement. Thefe inftructions wee commend unto your remem- brance and obfervation, that yee living together heere in a holy converfation [ ] n the heires of everlafling life through Jefus Chrift our Lord. 1 Cut off. 80 SOLEMNISA TION OF MA TRIMONY. Then the minifter fhall fay unto the perfons that are to be maried REQUIRE and charge you as yee will anfuere at the dreadfull day of Judgement when the fecrets of all hearts fhalbe difclofed that if either of you doeth know any impediment why yee may not be lawfully joyned in manage that ye confeffe it: for be ye well affured that fo many as be coupled together otherwife then Gods word doeth allow, are not joyned together by God, neither is their mariage lawfull. If no impediment be declared by them then the minifter fayeth to the whole congregation TAK you to witneffe that be heere prefent, be- feeching you all to have good remembrance heerof, and if there be any of you which knowes that either of thefe parties be contracted to any other, or knowes any other lauchfull impediment, Let them now mack declaration of it. If any man doeth alledge and declare any impediment why they may not be coupled together by God's Law or the Lawes of this realme, and will be bound and fufficient fureties with him to the parties, or elfe put in a caution to the full value of fuch charges as the perfons to be maried doeth fuftaine, to prove his allegation, then the folemnization muft be deferred untill such tyme as the [truth be tried]. 1 But if no impediment be alledged then fhall the minifter proceede and fay to the man, 2 T^ORASMUCH as no man fpeaketh againft this ■*■ thing, you N. fhall proteft heere before God 1 Cut off. 2 "To the man," is written by a different hand. SOLEMN ISA TION OF MA TRIMONY. 8 1 and his holie congregation that you have [taken] and are [now] contented to have M. heere prefent for col. 3 . your wife promifing to keepe her to love and entreat Pet. 3 . her in all things according to the duetie of a faithfull Matt. i 9 . hufband, forfaking all other during her life, and Cor. 7 . brieflie to live with her in ane holy converfation Maiach 2 . keeping faith and trueth in all poynts, according as the word of God and his holy Gofpell doeth com- mand. The anfuere. Even fo I tak her before God and in the prefence of this his congregation. woman 1 The minifter to the fpoufe alfo fayeth \ZOV M. fhall protefl heere before God and in the prefence of this his holy congregation that yee i Cor. n. have taken and are now contented to have N. here E P h. 5 . prefent for your lawfull hufband promifing to him Col. 3 . subjection and obedience forfaking all others during i Pet. 4 . his lyfe, and finally to live with him in ail (fie) holy E P h - 2. converfation, keepeth faith and trueth in all poynts as Gods word doeth prefcribe. [The anfuere. ] 2 Even fo I tak him before God, and in the prefence of this his congregation. The Minifter then fayeth /"^IVE diligent eare then to the Gofpell, that you ^^ may underfland how our Lord would have this 1 Woman in a different hand. 2 Cut off. G 82 SOLEMNISA TION OF MA TRIMONY. holy contract keept and obferved, and how fure and fafl a knot it is which may in no wife be loofed, according as we be taught in the 19 chap, of Sanct mathews gofpell. 'THE Pharifes came unto Chrifl to tempt him and to grope his minde faying, Is it lawfull for a man to put away his wife for everie light caufe % He anfuered faying, That hee who created man at the beginning made them male and female ; faying for this thing fhall a man leave father and mother and cleave unto his wife, and they twaine fhalbe one ilefh, fo that they are no more tuo but one flelh ; Let no man therefore put afunder that which God hath coupled together. If yee beleeve affuredly thefe words which our Lord and Saviour did fpeak (according as yee have heard them now rehearfed out of the holy Gofpell) then may yee be certaine that God hath even fo knit you together in this holy eftate of wedlock : where- fore apply your felves to live together in godlie love in Chriftiane peace and good example ever holding fafl the bond of charity without any breach, keeping faith and trueth the one to the other, Even as God's word doeth appoynt. Then fhall the minifter fay Lett us pray. f~\ GOD who by thy mightie power didft mak ^^ all things of nought and after other things fet in order didft appoynt that out of man whom thou created to thine owne image woman fhould take her SOLEMN ISA TION OF MA TRIMONY. S3 beginning, knitting them together in the holy eftate of matrimony; looke mercifully wee befeech thee upon thefe thy fervands who now are entring into that condition of life, and fo vouchfafe to bleffe them that they obeying thy will may abide in thy love and live in perfite love and peace together unto the end of their lives, which fmifhed graunt them o God to inherite ever lafting life And that through the merits of Jefus Chrift our Lord. Amen. Then let the 128 pfalme be fung, and that done the minifter mall commend them to God in this fort. HPHE Lord fandlify and bliffe you, the Lord poure the riches of his grace upon you, that yee may pleafe him, and live together in holy love unto your lives end. Amen. THE ORDER FOR VISITATION OF THE SICKE. The vifitation of the fick being a thing very neceffary, the minifter may not in any cafe neglect it, and would admonifh the people now and then as occafion is givin him, to advertife when they fall fick, that hee may minifter unto them fuch comfort as their neceffitie requireth, when [ ] 1 exhort him in this or the like forme. BELOVED you muft remember that Almightie God of (fie) is the Lord of life and death, and over all things to them pertaining, as youth, flrength, health, age, weak- 1 Cut off. 84 VIS IT A TION OF THE SICK. neffe, and fickneffe : wherefore whatfoever your fick- neffe is, know yee certainly that it is God's vifitation, this (fie) and for what caufe foever weakneffe is fent unto you whether it be to try your patience for the example of others, and that your faith may be found in the day of the Lord laudable, glorious, and honourable to the increafe of glory and endlefs felicity, or elfe it be fent unto you to correct and amend in you whatfoever doeth offend the eyes of your heavenly father ; know yee certainly that if yee truely repent you of your finnes, and beare your fickneffe patiently, trufling in God's mercy for his deare fonne Jefus ChrifVs fake and rander unto him humble thanks for his fatherly vifitation, fubmitting yourfelf wholly unto his will, it mail turne to your profite and helpe you for- ward in the right way that leadeth unto everlafling part (fie) life ; Tak therefore in good worth the chaflifment of the Lord ; for whom the Lord loveth hee chaflifeth ; yea as Sandt Paull fayeth he fcourgeth every fonne which he receiveth ; If yee endure chaflifment he dealeth with you as with fonnes (fie) offereth himfelf unto you as unto his owne children for what fonne is hee that the father chaflifeth not ? but if without chaflifment if yee be not under correction whereof all taie children are partakers, then are yee baflards and not fonnes rhilrlrpn : x Therefore feeing that when our carnall fathers doe correct us wee reverently obey them, 1 The erafures and corrections have been made by a different hand, to bring the MS. into conformity with King James's tranf- lation. VISITATION OF THE SICK. 85 mail wee not now much rather be obedient to our fpirituall father and fo live? And they for a few dayes doe chaftife us for our profite, to the intent hee may make us partakers of his holineffe : Thefe words (good Brother) are God's words and writtin in holy Scripture for our comfort and inftrudtion, that wee mould patiently and with thankfgiving beare our heavenlie father's correction, whenfoever by any maner of adverfity it fhall pleafe his gratious goodnefs to vifit us : And there mould be no greater cofort to Chrifliane perfons then to be made lyke unto Chrift by fuffering patiently adverfities, troubles, and fick- neffes : for hee himfelf went not up to joy, but firft hee fuffered paine, hee entered not into his glory be- fore hee was crucified; fo truely our way to eternall joy is to fuffer heere with Chrift, and our doore to enter into eternall life is, gladlie to die with Chrift, that wee may rife againe from death and dwell with him in everlafting life : Now therefore taking your fickneffe which is thus profitable for you patiently I exhort you in the name of God to remember the profeffion which you made to God in your baptifme ; And for- afmuch as after this life there is a compt to be given to the righteous Judge of whom all muft be judged without refpect of perfons ; I require you to examine yourfelf and your eftate both toward God and man, So that accufmg and condemning your felf for your owne faults, yee may find mercy at our heavenlie father's hands for Chrift' s fake, and not be accufed and condemned in that fearfull judgment. If the perfon be verie fick hee may according to his difcretion be the more briefe in his exhortation, and advifing him to mack 86 VISITATION OF THE SICK. his will (if he hath not before difpofed [his goods and alfo declare] 1 his debts what he oweth and is owand to him, for the difcharge of his confcience, and quietneffe of his executors ; hee fhall admonifh him to forgive all perfons that have offended him, and if he hath offended others to afke of them forgiveneffe, and make amends to the uttermofb of his power. Hee fhall alfo move the fick perfon in the best maner he can, to Ihow his liberalise towards the poore. And if hee feele his confcience troubled with any weightie matter to mack a fpeciall confeffion of it. Then fhall he fay the prayer following. f~\ MOST mercifull God who according to the ^^^ multitude of thy mercies dost fo put away the fmnes of thofe which truely repent, that thou remem- bers them no more, opin thine eye of mercy upon this thy fervant, who mofl earneftly defireth pardon and forgiveneffe, Renew in him moft loving father what foever hath bene decayed by the fraude and malice of the devill or by his owne carnall will and frailneffe ; preferve and continue this fick member in the unity of the Church, confidder his contrition, accept his teares, affuadge his paines, as fhall feeme A mofl ex- pedient for him ; And for as much as he puts his full truft only in thy mercy, impute not unto him his for- mer fmnes, but tak him into thy favour through the merits of thy moft dearly beloved Sonne Jefus Chrifl. Amen. Or, f~\ OUR good God, Lord and father the Creator ^-^ and conferver of all things, who givefl health 1 Cut off. to the (fie) VISITATION OF THE SICK. 87 and fendeft sickneffe and other chaftifments at thy good pleafure, wee humbly befeech thee in the be- halfe of this thy creature, whom thou haft vifited with grievous paine and fickneffe, that thou wilt be pleafed to tak pitie and compaffion upon him, and not extend thy rigorous judgement againft him ; mitigate his paines, and difpofe his heart patiently and with a willing obedience to fubmitt himfelf to this- thy fatherly correction : Affift him O God with the fweete confolations of thy Spirit, in all his anguifhes and troubles : Receive him in thy favour, and forgive all his fmnes both fecret and thofe which are manifeft accepting the facrifice of thy Sonne our Saviour the Lord Jefus Chrifl as a full recompenfe for all his iniquities \ Setle O Lord in his heart the fweet pro- mifes which thou has made in thy fonne to all be- leevers, and give him a ftedfaft faith and full affurance of the remiffion of all his fmnes, that hee may re- maine conflant againft all the affaults which the enemie of our falvation may raife to trouble and moleft his confcience ; make him to feele the frute and ftrength of thy grace, and by the power thereof give him to overcome all the tentations which either his owne fmnes, or the forrow or dreadfull feare of death may bring to his weake confcience : Eflablifh his foule with the comfortable hope of falvation, and if the tyme be come wherein thou wilt take him out of this world, grant unto him that bliffed life which of thy mercy thou haft promifed and prepared for all that have their recourfe and refudge, to [ V 1 A line cut off. 88 VI SIT A TION OF THE SICK. and with a contented mynde refigne his life into thy hands who art the faith full creator, and will reunite both foule and body in a better eftate then now wee have them, at the refurreclion of the dead : for this and all other things thy wifdom knowes to be needfull both to him and us we mak bold to pray in the forme that our Saviour hath taught us faying, our father which art, &c. The prayer ended the fick perfon haveing witneffed his faith in Chrift, and made confeffion of his fmnes, the minifter fhall abfolve him in this fort. f~\ LORD Jefus Chrift who hes left power to his Church to abfolve all fmners which truely re- pent and beleeve in him, of his great mercie for give thee thine offences, And by his authoritie comitted to mee I abfolve thee from all thy fmnes, in the name of Anting the father and of the Sonne, and of the holy Ghofl. living" 1 Amen. At his depairting from the fick perfon he mail fay A LMIGHTIE God who is a moft flrong tower to ^ all them that put their truft in him, be now and evermore thy defence, and make thee know, and feele that there is none other name under heaven given to man in whome and through whome thou mayft receave health and falvation but only the name of our Lord Jefus Chrift ; Amen. ] 2 able to refoirt to the Church for receiving the holy communion, and defire earneftly to receive 1 "Thus repenting and beleeving," is written in the margin in a different hand, to be introduced after "thee. " The correction is in accordance with Puritan fuggeftions at the revifions of the Englifh Prayer Book. 2 A line cut off. VIS IT A TION OF THE SICK. 89 the famedeclaring upon his confcience that he thinks his fick- neffe to be deadlie, The minifter mall not deny him ye comfort, lawfull warning being given him, upon the night before, And fome of good religion and converfation being prefent to comunicat with him. 1 THE MANER OF BURIALL. "DURIALL hath in all ages bene held in regarde to declare that the bodie which is comitted to earth doeth not utterly perifh, but fhall rife againe in the laft day : Therefore ought the corps be reverently brought to the grave accompanied with a fufficient number of the congregation without any farther ceremonies, And that all be done in a decent and feemly maner, that they who are prefent may take warning to feare God, and hate fmne which is the caufe of death. The exequies ufed in fome reformed churches and performed with folemne reading of fome parts of Scripture, prayers and fmging of pfalmes, wee doe not diflike, as ferving to ftirre up the mynds of men unto a carefull confideration of the eftate both heere and heereafter ; But our church not being accuftomed therewith doth leave it to the difcretion of the minifter who being prefent at the buriall and required ought not to refufe to make fome comfortable exhortation to the people, touching death, and refurrection to life. 1 Private communion was allowed by the Affembly of St. Andrews in 161 7, but the King difliked the condition attached, and had a new Act paffed on the fubjecl: at Perth in 161 8. NOTES. TITLE-PAGE. The note, "as it was fett downe at firfl before the change thereof made by ye Archb. of Canterburie, and fent back to Scotland," is in a different handwriting from the reft of the MS., and from the corrections made upon it. It was written, in all likelihood, after Laud's "Troubles," and perhaps by one who did not know all the facts as to the compilation of the Book of 1637. Mr. Burton regards it as equivalent to " the Service Book intended for Scot- land before Laud took the affair into his own hands," and in this fenfe it is ftrictly correct. THE TABLE AND CALENDAR. There was no printed table of leffons in Knox's Liturgy, but it was a regulation of the Church " that the Scripture be read in order ; that is, that fome one Book of the Old or New Teftament be begun and orderly read to the end." — Firft Book of Difcipline. The Order for Reading of the Pfalms. — The Pfalms appear to have been always read in church, with chapters of the Old and New Teftaments, by the readers, from the time of the Reforma- tion ; and perhaps the mode of reading the pfalter introduced into Scotland with the Prayer Book of Edward the Sixth may have been continued for a time after that book was fuperfeded. It is related of Knox that he read through the Pfalms monthly, befides chapters of the Old and New Teftaments daily. — CaL hi. 232. The Order for reading the reft of Holy Scripture. — No part of the Apocrypha is introduced, and the Pentateuch is appointed to 92 NOTES. be read twice in the year. In the Calendar no faints' days are mentioned, — although they were printed in Knox's Liturgy at the time, more, however, " for the ufe of their fairs " than anything elfe. The anniverfaries referring to our Lord are not fpoken of as " holy days," but "days to be kept for commemoration of fome fpecial benefits," and proper pfalms and leffons are ap- pointed for them. THE ORDER FOR MORNING AND EVENING PRAYER DAILY THROUGHOUT THE YEAR. Daily public prayer was long continued in the Church of Scot- land, as in all the other Reformed Churches. In the Firft Book of Difcipline it is faid, " We think it expedient that" (in great towns) "every day there be either fermon or common prayers, with fome exercife of reading of Scriptures," and there is ample evidence that daily fervice was kept up in all the towns of Scot- land, and in many village churches, till 1645. In the large cities churches were alfo kept open for private perfons to go in and offer up their prayers. The Church has fmce reduced the public worfhip of God to as fmall an amount as has ever been reached in the hiftory of Chriftendom ; and now, in the largeft cities, fhe provides no opportunities of daily focial worfhip for that large number of folitary perfons who would prize it as a privilege. During the century in which daily fervice was maintained in our churches, the prayers and leffons were read by the readers, who were appointed for this purpofe and alfo to read part of the fervice on Sundays. After the Reformation they were chiefly old priefts, many of whom continued to ac~t as readers in their former parifhes ; and as they died, fchoolmaflers, catechifls, and precen- tors, took their place. MORNING PRAYER. The fervice begins with fentences of Scripture, an exhortation, confeffion, and abfolution, as in the Englifh Prayer Book. This mode of commencing public worfhip was of Reformed origin, having been taken by the compilers of the Englifh book from two foreign Reformed churches eftablifhed in England, thofe of Pollanus and Alafco, and they owed it to Calvin, who had firft introduced it into his Strafburg Liturgy. NOTES. 93 Sentences. — Only four of thefe are given, and one of them is croffed. The laft is not in the Englifh Prayer Book, but it was retained in Laud's Liturgy. The Exhortation is taken from the Englifh Prayer Book, un- changed, except in the omiffion of the word lowly, which is erafed. The ConfeJJion. — The heading is from the Englifh Prayer Book as it then flood, the word "all" before kneeling having been added fmce. Kneeling was the ufual pofture during prayer in the Church of Scotland from the Reformation till the troubles of the feventeenth century. — (Intro, to Book of Common Prayer, p. lviii. ed. publifhed by Blackwood and Sons, 1868.) This confeffion is derived partly from the Reformed Liturgies of Pol- lanus and Alafco ; portions of it appear to have been originally fuggefted by the feventh chapter of the Epiftle to the Romans. The Abfolution. — The heading as firft written in the MS. was the fame as in the Englifh Prayer Book from 1603 till 1661, the words " or remiffion of fins " having been added after the Hampton Court Conference, in deference to the Englifh Puritans. At the revifion of the Englifh Liturgy in 1662, "priefl" was fubftituted for " minifler," and a claufe was added from Laud's Book of 1637. The correction in the MS., "declaration of the," is in a Proteftant direction, and anticipates the words of the American Epifcopal Liturgy. The Abfolution was to be "pro- nounced by the minifter alone," a regulation which would have excluded the ufe of it by the " Readers." The form is taken from the Englifh Liturgy, the compilers of which took it partly from the books of Alafco and Pollanus, who again had derived it from Calvin's Strafburg Liturgy. "Such a formula is found in feveral of the Reformed Liturgies," but "it was excluded from the Genevan by a fcruple." "There is none of us," fays Calvin, "but muft acknowledge it to be very ufeful, that, after the general confeffion, fome finking promife of Scripture mould fol- low, whereby finners might be raifed to the hopes of pardon and reconciliation. And I would have introduced this cuflom from the beginning, but fome fearing the novelty of it would give offence, I was over eafy in yielding to them." All the Reformed Churches underflood Divine fervice to comprehend the abfolution of the faithful, whether formally pronounced or not. See "The Book of Common Prayer, as amended, 1661, by the Weftmin- fler Divines," Philadelphia, Martien, 1864. [This work, by Dr. 94 NOTES. Shields, gives a vaft amount of information as to the relations of the Englifh Prefbyterians to the Liturgy, and we have found it very ufeful.] The Lord's Prayer. — This is the point of tranfition from the Reformed to the more ancient part of the fervice. In the Englifh Prayer Book (as in the MS.), the minifter faid this alone till the revifion of 1 66 1-2. The doxology given here, and alfo in Laud's Book, was not at that time in the Englifh Liturgy ; but the Prefbyterians objected to this omiffion at the Savoy Conference, and it was then added. The verficles which follow the Lord's Prayer in the Englifh Book are omitted in this Scottifh draft. They were objected to by the Englifh Prefbyterians at the Savoy Conference, but were retained with an addition — "The Lord's name be praifed," taken from Laud's Book of 1637. Pfah?i 95. — This Pfalm is of veiy ancient ufe in divine fer- vice. It is faid to have been fung firft at the commencement of public worfhip to call the people out of the churchyard, and hence it is called Invitatory. It is fomewhat fmgular that the new tranflation of the Bible is followed in this Pfalm, while in other parts of the Liturgy the Genevan tranflation is retained. Pfalms. — Then follow the Pfalms for the day, at the end of which is to be said Gloria Patri. In the Englifh Prayer Book, it is appointed to be faid at the end of every Pfalm ; but here it is only to be ufed once. The Englifh Prefbyterians, at the Savoy Conference, objected to its ufe fix times — and fometimes ten — during divine fervice, and urged that it fhould only be faid once at morning and once at evening Prayer. In Scotland it was always fung at the clofe of each metrical pfalm or part of a pfalm. — Book of Com. Order, lxiv. and 248. Scriptwe LeJJbns. — The practice of reading two chapters, one from the Old and another from the New Teftament, appears to have been general in Scotland from the Reformation down. Laud's Book has the following rubric : — " And (to the end the people may the better hear), in fuch places where they do fing, there fhall the leffons be fung in a plain tune, after the manner of diftinct reading, and likewife the Epiftle and Gofpel." In the Englifh Prayer Book, after the firft leffon, either the Te Deum or the Benedicite is appointed to be fung, and after the fecond leffon the Benedictus, or Pfalm 100. In Laud's Book the 23d Pfalm is fubftituted for the Benedicite. The Englifh Prefbyterians at the Savoy Conference defired " that fome Pfalm or Scripture Hymn NOTES. 95 might be appointed inftead of that apocryphal." The Te Deum and the Benedictus, or the Song of Zacharias, were not in the Scottifh Pfalm Book of the time ; and the Pfalms to be fung after the leffons in the morning fervice are not indicated. The Creed. — The Creed was appointed to be read in the Book of Common Order, and in the other Reformed Liturgies, at the end of the prayer of interceffion, after the Sermon. The verficles that follow in the Englifh Prayer Book are omitted as before, and alfo the repetition of the Lord's Prayer in this place. The Englifh Prefbyterians at the Savoy Conference urged that the Lord's Prayer " may not be enjoined to be fo often ufed in morning and evening fervice." The Collects. — The firft is the same as in the Englifh Prayer Book, and the fecond is the fame as the Englifh third collect for grace, with the addition of a claufe. With thefe collects the Englifh morning fervice ended till the revifion of 1661-2. The five Prayers were then added on the suggeftion of Bifhop Cofin, who followed in this a rubric of Laud's Book, the ufage of which and of the present Englifh form had been anticipated in this draft. Prayer for the King's Majesty. — This was given in Knox's Liturgy, in the older form in which it appeared in the primer of King Edward the Sixth, having been introduced into Scotland with the Englifh fervice after the Reformation. A Prayer for the Queen. — This prayer, as ftated elfewhere, was in all likelihood prepared about 1629, when the MS. was taken up to London. It is partly borrowed from the Prayer for the Royal Family inferted in the English Prayer Book in 1604 — after the acceffion of King James. A Prayer for the Prince Eleclor Palatine. — It is probable that this prayer had been remodelled in 1629, as when the Liturgy was drawn up the Elector's troubles had not commenced. He was crowned King of Bohemia November 2, 16 19, and it was at the battle of the Weiffenberg, fought November 8, 1620, that he loft all. The preface to the Prayer contains a claufe * ' who haft promifed to be a Father of thine elect and their feed," which had belonged to the Englifh Prayer for the Royal Family drawn up in 1604, but it was difcontinued in the Englifh Prayer Book in 1627, and "fountain of all goodnefs " was fubftituted for it. The reafon alleged for the change was that the former claufe was not appropriate when the King had no family. 96 NOTES. This prayer is croffed in the MS., and poffibly this may have been done by Laud himfelf, as he ftruck the names of the Elector and the Princefs Elizabeth out of the Englifh Liturgy after 1632. This he juftified on the ground that the King had then children of his own who were the nearefl heirs to the throne. The Elector had been chief of the Proteftant Alliance in Germany, and he and his family had a very warm place in the affec- tions of the Scottifh Church then and afterwards. In the Directory for worfhip, it is enjoined that prayer Ihould be offered, "for the comforting of the afflicted Queen of Bohemia, fifter to our fovereign, and for the reftitution and eflablifhment of the illuftrious Prince Charles, Elector Palatine of the Rhine, to all his dominions and dignities." This regard for a family whofe defcendants were deftined to fill the throne, as the nearefl Pro- teftant heirs, feems almoft prophetic. A Prayer for the whole EJiate of ChrifPs Church. — This prayer is in the fpirit, and partly in the words, of one with the fame title, to be ufed after fermon, in Knox's Liturgy. The prayer that follows, which may be ufed inftead, is the Prayer for the Church Militant, as it flood in the Englifh Prayer Book from 1604 till 1 66 1, with one or two verbal alterations. The thankf- giving for the faithful departed was not in the Englifh Liturgy during this period, but was inferted in 166 1-2. It is given in Laud's Book of 1637. It may be mentioned alfo that the Prayer of St. Chryfoftom, which concludes the Englifh Morning Service, was placed there at the lafl revifion, the idea having been taken from Laud's Book. The Benediclion. — "Us" is given inflead of "you." This was alfo the cafe in Knox's Liturgy, which in this point differs from the Book of Geneva. This may have been from the ufe of King Edward's Liturgy in Scotland having familiarifed them with us, or perhaps to meet the cafe of the fervice being read by readers. The doctrine of the Church of Scotland is very explicit as to the benediction of the people, in the name of the Lord, being a peculiar function of the ordained miniflry. The practice has probably always been for them to fay " you," and for readers in early time, as for licentiates fince, to fay "us." EVENING PRAYER. The fentences, exhortation, confeffion, and abfolution, were NOTES. 97 not printed at the beginning of the form for evening prayer in the Englifh Liturgy before 1662 ; and though the rubric prefixed to the morning prayer directed them to be read alfo in the evening, "this was rarely if ever the practice till laft revifion." — Blunt's AnnoL Prayer Book, p. 30. There is a fimilar direction in this Liturgy, but the evening fervice begins in a way that fhows it was not intended to repeat them. The ufe of them twice on the fame day would fcarcely have harmonifed with the fpirit of the Church at that time. The fervice begins with a verfe from the 95 th Pfalm. Prayer. — The prayer that follows is taken verbatim from the Book of Common Order, p. 225. It was retained from the Book of Geneva, the compilers of which took it partly from the evening prayer in Calvin's Liturgy. It was the laft prayer in which Knox joined, having been read at family worfhip in his room an hour before his death. Hymns. — The Magnificat and Nunc Dimittis, which are ap- pointed to be fung after the chapters, have been fung at evening fervice from very early times. There were metrical verfions of both in the old Scottifh Pfalm Book, entitled, "The Song of bleffed Mary, called Magnificat," and ' ' The Song of Simeon, called Nunc Dimittis." Prayer. — In the prayer which follows the Creed, we have firft the Englifh fecond collect at evening prayer. Then comes a line which has been inferted by a later hand from Calvin's even- ing prayer, and which connects the fecond Englifh collect with the third, " for aid againft perils," part of which is given. This again is followed by a fentence or two taken partly from Calvin's evening prayer. The changes are in a Reformed direction, being defigned to throw the two collects into one continuous prayer, and alfo to follow Calvin, and Knox's Liturgy, more clofely. At this point the evening prayer of the Englifh fervice ended at that time. In this Liturgy the prayers of interceffion are added as in the morning fervice. PRAYERS FOR DAYS OF COMMEMORATION. A prayer on the day of the Nativity.— -litis is nearly the fame as the Collect for Chriflmas in the Englifh Prayer Book. "The bleffed Virgin Mary" is given inftead of " a pure virgin," and the words " this day," then in the Englifh Liturgy, are left out. H 98 NOTES. The Prefbyterians, at the revifion of 1 661-2, objected to " this day," and they were then changed for "as at this time." A p7-ayer on the day of Our Saviour's paffion. — The firfl part refembles the Englifh Collect for the Sunday before Eafler, and the latter part is nearly the fame as the Englifh Collect for Good Friday. A prayer on the day of the Refurreclion. — This is partly taken from the Englifh Collects for the firfl and fecond Sundays after Eafter. A prayer on the day of the Afcenfwn. — Taken partly from the Englifh Collect for that day, with a preface from that of the Sunday following. A prayer to be f aid on Whitfunday . — Very much like the Eng- lifh Collect for the day. This is the only feflival named in the MS. SUNDAY SERVICE. The reading of the Decalogtie. — This was enjoined in all the Reformed Liturgies of the Continent, and it was in imitation of them that the compilers of the Englifh Prayer Book introduced it into their Communion fervice. The refponfes after the commandments, which are recom- mended to be repeated as far as the people could be brought to this cuftom, are taken from the Englifh Prayer Book, the com- pilers of which enlarged upon a fuggeflion of Pollanus, who, in his verfion of the Reformed Liturgy, concluded the reading of the law with a fhort prayer, that " the Lord would write the law in our hearts by His Spirit." The Englifh Prefbyterians in 1 66 1 urged "that inflead of thofe fhort prayers of the people, intermixed with the feveral command- ments, the minifler after the reading of all may conclude with a fuitable prayer." Though thefe refponfes were never ufed in Scotland, it is not uncommon to hear the Decalogue read on a Communion Sunday, with a paufe after each commandment. Next follows a rubric that, "in place of the firfl confeffion appointed to be read on other days, one of thir confeffions following, wherewith the people is accuftomed," is "to be ufed." In Knox's Liturgy there was a difference made betwixt the prayers to be read on Sundays and on other days, and this is ftill done in feveral Reformed Liturgies. The firfl Confeffion. — This is the ordinary Sunday Confeffion A T OTES. 99 from Knox's Liturgy, p. 79, verbatim ; and is a verfion of the common confeffion of the Reformed Churches. Thefecond Confeffion. — This is alfo taken from Knox, p. 83. It appears nrft in an edition of 1575, and is a compilation. Prayer of Thank/giving. — The prayer " Honor and Praife," etc., which, at the difcretion of the minifter or reader, might be ufed at the end of the Sunday fervice, is from the Book of Common Order, and appears to be of pre-Reformation origin. There was no general thankfgiving in the Englilh Prayer Book at that time. The Englifh Prefbyterians in 1661 complained that there was " a great defect as to fuch forms of . . . thankfgiving as are fuitable to gofpel worfhip," and to meet their willies the " General thankfgiving" now in ufe was added. It was compofed by Reynolds, one of the Prefbyterian Commiffioners at the Savoy Conference. Singing of the ngth Pfalm before and after fermon. — Some traces of this cuftom ftill exift. THE ORDER OF THE SUNDAY SERVICE. This, according to the Liturgy, would apparently have been as follows : — I. Sentences. 10. Leffon from the New Tefta- 2. Exhortation. ment. 3- Confeffion (from Knox's 11. Praife. Book). 12. The Creed. 4- Abfolution. 13. The Decalogue. 5- Lord's Prayer. 14. Prayer of Interceffion. 6. Pfalm 95, faid or fung. 15. Praife. 7- Pfalms for the day. 16. Sermon. S. Leffon from the Old Tefta- 17- Praife. ment. 18. Thankfgiving (optional). 9- Praife. 19. Benediction. The general practice in the Church of Scotland, as of the other Reformed Churches, was to have the long prayer of Interceffion after the fermon ; and in this they followed the primitive Church. Apparently a change is recommended in this Liturgy, but it is fomewhat doubtful. OCCASIONAL PRAYERS. A prayer againft tempefts. — This clofely refembles the prayer for fair weather in the Englifh Liturgy. ioo NOTES. For rain. — From the Englifh Liturgy. In time of dearth and famine. — Nearly the fame as the prayer in the Englifh Liturgy. In time of any common plague or ficknefs. — The preface is fome- what like the commencement of the prayer for time of peflilence in Howat's form, the reft is from the Englifh Liturgy. In time of war. — From the Englifh Liturgy. In time of perfecution of the truth. — This is quite Reformed in its fpirit, and is taken partly from a prayer, entitled " A complaint of the tyranny ufed againft the faints of God," in the Book of Common Order, p. 227. In time of harveft. — This prayer, probably compofed for this Liturgy, was defigned for ufe throughout the whole harveft feafon, in accordance with a practice, which has always been followed to a conhderable extent in the Scottifh Church. THANKSGIVINGS. For rain. — As in the Englifh Prayer Book fmce 1604, and fo with the thankfgivings that follow. THE ADVERTISEMENT AS TO THE USE OF AMEN. The Reformed favoured no refponfes on the part of the people except the Amen. This was owing partly at leaf! to the high views which were held as to the miniflry; but more ample provifion was made than before for the people taking part in the praifes of God, and it was intended that they fhould refpond with an audible Amen at the end of all the prayers. That feet ion of the Englifh Church which favoured the Continental Reformation, agreed with the reft of the Reformed Church on this point. The "troubles at Frankfort" in 1554, began by Cox and his friends repeating the refponfes, which the exiles who had preceded them had given up ; and in 1661, when for the lafl time the voice of that party was heard in the Englifh Church, one of the exceptions taken againft the Prayer Book was as follows: — "That the repetitions, and refponfes of the clerk and people, and the alternate reading of the pfalms and hymns, which caufe a con- fufed murmur in the congregation, whereby what is read is lefs intelligible, and therefore unedifying, may be omitted : the minifler being appointed for the people in all public fervices appertaining unto God, and the Holy Scriptures, both of the Old NOTES. 101 and New Teftament, intimating the people's part in public prayer to be only with filence and reverence to attend thereunto, and to declare their confent in the clofe by faying Amen." It was difficult in Scotland, however, to get the people to fay even the Amen, and it is fo ftill. Cowper fpeaks of the people "accompanying the prayers up to God," with " fighs and groans," and fuch demonftrations appear not to have been uncommon. BAPTISM. In Knox's Liturgy, it is faid the child is to be prefented by the father and godfather. From the Reformation it had been the cuftom in Scotland, as in other Reformed countries, to have addi- tional fponfors joined with the parents, a cuftom which the French Church defended as maintaining ' i a fweet communion among the faithful by a conjunction of friendfhip." After the adoption of the Weftminfter ftandards, the cuftom was continued, but gradually the additional fponfors came to be regarded merely as witneffes. The founder of the Brownifts, during his vifit to Scotland in 1584, made an attack upon the practice before the Seffion of Edinburgh. He met with no fympathy at that time. The firft qneftion to thofe prefenting the child corresponds fub- ftantially with that in Knox's Liturgy, but has an additional claufe. The addrefs that follows is from the Englifh Prayer Book, with a flight verbal change. The fir ft prayer. — This is made up of portions of the two intro- ductory prayers in the Englifh Prayer Book. In the correfponding prayer in Laud's book, there is the petition, " Sanctify this fountain of Baptifm, thou which art the fanctifler of all things." There is a rubric that the water in the font is to be changed at leaft twice a month, and this petition is ordered to be ufed at the firft baptifm after the water has been changed. This had a Romifh look, and gave offence ; but a petition for the fanctifying of the water is favoured by the Weftminfter Directory, and is ftill in common ufe in Scotland. The brief exhortation that follows is from the Englifh Prayer Book, with some verbal alterations ; and the compilers of that Liturgy took it from Herman's Book of Cologne. The addrefs to the fponfors also refembles that in the Englifh Prayer Book ; "but it is remarkable," as Mr. Irwin fays, "that io2 NOTES. the claufe placed within circumflexes (until he came of age to take it upon himself), which was not introduced into the Englifh Service until the last review in 1662, is inferted here in a different handwriting from that of the reft of the MS." "Also, in the firft of the queftions which follow, the words in name of this child, which were inferted [in the Englifh Prayer Book] in 1662, are written in the margin of the MS. by the same hand which made the preceding correction." Thefe corrections are in a Proteftant direction, and were not followed in Laud's Book. The Englifh Prefbyterians, in 1661, objected to the queftion as it then flood in the Prayer Book, and the words were added on the suggeflion of Bifhop Cofin, who had no doubt feen the Scottifh MS. Pardovan, giving the doctrine of the Church of Scotland on this point, says, " In the baptifmal engagement, the parent or fponfor is in name of the child to renounce the devil," etc. The laft claufe of this queftion, impofing a vow of obedience, had nothing correfponding to it in the Englifh Prayer Book at that time ; but at the laft revifion an additional queftion was added to that book, on the suggeflion of Bifhop Cofin, to supply the defect . The Creed is directed to be afked by the minifter, as in the Englifh Prayer Book, " Do you believe," etc. This was con- trary to the Scottifh usage, which was always to make the fponfor repeat the Creed himself. There was a rubric in Knox's Liturgy to this effect — " Then the Father, or in his abfence the Godfather, fJiall rehearfe the articles of his faith." Henderfon, in his Government and Order of the Church of Scotland, says, " He that prefenteth the child maketh confeffion of the faith into which the child is to be baptifed, and promifeth to bring up the child in that faith, and in the fear of God." The queftion that follows clofely refembles Henderfon's words, and was probably in common use, * ' Will you that this infant be baptifed in this faith, and for your own parts promise to bring up this child in the knowledge of the fame, if the Lord fhall prolong his life?" The form in the Englifh Prayer Book, "Wilt thou be baptifed in this faith?" was always objected to from the days of Bucer by the party that favoured the Conti- nental Reformed, down till the laft revifion, when they urged that it fhould be put thus, " Will you have this child baptifed into this faith?" The prayer that precedes the baptifmal act has a few clauses NOTES. 103 like thofe in Knox's Liturgy, but it feems to have been com- pofed for this draft. The phrafe, " Grant that what we now do on earth according to thine ordinance may be ratified in heaven," is ftill in common ufe, and forms part of that unwritten Scottifh Liturgy which is handed down from generation to generation. The rubric as to the baptifm is much the fame as in Knox's Liturgy. There is no reference to the fign of the crofs, which was not in ufe in Scotland, and which the Englifh Preibyterians wifhed to be difcontinued, or at leaft made optional. The impofition of it by Laud's Book was one of the things which gave great diffatiffaction. The call to thank/giving and prayer which follows is from the Englifh Prayer Book, the declaration " that this child is regene- rate " being omitted. The prayer is apparently peculiar to this Liturgy, and fcarcely indicates fuch high views of the ordinance as the correfponding prayer in Knox's Book. The exhortation which concludes the fervice is from the Englifh Liturgy. CONFIRMATION. In Scotland the only confirmation recognifed was that of the baptifed taking the vows of their baptifm upon themfelves at their admiffion to the Lord's Supper. Epifcopal confirmation was one of the five articles of the Affembly of Perth, and this fervice had been prepared accordingly. But this was one of the articles which was not acted upon between 1618 and 1638 ; nor was Epifcopal confirmation at all practifed in the Church during the fecond Prelatic period (1 661 -1688). The first rubric is compiled from two of thofe which at that time flood in the Englifh Service, the Catechifm having formed part of that office till 1662. The Catechifm that follows is the one that was compiled in accordance with the Act of Affembly 1616 : "That a Catechifm be made eafy, fhort, and compendious, for inftructing the common fort in the articles of religion, which all families fhall be fubjecl to have for the better information of their children and fervants, who fhall be holden to give account thereof in their examination before the communion." It was, as ftated in our introduction, prepared by Mr. Patrick Galloway, Mr. John Hall, and Mr. io 4 NOTES, John Adamfon. The Affembly of Perth, in 1618, paffed an Act ratifying " the Catechifm allowed at Aberdeen, and printed fmce with privilege." It was "formed" as early as February 1618, and Gilbert Dick then received authority to print it. This was confirmed to him by another A61 of the Privy Council in June 1619. — Lee's Mem. for Bib. Soc. App. 31-35. Wodrow had poffeffion of a copy of the edition of 16 19. " I have before me," he fays, in his Life of John Hall (MSS. Glas. Univ.), " a Catechifm printed cum privilegio for Gilbert Dick 1 6 19, but whether it is the compofition ordered by this Affembly (Aberdeen) I cannot determine. . . . The Catechifm begins — 'Who made man? Ans. God,' and feems to agree with that in Latin at the end of our old rudiments, faid to be formed by Mr. Andrew Simfon. But whether the catechifm be his I am not certain. The catechifm hath added to it fcriptural proofs to each anfwer, the chapter and verfe without the words, with prayers and graces for children, and closes with the following brief of the 10 commands. . . . The catechifm . . . does not fill a fheet in print." Mr. Irwin, in his account of the Liturgy in the Britijlt Magazine, noticed the refemblance of the catechifm to the Latin one — Summula Catechifimi, to which Wodrow refers. Simfon of Dunbar, the reputed author of it, the father of "famous Mr. Patrick" of Stirling, had been mafter of the Grammar School of Perth before the Reformation. The Latin catechifm has been reprinted by the Wodrow Society, and by Bonar in his Catechifms of the ScottiJJi Reformation. It is alfo given in the Latin rudiments ftill ufed in Scotland. The cate- chifm in the liturgy clofely refembles it, but does not by any means follow it verbatim. From Wodrow' s account of the cate- chifm, he faw, there can be no doubt, that it was the fame as this of the liturgy, with proofs added. There was another catechifm clofely connected with this one. One of the inftructions fent by King James to the Aberdeen Affembly, 161 6, was, " that all children and fchools fhall have, and learn by heart, the catechifm entitled God and the King, which already, by Act of Council, is ordered to be read and taught in all fchools." God and the King was a dialogue on the King's fupremacy in ecclefiaftical matters, as fet forth in the oath of allegiance, againfl Popery on the one hand, and alfo to fome extent againft "fpiritual independence" views. It was compiled by order of NOTES. 105 the King, and printed in Englifh and Latin for ufe in all his dominions. On the 14th of April 1616, he wrote to the Scottifh Privy Council about having it introduced into Scotland, and on the 22d of May the Council appointed fome of the bifhops and others to examine it. On the 6th of June they reported that " the principal heads of it mould be drawn up in fome catechetic heads and anfwers," for ufe in churches, univerfities, and fchools. —Orig. Lett. ii. 803-5. On the 13th of the month the Council paffed an Act declaring it to be "neceffary and expedient" that the principal heads of it mould be drawn up in the form of queftion and anfwer, and the fole right of printing it was con- firmed to Mr. James Primrofe. — Priv. Cotm. Rec, Register House. Though no reference is made to it in the printed A6ls of the Aberdeen Affembly, it feems that arrangements were made there for having the heads of it put into the catechetical form. The licence to Dick, of February 161 8, refers to that Affembly as "ordaining two catechifms to be formed," and to "the faid two catechifms" as "now formed." The exclufive right of printing thefe catechifms is given to Dick. — Lee's Mem. App. 31-35. An edition of God and the King had been printed in London in 1 61 6, "to the only ufe of Mr. James Primrofe for the King- dom of Scotland." — (Lee's Mem. p. 73.) The change made upon it, and the fubfequent licence to Dick, would not be favourable to the fale of the firft edition. Hence, perhaps, in the Records of the Town Council of Edinburgh, 7th April 1619, we find what Principal Lee calls "the following curious entry :" — " Ordanis William Dick Thefaurare, for caufes and confedera- tions moving thame, to pay Mr. James' Prymrofe ane thoufand pound, and the fame fall be alio wit to him in his comptis ; and als ordanis the faid Wm. Dick, Thefaurare, to reffave from him twa thoufand bookis, called God and the King, in Scotis, and fyve hundreth in Latin e, and to difperfe the fame in the colledges and fchools to the nichtbo r s of this brugh, for aught fchillings the pece, and to be charget with the price thereof in his comptis." — Quoted in Lee's Hift. of Ch. of Scot. ii. 363-4. Along with the Catechifm defcribed above by Wodrow, there was another, both having been printed by Dick as one publica- tion. After the little Catechifm, he fays, there " follows a method of catechifmg, confifting of three fheets. It is a fubftantially clear, 106 NOTES. judicious draft of queftions and anfwers ; and many of the phrafes in it are contained in our Affembly's Catechifms. It begins of religion in general. Q. Which is the only way to true happinefs ? Am. The true Chriftian religion. It hath the fcripture proofs in their chapters and verfes in plenty upon the margin, and there is added to it inftructions for the worthy receiving of the Lord's Supper, and a prayer and thankfgiving at the communion, and others for families." This fecond Catechifm was probably the abftract of God and the Ki?tg in the form of queftion and anfwer. We have made inquiries, without fuccefs, for copies of the Cate- chifms printed by Dick in 1619. There was a Catechifm in the poffeffion of the late Principal Lee, difcovered by the librarian of the Univerfity of Edinburgh, palled into and forming part of the boards of an old volume, which is fuppofed by thofe who faw it to have been a copy of the firft defcribed by Wodrow. From a letter of King James to the Privy Council, dated February 9, 161 8, with regard to the licence to Dick, it appears that " Andro Hart, Richard Lawfoun, and Edward Catchkin, bookfellers in Edinburgh," had " at their own hand prefumed to print and fell diverfe copies of the faid Catechifms," allowed at Aberdeen. — Orig. Lett. ii. 817. The General Affembly in 1648 difcharged a little Catechifm, containing ' ' grofs errors on the point of univerfal redemption, and in the number of the facraments ;" and Row fpeaks of " the Bifhops having lately foifted" thefe errors "into the Catechifm which little children did learn at fchools, for which caufe the General Affembly" condemned it (Hifl. p. 403). This may have been the little Catechifm of Aberdeen Affembly modified fhortly before 1637. The impofition of hands. — The words to be ufed with this are nearly the fame as thofe given in the Englifh Prayer Book. The prayer that follows is alfo from the Englifh Liturgy. The claufes, "after the example of Thy Holy Apoftles," and to * ' certify them by this fign of Thy favour, and gracious goodnefs towards them," are omitted ; omiffions which were both urged by the Englifh Prefbyterians at the Savoy Conference in 166 1. The Lord's Prayer and the Second CollecT: were not in the Eng- lifh Liturgy till the laft revifion. The Bleffing is the fame as in the Englifh Book. The Rtibric, that " none be admitted to the holy communion until fuch time as he can fay the Catechifm, and be confirmed," NOTES. 107 is from the Englifh Liturgy as it flood before 1661-2, when it was changed in accordance with the Prefbyterian exceptions. In this fervice it will be obferved that there is no formal con- firmation of the baptifmal vow, which is the effence of the rite in the Reformed Churches. This had alfo been wanting in the Englifh Church before the laft revifion, when it was fupplied. But the anfwers of the Catechifm repeated in church before ad- miffion to the communion were regarded at that time as involving a ratification of the baptifmal engagement. THE LORD'S SUPPER. The Firjl Rubric directs that " tokens" are to be received from the minifter the night before. The ufe of tokens is mentioned very foon after the Reformation, and it has ever fince been con- tinued in the Church of Scotland. They have always been ufed too in the Epifcopal congregations of old Handing in the north of Scotland. For long after 1688 there were many fuch ufages oi the undivided Church of Scotland retained by the Epifcopalians, and it might have a good effect if that fact were brought more prominently forward than has been cuftomary of late. The Second Rubric is the fame as that of the Englifh Prayer Book at the time ; the third alfo. The Fourth Rubric directs that the table "fball Hand in that part of the church which the minifter findeth moft convenient." In England the table, during the celebration, was placed in the body of the church, till Laud intro- duced the great innovation of placing it againft the chancel wall. He was the firft to introduce chancel rails into the Englifh Church. The Englifh Rubric, however, directing the prieft to ftand at the north fide of the table was not changed, and is irreconcilable with the prefent practice. In Laud's Scottiih Book of 1637 the Rubric ftood thus : "The holy table having at the com- munion time a carpet, and a fair white linen cloth upon it, with other decent furniture meet for the high myfteries there to be celebrated, fhall ftand at the uppermoft part of the chancel or church, where the prefbyter, Handing at the north fide or end thereof, fhall fay the Lord's Prayer," etc. The direction that the elements are to be brought forward when the minifter "enters into the pulpit," as given in the MS., was probably in conformity with the practice at that time, though for a long period the cuflom has been to bring in the elements after the fermon, at the commencement of the communion fervice proper. 108 NOTES. The next Rubric directs the minifter to fland at the fide of the table. This is, of courfe, to be underftood of the side fartheft from the people, and as equivalent to behind the table, with his face towards them. The Introductory Colled is from the Englifh Prayer Book. The reading of the words of inftitution, at the commencement of the fervice, is from the Book of Common Order. The Exhortation that follows is from the fame fource. This has always been regarded as a notable example of binding and loofmg by the minifter, in the exercife of the power of the keys. The Invitation is from the English Prayer Book, with a few verbal changes. The Coiifeffion is from the fame fource, and originally from Herman's Book of Cologne. The Confecration Prayer, which is joined to the preceding, Vis partly from the Book of Common Order, but has important additions, made probably by Cowper. The prayer in the Book of Common Order is folely euchariftic, and the anti-prelatic party in the Church were in the habit of complaining that in it there was " not one word of Lord blefs the elements or action" (Row's Hifl., p. 331) ; and they ufed their liberty in fupplying this defect. It is partially fupplied here by the petition " Send down, O Lord, Thy bleffmg upon this Sacrament, that it may be unto us the effectual exhibitive inftrument of the Lord Jems." The word " exhibit " was then understood as equivalent to " apply ; " and it was conftantly ufed of the Lord's Supper to fet forth the doctrine of the Reformed Church — that the elements are the inftruments by which Chrift's body and blood are imparted to the faithful. Thus Cowper fays — the elements "are not only figns reprefenting Chrift crucified, nor feals confirming our faith in Him, but alfo effectual inftruments of exhibition, whereby the Holy Spirit makes an inward application of Chrift crucified to all that are His." — Works, p. 264. The Confecration Prayer concludes with the Lord's Prayer. This was almoft univerfal in the primitive church, and was probably of Apoftolic origin. In this the MS. was followed by Laud's Book of 1637. Then follows this Rubric: " The prayer ended, the minifter shall repeat the words of the Inftitution for confecrat- ing the elements, and fay." — On the margin, corrected thus — "Then fhall the minifter pray after this manner, and read the words of the Inftitution." The rubric, as firft drawn, was in NOTES. 109 accordance with the Roman and Anglican view, that the words of inftitution make the Sacrament. The word Confecration was not then ufed in the Englifh Prayer Book. The Prelatic party in the Church ot Scotland at that time, perhaps from the imita- tion of what was Englifh, and from their adhering verbatim to the Euchariftic Prayer in the Book of Common Order, feem to have held the opinion that the words of inftitution are the Confe- cration. — (See Lindsay On Perth Articles, p. 57.) The anti- prelatic party protefted againft this, and held to the Eaftern and primitive doctrine, that the elements are "fanctifiedby the Word of God and prayer," as Origen says. — (See Gillefpie in his Engli/k Popijh Ceremonies.) Bolton, one of the ableft divines of the Church of Scotland of a later day, fays, — "The elements are confecrated by the word of inftitution, thankfgiving, and prayer." "The Popifh Confecration hits not the mark, for these words, 6 This is My Body,' were uttered by our Lord after the Confecra- tion." — (Serm. on the LoroVs Sup.) The Invocation of the Holy Spirit in the Confecration Prayer, was one of the few features of Laud's Book in which it harmonifed with the views of the anti- prelatic party in Scotland; and fmce that time, the Scottifh Epifcopalians have ftrongly taken up the fame views. The marginal correction of this rubric is in the fame fpirit. The object of it apparently is to avoid the statement which implies that the words of inftitution are the Confecration. The Words of ' Injiitution are then introduced in much the fame way as in the Englifh Prayer Book. The rubrics direct the minifter to take the bread and the cup into his hands, as he repeats the words defcribing thefe actions. The Book of Common Order directed that there mould be a "taking" of the elements before the confecration prayer, in exact imitation of our Lord ; and from the Reformation it had been the cuftom to lift them then. Bofton fays, "Nothing is more distinctly mentioned than this, Matt. 26." " It is taken to be confecrated. And this reprefents the Father's choofmg and defigning the Son to be Mediator." So much importance was attached to this "taking" before the prayer of confecration, that when the practice began to be given up among the Seceders towards the end of laft century, there were thofe who infifted upon it as effential, and formed a feparate feet, popularly known as "The Lifters." The laft reprefentative of that community died in Ayrlhire fome forty years ago. When urged to attend a no NOTES, place of worfhip, on the ground that Chrift had promifed that the vifible Church fhould never fail, he had his anfwer ready, — "There is one old man here, fir." There can be no doubt that our beft divines in former days attached much importance to this action. The breaking of the bread is not referred to in the rubrics. In this omiffion the compilers of the Liturgy had followed the Englifh Prayer Book as it then flood. In the Book of Common Order the minifter is directed to break the bread after the confe- cration prayer, and this ufage has always prevailed. There were firft the words of institution, fecondly the taking, thirdly the confecration prayer, fourthly the commemoration of the Lord's death, and fifthly the communion. Bofton fays "breaking of the bread" is an effential rite of this facrament. It fignifies the breaking of Chrift's body for us, and confequently the fhedding of His blood. In the Sacrament there is not a word of pouring out the wine, though no doubt it was done ; for the fhedding of Chrift's blood is fufnciently reprefented by breaking of his body." The Englifh Prefbyterians at the Savoy Conference complained "that the manner of the confecrating of the elements is not," in the Prayer Book, "explicit and diftinct enough, and that the minifter' s breaking of the bread is not fo much as mentioned." In the amended Liturgy which they proposed, the different parts are kept diftinct thus — (i) Confecration by the words of institution and prayer ; after which the minifter is to fay, This bread and wine, being fet apart and confecrated to this holy ufe by God's appointment, are now no common bread and wine, but facra- mentally the body and blood of Chrift. (2) Commemoration of facrifice. • — A fhort prayer ; then breaking of the bread, with the words, " The body of Chrift was broken for us, and offered once for all to fanctify us : behold the facrificed Lamb of God, that taketh away the fins of the world." Then the pouring out of the wine, with the words, "We were redeemed with the precious blood of Chrift as of *a lamb without blemifh and without fpot." (3) Comnmnion, preceded by a prayer of access, and given with words of Scripture. At the revifion of the Englifh Prayer Book, a rubric was added directing the bread to be broken, but in fuch a way that it takes place before what, according to that fervice, is the confecration, fo that it is not Chrift's body facramental that is broken, but fimply bread, and thus there is no proper commemoration. In all ancient Liturgies the breaking takes NOTES. in place as with us, after the confecration. Cofin, in 1662, propofed that the order of the communion fervice given in Laud's Book of 1637 mould be followed in England. There is no mention of the breaking in that book, but it was no doubt meant to be praclifed, and in a regular way, as the confecration, according to that form, is the invocation. The pre- fent Scottifh Epifcopal office, which is much changed from Laud's Book, has peculiarities as extraordinary as thofe of the Englifh Prayer Book. The words of inftitution precede the invocation, and the minifter in repeating them not only " takes " the bread, as was the old Scottifh cuftom, but breaks it. This being before the confecration, is no proper commemoration of the death of our Lord. The non-jurors re-arranged the fervice to fuit their doc- trine, that the facrifice of Chrift " flain upon the Crofs " "was offered at the inftitution of the Eucharift." But even fuch a view does not warrant the "breaking" before the confecration, nor the omiffion of it afterwards. TheJJwrt addrefs that precedes the communion is a verfion of fnrfum corda, fimilar to the concluding part of the exhortation in Knox's Liturgy. The rubric as to the minifter receiving, is from the Englifh Prayer Book of the time. Before Perth Articles, the minifter firft received the bread himfelf, and then gave it, and fo with the cup. The words of delivery are nearly the fame as thofe in the Eng- lifh Prayer Book at the time. In Scotland the practice had been to ufe our Lord's exact: words, and the Englifh Prefbyterians recommended this at the Savoy Conference. The rubric, directing the hiftory of the paffion to be read while the people are receiving, is from Knox's Liturgy, and that enjoining the hnging of pfalms as one company gives way to another, was in accordance with the practice. Henderfon, in his " Government and Order," etc., mentions the 103d or 22d pfalm as fung at thofe times. It may be added that the mixed cup was continued in fome parts of the north of Scotland till the prefent century. Bofton fays, it is "indifferent whether a little mixed with water or un- mixed." There is alfo abundant evidence that the communion was received failing by all parties in the church, and this continued to be the practice in fome places till within the memory of the prefent generation. ii2 NOTES. The thankf giving pray &' was probably compiled by Cowper. The concluding pf aim indicated in Knox's Liturgy is the 103d. The Song of Simeon was ufually fung in this place by the Reformed. The communion fervice has always been treated by the Reformed Church as part of the complete fervice of the Lord's day. Hence the omiffion here and in Knox's Liturgy of the Creed and Prayers of interceffion, as being otherwife provided for. In Calvin's form of worfhip, fays the author of Eutaxia, "the feveral acts of devotion follow in progreffive feries, com- mencing with thofe which are more primary and preparative, and culminating in the higheft exercifes of adoration and faith." In this we fee alfo one of the many points of refemblance betwixt the Reformed and the Eaftern Church. THE SOLEMNISATION OF MATRIMONY. The fir ft three rubrics are nearly the fame as thofe in the Englifh Prayer Book at the time. At the period when the Liturgy was drawn up, and for long afterwards, marriage was ufually celebrated in church, at the morning fervice on Sundays. Marriage in private houfes has never been allowed by the laws of the Church. In the feffion records of St. Andrews in 1698, and in thofe of Brechin in 171 7, there are notices of people being fined for being married at home inftead of in the church. The exhortation confifts of the addrefs at the beginning, and the portions of Scripture at the end of the Englifh fervice. Part of this was alfo in Knox's Liturgy. The charge is from Knox's Liturgy, and is alfo the fame as that in the Englifh Prayer Book. The taking the congregation to witnefs is from Knox's Book. The rubric that follows is from the Englifh Prayer Book. The reft of the fervice is the fame as that in the Book of Common Order, except that it has a prayer which is wanting in that form. There is no reference to the ufe of the ring. Though always put upon the finger at the time of the ceremony, the Church objected to its being referred to as part of the religious fervice. The Englifh Prefbyterians and the Reformed abroad held the fame view, and in this they followed the Primitive Church. NOTES. 113 THE VISITATION OF THE SICK. The fact of a fpecial form for this fervice in all our Liturgies and Directories mows that a very different idea prevailed on this fubject from what feems to be common now, when the vifit of a minifter to the fick is put on much the fame footing as a vifit from any other chriftian. The exhortation is flightly changed from that in the Englifh Prayer Book. The directions to advife the fick perfon as to the fettlement of his affairs, the forgivenefs of thofe who have offended him, liberality to the poor and fpecial confeffion of any weighty matter, are partly from the fame fource. The prayer that follows is alfo nearly the fame as one in that Book. Another prayer is given which is partly taken from that in Knox's Liturgy. The confejjion of fins referred to in the rubric that follows is de- figned to be ordinary, though there might be nothing fpecial troubling the fick man's confcience, and it w r ould then be ufually of a general character. The abfolution is alfo defigned to be ordinarily ufed. It is in the indicative form as in the Engliih Prayer Book, but a correction has been made by a different hand, which modifies it. This correction is in harmony with the exceptions of the Englifh Prefbyterians in 1601, and 1661, to the Englifh Prayer Book. They believed in abfolution though they preferred more primitive forms than thofe invented in the 12th century. Some of them, however, did not object even to thefe forms. Dr. Reynolds, the leader of the Puritans at Hampton Court, "on his deathbed earneftly defired abfolution in the form prefcribed by the rubric, and having received it with impofition of hands by Dr. Holland, expreffed his fatiffaction in a particular manner." — Collier's Hijl. vii. p. 341. King James, at Hampton Court, gave expreffion to a prevalent Scottifh opinion, when he faid that " God hath given a comiffion to abfolve only in two cafes — the one general, the other particular. For the firft, all prayer and preaching imported an abfolution ; as to the fecond, it was to be applied to thofe who had repented of fcandalous crimes" (Collier, p. 273). The abfolution of the fick was ufually given only in benediction, prayer, and the authoritative I ii4 NOTES. miniftry of the word. The author of the Life of Bijhop William Forbes, who died in 1634, says, " facram euchariftiam (extremum viae viaticum) fibi adminiftrandam curavit, quam imcera pecca- torum confeffione et facerdotali abfolutione percepit." The prayer or benediction that follows is from the Englifh Prayer Book, with the omiffion of a claufe. Private Communion of the Sick. — A rubric is added on this fubject, in accordance with the Perth Article of 161 8, allowing it. It is related of Bifhop Patrick Forbes, a divine of the fchool of Melville, that he received the communion on his deathbed, but it has never been common in Scotland. THE MANNER OF BURIAL. There was no funeral fervice in the continental reformed Liturgies after the Reformation, and the Book of Common Order had the fame direction as to an exhortation which is given here. With regard to the ufage, there are evidences that religious fer- vices were kept up at funerals for a time after the Reformation, but they feem to have wholly ceafed in the early part of the fol- lowing century. The Weftminfter Directory permits an exhorta- tion, and the words of committal (See Book of Com. Or. and Directory, 362), but in many parts of the country there was no religious fervice at funerals, either at the houfe, church, or grave, from time immemorial till the prefent day. But now toafts have gone out and prayers have come in. APPENDIX. "In Mr. Crawford's MSS. I find that in the Affembly 1616 at Aberdeen, it is enacted that a uniform of Liturgy or Divine Service be fet down to be read in all Kirks on the ordinary days of Prayer, for which effect Mr. P. Galloway, Mr. Peter Hewat, Mr. John Adamfon, and Mr. William Erfkine, were appointed to revife the Book of Common Prayers prefixed to the Pfalm Book, and to form a Common Forma of ordinary Service, to be ufed at all times hereafter ; it was appointed to be ufed in the time of Common Prayers in all Kirks where there is the Exercise of Common Prayers, as likewife by the minifter before Sermon where there is no Reader. 1 ' I fuppofe this is a copy of it. The fame is in Calderwood, printed, p. 663" [i.e. Act of Affembly, 16 16]. — Wodrovfs Note on MS. See alfo Introduction, pp. xxiii, xxiv. Z form of £>txWt TO BE USED IN ALL THE $attfl) cotlant> UPON THE SABBATH DAY BY THE READERS WHERE THERE ARE ANY ESTABLISHED, AND WHERE THERE ARE NO READERS BY THE MINISTERS THEMSELVES BEFORE THEY GO TO SERMON Advocates' Library, Edin., MS. (Woodrow MSS. vol. 20, quarto), Library No. ccc. 2-12. [A Form of Service.] Firfl let him recite the Fourth Commandment. Remember the Sabbath day to keep it holy, fix days (halt thou labour and do all thy work, but the feventh day is the Sabbath of the Lord thy God : in it thou malt not do any work, thou nor thy son, nor thy daughter, thy manfervant nor thy maidfervant, nor thy cattle, nor thy ftranger that is within thy gates. For in fix days the Lord made heaven and earth, the fea, and all that is therein, and refled the feventh day, wherefore the Lord bleffed the feventh day, and hallowed it. The Commandment being read, then fay with David Pf. 19, 14. Let the words of our mouths and the meditation of our hearts, be acceptable unto Thee, O Lord, our flrength and our Redeemer. Then followeth Exhortation and Prayer in thefe terms. Seeing that we are not come unto the mountain that might be touched, and that burned with fire, nor unto blacknefs and darknefs and tempefl, and the found of a trumpet, and the voice of words, which they that heard entreated that the word mould not be fpoken to them any more ; (For they could not endure that which was commanded ; and if fo much as a beaft touch the mountain, it fhall be Honed or thruft through with a dart. And fo terrible was the fight, that Mofes faid, I exceedingly fear and quake). But feeing we are come unto Mount Sion, and unto i2o APPENDIX, the city of the Living God, the heavenly Jerufalem, and to an innumerable company of angels : and to the General Affembly and Church of the Firftborn which are written in heaven, and to God the Judge of all, and to the fpirits of jufl men made perfect ; and to Jefus the mediator of the new covenant, and to the blood of fprinkling that fpeaketh better things than the blood of Abel. Seeing alfo that we have a great High Prieft that is paffed into the heavens, Jefus the Son of God, who is touched with a feeling of our infirmities, and was in all things tempted as we are, but without fin ; let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help us in the time of need. Followeth the confeffion of fins. O Almighty God ! creator of heaven and earth, in whom and through whom are all things, who firft made Thyfelf known to the world by Thy Great Name Jehovah, thereafter in a more fweet ftyle, naming Thyfelf from the covenant made with our Fathers, the God of Abraham, Ifaac, and Jacob, but moil comfortably and familiarly hail revealed Thyfelf to us, after the Incarnation of Thy Son, in that com- fortable ftyle, " God the Father of our Lord Jefus Christ:" It is in His name, and un that confident foundation upon His merits and all-fufficient facri- fice that we take boldnefs to prefent ourfelves before Thee, or to offer up our prayers and fupplications unto Thee, for having angered Thee, how can we but flee from Thee, and with what comfort can we tell to Thee that art the Judge, that we have broken Thy law, and offended Thee, if Thou didft not proclaim Thyfelf a merciful God, if Thou didft not declare Thy wrath towards us to be pacified in the blood of the Lamb that was flain from the beginning ; and if APPENDIX. i2i for our further affurance Thou hadft not fworn that Thou craved not a tinner's death, but that he fhould repent and live, and feeing that fvveet voice of Jefus calls upon wearied and burdened fmners to come unto Him, that He may prefent them unto Thee to find grace in Thy fight, and eafe to their troubled hearts. O Lord, in the obedience of this command- ment we come unto Him, and in Him we prefent our fervice, and offer our facrifice unto Thee, and fmce the condition of Thy gracious promife is repent- ance, whereof a chief part is true and fincere con- feffion, we prefent our mifery before Thee as the object of Thy mercy. We confefs againft ourfelves our own fins which are more in number than the hairs of our head. O Lord we have finned againft Heaven and againft Thee, and are unworthy of the name of Thy children : we have rebelled by departing from Thy precepts and commandments. We have not hearkened unto Thy fervants which fpake unto us in Thy name ; we have not obeyed the voice of Thee the Lord our God, to walk in Thy laws which Thou haft fet before us. We have done thofe things that we mould not have done. We have left undone thofe things that we fhould have done : our fins of ignorance, our fins of knowledge, our fins of infir- mity, our fins after experience both of Thy manifold goodnefs and proving corrections, they are fo many that we may juftly fay, "Who knows the errors of his life :" O Lord, if thou begin to reckon with us, we are not able to anfwer one of a thoufand. But feeing O Lord, mercy is with Thee that Thou mayeft be feared, our refuge O Lord for our fafety from ever- lafting death and deflrudlion is to the altar of Thy mercy. Impute not, O Lord, unto us the fins of our youth, neither receive a reckoning of us for the imaginations ^of our old age, for although, O Lord, 122 APPENDIX. that unto us there belong fhame and confufion of face, yet to Thee O Lord belong mercy and forgive- nefs. Lord hear us, Lord forgive us, O Lord hearken unto our prayers, and avert not Thy loving face and countenance from us, for Thy favour O Lord is better than life. And as we bow the knees of our foul before Thee, begging forgivenefs of fin, fo we alfo entreat Thee by Thy renewing Spirit fo to mor- tify unto us the power of fin, that we who are daily feeking pardon be not daily finning with pleafure and delight againft Thee, and fo abufe Thy mercy, and turn Thy grace unto wantonnefs, but let no argu- ment be more effectual to perfuade abftinence from fin, holinefs of life, and the reafonable fervice of Thee our God, than the argument taken from Thy mercies, whereof we have fuch daily and continual experience, that even for Thy mercy fake we may refolve to offer up ourfelves a holy and acceptable facrifice to Thee our God in that reafonable fervice that Thou re- quireft of us. Fill us, O Lord with Thy mercies this morning, that this day and all the days of our life we may rejoice in Thee our God, ever praifing Thy bleffed name. To Thee O Father, Son, and Holy Ghoft, be honour praife and glory for now and ever. Amen. . This Prayer ended then let be read or fung the fourfcore and twelfth Pfalm. Pf. 92. A Pfalm or Song for the Sabbath Day. 1.) It is a good thing to give thanks unto Thy name, O mofl High. 2.) To mow forth Thy loving kindnefs in the morning and Thy faithfulnefs every night. 3.) Upon an inftrument of ten ftrings and upon the pfaltery, upon the harp with a folemn found. APPENDIX. 123 4.) For Thou Lord haft made me glad through Thy work : I will triumph in the works of Thy hands. 5.) O Lord how great are Thy works and Thy thoughts are very deep. 6.) A brutifh man knoweth not neither doth a fool underftand this. 7.) When the wicked fpring as the grafs and when all the workers of iniquity do flourifh, it is that they (hall be deflroyed for ever. 8.) But Thou O Lord art moft high for evermore. 9.) For lo Thy enemies O God, for lo Thy enemies mall perifh, all the workers of iniquity (hall be fcattered. 10.) But my horn malt Thou exalt like the horn of an unicorn : I mail be anointed with frefh oil. 11.) My eye alfo mail fee my defire upon my enemies, and mine ears mall hear my defire of the wicked that rife up againft me. 12.) The righteous mail flourifh like the palm tree, he lhall grow like a cedar in Lebanon. 13.) Thofe that be planted in the houfe of the Lord mail flourifh in the courts of our God. 14.) They mail bring forth fruit in old age, they lhall be fat and flourilhing. 15.) To mow that the Lord is upright, He is my rock and there is no unrighteoufnefs in Him. The Pfalm ended, then followeth this Prayer. O Lord our God, who in fix days having made the heaven and the earth, and all the creatures that are therein, didft reft upon the feventh day from the works of creation, and haft ordained this feventh day which is the Sabbath to be a day of reft for man and beaft : [as] thou O Lord hall made fmgular difference betwixt us and the beaft, having given us a reafonable foul appointed for eternity, fo let us not content our- i2 4 APPENDIX. felves with that ufe of the Sabbath which we have common with the beaft to reft from bodily labour, and the works of our ordinary vocation. But, O Lord remember us in this Thy Sabbath to reft from fin and the works of darknefs. Let this be unto us the day of the examination of our walking and doing in the fix days paft, that in that which is good we may rejoice, and where we have erred and done amifs (as alas we have in many things) we may fmite our hearts and crave pardon at Thy moil merciful hands. Let this be unto us a day of purpofe and refolution for amendment, and better doing in the days to come, and Lord ftrengthen us fo by thy grace that vowing unto Thee we may perform. Let it be unto us a day of the meditation of the works of Thy hands, which Thou nnifhedft in fix days, that we may fmg and fay from our hearts : O Lord how glorious and excellent is Thy name, and how unworthy is man or the fon of man that Thou fhouldeft regard him, or look upon him. Finally, let it be unto us a day of fweet accefs to Thy face in Word and Prayer, that we by faith entering here into our reft may live and die in the full affurance and perfuafion of that perpetual Sabbath and everlafting reft purchafed to us through the righteous merits of our Lord and Saviour Jefus Chrift, in whom we pray to Thee in that form of prayer which he has commanded. Our Father, etc. etc. This Prayer ended, then let there be read a Chapter of the Gofpel, and another of the Epiftles, as they fhall by courfe. The reading of the Chapters ended, then follows this Prayer : — O God, who at fundry times and diverfe manners fpake in times paft to the Fathers by the Prophets, haft in thefe laft days fpoken to us by Thy Son APPENDIX. 125 whom Thou haft made heir of all things : Who being the brightnefs of Thy glory and the exprefs image of Thy person, and upholding all things by the word of His power, when He had by Himfelf purged our fins, fat down on the right hand of the majefty on high : and fmce the Word now read and heard among us is the Word of Thy Son, let us give the more earneft heed left at any time we let them flip, for if the Word fpoken by angels was fleadfafl, and every tranfgreffion and dif- obedience received a juft recompenfe of reward, how fhall we efcape [if we neglect] fo great falvation fo clearly and manifefUy offered unto us in this day of our mer- ciful vifitation. Thy Word, O Lord, is the feed and we are the ground : and whereas there are many forts of evil ground there is one only good, and that is wherein Thy Word taking deep root bringeth forth fruit accordingly. O Lord Jesus, Thou that art the good hufbandman make good the ground of our hearts, and take forth of the fame all noifome and unprofitable weeds, as of cares of the World, lufts of the flefh, pride of life, and make fuch place for the Word to enter, that inwardly to our own foul and outwardly to the world it may appear we are not idle nor unprofitable hearers, and feeing Thy Word is a glafs wherein we may fee ourfelves, wherein we may fee our Saviour, wherein we may fee Thy face as in a mirror, make us fo look to ourfelves that our foul fpots difcovered by Thy Word we forget not to wipe them away by the tears of repentance : Make us alfo fo look to our Saviour and eye him that we may draw virtue from Him to the healing of our wounded fouls. And enter us Lord by Thy Word and proclaimed love there- unto in fuch fellowfliip with Thee our God that the fight which we have of Thee here may be a pledge of that promifed fight to fee Thee face to face in the life to come. Lord, that we may be bleffed in our 126 APPENDIX. hearing, let us join with hearing meditation, that our delight may be great in Thy law, and it may be the earneft thirft and defire of our foul that Thou wouldeft enlarge our hearts to make us run the way of Thy commandments. Let Thy Word O Lord, be a light and lanthorn to our fteps, and let it be as that fire by night and pillar of cloud by day, the direcTion and comfort whereof may never leave us till we enter into that everlafting Canaan even the Kingdom of Heaven, which Jefus Chrifl our Lord has purchafed unto us, to Whom with Thee and the Holy Spirit, we render all praife, honour, and glory, for now and ever. Amen. After this Prayer let be read the 89th or 103d Pfalm, or any of them that fhall be thought fitteft let be here fet down at length. This reading being ended, then let him recite the Creed, winch is the ordinary Confeffion of Faith. THE LAST PRAYER. We have taken upon us O Lord to fpeak unto Thee, we that are but dull and afhes, oh let not our Lord be angry ! if we flill fpeak ; more we know Thou takefl pleafure and cannot be importuned with the prayers and fupplications of Thy own. Bleffed be Thou the Lord our God who ladeth us daily with benefits, O Lord, if we fhould declare and fpeak of them they are more than can be numbered. Since burnt offering and fin offering Thou haft not defired of us O Lord, we come unto Thee as it is written in the volume of Thy Book, to hearken to Thy laws, to delight in Thy fervice, and with our hearts and tongues to magnify Thee our God, who art worthy to be praifed in the congregation of the faints ; and that the voice of our thankfgiving may be fweet in APPENDIX. 127 Thy ears, and joyful in the fenfe of our own hearts, let it Lord have the beginning from that ineftimable love wherewithal Thou hail loved us in Jefus Chrift before all eternity, for the declaration of that love in time in our vocation, j unification, begun fanclifica- tion, and affured hope of glorification. Let the fenfe of this love O Lord fo poffefs our hearts that whatfoever other benefits we enjoy we may take it as a fpring of this fountain, and every correction and chaftifement, howfoever bitter to the flelh, may be fweetened with this consideration, that all things mufl turn to the beft to them that being loved of Thee have grace to love Thee again. Hear us alfo O Lord our God praying for the eftate of the whole Kirk univerfal Scattered throughout the whole face of the earth. O Lord give to Thy Gofpel free courfe and paffage, illuminate all nations with the brightnefs of Thy Word, gather in Thy fheep to Thy own fheep- fold from all the corners of the earth, that the work of the falvation of Thy own being finilhed, there remain no more but that Thou moulded hearken to that lafl petition of Thy faints here on earth labour- ing under the crofs, " Come Lord Jefus, come to per- fect our glory." O Lord let us hereby ken that His firft coming in the flelh has been effectual to do us good, becaufe we love His fecond appearing. We remember efpecially before Thee, as parts and mem- bers of that Catholic Kirk, thofe kirks that are within His Majefty, our Sovereign, His dominions. O Lord, conferve in them the purity of doctrine with that comely order in government which befits Thy Houfe ; and yet more fpecially we commend unto Thee the Kirk of this land wherein we have been born and bred, and from whofe paps we have fucked the fmcere milk of Thy word ; that it may pleafe Thee make her fiourifh like a green olive under whofe boughs and 128 APPENDIX. branches wearied fouls may find repofe ; make her a fruitful vine, where the comfortlefs may find refrefh- ment ; make her beauty to grow and increafe ; be about her a wall of fire, and fill the faces of her and Thine enemies with fhame : and fince the rage of Antichrift is great — and the Devil by him has fown his tares everywhere among the good corn of Thy field, as in Thy bright fhining light Thou haft dis- covered him, fo O Lord, to the comfort of Thy faints, in his plots and enterprifes difappoint him, and in end, according to thy promife, by the breath of Thy mouth confound and overthrow him. FOR THE KING. O Lord who art the God of order, the author of Government, from whom is the preferment of the fons of men, Thou that haft given to kings and rulers Thy own throne and place upon earth, and haft communicated with them Thy own ftyle in call- ing them "Gods;" look mercifully upon the kings and rulers of the earth, and learn them that firft and chief point of wifdom, to kifs Thy Son, and fub- mit themfelves to the fceptre of Jefus Chrift, left He grow angry and they perifh in the way. Among thofe rulers we remember efpecially before Thee the eftate of him whom we may call Thy own chofen fervant upon earth, our Gracious Lord and Sovereign James, by Thy Grace, King of Great Britain. O Lord, Thou haft taken him from the womb, Thou haddeft a fpecial eye to him when he did fuck the breafts, and as from that time to this day his dangers and perils have been many, fo Thy prefervations have been fo wonderful, and Thy power and outftretched arm fo lifted for his fafety and defence, that we may fay, " he is joyful in Thy ftrength, Thou haft given him his heart's defire, and not withheld from him the APPENDIX. 129 requeft of his lips." Lord, make ftrong his trail in Thee that he may not be moved. Let Thy hand O Lord find out his enemies, who being enemies to Thee and hating him for Thy caufe, let his life be more precious in Thy fight. Bend Thy bow and moot Thy arrows againft all that would fpuilzie him of his life, and lay his honour in the duft. Blefs him with a long and profperous reign over us, that in his fafety we may rejoice, and in the name of Thee our God difplay our banners. Blefs him O Lord with thefe bleffings which Death fhall not take from him, even with Thy fpirit to guide him here, and with felicity after this, with that crown of glory which can- not fade or fall away, which is the purchafe of Jems Chrifl our Lord and Saviour. To whom, with Thee and the Holy Ghoft, be honour, praife, and glory, for now and ever. Amen. FOR THE QUEEN. Oh Lord ! look favourably upon our Gracious Queen, whom as Thou hail bleffed and made happy in her marriage — and as of Thy great favour Thou haft made her a fruitful mother of children, whom we may call the breath of our noftrils and pledges of Thy continuing favour toward us, fo make her, O Lord, take good heed and incline her ear unto Thee, that Thou mayeft confirm thy bleffings, and make all thefe outward things pledges of Thy everlafting favour : Make her, O Lord, careful to honour Thee who hail honoured her in her room and place, to prove a com- fort to the kirk and to extend her well-doing to Thy faints here on earth, that her name may be remem- bered with favour in the generations to come, and at the end of this life Thou mayeft give her that better life which Jefus Chrifl has purchafed by His death. 130 APPENDIX. To Thee, O Father, Son, and Holy Spirit, be all honour, praife, and glory, for now and ever. Amen. FOR PRINCE CHARLES. Amongfl the great promifes made, O Lord, to Thy fervant David (a man according to Thy own heart) it is not one of the fmalleft that Thou promifedft to blefs him in his fucceffion, and that there mould not be wanting of his feed to fit upon his throne. Bleffed be Thou, O Lord our God, who haft performed that promife to our David, and haft prepared a fmgular comfort for the fucceeding age, giving unto him a hopeful fon to fit upon his throne. O Lord, endue his princely heart with every fort of bleffmg that may make him in his appointed time come forth as Thy fmgular bleffmg to thefe dominions over the which Thou art to fet him, that he may worthily go out and in before the numerous people that fhall be committed to his charge : Make him in his young and tender years remember and acknowledge Thee his Creator, to be a pure and fmcere worfhipper of Thee, the true God, even the God of his father, and as he grows in years fo make him to grow in favour with God and man, that in his rifmg the heart of his people may rejoice, and the enemies may have matter of fear and terror, they may hide their faces and be confounded \ fo fhall we fmg joyfully to Thy name, and bind our facrifices of praife to Thy altar through Jefus Chrift our Lord and Saviour, to whom with, etc. etc. FOR PRINCE PALATINE AND HIS SPOUSE. Regard, O Lord, with Thy great mercy and with Thy tender and loving kindnefs that noble Prince Palatine, Princefs Elizabeth his fpoufe, and their polterity. O Lord, as Thou haft made that houfe APPENDIX. 131 famous and noble by the fear of Thy name, love of Thy gofpel, and advancement of the caufe of Jefus Chrifl, fo let appear in them the performance of Thy promife that Thou wilt honour them who honour Thee ; and as Thou haft made that houfe honourable in that happy marriage with her who not only is honourable by royal defcent, but by holy education, fo make her, infifting in the fleps of her religious father, and keeping the pattern and form of Thy Word which (he has learned of a child, yield fuch comfort and contentment to all that fear Thy name in thefe places where Thou hafl fet her, and elfe where, that with full confent of heart and mind their praifes may be offered to Thee our God for her. Let Thy faving and protecting eye look to them to fave them and de- fend them from every inconvenient, to keep them long alive as bleffings to Thy kirk and inftruments of the glory of Thy name : Through Jefus Chrifl our Lord and Saviour, to whom, with, etc. etc. FOR THE NOBILITY AND COUNCIL. We pray unto Thee, O Lord, for all inferior Magistrates whom, under His Majefty, Thou haft fet above us, for the Nobility of the kingdom, and Lords of His Majefty' s Moft Honourable Privy Council : O Lord, let them be as eyes by whom His Majefty may fee in the eftate of his people : let them be as his hands to execute, and let them be to him fuch bleffings in his government, as they may be a matter of his and our praife to Thee our God, that hafl bleffed him w T ith fuch happy council. As their place is great, fo make them eminent in the know- ledge and fear of Thy name, that Thou may eft Strengthen and eftablifh their houfes : Let Thy Spirit fo rule them that thereby they may be taught in wifdom to rule others that are committed to their charge. Re- 132 APPENDIX. member them that they mufl give account to Thee of their adminiftration, and fo make them good difpofers of Thy manifold grace that Thou haft given unto them. Make them with Thee godly ; to their Prince loyal ; in their country peaceable ; and to all their inferiors comfortable ; that we for them may have occafion to praife Thee our God, through Jefus Chrift our Lord and Saviour, to whom, etc. FOR THE CLERGY. It is Thy mercy O Lord, regarding our weaknefs and infirmity, that dealeft with us not by fuch a glori- ous majefty as of angels, which we could not suftain, but haft made choice of men like to ourfelves, by whom Thou difpenfeth unto us the holy myfteries of Thy Kingdom. To all thefe therefore to whom Thou haft given charge and commiffion in Thy kirk, under whatfoever title or name, we crave Thy efpecial bleffmg. Make them O Lord to fpeak Thy Word in feafon to Thy people ; make them to cut it and divide it aright, that every one may receive according to their neceffity : Let them be as trumpets to breathe and found no other than Thy leire (teaching — Ed.) Let them not be light and empty clouds carried about with every wind, but let them be clouds filled with rain to water Thy people in due feafon. Clothe them O Lord with falvation, and let Thy Spirit fo fanclify them within, that they who look upon them may read in their carriage and converfation, holinefs to the Lord, that in foundnefs of doctrine and integrity of life ap- proving themfelves to Thee and to the confciences of Thy people, both they and we may be bleffed in the miniftery through Jefus Chrift Our Lord, to whom, with Thee, etc. etc. FOR THE SCHOOLS OF LEARNING. Thy kindnefs O Lord has not been inlacking to us APPENDIX. 133 in this, to provide for the riling and good eftate of Kirk and Commonweal in time to come. Thou haft of Thy great mercy erected in the midft of us fchools of learning as feminaries of virtue and Godli- nefs : Thou that haft planted them, water them ftill with Thy grace that they may flourifh — blefs the travails (work — Ed.) of all such as labour in them, that our Kirk and Commonweal may be as a tree planted by Thee our God, upon which, as there are ripe fruits ready to fall, having ended their courfe, fo they may, fome in their bud, fome in their flourifh, and fome in a greater perfection, and there may never want profitable inftruments in Thy work, nor painful labourers in Thy vineyard till the great ihepherd Jefus Chrift return again. We remember efpecially the colleges of, etc. etc. FOR SICK AND DISEASED PERSONS. Bleffed is the man O God that feareth Thee ; Thou will flrengthen him upon the bed of his languishing, and wilt turn all his bed in his ficknefs. O Bleffed God let our filly and diflreffed brethren and fillers find the comfort of that promife Thou that haft pro- mifed to go with Thy own through fire and water, even through every fort of temptation : make them find Thou art a true God : O Lord make Thy pre- fence with them enable them to fuflain their bodily infirmity : Let them fee that no change of eftate be- falls to them here on earth, but that which Thy Fatherly Providence has fhaped and appointed in the heavens, that fo bleffing the hand of Thee the Striker, Thou that humbleft, may in Thy own appointed time raife again, fpeak peace to their confciences, feal in their heart the affurance of Thy favour and of the remiffion of their fins, make them in holy patience commit their body and foul unto Thee who art a 134 APPENDIX, faithful Creator and Redeemer; and whether Thou fpare them or take them to Thyfelf, let Jefus Chrifl in life and death be advantage to them, that so glory- may be to Thee, and peace and comfort to them, through Jefus Chrifl our Lord, to whom with Thee, etc. etc. IN TIME OF FAMINE AND DEARTH. The eyes O Lord of all Thy creatures are upon Thee and attend for good from Thy Providence, Thou feedeft the fowls of the heaven, and [the beafts of the field : yea the fifhes of the fea have their nourilhment by thy appointment ; but moft of all it becometh us whom thou haft not only made with faces to lift to the heaven, but with reafonable fouls, to cafl the eyes of our minds and bodies toward Thee, that even to our bodies we may receive convenient food and nourifhment. Our ingratitude toward Thee our God, who hitherto haft fed us liberally, our vile abufe of Thy creatures, our neglect of the poor in the days of our fulnefs, hath provoked Thee our God, to lift this rod of famine, and threaten to pine (waste — Ed.) us with the fcarcity of bread. O Lord deal not with us according to our defervings, for then mail we fuftain both fpiritual and bodily famine ; let this fear and fenfe of bodily want quicken our appetite and defire toward that heavenly food which mould nourifh our fouls, that fo we feeking Thy Kingdom and the right- eoufnefs of it in the firfl room, all other things, ac- cording to Thy promife, may be caft unto us. Let us cleave unto Thee, O Lord our God, with all our heart and foul, and then the lions and the young lions may be hunger-bit, but we that fear thy name can lack nothing that is good. And as too great fulnefs is dangerous for us left we mifken Thee ; fo, O Lord, tempt not our weaknefs with too great fcarcity left APPENDIX. 135 we defpair of Thy Providence, but Lord feed us with bread convenient for us } not that we may feed fin, or fpurn againfl Thee, but feed us that we may be more fit and able to ferve Thee in our calling. O Lord hear the cries of the poor people, whofe bellies cry from the earth to the heaven for maintenance ; that they, being fed by Thee, may learn to feek from Thee who art ready to give, a better benefit, even health to their fouls and remiffions of their fins : make this rod of Thy chaftifement lifted above our heads Thy fandlified inftrument to learn us all fuch Chriilian duty as we neglected oft before, of thankfulnefs to Thee, of fobriety in ourfelves, of pity and compaffion toward them who are our own flefh, that fo we may both be delivered from this prefent plague and efchew Thy further wrath and punifhment, through Jefus Chrift our Lord, to whom with Thee, etc. IN TIME OF PESTILENCE. As we O Lord have provoked Thee and do daily provoke Thee with new fins, fo hail Thou fearful and terrible plagues in ilore to bring out againfl us, for the ftorehoufe of Thy judgements cannot be emptied, among which this noifome and deftroying plague of peftilence hath been one of Thy ufual meffengers whereby Thou haft vifited the fins of Thy people : Make us, O Lord, at the fight of this plague, and hearing of our neighbours fall thereby, lay-to our ears that we may hearken to thefe inftrudlions that Thou wouldeft thereby carry to our fouls. It is Thy voice in the peftilence after a fpecial manner to tell us that our days here are but vanity, and we are but as the flower of the field, the night flourifhing and the morn cut down : And therefore, O Lord, teach us to number our days that we may apply our hearts to wifdom. It is Thy voice by the peftilence to tell us that there 136 APPENDIX. is no folid comfort to a man's foul but that which comes from Thy face and prefence, who then art nearefl to men when friends and acquaintance ftand afar and worldly comforts forfake them : And there- fore, O Lord our God, make fure our friendfhip with Thee, fay to our fouls the words of the covenant, " I am thy God/' and then mail we not fear what can be- fall us here : the days that Thou haft given us to outlive our neighbours who have been fuddenly taken in this vifitation Lord make us to fpend them in Thy fear, and ufe them to the holy practife of repentance. And albeit that others have fallen, yet O Lord it is we that have finned more grievoufly than they. O Lord, we acknowledge our fins and our iniquities with grief before us {fie) : Spare Thy people, teach us by Thy word to do Thy will, and caft forth of Thy hand Thy rod and plague. At Thy commandment, O Lord, this devouring plague fhall retire and go back, albeit our fins have afcended with a loud and a mighty voice and cried for this plague from the earth to the Heaven : Yet, O Lord, hear us Thy people crying now for mercy, and hear that cry of the blood of Jefus Chrift that cries for pardon, peace, and reconciliation to us : call back Thy devouring anger, return and fhow us Thy loving countenance, that we may be glad in Thy falvation, ever through Jefus Christ our Lord, to whom, etc. etc. IN SEED TIME. It is Thou, O Lord, who ruleft times and feafons ; it is Thy bleffmg with the travails of men, and upon the earth, that makes it fruitful ; it is Thou who haft faid in Thy Holy Word that while the earth re- maineth feed-time and harveft, cold and heat, fummer and winter, day and night, fhall not ceafe. We en- treat Thee, O Lord, for a bleffmg to this feafon and APPENDIX. 137 time of year, when the feed is to be caft in the ground, that it may come out with increafe to the mainte- nance of our bodies. Thou mayeft make the earth that receives it to keep it flill and not render it again : Thou may eft difcharge thy clouds above to moiften it, that fo it may wither and never come to perfection : Thou mayeft open the windows of heaven and rain upon it fo excefhvely as it mail be drowned and over- flown. All thefe judgements and greater have we deferved at Thy hands ; but, O Lord, howfoever we have finned, our eyes are toward Thee, for where mail we flee from Thee, and find reft and comfort to our fouls 1 Thou, therefore, that art the abfolute Lord and Ruler of all, command the earth to receive and retain, that in due feafon it may bring forth with increafe \ command the clouds to water with dew and feafonable rain : and reftrain, O Lord, extraordinary tempeft, either of rain or wind that may make men tyne (lofe — Ed.) hope of good fuccefs to their travails. And blefs our hearts, O Lord, with a reverend acknow- ledgment of Thy Fatherly Providence in this and all other things that concern our body and foul, that we may fay, " Not unto us, O Lord, not unto us — but unto Thy name belongs all the praife, honour, and glory, for now and evermore. Amen." IN TIME OF HARVEST. Q Lord our God, who by Thy efpecial Providence haft brought the fruits of the ground to that maturity and ripenefs, that they are now ready to be cut down j we do not yet think them our own unlefs Thou give them unto us out of Thy own liberal hands, for if Thou with any of Thy judgements from heaven — wind or rain, or deftroying worm, mall blow upon them — how eafily mayeft Thou pull from us all the comfort of them. Qur refource is unto Thee, O Lord our 138 APPENDIX. God, for a new proof and experience of Thy mercy, that Thy fatherly providence may fo moderate and rule heaven and earth and all the elements, that that which the earth has fruitfully yielded may be reaped with a bleffmg, and fo gathered in, that of our abundance we lay not that flefhly conclufion with the rich man and fay, " Soul, eat and drink, and take thy pleafure ; " but with the gathering of our corn make us fo gather arguments of Thy love and favour to- ward us that we may always be more readily difpofed to ferve Thee our God ; to love Thee, and our neigh- bour for Thy fake. O Lord, incline our ears to hearken unto Thy voice, and then there is no doubt of the performance of Thy promife : Thou wilt make the heaven to hear the earth, and the earth to hear the corn, and the corn to hear Thy people. Hear us, O Lord, in the name of thy beloved Son Jefus Chrift, to whom, with Thee and the Holy Ghoft, be all honour, praife, and glory, for now and ever. Amen. PRAYERS IN THE ORDINARY PSALM-BOOK to be retained, which may be ufed by the Preach- ers, either before or after fermon, or by the Readers in Burghs in their weekly Exercife. A Prayer before Sermon, page 82, beginning " O Eternal God, etc." A Prayer before Sermon, page 87, beginning " Truth it is, O Lord, etc." A Prayer for the whole Eftate of God's Church, page 92, beginning "Almighty God and moil merci- ful Father." APPENDIX, 139 A Prayer to be ufed when God threatens His Judge- ments, page 122, beginning " O Lord our God, Father everlafting." A Prayer in time of Affliction, fpeeially of the Peflilence, page 127, beginning " Juft and righteous art Thou, O dreadful and Moll High God." A Prayer for the King, page 130, beginning " O Lord Jefus Chrift, etc." A Prayer after reading the Law in time of Public Fajl, page 213, beginning " It is of Thy Mercy." 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