FROM THE LIBRARY OF REV. LOUIS FITZGERALD BENSON, D. D. BEQUEATHED BY HIM TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINARY 15 3SO Digitized by the Internet Archive in 2013 http://archive.org/details/comordeOOchur ^/ BOOK OF COMMON ORDER DIRECTORY CHURCH OF SCOTLAND /o ri^ the \^APR12 1937' BOOK OF COMMON ORDER OF THE CHURCH OF SCOTLAND COMMONLY KNOWN AS JOHN KNOX'S LITURGY THE DIRECTORY FOR THE PUBLIC WORSHIP OF GOD AGREED UPON BY THE ASSEMBLY OF DIVINES AT WESTMINSTER historical Introductions & Illustrative i^otes BY THE REV. GEORGE W. SPROTT, B.A., and REV. THOMAS LEISHMAN, M.A. WILLIAM BLACKWOOD AND SONS EDINBURGH AND LONDON 1868 PREFACE. Various circumstances of late years have awakened a desire for information as to the worship of the Church of Scotland in former times. As the information has not hitherto been accessible in a compact form, we have endeavoured to supply the want by reprinting the old Scottish Liturgy, and the Westminster Directory, with Introductions and Notes, so as to furnish a continuous view of the worship of the Church since the Reformation. Our object has been to search out and set forth the facts, in a spirit of fidelity to the truth and of loyalty to the Church. It has long been the popular impression, that Knox's Liturgy, if used at all, was laid aside soon after the Re- formation ; that in 1637 the opposition to Laud's Book arose from the hostility of the people to read prayers ; that any usages of a liturgical character that were re- tained after that time were the result of previous Prelatical influence ; and that the mode of worship which became common some years after 1645 was the restoration of the Scottish service of an earlier time, before its simplicity had been corrupted by English innovations. PREFACE. Our investigations, it must be admitted, have not borne out the entire correctness of these views. Whatever historical foundation there may be for them, it is plain that the further back we go towards the Refor- mation, the more does the worship of our . Church re- semble that of the Continental Reformed, and that some of the peculiarities of the later service were novelties in Scotland, countenanced neither by the Old Liturgy nor the Directory — novelties traceable originally to the Brownists, but mainly to the sectarian influence which was introduced into Scotland from the South at the time of Cromwell's invasion. Those who, forgetful of the Reformed traditions of the Church, favoured the opinions and practices of the Eng- lish sectaries, had at the time separated from the General Assembly, and their leaders were deposed. Yet the course of events was such, that some of their tendencies came to prevail. Novelties are very soon accepted as traditions of long standing, and hence innovations which, at their first appearance, were censured by the General Assembly, began, in course of time, to be regarded as the peculiari- ties of the Church. To defend them, was to maintain the cause for which our reformers and martyrs had suffered and died. The Protesterism of Cromwell's time was con- founded with the second Reformation, and the names of Henderson, Dickson, Douglas, and Blair were quoted in support of opinions and practices to which, in their life- time, they were hostile. Indeed, the influx of English sectarianism into the Scot- tish Church has had the effect, of blending with its old Re- PREFACE. Vll formed principles no little of the Independency of the seventeenth century. This Southern influence has not only affected the wor- ship of the Church, but to it we owe in a great measure the divisive spirit which has disintegrated Scottish society. The Reformed Churches and the great Scottish Church- men of former times never dreamt that separations were justifiable on such grounds as those on which they have since been defended. In America, at the present day, side by side, in the same circumstances, are to be seen the offshoots of the Continental and the Scottish Reformed Churches. The former, such as the Dutch Reformed Church, first planted in the New World, have completely preserved their unity. The latter is split into many " Presbyterian denominations." It is now many years since a reaction set in against the departure from the old written regulations of the Church in the subject of worship. This reaction still con- tinues, and there is no doubt some danger of its being carried too far ; but there is little to be feared should its promoters seek merely the revival of the Reformed spirit in the Church, and the restoration of the state of things that prevailed before Cromwell's invasion and the schism in the Church of 165 1 — the first that had taken place since the Reformation. Our hope is that the book which we now give to the public may be useful in affording information as to the past, and thereby to some extent in guiding opinion in the future. We have to express our obligations to many kind friends viii PREFACE. for the loan of books, and other assistance rendered to us in the prosecution of the work ; and, like most other in- quirers in the same field for many years back, we have particularly to record our thanks to Mr David Laing of the Signet Library. Edinburgh. THE EDITORS. May 1868. CONTENTS. PREFACE, INTRODUCTION TO THE BOOK OF COMMON ORDER, BOOK OF COMMON ORDER. I. The Calendar, II. The Fairs,. ' III. The Confession of the Christian Faith, IV. The Order of Electing Ministers, Elders, and Deacons, and of their Office and Duty, . V. The Weekly Assembly of the Ministers, VI. An Order for Interpretation of the Scrip- tures and Answering of Doubts, VII. The Form and Order of Electing the Super- intendent, VIII. An Order of Ecclesiastical Discipline, . IX. The Order of Excommunication and of Public Repentance, with the Form of Absolution, X. The Visitation of the Sick, with a Prayer for the Sick, XI. The Manner of Burial, .... XII. The Order of Public Worship, . 1. A Confession of Sins, .... 2. Another Confession used in the Church of Ed in burgh, 3. A Confession of Sins to be used before Sermon, 4. A Confession used in the time of Extreme Trouble, ....... 1 1 IS 18 27 71 78 79 79 80 83 85 CONTENTS. 5. A Prayer after Sermon for the whole Estate of Christ's Church, ...... 87 XIII. ( )niKR Public Pk\ 91 1. Another Manner of Prayer after the Sermon, used in the French Church of Geneva, . . 91 2. Another do. do., ... 97 3. A Prayer used in the Churches of Scotland in the time of their Persecution by the Frenchmen, but principally when the Lord's Table is to be mini>tered, .... 4. A Thanksgiving unto God after our Deliverance from the Tyranny of the Frenchmen, 5. A Prayer used in the Assemblies of the Church, 6. A Prayer to be used when God threateneth His Judgments, ...... 7. A Prayer in time of Affliction, . 8. A Prayer for the King, .... XIV. The Administration of the Lord's Supper, XV. The Form of Marriage, .... XVI. The Order of Baptism, .... XVII. A Treatise on Fasting, with the Orde thereof, XVIII. The Psalms of David, .... XIX. Conclusions or Doxologies, XX. Hymns, 1. The Ten Commandments, 2. The Lord's Prayer, .... 3. Veni Creator, ...... 4. The Song of Simeon, called Nunc Dimittis, 5. The Twelve Articles of the Christian Faith, 6. The Song of Blessed Mary, called Magnificat, XXI. Calvin's Catechism, . XXII. Pravers for Private Houses, . 1. Morning Prayer, 2. Prayers before and after Meals, 3. L vening Prayer, XXIII. Other Prayers, .... 1. A Complaint of the Tyranny used against the Saints of God, cY_c. ..... 109 110 113 116 119 121 129 135 150 195 201 203 203 204 206 208 209 212 217 221 221 223 225 227 CONTENTS. XI 2. A Godly Prayer to be said at all times, . . 231 3. A Prayer to be said of the Child before he study his Lesson, . . . . . .232 4. A Prayer to be said before a Man begin his Work, 233 5. A Prayer necessary for all Men, . . . 234 NOTES TO THE BOOK OF COMMON ORDER. I. List of Editions, 237 II. Statement Illustrating the Pedigree of the Book of Common Order, 240 III. Contents of the Book, Sources from which Taken, &c, 241 INTRODUCTION TO THE DIRECTORY, . . 257 DIRECTORY FOR THE PUBLIC WORSHIP OF GOD, .281 The Act of the General Assembly, . . . 284 The Preface, 287 Notes, 325 Of the Assembling of the Congregation, . . 291 Notes, 327 Of Public Reading of the Holy Scriptures, . 292 ^Totes, 332 Of Public Prayer before the Sermon, . . . 293 Xotes> 335 Of the Preaching of the Word, .... 299 Notes, ......... 336 Of Prayer after the Sermon, .... 303 N°tes, . 339 Of the Sacrament of Baptism, .... 304 Notes, ......... 341 of the Sacrament of the Lord's Supper, . . 308 Notes, . . ' . . . .... 346 Xll CONTENTS. Of i iii- Sanctification of the Lord's Day, . Notes, .... Of the Solemnisation of Marriage Notes, .... Of the Visitation of the Sics Notes, .... Of Burial of the Dead, . Notes Of Public Solemn Fasting, Notes, .... Of the Observation of Days of Public Thanks giving, .... Notes, .... Of Singing of Psalms, Notes, .... An Appendix touching Days and Places for Public Worship, Notes, .... 312 35* 3i5 361 3i* 361 3i9 364 321 365 322 365 323 367 INTRODUCTION BOOK OF COMMON ORDER. As an introduction to the Book of Common Order, we purpose giving an account of the law and usage of the - Church, as to worship, from the Reformation till 1645. I. The Law. — In 1557, the Scottish Protestant Lords in Council resolved as follows, that "the Common Prayers be read weekly on Sunday, and other festival days, publicly in the parish kirks with the lessons of the Old and New Testaments, conform to the order of the Book of Common Prayers."" The Book of Common Prayers thus authorised, was the Second Bookt of King Edward VI., and it was in use accordingly to some ex- tent till superseded by the Book of Geneva. In 1554, some English Protestants, flying from the persecutions under Queen Mary, took up their residence at Frankfort, and obtained from the Magistrates the use * Knox's Works, Wodrow Society, vol. i. p. 275. t Letter from Kircaldy of Grange, dated 1st July 1559. "As to parish churches, they cleanse them of images, and all other monuments of idolatry, and command that mass shall not be said in them ; in place whereof the Book set forth by godly King Edward is read in the same churches." Sir William Cecil, writing 9th July 1559, says: — "The parish churches they deliver of altars and images, and have received the service of the Church of England, according to King Edward's Book." See Laing's Works of Knox, vol. vi. p. 34, 278 ; also M'Crie's Life of Knox, p. 354. The point was long discussed, but seems now to be regarded as settled. [NTRODUCTION TO of the French church there, with the condition that they should follow as nearly as possible the French Reformed Order of Worship." This having been arranged, the Frankfort congregation sent letters to their exiled countrymen in other towns, inviting them to join them. The other exiles in reply objected to any departure from the English Liturgy, and a controversy began which was destined to last for centuries. The Frankfort cong tion being itself divided, "after long debating" it was resolved that a new order of service should be drawn up by Whittingham, t Fox. Gilby. Cole, and John Knox, who had become one of their ministers. Their draft, which was afterwards printed, and known as the Book of Geneva, did not satisfy the advocates of King Edward's Book, and another order was agreed upon, to be observed till a certain date. — "some part taken forth of the English Book, and other things put to, as the state of that Church required." Before the time agreed on had expired, Cox, who had been tutor to King Edward, and who was afterwards Bishop of Ely, arrived from England with some compan- ions, and they at once began to interrupt the services by giving the responses, and repeating the Litany. — these parts of the Liturgy having been laid aside. Soon after. they contrived by intrigue to drive Knox away from Frank- fort, and ere long Whittingham. with the greater part of the refugees, seeing no prospect of peace, removed to Geneva, and formed an English Church there in 1555. Knox was chosen one of its ministers, and the draft of the Liturgy prepared by him and others at Frankfort, was published at Geneva in 1556 for its use. * See 'A Brief Discourse of the Troubles begun at Frankfort ; ' also Dyer's Life of Calvin, p. 422-433. Laing's Works of Knox, vol. iv. p. 9. et seq. t Whittingham was afterwards ordained at Geneva, and subsequently became Dean of Durham. THE BOOK OF COMMON ORDER. xv Knox finally returned to Scotland in 1559, and after this, if not earlier, the Book of Geneva began to be used by some of the Reformed Congregations in this country. In the First Book of Discipline adopted by the Church in 1560, it is said to be "already used in some of our churches " and is called the ' Book of Our Common Order.' In 1562, the General Assembly enjoined its uniform use in " the administration of the sacraments and solemnisation of marriages, and burial of the dead," * and it was reprinted in Edinburgh in that year, with some additions. . Between 1562 and 1564 it was modified and enlarged in this country, new prayers were added from Continental sources, others which had been used in Scot- land previously were incorporated with it, and the Psalter completed. In this form it was printed in Edinburgh in 1564, and the Assembly of that year " ordained that every Minister, Exhorter, and Reader shall have one of the Psalm-books, lately printed in Edinburgh, and use the Order contained therein in Prayers, Marriage, and minis- tration of the Sacraments. t The Book of Geneva thus remodelled is known as Knox's Liturgy, or ' Book of Common Order,' and it embodied the law of the Church as to worship from 1564 till 1645. Before 1564 there was liberty to use the Common Prayers of King Edward's Liturgy, but after that date the use of the ' Book of Common Order' was enjoined in Prayers as well as in the special services. It was re- peatedly printed (with some additions authorised by the Church) till 1644, and is frequently noticed in the Acts of Assembly. By order of the Church the Prayers were translated into Gaelic by Carswell, Superintendent of Argyle, and printed in 1567. In 1568 an edition was * Book of the Universal Kirk, p. 13. t Calderwood's History, Wod. Soc, vol. ii. p. 28 xvi INTRODUCTION TO published containing an immodest song, called Welcome Fortune, which the Assembly ordered to be deleted." In 1579 the Parliament passed an Act requiring all gentle- men and yeomen, having property of a certain value, to possess copies. In the Assembly of 160 1, a proposal hav- ing been made to alter some of the Prayers, it was resolved as follows : — " It is not thought good that the Prayers already contained in the Psalm-Book be altered, but if any brother would have any other Prayers added, which are meet for the time, ordains the same first to be tried, and allowed by the Assembly." t The Acts of Assembly from 1560 to 1602 inclusive, are authoritative. The Assemblies of 1606, 1608, 1610, 1616, 16 1 7, and 16 t8, were declared unlawful by the Church in 1638 and 1639; and their proceedings are to be "ac- counted as null, and of no effect." In these Assemblies, attempts were made by the Court to set aside the * Book of Common Order.' That which met at Aberdeen in 161 6, acting under orders from King James, appointed a committee to revise the Liturgy, and to draw up a new form, to be strictly followed at all times of public worship both by Ministers and Readers. % The committee, some time after, prepared a draft, and sub- mitted it to the King.§ It appears to have remained under consideration till the time of his death, when it fell into oblivion. There is a MS. copy of this draft in the British Museum, a transcript of which was published in the ' British Magazine' for 1845 and 1846. It is very much a compromise betwixt the English Liturgy and the ' Book of Common Order.' In 16 18 the Assembly at Perth, act- ing under orders and threats from the King, agreed to five articles : the 1st enjoining Kneeling at the communion ; * Book of the Kirk, p. ioo. t Ibid., p. 497. \ Ibid., p. 595. § Hall's Reliquiae Liturgicse, vol. i. p. xix. THE BOOK OF COMMON ORDER. xvii the 2d, Private communion in cases of sickness ; the 3d. Private baptism, "upon a great and reasonable cause;" the 4th, Episcopal confirmation; and the 5th, Permitting the observance of the five chief festival days. These Articles were ratified by Act of Parliament in 162 1 ; but those who disregarded them were in the habit of urging, in addition to the unlawfulness of the Assembly, that some of them were only permissive, and that the former practices were not forbidden. Charles I., who succeeded his father in 1625, brought the question of a new Liturgy before the Scottish Prelates" in 1629. Coming to Scotland to be crowned in 1633, he revived the subject, and a committee was appointed to draw up a new form of service, after the • model of the English Prayer-Book. Their draft having been revised and altered by Archbishop Laud, who is said to have disapproved of that one which was framed in King James's time, was printed; and in 1637 orders came from the Court enjoining its use in every church in the king- dom. It was introduced into St Giles's, Edinburgh, on the 23d of July of that year. No great change had hitherto taken place in the public worship of the Church, for though the English Liturgy had been read many years previously in the Chapel Royal, in the new college at St Andrews, and at St Giles's during the King's visit in 1633, these in- stances were exceptional. The previous interferences of * At the Reformation the spiritual powers of the Prelates were abolished, but the temporal privileges, titles, and Parliamentary honours were maintained, and were enjoyed in some cases by laymen, in others by clergymen. In 1610, Pre- lates with English consecration were introduced, their consecration having taken place without authority from the Church. From 1610 to 1638 the office was kept up ; but as many of the Prelates were parish Ministers, and seldom visited their dioceses, and as the Church was hostile, the exercise of their spiritual functions was very limited. The Assembly was still by law superior to the Prelates, and could try and depose them : and when it did so in 1638-39, the act was held to be consti- tutional, and not revolutionary. It was constantly maintained that " Episcopacy was never approved by any lawful Assembly in Scotland " It was only between 1610 and 1638 that Episcopacy affected the worship of the Church. xviii INTRODUCTION TO the Court had been endured, but the entire overthrow of the old Liturgy, and the substitution of another objection- able in its matter and form, without consent of Church or Parliament, was too much. The reading of Laud's book was the signal for riots in the churches of Edinburgh ; soon the whole nation was roused, and all that the Court and Prelatic party had been doing for thirty years was, as Spottiswoode said, thrown down at once. In the following year the General Assembly of Glasgow, which was virtually a national convention as well, abjured Laud's book and the Perth Articles, without regard to their civil sanction, and fell back upon the l Book of Common Order,' to which, and the old Acts in its favour, it repeat- edly appealed as containing the law of the Church on the subject of worship. This Assembly commented also on some verbal changes that Raban, the Aberdeen printer, had on his own authority made in an edition of the old Liturgy. * The Assembly of 1639 having agreed to waive all reference to that of the previous year, the lawfulness of which the King denied, abjured anew Laud's book and the Articles of Perth. It also ordained that no novation in worship should be suddenly enacted, but that "Synods, Presbyteries, and Kirks" should be advised with before the Assembly should authorise any change. In the As- semblies of 1640 1 and 1641 further Acts were passed * Peterkin's Records of the Kirk, p. 169. t The Act of the Assembly of 1640 against novations is not among the printed Acts. Principal Baillie tells us that in the Assembly of 1643, " a thorny business came in, which the Moderator by great wisdom got cannily convoyed. The breth- ren of Stirling and Perth had made great outcries that the Commission had author- ised the clerk, in printing the Assembly Acts, to omit two Acts of Aberdeen, one anent the Sabbath, another about novations. In both these satisfaction was given ; that our bounding the Sabbath from midnight to midnight might offend some neigh- bouring kirks. Ac for the other Act about novations, it was expressed as clearly in the printed Acts of the posterior Assembly." — Letters, vol. ii. p. 91. The Act seems to have referred chiefly to private conventicles. The author of ' Scots Affairs ' says that it was " industriously concealed," and that it was " much quarrelled at by all that inclined towards the independent, or sectarian fanatic ways." — Gordon's THE BOOK OF COMMON ORDER. against innovations in public worship. The innovations referred to, however, were not now of a prelatic character, but had been introduced by those who were opposed alto- gether to liturgical forms and churchly usages. It appears also that the Assembly of 1640 summoned Raban the printer before it, and censured him for having curtailed one of the prayers in the ' Book of Common Order.' * About this period, the plan of uniformity on an Episco- pal basis, which had been so long prosecuted by King James and King Charles, was superseded by counter-pro- posals for uniformity between the Scottish Church and those favourable to Presbytery in the Church of England. In a letter from the Assembly of 1641 to some Ministers' in England, a desire is expressed for one Directory for Public Worship common to both Churches. The Scottish Church was afraid of the " contagion " that might come from one Church to the other ; and the idea entertained in the Assembly at this time was, that it should be before- hand in drawing up a new form, " wherein possibly Eng- land might agree." Henderson, then Moderator of the Assembly, was requested to undertake the work, but he did not prosecute it. Writing to Baillie on the subject in 1642, he says, " I did begin to put my hand to the task put upon me, but have ceased long since, because I had no time, . . . nor could I take upon me ... to set down other forms of prayer than we have in our Psalm-Book, penned by our great and divine Reformers." He adds that they should wait " till we see what the Lord will do in England," and that " we are not to conceive that they Scots Affairs, vol. iii. p. 223 : Spal. Club. Among the unprinted Acts of the As- sembly of 1643, there is an "Approbation of the Advice of the Commissioners of the late Assembly of St Andrews, for not printing two Acts of the last Assembly held at Aberdeen." — Records of the Kirk, p. 360. The unprinted Assembly papers of this period are understood to have been burnt in a great fire that took place early in last century. * Scots Affairs, vol. iii. p. 238. xx INTRODUCTION TO will embrace our form, but a new form must be set down for us all."* A large Commission was appointed by the Assembly of T642 in furtherance of the whole scheme of uniformity with England in doctrine, worship, and government on a Reformed Church basis. It appears also that the Com- mission of this Assembly wrote to some Presbyteries in the Synod of Glasgow and Ayr, to beware of innovations, — condemning those who scrupled at the usual ceremonies and forms of the Church as favourers of Brownism.t The following account of this letter is given in Bishop Burnet's Conferences : — " When some designers for popularity in the western parts of that Kirk did begin to disuse the Lord's Prayer in worship, and the singing the Conclusion or Doxology after the Psalm, and the Minister's kneeling for private devotion when he entered the pulpit, the General Assembly took this in very ill part, and in a letter they wrote to the presbyteries complained sadly, Of a spirit of innovation was beginning to get into the Kirk, and to throw these laudable practices out of it, mentioning the three I named, which are commanded to be still practised ; and such as re- fused obedience are appointed to be conferred with in order to the giving of them satisfaction ; and if they continued un- tr actable, the P?-esbyteries were to proceed against them, as they should be answerable to the next Geiieral Assembly. This letter I can produce authentically attested." { In the Assembly of 1643 it was ordained " that a Direc- tory for Divine Worship ... be framed and made ready in all the parts thereof against the next General Assembly, * Baillie's Letters, vol. ii. p. i, 2. t Stevenson's History of the Church of Scotland, p. 504. Brownism, from the name of the founder of a somewhat fanatical sect of the period. % Vindication of the . . . Church and State of Scotland in Four Conferences, p. 182. Glas. 1673. Burnet, who was nephew of Warriston, is supposed to have had access to his papers. THE BOOK OF COMMON ORDER. xxi to be held in the year 1644. . . . And for preserving of peace and brotherly unity in the meanwhile, . . . the Assembly forbiddeth ... all condemning one of another in such lawful things as have been universally received, and by perpetual custom practised, by the most faithful Ministers ... in this Kirk since the first beginning of Reformation." The latter part of this Act was directed against the innovators referred to above.'1' At subsequent diets of the Assembly of 1643, the Solemn League and Covenant was approved of, and Commissioners were ap- pointed to join the Divines met at Westminster, and to take part with them in drawing up a common Confession, Catechism, and Directory for the three kingdoms. In the Assembly of 1644 a letter was read from the Scottish Com- missioners in London, in which they say, " The Common Directory for Public Worship in the Kirks of the three kingdoms is so begun . . . that we could not think upon any particular Directory for our own Kirk."t The Westminster Directory was laid before the General Assembly in 1645, aRd an Act was passed approving the same, and ordering its use in every church in the king- dom. Some explanations were made with reference to the reading of Scripture and the administation of the two Sacraments ; and it was also ruled that the adoption of the new Service should "be no prejudice to the order and practice of this Kirk in such particulars as are ap- pointed by the Books of Discipline and Acts of General * The resolution as to a Scottish Directory and the innovations is thus referred to by Baillie : — "We agreed to draw up some act for satisfying in some measure all. ... I told Mr Henderson my mislike of some parts of it, as putting in too great an equality the novators and their opposites ; also my opinion that the Direc- tory might serve for many good ends, but no ways for suppressing, but much in- creasing, the ill of novations. . . . Mr Henderson, Mr Calderwood, and Mr Dick- son, were voiced to draw with diligence that Directory, wherein I wish them much better success than I expect."— Letters, vol. ii. p. 94. t None of them, except Henderson, were on the committee charged with this work. INTRODUCTION TO Assemblies, and are not otherwise ordered and appointed in the Director}." There was no Act setting aside the ' Book of Common Order;"'1 proposals to this effect are said to have been rejected ;t and there are parts of it which have never been superseded ; still the Westminster Directory was hence- forth of primary authority. It thus appears, that from 1564 to 3645 tne ^aw of the Church enjoined the use of the ' Book of Common Order' in Prayers (/. X r. -i 1 " °s 1-1 ►a < n> 0 2! fcr- 5 2 p -j o o p. 2 1— 1 ct> Z? O 0 o o 0 3 g p 0 p" Si pa F a* 1611 l6 26 Feb. 6 Marc. 24 Maij .12 1612 E.D 17 7 Fe. 25. April 1 2 Mai. 31 1613 C 18 18 Fe. 17. April 4. Mai. 23 l6l4 B 19 29 Mar. 9. April 24 Iun. 12 1615 A 1 11 Fe. 22. April 9. Mai. 28 1616 GF 2 22 Fe. 14. Mar. 31 Mai. 19 1617 E 3 3 Mar. 5 April 20 Iunij 8 1618 D 4 H Fe. 18. April 5. Mai. 24 1619 C 5 25 Fe. 10. Marc. 28 Mai. 16 1620 BA 6 6 Mar. 1 April 16 Iunij 4 1621 G 7 17 Fe. 14. April 1 Mai. 20 1622 F 8 28 Mar. 6. April 21 Iunij 9 1623 E 9 9 Fe. 26. April 13 Iunij 1 1624 DC 10 20 Feb. 1 1 Marc. 28 Mai. 16 1625 B 11 1 Mar. 2. April 17 Iunij 5 1626 A 12 12 Fe. 22. | April 9. Mai. 28 1627 G 13 23 Febr. 7 Marc. 25 Mai. 13 1628 FE H 4 Fe. 26. ! April 13 Ivnij 1 1629 D 15 15 Fe. 18. I April 5 Maij 24 1630 C 16 26 Fe. 10. Marc. 28 Maij 16 1631 B i/ 7 Feb. 23 1 April 10 May 29 Sunne riseth. hou. mi. Tanuary XXXI' 8. 2. Golden Chang Moon Do. Feastiv Sunne number Hour Mimic lctt. daies. scttetb hour. m. 8 ^'33- after. A Circum- 3. 35 b cision. 8. 19 V VI vii viii ix 8. 1 1 X XI xii xiii xiiii xv xvi xvii xviii xix 7- 53 xx xxi xxii xxiii xxiiii 7. 43 xxv xxvi xxvii xxviii xxix xxx xxxi. c 16 2. 12. bef. cl 5 8. o. after, e f 13 10.37. bef. g 2 9. 26. aft. A b 18.10 9.39. after c 4.45. bef. d 7 3.3. after e f 15 10.7. bef. g A 4 1. 1 7. after i b 12 10.45. aft- c d I 5. 57. bef. e 9 4. 3. after f S 17 8. 41. after A b 6 3-37- after c d 3. 14 1 1.46. aft. e 8.28. bef. f II 6.56. bef. g 19 6.43. after A 5 b 8 10.10. bef. c Epiph. Sunne in A (j u Conver. Paul 3. 41 3-49 3.58 4- 7 4 17 3 Sunne\ Febrr^ \ nseth. XX1X. hour mi. Golden numb. ! Chang Moon Hour Minutes Sun let. Feast daies. Sunne setteth hou. mi. 7.27 iii [6 8. 38. after cl e f Purifi. Marine. 4-33 iiii V 5 13 0. 9. after 1 1.44. after g A 7. 19 vi vii 2 7. 32.befo. b c 4. 2 1 viii 10 3. 53. after d ix 18 3. 10. after e 7- 9 X f Sunne in xi xii 7 10. 2. bef. A Pises. 4- 5i xiii *5 4. 29. bef. b xiiii c XV 4 3. 38.befo. d 6.56 xvi xvii xviii 12 1 8. 59.befor 5. 43. after e f g - 0 -> 0- 00 xix 9 6. 29. befo. A 5.16 XX xxi xxii 17 3. 24. after b c d 6.44 xxiii 6 9. i.befor e xxiiii H 11. 8. after f Mat- 5-27 XXV xxvi xxvii 0 1 1 9. 27. bef. 4. 44. after g A b thew. 6- 33 xxviii 19 10.18. bef. c xxix 0 Lcape Yeere. / 4 THE NAMES OE THE Faires of Scotland. Ianuarie. Ladie day in Dnndie. 15 O . Mungo in Glasg Earth. Apostle, in Linlithgow, IS and in Kinearne of Weill. 24 S. Lohns day, in S. Johnston ;/, 29 March. /// .S'. Monenee. the i day September. Ladie day in Striniling, and Aprill. Dundie. 8 S. Patrik in Dumbartane. 17 Rude day in Craill, and Jed- burgh. S. Cuthbert in Langtoun in the 14 Mers. 20 Matt. Apostle in LJnlitJigenv. 20 Lady day in the I Vest Wanes. 25 S. Michael in Iladington, in Leslie, in Air. 29 May. October. Holy Croce day, in Kinnocher, and in Feb I is. 3 S. Dinnies in Aitoun in the J hers, and in Pebles. 9 Iune. S. Luke, in Lazoder, in Kin- r os her, and in Ruglane. iS S. Bar. day, in Lawder. 11 S. John, in S. Lohnstouu. 24 November. Iulie. Hallow day, anefaire in Edin- burgh 8. dares, and in Falk- Marie Magdalene, in Linlith- land, ane day. 1 gow, and in Pettenwetne. 22 S. Marline in Dumbar, in S. Lames in Cowpeer of Fyfe, in Cowper of Fyfe, and in Lanark^ and in auld Rox- Ilammiltoun. 1 1 burgh. 25 S. K'athrene, in Dumfermling. 25 S. Andreno, 111 S. IoJinestonn, August. in LW'les, in Sainet-Androis, Lambmes day, in Innerketh- ing, in S. Androis, and in and in Chimside in the Mers. 30 Dumbartane. 1 December. S. Lanrenee, in Selkirk, in Dumblane, and in Ranth- S. Nicolas in Aberdene. 6 1 row. 10 Lady day in West Weenies. 8 THE CONFESSION OF FAITH Used in the English Congregation at Geneva : RECEIVED AND APPROVED BY THE CHURCH OF SCOTLAND. "BELIEVE and con- fess 3my Lord God eternal, infinite, im- measurable, incom- prehensible, and in- visible, cone in sub- stance and ^ three in person, Father, Son, and Holy Ghost, who by His Almighty e power and wisdom hath not only /of nothing created heaven, earth, and all things therein con- tained, and man after His own -^image, that He might in him be h glorified, but also by His 1 fatherly providence governeth, maintaineth, and preserveth the same according to the k purpose of His will. I believe in GOD the Father al- niiglity, maker of heaven and earth, a Rom. 10. b Gen. 17. Ps. 63, 139. c Gen. 1. Eph. 4. 6. d Gen. 1. 1 John 5. e Heb. 1. Prov. 8. yGen. 1. Jer. 32. Ps. 33- £"Gen. 1. Eph. 4. Col. 3. h 1 Cor. 6. John 17. Prov. 16. i Mat. 6. Luke 12. 1 Pet. 5 Phil. 4. k Eph. 1. THE CONFESSION And in yes us Christ His only Son our Lord. /Mat. i. Acts 4. 1 Tim. 1. in John 1. Phil. 2. 1 Tim. 3. 1 John 5. Rom. 9. n Heb. 2. Phil. 2. 1 Pet. 2. 0 Rom. 8. i John 2. P Gen. 3. Rom. 5. Eph. 2. Gal. 3. q Acts 4. 1 Peter 2. Isa. 28. Rom. 9. r John 1. Heb. 1. Rom. 1. j Gal. 3. John 1. WJw nvas conceived by tJie Holy Ghost, horn oftJie Vir- gin Mary. /Gal. 4. Acts 2. u Isa. 7. Luke 1. Rom. 1. wActs 10. Heb. 1. x John 7, 11. Mat. 12, 27. Luke 23. Suffered wider Pon- tius Pilate, iv as cruci- fied, dead, and buried. .7 Gal. 3. He descend- ed into hell, z Acts 2. 1 Pet. 2. ^Mat. 27. b Isa. 53. Heb. g, 10. Rom. 4, 5. Gal. 1. 1 John 1. I BELIEVE also and confess Jesus Christ 7the only Saviour and Messias, who being equal with ;;/God, made Himself of no reputation, but took on Him the shape of a servant, and became "man in all things like unto us (sin excepted), to "assure us of mercy and forgiveness. For when through our father ^Adam's transgression we were become children of perdition, there was no means to bring us from that yoke of sin and damnation, ^but only Jesus Christ our Lord : who giving us that by r grace which was His by nature, made us through faith the * children of God : who when the fulness of time was come, 'was conceived by the power of the "Holy Ghost, born of the Virgin Mary according to the flesh, and w preached in earth the Gospel of salvation, till at length, by tyranny of the ■* priests, He was guiltless con- demned under Pontius Pilate, then President of Jewry, and most slanderously hanged on the cross between two thieves as a notorious trespasser, where taking upon Him the ^punishment of our sins, He delivered us from the curse of the law. And forasmuch as He, being only God, could not feel death, neither, being only man, could overcome death, He joined both together and suffered His humanity to be punished with most cruel death, z feeling in Himself the anger and severe judgment of God, even as if He had been in the extreme torments of hell, and therefore cried with a loud voice, aMy God, my God, why hast Thou forsaken me? Thus of His ^free mercy without compulsion He offered up Himself as the only sacrifice to purge the sins of all the OF FAITH. c Col. i. iRom. 6. i Pet. i. *Mat 28. 1 Cor. 15. The third day He rose again from death. /Hos. 13. 1 Cor. 15. rRo: world, so that all other sacrifices for sin are blas- phemous and derogate from the sufficiency hereof. The which death albeit it did sufficiently c re- concile us to God, yet the Scriptures commonly do attribute our regeneration to His ^resurrec- tion. For as by * rising again from the grave the third day He -^conquered death, even so the victory of our Faith standeth in His resurrection, and therefore without the one we cannot feel the benefit of the other. For as by death s sin was taken away, so our righteousness was restored by His resurrection. And because He would ^accomplish all things, and take possession for us in His kingdom, He 1 ascended into heaven to enlarge that same king- dom by the abundant power of His ^Spirit, by whom we are most assured of His continual l in- tercession toward God the Father for us. And although He be in m heaven, as touching His cor- poral presence, where the Father hath now set Him at His n right hand, committing unto Him the administration of all ° things as well in heaven above as in the earth beneath, yet is He ^pre- sent with us His members, even to the end of the world, in preserving and governing us with His effectual power and grace. Who (when all things are ? fulfilled which God hath spoken by the mouth of all His prophets since the world began) will come in the rsame visible form in the which He ascended, with an unspeakable J majesty, power, and company, to separate the lambs from the goats, the elect from the reprobate : so that 'none, whether he be alive then or dead before, shall escape His judgment. m. 4. h Eph. 4. I John 14. i Mark 16. Luke 24. Acts 1. He ascended into heaven, k Luke 24. John 14. Acts 2. / Rom. 8. Heb. 9. 1 John 2. Acts 4. And sitteth at the right hand of God tJie Father almighty. m Acts 3. n Col. 3. Rom. 8. Heb. 1. 0 Eph. 1. Phil. 2. Col. 2. / Mat 28. q Acts 3. From thence shall He come to judge the quick and the dead. r Acts 1. s Mat 25. t Mat 24. 1 Cor. 15. 1 Thes. 4. 2 Tim. 4. THE CONFESSION / believe in the Holy Ghost, u Mat. 3. 1 John 5. 1 Pet. 1. 1 Cor. 6. John 16. iu Rom. 8. Gal. 4. x Hab. 2. Rom. 1. 10. 1 John 3. y John 17. T/ie holy Catholic Church, the coi7iDt7inion of Saints. z Mat. 26. John 10. Eph. 5. Rom. 8. a Eph. 1. Col. 1. 1 Cor. 12. Eph. 4. b Eph. 4. Phil. 3. Col. 2. c Acts 2. Rom. 12. 1 Cor. 12. Eph. 4. * heard evil t or been slandered through his occasion; which being severally done, they signify unto the Congregation whose gifts they found most meet and profitable for that Min- OF ELDERS. *3 istry : appointing also by a general consent eight days at the least, that every man may diligently inquire of his life and manners. At the which time,, the Minister exhorteth them to humble themselves to God by ? fasting and prayer, that both their election may be agreeable to His will, and also profitable to the Church. And if in the mean season anything be brought against him, whereby he may be found unworthy by lawful probations, then is he dismissed, and some other presented. If nothing be alleged, upon some certain day, one of the Ministers, at the morning sermon, presenteth him again to the Church, framing his sermon, or some part thereof, to the setting forth of his duty. Then, at afternoon, the Sermon ended, the Min- ister exhorteth them to the election, with the rin- vocation of God's name, directing his prayer as God shall move his heart. In like manner after the election, the J Minister giveth thanks to God, with request of such things as shall be necessary for his office. After that he is appointed Minister, the people sing a psalm, and depart. OF THE ELDERS, And as touching their Office and Election. THE t Elders must be men of good life and godly conversation ; without blame and all suspicion ; careful for the flock, wise, and above all things fearing God. Whose office standeth in governing with the rest of the Ministers ; in con- sulting, admonishing, correcting, and ordering all ^Acts r i Cor. Col. 3. Mat. 9. s 1 Thes. Col. 4. Ephes. 5. Phil. 1. t Num. 11. Acts 14. 16. Rom. 12. Ephes. 4. 1 Cor. 12. James 5. 1 Pet. 5. 14 OF DEACONS. things appertaining to the state of the Congrega- tion. And they differ from the Minister in that they preach not the Word, nor minister the Sacra- ments. In assembling the people, neither they without the Ministers, nor the Ministers without them, may attempt anything. And if any of the just number want, the Minister, by the consent of the rest, warneth the people thereof, and finally admonisheth them to observe the same order which was used in choosing the Ministers, as far forth as their vocation requireth. u Acts 6. i Tim. 3. w Rom. 12. x 2 Thes. 3. y Ephes. 4. 1 Cor. 12. OF THE DEACONS, And their Office and Election. THE "Deacons must be men of good estima- tion and report, discreet, of good conscience, charitable, wise, and, finally, endued with such virtues as St Paul requireth in them. Their office is to gather the Alms diligently, and faithfully to ^distribute it, with the consent of the Ministers and Elders : also to ^provide for the sick and im- potent persons, having ever a diligent care that the charity of godly men be not wasted upon loiterers and idle vagabonds. Their election is, as hath been before rehearsed, in the Ministers and Elders. TT 7~E are not ignorant that the Scriptures make V V mention of a fourth kind of Ministers left to the Church of Christ, which also are very prof t- able, where tiine a?id place do permit. These Ministers are called y Teachers, or Doctors, whose office is to instruct and teach the faithful in THE WEEKLY ASSEMBLY. T5 sound doctrine, providing with all diligence that the purity of the Gospel be ?iot corrupted, either through ignorance or evil opi?iions. Notwithstanding, con- sidering the present state of things, ?ve comprehend under this title such means as God hath in His Church, that it should not be left desolate, nor yet His doctrine decay for default of Ministers thereof Therefore, to term it by a word more usual in these our days, we may call it the order of Schools, wherein the highest degree, and most annexed to the Ministry and government of the Chtirch, is the expo- sition of God's Word co?itained in the Old and New Testame?its. But because men camtot so well pj'ofit in that knozv- ledge, except they be first instructed in the tongues a?id humane sciences (for now God worketh not commonly by miracles), it is necessary that seed be sown for the ti?ne to come, to the inte?it that the Church be not left barren and waste to our posterity, and that Schools also be erected and Colleges maintained with just and sufficient stipends, wherein youth may be trained i?i the knowledge and fear of God, that in their ripe age they may prove worthy members of our Lord Jesus Christ, whether it be to rtde in civil policy, or to serve in the spiritual Ministry, or else to live in godly reverence and subjection. THE WEEKLY ASSEMBLY Of the Ministers, Elders, and Deacons, TO the intent that the Ministry of God's Word may be had in reverence, and not brought to contempt through the evil z conversation of such z Rom. 2. Ezek. 36. Isa. 52. i6 THE WEEKLY ASSEMBLY. b i Cor. 5. c Mat. 7. Luke 6. Rom. 2. d Mat. 6. Luke 11. t but omit- ted in later copies. as are called thereunto, and also that faults and vices may not by long sufferance "grow at length to extreme inconveniences : it is ordained, that every Thursday the Ministers and Elders, in their As- sembly or Consistory, diligently ^examine all such faults and suspicions as may be espied, not only among others, but chiefly among themselves, lest they seem to be culpable of that which our Saviour Christ c reproved in the Pharisees, who could espy a mote in another man's eye, and could not see a beam in their own. And because the ^eye ought to be more clear than the rest of the body, the Minister may not be spotted with any vice, butt to the great slander of God's Word, whose message he beareth. There- fore it is to be understood that there be certain faults, which, if they be depreh ended in a Minister, he ought to be deposed — as heresy, papistry, schism, blasphemy, perjury, fornication, theft, drunkenness, usury, fighting, unlawful games, with suchlike. Others are more tolerable, if so be that after brotherly admonitions he amend his fault, as strange and unprofitable fashion in preaching the Scriptures, curiosity in seeking vain questions, negligence as well in his sermons and in studying the Scriptures, as in all other things concerning his vocation, scurrility, flattering, lying, backbit- ing, wanton words, deceit, covetousness, taunting, dissolution in apparel, gesture, and other his do- ings ; which vices, as they be odious in all men, so in him that ought to be as an ^example to others of perfection, in no wise are to be suffered : especially if so be that, according to God's /rule, e Mat. 5. Mark 9. /Mat. 18. Luke 17. James 5. THE WEEKLY ASSEMBLY. 17 being brotherly advertised, he acknowledge not his fault and amend. INTERPRETATION OF THE SCRIPTURES. EVERY week once the Congregation assemble to hear some place of the Scriptures orderly ^expounded. At the which time it is lawful for every man to speak or inquire, as God shall move his heart and the text minister occasion, so it be without pertinacity or disdain, as one that rather seeketh to profit than to contend. And if so be any contention rise, then such as are appointed Moderators either satisfy the party, or else, if he seem to cavil, exhort him to keep silence, refer- ring the judgment thereof to the Ministers and Elders, to be determined in their assembly before- mentioned. g 1 Cor. 14. 1 Thes. 5. Ephes. 4. 1 Cor. 12. ELECTION OF t Moderator in some copies. THE FORM AND ORDER OF THE ELECTION OF THE SUPERINTENDENT, WHICH MAY SERVE IN ELECTION OF ALL OTHER MINISTERS. At Edinburgh, the gth of M 'arch, anno 1560. John Knox being Minister A FIRST was made a Sermon, in the which these heads were intreated : First, the necessity of Ministers and Superintendents. 2. The crimes and vices that might unable them of the Minis- try. 3. The virtues required in them. 4. And last, whether such as, by public consent of the Church, were called to such office, might refuse the same. The Sermon finished, it was declared by the same Minister, maker thereof, that the Lords of Secret Council had given charge and power to the Churches of Lothian to choose M. John Spotse- wood Superintendent, and that sufficient warning was made by public edict to the Churches of Edin- burgh, Linlithgow, Stirling, Tranent, Haddington, and Dunbar, as also to Earls, Lords, Barons, Gentlemen, or others, that have, or that might claim to have, voice in election, to be present that day at that same hour. THE SUPERINTENDENT. !9 And therefore inquisition was made who were present and who were absent, after was called the said M. John, who answering, the Minister de- manded if any man knew any crime or offence to the said M. John that might unable him to be called to that office. And that he demanded thrice. Secondarily, question was moved to the whole multitude, if there was any other whom they would put in election with the said M. John. The people were asked if they would have the said M. John Superindentent ? If they would honour and obey him as Christ's Minister, and comfort and assist him in everything pertaining to his charge ? They a7tswered. We will, and we do promise unto him such obe- dience as becometh the sheep to give unto their Pastor, so long as he remaineth faithful in his office. The answers of the people and their consent received, these questions were proponed to him that was to be elected. Seeing that ye hear the trust and desire of this Question, people, do ye not think yourself bound in con- science before God to support them that so ear- nestly call for your comfort, and for the fruit of your labours ? If anything were in me able to satisfy their de- sire, I acknowledge myself bound to obey God calling by them. Do ye seek to be promoted to this office and Question, charge for any respect of worldly commodity, riches, or glory? 20 ELECTION OF Answer. Question. Answer. Question. Answer. Question. A nswer. Question. God'knoweth the contrary. Believe ye not that the doctrine of the Prophets and Apostles contained in the books of the New and Old Testaments is the only true and most absolute foundation of the universal Church of Christ Jesus, insomuch that in the same Scriptures are contained all things necessary to be believed for the salvation of mankind ? I verily believe the same, and do abhor and ut- terly refuse all doctrine alleged necessary to salva- tion, that is not expressedly contained in the same. Is not Christ Jesus, man of man according to the flesh, to wit the Son of David, the seed of Abraham, conceived of the Holy Ghost, born of the Virgin His mother, the only Head and Medi- ator of His Church ? He is, and without Him there is neither salva- tion to man, nor life to angel. Is not the same Lord Jesus the only true God, the Eternal Son of the Eternal Father, in whom all that shall be saved were elected before the foundation of the world was laid ? I acknowledge and confess Him in the unity of His Godhead to be God above all things, blessed for ever. Shall not they whom God, in His eternal coun- sel, hath elected, be called to the knowledge of His Son, our Lord Jesus? and shall not they who of purpose are called in this life be justified ? and where justification and free remission of sins is obtained in this life by free grace, shall not the glory of the sons of God follow in the general re- surrection, when the Son of God shall appear in His glorious majesty? THE SUPERINTENDENT. 21 This I acknowledge to be the doctrine of the Apostles, and the most singular comfort of God's children. Will ye not then contain yourself in all doc- trine within the bounds of this foundation ? Will ye not study to promote the same, as well by your life as by your doctrine ? Will ye not, according to the graces and utterance that God shall grant unto you, profess, instruct, and maintain the purity of the doctrine contained in the sacred Word of God ? And to the uttermost of your power will ye not gainstand, and convince the gainsayers, and the teachers of men's inventions ? That do I promise in the presence of God, and of His congregation here assembled. Know ye not that the excellency of this office to the which God hath called you, requireth that your conversation and behaviour be such as that ye may be irreprehensible, yea, even in the eyes of the ungodly ? I unfeignedly acknowledge, and humbly desire the Church of God to pray with me, that my life be not slanderous to the glorious Evangel of Christ Jesus. Because ye are a man compassed with infirmi- ties, will ye not charitably, and with lowliness of spirit, receive admonition of your brethren ? And if ye shall happen to slide, or offend in any point, will ye not be subject to the discipline of the Church, as the rest of your brethren ? The answer of the Superintendent or Minister to be elected. I acknowledge myself a man subject to infirmity, A nswer. Question. A nswer. Question. A nswer. Question. ELECTION OF and one that hath need of correction and admoni- tion, and, therefore, I most willingly subject my- self to the wholesome discipline of the Church, yea, to the discipline of the same Church by the which I am now called to this office and charge ; and here, in God's presence and yours, do promise obedience to all admonitions secretly or publicly given : unto the which if I be found inobedient, I confess myself most worthy to be ejected, not only from this honour, but also from the society of the faithful, in case of my stubbornness. For the voca- tion of God to bear charge within His Church maketh not men tyrants nor lords, but appointeth them servants, watchmen, and pastors to the flock. This elided^ question must be asked again of the multitude. Question. Require ye any farther of this your Superin- tendent ? If no man answer, let the Minister proceed. Will ye not acknowledge this your brother for the Minister of Christ Jesus ? Will ye not rever- ence the word of God that proceedeth from his mouth ? Will ye not receive of him the Sermon of exhortation with patience; not refusing the wholesome medicine of your souls, although it be bitter and unpleasing to the flesh ? Will ye not finally maintain and comfort him in his ministry against all such as wickedly would rebel against God, and His holy ordinances? The People answer. We will, as we shall answer to the Lord Jesus, THE SUPERINTENDENT. 23 who hath commanded His Ministers to be had in reverence, as His Ambassadors, and as men that carefully watch for the salvation of our souls. Let the Nobility be urged with this. Ye have heard the duty and profession of this our brother, by your consents appointed to this charge, as also the duty and obedience which God requireth of us towards him here in his Ministry : But because that neither of both are able to per- form anything without the especial grace of our God in Christ Jesus, who hath promised to be with us present even to the consummation of the world, with unfeigned hearts let us crave of Him His benediction and assistance in this work begun to His glory, and for the comfort of His Church. The Prayer. O Lord, to whom all power is given in heaven and in earth, Thou that art the Eternal Son of the Eternal Father, who hast not only so loved Thy Church that, for the redemption and purgation of the same, Thou hast humbled Thyself to the death of the cross, and thereupon hast shed Thy most innocent blood to prepare to Thyself a spouse without spot, but also, to retain this Thy most excellent benefit in recent memory, hast appointed in Thy Church Teachers, Pastors, and Apostles, to instruct, comfort, and admonish the same : look upon us mercifully, O Lord, Thou that only art King, Teacher, and High Priest to Thy own flock : and send unto this our brother, whom, in Thy name, we have charged with the chief care 24 ELECTION OF of Thy Church, within the bounds of L., such por- tion of Thy Holy Spirit, as thereby he may rightly divide Thy Word, to the instruction of Thy flock, and to the confutation of pernicious errors and damnable superstitions. Give unto him, good Lord, a mouth and wisdom, whereby the enemies of Thy truth may be confounded, the wolves ex- pelled and driven from Thy fold, Thy sheep may be fed in the wholesome pastures of Thy most holy Word, the blind and ignorant may be illuminated with Thy true knowledge : finally, that, the dregs of superstition and idolatry which yet resteth within this Realm being purged and removed, we may all not only have occasion to glorify Thee our only Lord and Saviour, but also daily to grow in godliness and obedience of Thy most holy will, to the destruction of the body of sin, and to the re- stitution of that image to the which we were once created, and to the which, after our fall and defec- tion, we are renewed by participation of Thy holy Spirit, whom, by true faith in Thee, we do pro- fess as the blessed of Thy Father, of whom the perpetual increase of Thy graces we crave, as by Thee our Lord, King, and only Bishop we are taught to pray, Our Father, &>c. The prayer ended, the rest of the Ministers and Elders of that Church, if any be present, in sign of their consent, shall take the elected by the hand. The chief Minister shall give the benediction as followcth : — God, the Father of our Lord Jesus Christ, who hath commanded His Gospel to be preached to the comfort of His elect, and hath called thee to THE SUPERINTENDENT. 25 the office of a watchman over His people, multiply His graces with thee, illuminate thee with His Holy Spirit, comfort and strengthen thee in all virtue, govern and guide thy ministry to the praise of His holy name, to the propagation of Christ's king- dom, to the comfort of His Church, and, finally, to the plain discharge and assurance of thy own conscience, in the day of the Lord Jesus : to whom, with the Father, and with the Holy Ghost, be all honour, praise, and glory, now and ever : So be it. The last Exhortation to the Elected. Take heed to thyself, and unto the flock com- mitted to thy charge : feed the same carefully, not as it were by compulsion, but of very love, which thou bearest to the Lord Jesus : walk in simplicity and pureness of life, as it becometh the true servant and the ambassador of the Lord Jesus. Usurp not dominion, nor tyrannical authority over thy breth- ren : be not discouraged in adversity, but lay before thyself the example of the Prophets, Apostles, and the Lord Jesus, who in their ministry sustained contradiction, contempt, persecution, and death : fear not to rebuke the world of sin, justice, and judgment. If anything succeed prosperously in thy vocation, be not puffed up with pride, neither yet flatter thyself as that the good success pro- ceeded from thy virtue, industry, or care. But let ever that sentence of the Apostle remain in thy heart, What hast thou which thou hast not received? If thou hast received^ why glories t thou? Comfort the afflicted, support the poor, exhort others to support them. Be not solicited t for things of best editions. 26 THE SUPERINTENDENT. this life, but be fervent in prayer to God for the increase of His Holy Spirit. And finally, behave thyself in this holy vocation with such sobriety as God may be glorified in thy ministry. And so shalt thou shortly obtain the victory, and shalt receive the crown promised, when the Lord Jesus shall appear in His glory, whose omnipotent Spirit assist thee and us to the end. — Amen. Sing the i^d Psalm. DISCIPLINE. 27 THE ORDER OF THE ECCLESIASTICAL DISCIPLINE AS no city, town, house, or family can main- tain their estate and prosper without policy and governance, even so the Church of God, which requireth more purely to be governed than any city or family, cannot, without spiritual policy and Ecclesiastical Discipline, continue, in- crease and nourish. And as the *Word of God is the life and soul of this Church, so this godly order and discipline is, as it were, sinews in the body, which knit and join the members together with decent order and comeliness. It is a bridle to stay the wicked from their mischiefs. It is a spur to prick forward such as be slow and negli- gent, yea, and for all men it is the Father's rod, ever in readiness to chastise gently the faults com- mitted, and to cause them afterward to live in more godly fear and reverence. Finally, it is an order left by God unto His Church, whereby men learn to frame their wills and doings according to the law of God, by instructing and admonishing one another, yea, and by correcting and punish- The neces- sity of dis- cipline. a Eph. 5. What disci- pline is. DISCIPLINE. For what cause it ought to be used. b Eph. 5. c 1 Cor. 5. Gal. 5. d 2 Thes. 3. 1 Cor. 5. The order of proceeding in private discipline. e Mat. 18. Luke 17. James 5. Lev. 19. 2 Thes. 3. ing all obstinate rebels and contemners of the same. There are three causes chiefly which move the Church of God to the executing of Discipline. First, That men of evil conversation be not num- bered among God's children, to their Father's b reproach, as if the Church of God were a sanc- tuary for naughty and vile persons. The second respect is that the good be not infected with ac- companying the evil : which thing St Paul foresaw, when he commanded the Corinthians to banish from among them the incestuous adulterer, saying, CA little leaven maketh sour the whole lump of dough. The third cause is, that a man thus cor- rected or excommunicated might be ashamed of his fault, and so through repentance come to amendment, the which thing the Apostle calleth ^delivering to Satan, that his soul may be saved in the day of the Lord, meaning that he might be punished with excommunication, to the intent his soul should not perish for ever. First, therefore, it is to be noted that this cen- sure, correction, or discipline, is either private or public : private, as if a man commit either in manners or doctrine [any fault] against thee, to admonish him brotherly * between him and thee : if so be he stubbornly resist thy charitable adver- tisements, or else by continuance in his fault de- clareth that he amendeth not, then, after he hath been the second time warned in presence of two or three witnesses, and continueth obstinately in his error, he ought, as our Saviour Christ com- mandeth, to be disclosed and uttered to the Church, so that, according to public discipline, he DISCIPLINE. 29 either may be received through repentance, or else be punished, as his fault requireth. And here, as touching private discipline, three things are to be noted. First, that our admoni- tions proceed of a godly zeal and conscience, rather seeking to win our brother than to slander him. Next, that we be assured that his fault be reprovable by God's Word. And finally, that we use such modesty and wisdom, that if we somewhat doubt of the matter whereof we admonish him, yet, with godly exhortations, he may be brought to the knowledge of his fault. Or if the fault apper- tain to many, or be known of divers, that our ad- monition be done in presence of some of them. Briefly, if it concern the whole Church, in such sort that the concealing thereof might procure some danger to the same, that then it be uttered to the Ministers and Seniors, to whom the policy of the Church doth appertain. Also, in public discipline, it is to be observed that the Ministry pretermit nothing at any time unchastised with one kind of punishment or other, if they perceive anything in the Congregation, either evil in example, slanderous in manners, or not beseeming their profession : as if there be any covetous person, any adulterer, or fornicator, forsworn, thief, briber, false-witness-bearer, blas- phemer, drunkard, slanderer, usurer, any person disobedient, seditious, or dissolute, any heresy or sect, as Papistical, Anabaptistical, and suchlike : briefly, whatsoever it be that might /spot the Christian congregation : yea, rather, whatsoever is not to edification, ought not to escape either admonition or punishment. Public dis- cipline. What things are to be ob- served in private dis- cipline. Of public discipline, and of the end thereof. / Eph. 5. 3o DISCIPLIX E. Excommuni- cation is the last remedy. Rigour in punishment ought to be avoided. God's Word is the rule of discipline. And because it cometh to pass some time in the Church of Christ, that when other remedies . assayed profit nothing, they must proceed to the Apostolical rod and correction, as unto excom- munication (which is the greatest and last punish- ment belonging to the spiritual Ministry), it is or- dained that nothing be attempted in that behalf without the determination of the whole Church : wherein also they must beware, and take good heed, that they seem not more ready to expel from the Congregation, than to receive again those in whom they perceive worthy fruits of re- pentance to appear; neither yet to forbid him the hearing of Sermons, who is excluded from the Sacraments and other duties of the Church, that he may have liberty and occasion to repent. Finally, that all punishments, corrections, cen- sures and admonitions, stretch no further than God's Word, with mercy, may lawfully bear. MATTH. XVIII. If any refuse to hear the Congregation, let him be to thee as a heathen and as a publican. OF EXCOMMUNICATION. 31 THE ORDER EXCOMMUNICATION PUBLIC REPENTANCE Used in the Church of Scotland, and commanded to be Printed by the General Assembly of the same, in the month of June 1571. TO THE READER. ALBEIT that in the Book of Discipline the jTL causes, as well of Public Repentance as of Exconwiunication, are sufficiently expressed, yet, be- cause the form and order are not so set forth, that every Church and Minister may have assurance that they agree with others in proceeding, it is thought expedient to draw that order which, univer- sally within this Realm, shall be observed. And, first, we must understand what crimes be worthy of Excommunication, and what of Public Repentance. IN the first, it is to be noted, that all crimes that by the law of God deserve death, de- serve also excommunicatipn from the society of 32 OF EXCOMMUNICATION. Christ's Church, whether the offender be Papist or Protestant : for it is no reason that, under pre- tence of diversity of religion, open impiety should be suffered in the visible body of Christ Jesus. And, therefore, wilful murderers, adulterers (law- fully convict), sorcerers, witches, conjurors, char- mers, and givers of drinks to destroy children, and open blasphemers (as if any renounce God, deny the truth and the authority of His holy Word, rail- ing against His blessed Sacraments), such, we say, ought to be excommunicate from the society of Christ's Church, that their impiety may be holden in greater horror, and that they may be the more deeply wounded, perceiving themselves abhorred of the godly. Against such open malefactors the process may be summoned, for, the crime being known, advertisement ought to be given to the Superintendent of the Diocese, either by the Min- ister, or by such as can best give information of that fact, except in reformed towns and other places where the Ministry is planted with Minis- ter and Elders, according to the Act of the Gene- ral Assembly made the 26th of December 1568. And if there be no Superintendent where the crime is committed, then ought the information to pass from such as are offended to the next Superintendent, who, with expedition, ought to direct his letters of summons to the parish Church where the offender hath his residence, if the Min- istry be there planted, and if it be not, or if the offender have no certain dwelling-place, then ought the summons to be directed to the chief town, and best reformed Church in that Diocese where the crime was committed, appointing to the OF EXCOMMUNICATION. 33 offender a certain day, time, and place, where and when he shall appear before the Superintendent and his assessors, to hear that crime tried, as touching the truth of it, and to answer himself why the sentence of excommunication should not be pronounced publicly against him. If the of- fender, lawfully warned, appear not, inquisition being taken of the crime, charge may be given by the Superintendent to the Ministers, so many as shall be thought necessary for publication of that sentence, to pronounce the same the next Sunday, the form whereof shall after be declared. But and if the offender appear, and allege for himself any reasonable defence — to wit, that he will not be fugitive from the law, but will abide the censure thereof for that offence — then may the sentence of excommunication be suspended, till that the Magistrate be required to try that cause ; wherein, if the Magistrates be negligent, then ought the Church from secret inquisition to proceed to public admonition, that the Magistrates may be vigilant in that cause of blood, which crieth vengeance upon the whole land where it is shed without punishment. If no remedy by them can be found, then justly may the Church pronounce the offender excommunicate, as one suspect, besides his crime, to have corrupted the judges, revengers of the blood: and so ought the Church to proceed to excommunication, whether the offender be fugitive from the law, or if he procure pardon, or elude the severity of justice by means whatsoever, besides the trial of his innocency. If the offender abide an assize, and by the same be absolved, then may not the Church pronounce 34 OF EXCOMMUNICATION. excommunication, but justly may exhort the man by whose hand the blood was shed to enter into consideration with himself how precious is the life of man before God, and how severely God com- mandeth blood (howsoever it be shed, except it be by the sword of the Magistrate) to be punished : and so may enjoin unto him such satisfactions to be made publicly to the Church, as may bear tes- tification of his obedience and unfeigned repent- ance. If the offender be convict, and execution follow according to the crime, then, upon the humble suit of him that is to suffer, may the.. Elders and Ministers of the Church not only give unto him consolation, but also pronounce the sentence of absolution, and his sin to be remitted, according to his repentance and faith. And thus much for excommunication of public offenders. And yet further, we must consider, that if the offender be fugitive from the law, so that punish- ment cannot be executed against him, in that case the Church ought to delay no time ; but upon the notice of his crime, and that he is fled from the presence of the judge, it ought to pronounce him excommunicated publicly, and so continually to repute him, until such time that the Magistrate be satisfied. And so, whether the offender be con- vict in judgment, or be fugitive from the law, the Church ought to proceed to the sentence of excommunication : The form whereof fol- io we th : — OF EXCOMMUNICATION. 35 The Minister, in public audience of the People, shall say : — IT is clearly known unto us that N., sometime baptised in the name of the Father, and of the Son, and of the Holy Ghost, and so reputed and counted for a Christian, hath fearfully fallen from the society of Christ's body, by committing of cruel and wilful murder (or by committing filthy adul- tery, &c), which crime, by the law of God, deserv- eth death. And because the civil sword is in the hand of God's Magistrate, who, notwithstanding, oft winks at such crimes, We, having place in the Ministry, with grief and dolour of our hearts, are compelled to draw the sword granted by God to His Church ; that is, to excommunicate from the society of Christ Jesus, from His body the Church, from participation of sacraments and prayers with the same, the said N. And, therefore, in the name and author- ity of the Eternal God, and of His Son Jesus Christ, We pronounce the said N. excommunicate and accursed in that his wicked fact ; and charge all that favour the Lord Jesus so to repute and hold him (or her), until such time as that either the Magistrate have punished the offender as God's law commands, or that the same offender be re- conciled to the Church again by public repent- ance : and, in the mean time, we earnestly desire all the faithful to call upon God to move the hearts of the upper powers so to punish such horrible crimes that malefactors may fear to offend, even for fear of punishment ; and also so to touch the heart of the offender, that he may deeply consider 36 OF EXCOMMUNICATION. how fearful it is to fall into the hands of the Eternal God, that by unfeigned repentance he may appre- hend mercy in Jesus Christ, and so avoid eternal condemnation. THE sentence of excommunication once pro- nounced, the Church may not suddenly admit the murderer, or convict adulterer, to re- pentance and society of the faithful, albeit that pardon be purchased of the Magistrate : but first ought inquisition to be taken, if the murderer have satisfied the party offended, that is, the kin and friends of the man slain. Which if he hath not done, neither is understood willingly so to do, the Church in no wise may hear him. But and if he be willing to satisfy, and the friends exceed meas- ure, and the possibility of him that hath com- mitted the crime, then ought the Church to put moderation to the unreasonable, in case the civil Magistrate hath not so done before ; and so pro- ceed with him that offereth repentance, that the wilfulness of the indiscreet be not hindrance to the reconciliation of him that earnestly craveth the benefit and society of the Church. And yet may not the Church receive any ex- communicate at his first request; but in such grievous crimes as before are expressed (of others shall be after spoken), forty days at the least after his first offer may be appointed to try whether the signs of repentance appear in the offender or not. And yet, in the mean time, the Church may comfort him by wholesome admonitions, assuring him of God's mercy, if he be verily penitent : he may also be admitted to the hearing of the Word, OF EXCOMMUNICATION. 37 but in no wise to participation of prayers, neither before nor after Sermon. This first forty days ex- pired, upon his new suit, the Superintendent or Session may enjoin such pains as may try whether he be penitent or not : the least are, the murderer must stand three several Sundays in a public place before the Church door, barefooted and bare- headed, clothed in base and abject apparel, hav- ing the same weapon which he used in the mur- der, or the like, bloody, in his hand, and in con- ceived words shall say to such as shall enter into the Church : — The Confession of the Penitent, SO far hath Satan gotten victory over me, that cruelly I have shed innocent blood, for the which I have deserved death corporal and eternal; and so I grant myself unworthy of the common light, or yet of the company of men. And yet, because in God there is mercy that passeth all measure, and because the Magistrate hath not taken from me this wretched life, I most earnestly desire to be reconciled again with the Church of Christ Jesus, from the society whereof mine in- iquity hath caused me to be excommunicated. And, therefore, in the bowels of Christ Jesus, I crave of you to pray with me unto God, that my grievous crime may be of Him remitted ; and also that ye will be suppliants with me to the Church, that I abide not thus excommunicate unto the end. At the last of the three Sundays, certain of the Elders shall receive him into the Church, 38 OF EXCOMMUNICATION. and present him before the preaching place, and shall declare unto the Minister, that all that was enjoined to that offender was obediently fulfilled by him. Then shall the Minister recite unto him, as well the grievousness of his sin, as the mercies of God, if he be penitent; and thereafter shall require of the Church, if that they desire any further satisfaction. And if no answer be given, then shall the Minister pro- nounce his sin to be remitted according to his repentance ; and shall exhort the Church to em- brace him as a brother, after that prayer and thanksgiving be given to God, as after shall be described. And thus far to be observed for the order in receiving of them that have committed capital crimes, be it murder, adultery, incest, witchcraft, or others before expressed. Resteth yet one other kind of offenders that deserve excommunication, albeit not so sum- marily; to wit, such as have been partakers with us in doctrine and Sacraments, and have returned back again to the Papistry, or have given their presence to any part of their abomination, or yet that of any long continuance withdraw themselves from the society of Christ's body, and from the participation of the Sacraments, when they are publicly ministered. Such, no doubt, declare themselves worthy of excommunication. But first, they must be called, either before the Superin- tendent with some joined with him, or else before the Elders and Session of the best and next re- formed Church, where the offenders have their residence, who must accuse their defection, exhort PUBLIC REPENTANCE. 39 them to repentance, and declare to them the danger wherein they stand. Whom, if the offender heareth, the Session or Superintendent may appoint him a day to satisfy the Church publicly, whom by his defection he had offended. But if he continue stubborn, then may the Session or Superintendent command the Minister or Ministers to declare, the next Sunday, the defection of such a person, and his obstinate contempt. And this advertisement given two Sundays, the third may the sentence of excom- munication be pronounced. OFFENCES THAT DESERVE PUBLIC REPENTANCE, AND ORDER TO PROCEED THEREIN. SUCH offences as fall not under the civil sword, and yet are slanderous and offensive in the Church, deserve public repentance, and of these some are more heinous than others • fornica- tion, drunkenness used, swearing, cursed speaking, chiding, fighting, brawling, and common contempt of the order of the Church, breaking of the Sab- bath, and suchlike, ought to be in no person suf- fered. But the slander being known, the offender should be called before the Ministry, his crime proved, accused, rebuked, and he commanded publicly to satisfy the Church : which if the of- fender refuse, they may proceed to excommunica- tion, as after shall be declared. If the offender appear not, summons ought to pass to the third 4o THE ORDER OF time. And then, in case he appear not, the Church may decern the sentence to be pronounced. Other, if it be less heinous, and yet deserve admonition : as wanton and vain words, uncomely gestures, negligence in hearing the preaching, or abstaining from the Lord's Table when it is pub- licly ministered, suspicion of avarice or of pride, superfluity or riotousness in cheer or raiment : these, we say, and such others that of the world are not regarded, deserve admonition among the members of Christ's body. First, secretly, by one or two of those that first espy the offence. Which if the person suspected hear, and give declaration of amendment, then there needeth no further pro- cess. But if he contemn and despise the admoni- tion, then should the former admonishers take to themselves two or three faithful and honest wit- nesses, in whose presence the suspected offender should be admonished, and the causes of their suspicion declared. To whom, if then he give signification of repentance, and promise of amend- ment, they may cut of all further accusation. But and if he obstinately contemn both the said admonitions, then ought the first and second brethren signify the matter to the Minister and Elders in their Session, who ought to call the offender, and before the complainers accuse him, as well of the crime, as of the contempt of the ad- monition : if then he acknowledge his offence, and be willing to satisfy the brethren before offended, and the Session then present, there needeth no farther publication of that offence. But if he de- clare himself inobedient to the Session, then, with- out delay, the next Sunday ought the crime, and PUBLIC REPENTANCE. 41 the order of admonitions passed before, be pub- licly declared to the Church, and the person (without specification of his name) be admonished to satisfy in public that which he refused to do in secret ; and that for the first. If he offer himself to the Church before the next Sunday, the discre- tion of the Ministry may take such order, as may satisfy as well the private persons that first were offended, as the Church, declaring the repentance and submission of that brother that before ap- peared stubborn and incorrigible. But and if he abide the second admonition public, when that his name shall be expressed, and his offences and stubbornness declared, then can no satisfaction be received but in public : yea, it may not be received before that he have humbly required the same of the Ministry and Session of the Church, in their appointed assembly. If he continue stubborn, then the third Sunday ought he to be charged publicly to satisfy the Church for his offence and contempt, under the pain of excommunication. The order whereof shall after be declared. And thus a small offence or slander may justly deserve excommunication, by reason of the con- tempt and disobedience of the offender. If the offender show himself penitent between the first admonition and the second, and satisfy the Minis- try of the Church, and the brethren that before were offended in their assembly, then it may suffice that the Minister, at commandment of the Session, declare the next Sunday (without com- pearing or expressing of the person) his repent- ance and submission in these or other words : — 42 THE ORDER OF IT was signified unto you before, dearly be- loved, that one certain brother [or brethren] was noted, or at least suspected, of some offence, whereof he being admonished by one or two, ap- peared lightly to regard the same. And therefore was he and his offence notified unto the Ministry, in their assembly, who, according to their duty and charge, accused him of the same : And not finding in him such obedience as the profession of a Christian requireth, fearing that such offences and stubbornness should engender contempt, and infect others, they were compelled to notify unto you the crime, and the proceeding of the Session, minding to have sought the uttermost remedy in case the offender had continued obstinate. But seeing that it hath pleased God to mollify the heart of our brother, whose name we need not to express, so that he hath not only acknowledged his offence, but also hath fully satisfied the breth- ren that first were offended, and us the Ministry, and hath promised to abstain from all appearance of such evil as whereof he was suspected and ad- monished, we have no just cause to proceed to any farther extremity, but rather to glorify God for the submission of our brother, and unfeignedly pray unto Him that in the like case we, and every one of us, may give the like obedience. THE FORM AND ORDER OF PUBLIC REPENTANCE. IT is first to be observed, that none may be ad- mitted to public repentance except that first they be admitted thereto by the Session and As- PUBLIC REPENTANCE. 43 sembly of the Ministers and Elders ; in the which they ought sharply to be examined, what fear and terror they have of God's judgments, what hatred of sin, and dolour for the same, and what sense and feeling they have of God's mercies ; in the which if they be ignorant, they ought diligently to be instructed : for it is but a mocking to present such to public repentance as neither understand what sin is, what repentance is, what grace is, nor by whom God's favour and mercy are purchased. After, then, that the offender shall be in the as- sembly instructed, so that he have some taste of God's judgments, but chiefly of God's mercies in Christ Jesus, he may be presented before the pub- lic Church, upon a Sunday after the sermon, and before the prayers and psalm • and then the Min- ister shall say : — Beloved and dearest brethren, we, by reason of our charge and Ministry, present before you this brother, that by the infirmity of flesh and craft of Satan hath fearfully fallen from the obedience of his God, by committing N. of a crime, &c. [let the sin be expressed], by the which he hath not only offended against the Majesty of God, but also by the same hath given great slander and offence to His holy Congregation : and, therefore, doth to his own confusion (but to the glory of God, and our great comfort) present himself here before you, to witness and declare his unfeigned repentance, the thirst and the care that he hath to be reconciled with God through Jesus Christ, and with you, his brethren, whom he hath offended. And, therefore, it is requisite that ye and he understand what as- surance we have to require such public satisfaction 44 THE ORDER OF of him, what profit we ought to learn in the same, and what profit and utility redound to both of this his humiliation. That public repentance is the institution of God, and not man's invention, may be plainly gathered of the words of our Master, commanding that if any have offended his brother, in what sort soever it be, that he shall go to him, and be reconciled unto his brother. If the offence committed against one brother requireth' reconciliation, the offence committed against many brethren requireth the same. And if a man be charged by Christ Jesus to go to a man whom he hath offended, and there, by confessing of his offence, require reconciliation, much more is he bound to seek a whole multitude whom he hath offended, and before them with all humility require the same. For that woe which our Master, Christ Jesus, pronounceth against every man that hath offended the least one within His Church, remaineth upon every public offender, until such time as he declare himself willing to remove the same : which he can never do until such time as he let the multitude whom he hath offended understand his unfeigned repentance. But because that all men of upright judgment agree in this, that public offences require public repentance, we pass to the second head, which is, what it is that we have to consider in the fall and sin of this our brother : if we consider his fall and sin in him only, without having consideration of ourselves and of our own corruption, we shall profit nothing, for so shall we but despise our brother and flatter ourselves. But if we shall earnestly consider what nature we bear, what cor- PUBLIC REPENTANCE. 45 ruption lurketh in it, how prone and ready every one of us is to such and greater impiety, then shall we, in the sin of this our brother, accuse and con- demn our own sins, in his fall shall we consider and lament our sinful nature, also shall we join our repentance, tears, and prayers with him and his, knowing that no flesh can be justified be- fore God's presence, if judgment proceed without mercy. The profit which this our brother and we have of this his humiliation is, that we and he may be assured that more ready is our God to receive us to mercy through Jesus Christ His only Son, than we are to crave it. It is not sin, be it never so grievous, that shall separate us from His favour, if we seek to His mercy : for as all have sinned, and are by themselves destitute of God's grace, so is He ready to show mercy unto all that unfeign- edly call for the same. Yea, He doth not only receive such as come, but He, by the mouth of His dear Son, calleth upon such as be burdened and laden with sin, and solemnly promise th that He will refresh them. We have, besides, another commodity, to wit, that if we shall hereafter fall in the like, or greater (for we stand not by our own power, but by grace only), that we be not ashamed in this same sort to humble ourselves, and confess our offence. Now therefore, brother, as we all praise God in this your humiliation, beseeching Him that it be with- out hypocrisy, so it becometh you earnestly to consider of what mind, and with what heart, ye present yourself here before this assembly. It is not your sin that shall separate you from your God, nor from His mercy in Jesus Christ, if you 46 THE ORDER OF repent the same : but hypocrisy and impenitence, which God remove from you and us, are nowise tolerable before His presence. The offender ought to protest before God that he is sorry for his sin, and unfeignedly desireth God to be merciful unto him, and that for the obedience of His dear Son, our Lord Jesus Christ. The Minister. WE can only see that which is without, and according to your confession judge, leav- ing the secrets of the heart to God, who only can try and search the same. But because unfeigned repentance for sin, and simple confession of the same, are the mere gifts of God, we will join our prayers with yours, that the one and the other may be granted to you and us. The Prayer. ETERNAL and everliving God, Father of our Lord Jesus Christ, Thou that by the mouth of Thy holy Prophets and Apostles hast plainly pronounced that Thou desirest not the death of a sinner, but rather that he may convert and live ; who also hast sent Thy only Son to suffer the cruel death of the Cross, not for the just, but for such as find themselves oppressed with the burden of sin, that by Him and His advocation they may have access to the throne of Thy grace, being as- sured that before Thee they shall find favour and mercy : we are assembled, O Lord, in Thy pre- sence, and that in the name of this same our Lord Jesus, Thy dear Son, to accuse before Thee our sins, and before the feet of Thy Majesty to crave PUBLIC REPENTANCE. 47 mercy for the same. We most humbly beseech Thee, O Father of mercies, first that Thou wilt touch and move our hearts by the power of Thy Holy Spirit, in such sort that we may come to a true knowledge of our sins. But chiefly, O Lord, [that] it will please Thee to move the heart of this our brother, N., &c, who, as he hath offended Thy Majesty, and a great number of this Thy holy Congregation, by his grievous and public sin, so doth he not refuse publicly to acknowledge and confess the same, as that this his humiliation, given to the glory of Thy name, presently doth witness. But because, O Lord, the external con- fession, without the dolour of the heart, availeth nothing in Thy presence, we most humbly beseech Thee that Thou wilt so effectually move his heart and ours also, that he and we without hypocrisy, damning that which Thy Law pronounceth unjust, may attain to some sense and feeling of Thy mercy, which Thou hast abundantly showed unto mankind in Jesus Christ our Lord. Grant, O Lord, unto this our brother the repentance of the heart, and sincere confession of his mouth, to the praise of Thy name, to the comfort of Thy Church, and to the confusion of Satan. And unto us grant, O Lord, that albeit we cannot live altogether clean of sin, yet that we fall not in horrible crimes, to the dishonour of Thy holy name, to the slander of our brethren, and infamy of Thy holy Evangel which we profess. Let Thy godly power, O Lord, so strengthen our weakness, that neither the craft of Satan, nor the tyranny of sin, draw us utterly from Thy obedience. Give us grace, O Lord, that by holiness and innocence of 48 THE ORDER OF life, we may declare to this wicked generation what difference there is between the sons of light and the sons of darkness, that men, seeing our good works, may glorify Thee, and Thy Son Jesus Christ, our only Saviour and Redeemer: to Whom, with Thee and the Holy Spirit, be all honour, praise and glory, now and ever. Amen. The p7-ayer finished, the Minister shall turn him to the penitent brother, a?id in full audience shall say : — YE have heard, brother, what is your duty to- wards the Church which ye have offended; to wit, that willingly ye confess that crime that ye have committed, asking God mercy for the same, and so that ye may reconcile yourself to the Church which ye have offended. Ye have heard also the affection and care of the Church towards you, their penitent brother, notwithstanding your grievous fall, to wit, that we all here present join our sins with your sin, we all repute and esteem your fall to be our own : we accuse ourselves no less than we accuse you : now, finally, we join our prayers with yours, that we and you may obtain mercy, and that by the means of our Lord Jesus Christ. Let us, therefore, brother, have this com- fort of you, that ye will openly and simply confess your crime, and give to us attestation of your un- feigned repentance. The penitent shall then openly confess the crime, whatsoever it be, and shall desire God's mercy, and pray the Church to call to God for mercy with him, and unfeignedly desire that he may be joined again to their society and number. PUBLIC REPENTANCE. 49 IF the penitent be confounded with shame, or such one as cannot distinctly speak to the comfort and instruction of the Church, the Minis- ter shall make repetition, that every head may be understood by itself, and thereafter shall ask the penitent if that be his confession, and if so he be- lie veth. His answer affirmative being received, the Minister shall ask the Congregation if they judge any further to be required for their satisfac- tion and reconciliation of that brother. No con- tradiction being made, the Minister shall say to the penitent : — We have heard, dear brother, your confession, for the which we from our hearts praise God, for in it the Spirit of Jesus Christ hath confounded the Devil, and broken down his head and power, in that, that ye to the glory of God have openly damned yourself and your impiety, imploring grace and mercy, for Christ Jesus His Son's sake. This strength, submission, and obedience cannot pro- ceed from flesh and blood, but is the singular gift of the Holy Ghost. Acknowledge, therefore, it to be given unto you by Jesus Christ our Lord, and now take heed, lest at any time ye be unmindful of this great benefit, which no doubt Satan doth envy, and will assail by all means possible, that you may abuse it. He will not cease to tempt you to fall again in such, or crimes more hor- rible. But resist the Devil, and he shall flee from you. Live in sobriety, be instant in prayer, com- mend yourself unfeignedly to God, who, as He is faithful, so shall He give to us victory over sin, death, and Satan, and that by the means of our Head and Sovereign Champion Jesus Christ, to 50 THE ORDER OF whom be all praise, glory, and honour, now and ever. Amen. An Admonition to the Church. IT is your duty, brethren, to take example of this our penitent brother : first, that ye be unfeignedly displeased in your own hearts for your sins ; secondarily, that with this our brother ye accuse them in the sight of God, imploring grace and mercy for your offences committed ; and last, if any of you shall after this publicly offend, that ye refuse not with the like reverence to satisfy the Church of God, offended in you. Now only rest- eth that ye remit and forget all offences which ye have conceived heretofore, by the sin and fall of this our brother : accept and embrace him as a member of Christ's body : let none take upon him to reproach or accuse him for any offences, that before this hour he hath committed. And that he may have the better assurance of your good will and reconciliation, prostrate yourselves before God, and render Him thanks for the conversion and repentance of this our brother. The Thanksgiving. HEAVENLY Father, Fountain of all mercy and consolation, we confess ourselves un- worthy to be counted amongst Thy children, if Thou have respect to the corruption of our nature. But seeing it hath pleased Thy Fatherly goodness, not only freely to choose us in Thy dear Son, our Lord Jesus Christ, by His death to redeem us, by His Evangel to call us, and by His Holy Spirit j (which both are Thine) to illuminate us ; but also, PUBLIC REPENTANCE. 51 that Thou hast commanded Thy Word and holy Evangel to be preached, to the end that the peni- tent shall have an assurance of the remission of their sins, not only for a time, but even so oft as men from sorrowful hearts shall call for Thy grace and mercy. In consideration of this Thy Fatherly adoption and ineffable clemency shown upon us, we cannot but praise and magnify Thy Fatherly mercy : a testimony whereof we not only feel in ourselves, but also see the same evidently in the conversion of this our brother, whom Satan for a time held in bondage, but now is set at freedom by the power of our Lord Jesus Christ, and is returned again to the society of Thy body. Grant unto us, heavenly Father, that he and we may more and more be displeased for our sins, and proceed in all manner of good works, to the praise of Thy holy name, and edification of Thy Church, by Jesus Christ our Lord and only Saviour. So be it. The Thanksgiving finished, the Minister shall require of the Penitent, if that he will be subject to the discipline of the Church, in case he after offend, who, answerijig that he will, the Minister shall say in manner of absolution ; — If thou unfeignedly repent thy former iniquity, and believe in the Lord Jesus, then I, in His name, pronounce and affirm that thy sins are for- given, not only on earth, but also in heaven, ac- cording to the promises annexed with the preach- ing of His Word, and to the power put in the Ministry of His Church. Then shall the Elders and Deacons, with Min- S2 THE FORM OF isters (if any be), i/i the name of the whole Church, take the reconciled brother by the hand, and embrace Aim, in sign of full reconciliation. Then after, shall the Church sing the io$d Psalm, so much as they think expedient. And so shall the assembly with the benediction be dismissed. THE FORM OF EXCOMMUNICATION. AFTER that all admonitions, both private and public, be past, as before is said, then must the Church proceed to excommunication if the offender remain obstinate. The Sunday, therefore, after the third public admonition, the Minister, being before charged by the Session or Elders, shall thus signify unto the Church after Sermon : — It is not unknown unto you with what lenity and carefulness the Ministry and the whole Church, by private and public admonitions, hath sought N., &c, to satisfy the Church, and to declare himself penitent for his grievous crimes and rebellion, by the which he hath offended God's majesty, blas- phemed His holy name, and offended His Church, in whom to this day we find nothing but stubborn- ness. We cannot, therefore, of conscience wink any longer at the disobedience of the said N.,- lest that his example infect and hurt others. We are compelled, therefore, in the fear of God, to give the said N. into the hands and power of the Devil, to the destruction of the flesh, if that by that mean he may be brought to the consideration of himself, and so repent, and avoid that fearful con- demnation that shall fall on all inobedient in the EXCOMMUNICATION. 53 day of the Lord Jesus. And lest that any shall think that we do this of manly [human] presump- tion, without the assurance of the Scripture, ye shall shortly hear what commandment and autho- rity we have so to do. Firsts we have the commandment of our Master and Saviour, Jesus Christ, to hold such for ethnicks and publicans, as will not hear the voice of the Church. But plain it is, that this obstinate N. hath contemptuously refused all wholesome admo- nitions, and therefore we, not one or two, but the whole Church, must hold him as a publican, that is, as one cut off from the body of Jesus Christ, and unworthy of any society with Him, or with the benefits of His Church, till his new conversion, and his receiving again. Secondarily^^, have the command of the Apostle St Paul, and the fearful sentence which he, being absent, did notwithstanding pronounce against the incest, with his sharp rebuke to the Corinthians, because that with greater zeal and expedition they expelled not from among them that wicked man. And if any think that the offence of this forenamed obstinate is not so heinous as that of the incest, let such understand that mercy and favour may rather be granted to any other sin than to the contempt of wholesome admonitions, and of the just and lawful ordinances of the Church. For other sins, how heinous soever they be (so be it that they deserve not death), as by unfeigned repentance they are remitted before God, so, upon the same humbly offered unto the Church, order may be taken that the offender may be comforted, and at length restored to the society of the Church 54 THE FORM OF again. But such as proudly contemn the admo- nition of the Church, private or public, declare themselves stubborn, rebellious, and altogether impenitent, and therefore most justly ought they to be excommunicate. The precept of God given under the law, to ex- pel from the midst of God's people such as were leprous (without exception of person), is to us an assurance that we ought to expel from the society of Christ's body such as be stricken with spiritual leprosy ; for the one is no less infective and danger- ous than is the other. Now, seeing that we know excommunication is God's ordinance, let us, in few words, understand the utility and use of the same. By it, first, the Church is purged of open wicked doers, which is no small commodity, considering that we fight in the midst and eyes of this wicked generation, which seeketh in us nothing more than occasion of slander. Secondarily, by it is the Church, and every member of the same, retained in obedience and fear, whereof all have need, if the frailty of our flesh shall be rightly considered. Thirdly, by it we exercise a singular work of cha- rity, while that we declare ourselves careful to keep the flock of Christ in purity of manners, and without danger to be infected. For, as it were a work both uncharitable and cruel to join together in one bed, persons infected with pestilent or other contagious and infective sores with tender children, or with such as are whole, so it is no less cruelty to suffer among the flock of Jesus Christ such obstinate rebels. For true is that sentence of the Apostle, A little leaven corrupted! the whole mass. But lest that we should seem to usurp EXCOMMUNICATION. 55 power over the Church, or to do anything without the knowledge and consent of the whole body, for this present we delay the sentence, willing such as have anything to object in the contrary to pro- pone [propound] the same the next session day, or else to signify the same to some of the Ministers or Elders, that answer may be given thereto, and, in the mean time, we will call to God for the con- version of the impenitent. The Prayer for the Obstinate. ETERNAL and ever-living God, Father of our Lord Jesus Christ, whose very property is to show mercy, and to restore life, even when to man's judgment death hath gotten dominion over Thy creatures : for Thou hast first sought, called, accused, and convicted our father Adam, after his transgression, and being so dead in sin, and thrall to Satan, that he could neither confess his offence, nor yet ask mercy for the same, Thou, by Thy free promises of mercy and grace, gavest unto him a new life and strength to repent. The same order must Thou keep, O Lord, with all Thy chosen children of his posterity ; for in man's cor- rupt nature there can be no obedience until that Thou, by operation of Thy Holy Spirit, work the same. And therefore we most humbly beseech Thee, for Jesus Christ Thy Son's sake, pitifully to look upon this Thy creature, who once was bap- tised in Thy name, and hath professed himself subject to Thy religion, and unto the discipline of Thy Church, whom Satan, alas ! now so blindeth, that obstinately he contemneth the one and the other. We have followed, O Lord, the rule pre- 56 THE FORM OF scribed unto us by Thy dear Son, our Lord Jesus Christ, in admonishing and threatening him, but hitherto have profited nothing concerning him and his humiliation. But, O Lord, as Thou alone knowest, so mayest Thou alone change and mollify the hearts of the proud and impenitent. Thou, by the voice of Thy prophet Nathan, wakenedst David from his deadly security. Thou, without any prophet, didst beat down the pride of Manasseh in the pri- son, after he had shed the blood of Thy servants, and had replenished Jerusalem with all kind of impiety. Thou turnedst the heart of Peter at the look of Thy dear Son, our Lord Jesus Christ, after that fearfully, with horrible imprecations, he had thrice openly denied Him. O Lord, Thy mercies without measure endure for ever, to the which we, after long travail, do re- mit this obstinate and impenitent [person]; ear- nestly desiring Thee, O Father of mercies, first so to pierce his heart with the fear of Thy severe judgments, that he may begin to understand, that thus contemning all wholesome admonitions, he provoketh Thy wrath and indignation against him- self. Open his eyes, that he may see how fearful and terrible a thing it is to fall into Thy hands : and, therefore, mollify and anoint his heart by the unction of Thy Holy Spirit, that he may unfeign- edly convert unto Thee, and give unto Thee that honour and obedience that Thou requirest in Thy holy Word, and so to our comfort, that now mourn for his rebellion, that he may subject himself to the just ordinance of Thy Church, and avoid that fearful vengeance that most assuredly shall fall EXCOMMUNICATION. 57 upon all the inobedient. These Thy graces, heavenly Father, and farther, as Thou knowest to be expedient for us, and for Thy Church univer- sal, we call, according as we be taught to pray by our Sovereign Master, Christ Jesus, saying, Our Father, &c. THE second Sunday, after sermon and pub- lic prayers, the Minister shall, in audience of the whole Church, ask the Elders and Deacons, who must sit in an eminent and proper place, that their answer may be heard. The Minister. HATH he, whom the last day we admonished, under the pain of excommunication, to satisfy the Church for his public slander and con- tempt of the Ministry, by himself or by any other, offered his obedience unto you ? They shall answer, as the truth is, Yea, or Nay. If he hath sought the favour of any within the Ministry, with promise of obedience, then shall further process be delayed, and he commanded to appear before the Session in their next assembly, where order may be taken for his public repent- ance, as in the former head is expressed. If he have not laboured to satisfy the Church, then shall the Minister proceed, and say : — It cannot be but dolorous to the body that any one member thereof should be cut off and perish : and yet, it ought to be more fearful to the member than to the body, for the member cut off can do nothing but putrefy and perish, and yet the body may retain life and strength. But the rebellion of 58 THE FORM OF this obstinate may proceed, in one part, from ig- norance ; for it may be that he understandeth not what excommunication is, and what is the danger of the same. I shall, therefore, in few words, open the one and the other. Lawful excommunication (for the thunderings of that Roman Antichrist are but vanity and wind) is the cutting off from the body of Jesus Christ, from participation of His holy Sacraments, and from public prayers with His Church, by public and solemned [solemn] sentence, all obstinate and impenitent persons, after due admonitions, which sentence, lawfully pronounced on earth, is ratified in heaven, by binding of the same sins that they bind on earth. The danger hereof is greater than man can suddenly espy : for seeing that without the body of Jesus Christ there abideth nothing but death and damnation to mankind, in what estate shall we judge them to stand that justly are cut off from the same ? Yea, what horrible vengeance hangeth upon them and their posterity, notable and severe pun- ishments may instruct us. Cain, the murderer, was not accursed within his own person only, but that same malediction ran in his posterity, and upon all that joined therewith, till that all man- kind was destroyed by water (eight persons re- served). Cham likewise was accursed in his son Canaan, the severity whereof proceeded even to the rooting out of that whole race and nation. The simple word of our Master, Jesus Christ, caused the fig-tree suddenly to wither. At the voice of Peter, Ananias and Sapphira were stricken to death. The same God and Lord Jesus, with EXCOMMUNICATION. 59 the power of His Holy Spirit, that then was potent and just, worketh even now in the Ministry of His Church, the contempt whereof He will in no wise suffer unpunished. And, therefore, ye that have acquaintance or familiarity with the forenamed obstinate, declare unto him these dangers, and will him not to tempt the uttermost. And thus, yet again let us pray to God for his conversion. Let the former Prayer be publicly said. THE third Sunday let the first question be proponed by the Minister to the Elders and Deacons, concerning the submission of the obstinate so oft admonished, as was proponed the second. If repentance be offered, let order be taken, as is before said, with one charge to the Church, to praise God for the conversion of that brother. If repentance be not offered, then shall the Minister expone [expound] wherein the per- son that is to be excommunicate hath offended ; how oft, and by whom he hath been admonished, as well privately as publicly ; and shall demand of the Elders and Deacons, if it be not so, whose an- swer received, the Minister shall ask the whole Church if they think that such contempt should be suffered among them : and if then no man make intercession for the obstinate, the Minister shall proceed and say : — Of very conscience we are compelled to do that which to our hearts is most dolorous ; to wit, to give over to the hands of the devil this forenamed obstinate contemner, N., whom once we esteemed a member of our body, and that not only for the crime which he hath committed, but much rather 6o THE FORM OF for his proud contempt and intolerable rebellion, lest that our sufferance of him in this his impiety should not only be imputed unto us, but also that he should infect others with the same pestilence. And, therefore, we must use the last remedy, how grievous soever it be unto us. And yet I desire you, for more ample declaration of your Christian charity towards him, [that] ye pray with me unto God now, for the last, for his conversion. The last Prayer before the Excommunication. OMNIPOTENT, Eternal, and merciful Fa- ther, who, for that good will that Thou bearest unto us in Jesus Christ, Thy dear Son, wilt not the death and destruction of a sinner, but rather that he, by inspiration and moving of Thy Holy Spirit, convert and live : who also dost wit- ness the virtue and strength of Thy Word to be such, that it causeth the mountains to shake, the rocks [to] tremble, and the floods to dry up : Behold, we Thy children and people here pro- strate before Thee, most humbly beseech Thee, in the name of Thy dear Son, our Lord Jesus Christ, that Thou wilt move and pierce the heart of our impenitent brother, whom Satan so long hath indured and hardened : let it please Thy Majesty, by the virtue of Thy Holy Spirit, that Thou wilt mollify the same : expel his darkness, and, by the light of Thy grace, that Thou wilt so illuminate him, that now at length he may feel, first, how grievously he hath offended against Thy Majesty; and, secondarily, against Thy holy Church and assembly. Give him Thy grace to acknowledge, accuse, and damn [condemn], as EXCOMMUNICATION. 61 well before us whom he hath offended, as before Thy presence, this his proud contempt, lest that we, by the same provoked, be compelled with all our griefs to cut him off from Thy mystical body, whom we, O Lord, unfeignedly desire to retain within Thy Church, as a lively member of Thy dear Son, our Lord Jesus. Hear us, merciful Father, call back again this our impenitent brother that now tendeth to eternal destruction ; that we all, who, before Thy presence, even for his rebel- lion, do mourn, may receive him again with glad- ness and joy, and so render praise and honour to Thee before this Thy holy congregation. We grant ourselves, O Lord, unworthy whom Thou shouldst hear, because we cease not to offend Thee by our continual transgressing of Thy holy precepts. Look not upon us, merciful Father, in this our corrupt nature, but look Thou to Thy dear Son, whom Thou of Thy mere mercy hast appointed our Head, great Bishop, Advocate, Mediator, and only Propitiator. In Him, and in the merits of His death, we humbly beseech Thee mercifully to behold us, and suffer not the most innocent blood of Thy dear Son shed for us, and for this our impenitent brother, to be profaned by the tyranny and slight of Satan. But by the vir- tue of the same, let this our impenitent brother be brought to unfeigned repentance, that so he may escape that fearful condemnation in the which he appeareth to fall. This we ask of Thee, O hea- venly Father, in the boldness of our Head and Mediator, Jesus Christ, praying, as He hath taught us, Our Father which art, &*c. If, after this prayer, the obstinate appear not to 62 THE FORM OF offer his repentance, then shall the Minister proceed and say : — BRETHREN, seeing that,.as ye have heard, this obstinate and impenitent person, N., hath so grievously offended against God, and against this His holy congregation, who by no means (as ye may perceive) can be brought to repentance ; whereof it is evident by the Word of God, that he is fallen from the kingdom of Heaven, and from the blessed society of the Lord Jesus. And we (albeit with dolour of our hearts) may now execute that which the commandment of Jesus Christ, and the practice of His Apostle, showeth that of our office we ought to do ; to wit, that we shall publicly de- clare and pronounce such to have no society with us, as declare themselves obstinate and rebellious against all wholesome admonitions, and the blessed ordinances of His Church. And that we may do the same, not of our own authority, but in the name and power of our Lord Jesus Christ, before whom all knees are compelled to bow, let us humbly fall down before Him, and on this man- ner pray, and pronounce this sentence. The Invocation of the Name of Jesus Christ to ex- communicate the impenitent, together with the Sentence of Excommunication. OLORD JESUS CHRIST, the only and eter- nal King of ail the chosen children of Thy heavenly Father, the Head and Lawgiver of thy Church ; who by Thy own mouth hast commanded that such offenders as proudly contemn the admo- nitions of Thy Church, shall be cast out from the EXCOMMUNICATION. 63 society of the same, and shall be reputed of Thy professors as profane ethnicks : we, willing to obey this Thy precept, which also we have re- ceived by institution of Thy Apostle, are here presently convened, in Thy name, to excommu- nicate, and cast forth from the society of Thy holy body, and from all participation with Thy Church in sacraments or prayers, N. Which thing we do at Thy commandment, and in Thy power and authority, to the glory of Thy holy name, to the conservation and edification of this Thy Church, in the which it hath pleased Thee to place us Min- isters, and to the extreme remedy of the stubborn obstinacy of the forenamed impenitent. And be- cause Thou hast promised Thyself ever to be with us, but specially with such as uprightly travel in the Ministry of Thy Church, whom also Thou hast promised to instruct and guide by the dicta- ment of Thy Holy Spirit, we most humbly beseech Thee so to govern and assist us in the execution of this our charge, that whatsoever we in Thy name do here pronounce on earth, that Thou wilt ratify the same in heaven. Our assurance, O Lord, is Thy expressed Word. And, therefore, in bold- ness of the same, Here I\?ve\ in Thy name, and at the commandment of this Thy present congre- gation, cut off, seclude, and excommunicate from Thy body, and from our society, N., as a person slanderous, proud, contemner, and a member for this present, altogether corrupted, and perni- cious to the body. And this his sin (albeit with sorrow of heart) by virtue of our Ministry we bind, and pronounce the same to be bound in heaven and earth. We farther give over in [to] 64 THE FORM OF the hands and power of the devil the said X.. to the destruction of his flesh ; straitly charging all that profess the Lord Jesus, to whose knowledge this our sentence shall come, to repute and to hold the said XT. accursed, and unworthy of the familiar society of Christians : declaring unto all men that such as hereafter, before his repentance, shall haunt, or familiarly accompany him, are par- takers of his impiety, and subject to the like con- demnation. This our sentence, O Lord Jesus, pronounced in Thy name, and at Thy command- ment, we humbly desire Thee to ratify, according to Thy promise. And yet, Lord, Thou that earnest to save that which was lost, look upon him with the eyes of Thy mercy, if Thy good pleasure be ; and so pierce Thou his heart, that he may feel in his breast the terrors of Thy judgment, that by Thy grace he fruitfully may be converted to Thee; and so damning his own impiety, he may be with the like solemnity received within the bosom of Thy Church, from the which this day (with grief and dolour of our hearts) he is ejected. Lord, in Thy presence we protest that our own affections move us not to this severity, but only the hatred of sin, and obedience that we give to Thy own commandment. And, therefore, O heavenly Father, we crave the perpetual assist- ance of Thy Holy Spirit, not only to bridle our corrupt affections, but also so to conduct us in all the course of our whole life, that we never fall to the like impiety and contempt ; but that continu- ally we may be subject to the voice of Thy Church, and unto the Ministers of the same, who truly offer to us the Word of Life, the blessed Evangel ABSOLUTION. 65 of Thy only beloved Son Jesus Christ: to Whom, with Thee and the Holy Spirit, be all praise, glory and honour, now and ever. So be it. The Sentence pronounced, and the Prayer ended, THE Minister shall admonish the Church that all the faithful do hold the excommunicate as an ethnick, as before is said, that no man use his familiar company : and yet that no man ac- cuse him of any other crime than of such as he is convicted of, and for the which he is excommuni- cate ; but that every man shall secretly call to God for grace to be granted to the excommunicate. Such as have office in the Ministry may, upon licence required of the Church, speak with the excommunicate, so long as hope resteth of his conversion. But if he continue obstinate, then ought all the faithful utterly to abhor his presence and communication. And yet ought they more earnestly to call to God that Satan in the end may be confounded, and the creature of God freed from his snares by the power of the Lord Jesus. And with the accustomed benediction, the as- sembly shall be dismissed, after they have sung the 10 1 st Psalm, or one portion thereof, as it shall please the congregation. THE ORDER TO RECEIVE THE EXCOMMUNI- CATE AGAIN TO THE SOCIETY OF THE CHURCH. FIRST, we must observe, that such as deserve death for that crime committed, never be admitted to the society of the Church, until such 66 THE FORM OF time as either the Magistrate punish according to the law, or else pardon the crime, as before we have said. But such as for other offences, and for their contempt, are excommunicate, may be re- ceived when they shall earnestly seek the favours of the Church. They must begin at the Ministry, the Elders, and the Deacons, who must expone [declare] their repentance to the Minister or Ministers in their assembly ; a day may be appointed to the excommunicate to present him- self before them. The signs of his repentance ought to be diligently inquired ; as, What hath been his behaviour since the time of his excom- munication, what he will offer for his satisfaction to the Church, and unto whom he hath exponed the grief and dolour of his heart ? If the excom- municate be found penitent, and obedient in all things, the Minister, the next Sunday, may give advertisement to the whole Church of his humili- ation, and command them to call to God for in- crease of the same. The next Session day, the Minister may appoint to the excommunicate such satisfaction as they think most expedient ; to the which if the excommunicate fully agree, then may the said Ministry appoint unto him a certain day when he shall fulfil the same. For this is principally to be observed, that no excommunicate person may be received to the society of the Church again, until such time as he hath stood at the Church door, at the least more Sundays than one : wThich days being expired, and the whole satisfaction complete, some of the Elders shall pass to the excommunicate, after that the former prayer of the Minister in the pulpit be ABSOLUTION. 67 ended, and shall present him to a certain place appointed for the penitents ; where he shall stand in the same habit in the which he made satisfac- tion, until the sermon be ended. And then shall the same Elders that brought him into the church present him to the Minister, with these or the like words : — This creature of God, N., that for his wicked- ness and obstinate rebellion hath been excom- municate from the body of Jesus Christ, but now, by the power of the Spirit of God, is called back again by repentance, so far as the judgment of man can perceive, for he hath not only craved the favours of the Ministry, that he might be received into the body of the Church again, but also most obediently hath subjected himself to all that we have commanded, for trial of his humiliation. And, therefore, we present him before you to be examined ; and if his repentance be sufficient, to be received again to the body of the Church. Then shall the Minister render thanks, first to God, for that part of his humiliation, and also de- sire the Church of God to do the same with him. Thereafter he shall address him to the person excommunicate; and, first, shall lay before him his sin; then after, the admonitions that were given unto him, to satisfy the Church for the same ; and, last, his proud contempt and long obstinacy, for the which he was excommunicate. And of every one he shall require his peculiar confession, with accusation of himself and detes- tation of his impiety. Which being received, he shall render thanks to God as followeth : — We thank the mercy and goodness of God, 68 THE FORM OF through Jesus Christ our Lord, for this thy con- version, N., into the which [wherein] thou hast not so much ashamed thyself, as that thou hast confounded and overcome Satan, by whose ven- omous and deceivable enticements, thou hitherto hast been rebellious to the wholesome admonitions of the Church. And yet, because we can but only see that which is external, we will join our prayers with thine, that thy humiliation may proceed from the heart. Let the p?-ayers appointed to be said in the receiv- ing of the penitent be said also here; which ended, let the Church and the penitent be admonished, as is expressed, except that the crime of his Excommunica- tion must ever be alleged and me?itioned. The Prayer containing his receiving to the Church. LORD JESUS CHRIST, King, Teacher, and our eternal Priest, who, with the preaching of Thy blessed Evangel, hast joined the power to bind and loose the sins of men ; who hast also pronounced that whatsoever by Thy Ministers is bound on earth shall be bound in the heaven, and also that whatsoever is loosed by the same shall be loosed and absolved with Thee in the heaven : look, O Lord, mercifully upon this Thy creature, N., &c, whom Satan of long time hath holden in bondage, so that not only he drew him to iniquity, but also that he so hardened his heart that he de- spised all admonitions, for the which his sin and contempt we were compelled to excommunicate him from our body. But now, O Lord, seeing that the Spirit of our Lord Jesus Christ hath so far prevailed in him that he is returned to our society, ABSOLUTION. 69 it will [let it] please Thee, for the obedience of our Lord Jesus, so to accept him, that his former inobedience be never laid to his charge ; but that he may increase in all godliness, till that Satan finally be trodden under his feet and ours, by the power of our Lord Jesus Christ : to Whom, with Thee and with the Holy Spirit, be all honour and glory, now and ever. So be it. The For 711 of Absolution. IN the name and authority of Jesus Christ, I, the minister of His blessed Evangel, with consent of the whole Ministry and Church, absolve thee, N., from the sentence of Excommunication, from the sin by thee committed, and from all cen- sures laid against thee for the same before, ac- cording to thy repentance ; and pronounce thy sin to be loosed in heaven, and thee to be received again to the society of Jesus Christ, to His body the Church, to the participation of His Sacraments, and, finally, to the fruition of all His benefits : In the name of the father, the son, and the Holy Spirit. So be it. The absolution pronounced, the Minister shall then call him Brother, and give him admonition to watch and pray that he fall not in the like tempta- tion ; that he be thankful for the mercy shown unto him, and that he show the fruits of his con- version in life and conversation. Thereafter the whole Ministry shall embrace him, and such others of the Church as be next unto him, and then shall a Psalm of thanksgiving be sung. 7o THE FORM OF ABSOLUTION. This order may be enlarged or coiitracted, as the wisdom of the discreet Minister shall think expedient ; for we rather show the way to the ignorant, than prescribe order to the learned, that cannot be amended, A Prayer. PRESERVE the public face of Thy Church within this Realm, O Lord : Dilate the king- dom of Thy Son, Jesus Christ, universally : And so farther disclose and break down the tyranny of that Roman Antichrist, by the power of Thy Son, our Lord Jesus Christ. So be it. 1567. a Rom. i5. « Soli sapienti Deo per Jesiun Christum gloria in perpetuuvi . A men . THIS BOOK is thought necessary and profit- able for the Church, and commanded to be printed by the General Assembly. Set forth by John Knox, Minister : And sighted by us whose names follow, as we were appointed by the said General Assembly. John Wiilok. M. John Craig. Robert Pont. John Row. David Lindesay. Guliclmus Chris- tesonus. James Craig, &c. VISITATION OF THE SICK. 7i THE VISITATION OF THE SICK. BECAUSE the visitation of the sick is a thing very necessary, and yet, notwithstanding, it is hard to prescribe all rules appertaining there- unto, we refer it to the discretion of the godly and prudent Minister, who, according as he seeth the patient afflicted, either may lift him up with, the sweet promises of God's mercy through Christ, if he perceive him much afraid of God's threat- enings : or contrariwise, if he be not touched with the feeling of his sins, may beat him down with God's justice; evermore, like a skilful physician, framing his medicine according as the disease re- quireth. And if he perceive him to want any necessaries, he not only relieveth him according to his ability, but also provideth by others, that he may be furnished sufficiently. Moreover, the party that is visited may at all times for his com- fort send for the minister, who doth not only make prayers for him there presently, but also, if it so require, commendeth him in the public prayers to the Congregation. A Prayer to be said in Visiting of the Sick. OOUR good God, Lord and Father, the Creator and Conserver of all things^ the fountain of all goodness and benignity ; like as 72 THE VISITATION (among other Thine infinite benefits, which Thou of Thy great goodness and grace dost distribute ordinarily unto all men) Thou givest them health of body, to the end that they should the better know Thy great liberality, so that they might be the more ready to serve and glorify Thee with the same : so, contrariwise, when we have evil-behaved ourselves, in offending Thy Majesty, Thou hast accustomed to admonish us, and call us unto Thee, by diverse and sundry chastisements, through the which it hath pleased Thy goodness to subdue and tame our frail flesh : but specially by the griev- ous plagues of sickness and diseases ; using the same as a mean to awake and stir up the great dulness and negligence that is in us all, and advertising us of our evil life by such infirmities and dangers, especially when, as they threaten the very death, which (as assured messengers of the same) are all to the flesh full of extreme anguish and torments, although they be, notwithstanding, to the spirit of the Elect, as medicines both good and wholesome. For by them Thou dost move us to return unto Thee for our salvation, and to call upon Thee in our afflictions, to have Thine help who art our dear and loving Father. In consideration whereof, we most earnestly pray unto Thee, our good God, that it would please Thine infinite goodness to have pity upon this Thy poor creature whom Thou hast, as it were, bound and tied to the bed by most grievous sickness, and brought to great extremity by the heaviness of Thine hand. O Lord, enter not into account with him, to render the reward due unto his works; but through Thine infinite mercy remit all his OF THE SICK. 73 faults, for the which Thou hast chastised him so gently; and behold rather the obedience which Thy dear Son, Jesus Christ our Lord, hath ren- dered unto Thee — to wit, the sacrifice which it pleased Thee to accept as a full recompense for all the iniquities of them that receive Him for their justice and satisfaction, yea, for their only Saviour. Let it please Thee, O God, to give him a true zeal and affection to receive and acknowledge Him for his only Redeemer : to the end also that Thou mayest receive this sick person to Thy mercy, qualifying all the troubles which his sins, the horror of death, and dreadful fear of the same, may bring to his weak conscience : Neither suffer Thou, O Lord, the assaults of the mighty adver- sary to prevail, or to take from him the comfort- able hope of salvation which Thou givest to Thy dearly beloved children. And, forasmuch as we are all subject to the like 'state and condition, and to be visited with like .battle, when it shall please Thee to call us unto the same, we beseech Thee most humbly, O Lord, with this Thy poor creature, whom Thou now presently chastisest, that Thou wilt not extend Thy rigorous judgment against him ; but that Thou wouldst vouchsafe to show him Thy mercy, for the love of Thy dear Son, Jesus Christ our Lord, who, having suffered the most shameful and extreme death of the cross, bore willingly the fault of this poor patient, to the end that Thou mightest acknow- ledge him as one redeemed with His precious blood, and received into the communion of His body, to be participant of eternal felicity, in the 74 THE VISITATION. company of Thy blessed angels. Wherefore, O Lord, dispose and move his heart to receive, by Thy grace, with all meekness, this gentle and fatherly correction, which Thou hast laid upon him ; that he may endure it patiently, and with willing obedience; submitting himself with heart and mind to Thy blessed will and favourable mercy, wherein Thou now visitest him after this sort, for his profit and salvation. It may [let it] please Thy goodness, O Lord, to assist him in all his anguishes and troubles. And although the tongue and voice be not able to execute their office, in this behalf, to set forth Thy glory, that yet at least Thou wilt stir up his heart to aspire unto Thee only, who art the only fountain of goodness ; and that Thou fast root and settle in his heart the sweet promises which Thou hast made unto us in Christ Jesus, Thy Son, our Savi- our, to the intent he may remain constant against all the assaults and tumults which the enemy of our salvation may raise up to trouble his con- science. And .seeing it hath pleased Thee, that by the death of Thy dear Son, life eternal should be com- municated unto us, and by the shedding of His blood the washing of our sins should be declared; and that by His resurrection also, both justice and immortality should be given us ; may it please Thee to apply this holy and wholesome medicine to this Thy poor creature, in such extremity, tak- ing from him all trembling and dreadful fear, and to give him a stout courage in the midst of all his present adversities. And forasmuch as all things, O heavenly OF THE SICK. 75 Father, be known unto Thee, and Thou canst, ac- cording to Thy good pleasure, minister unto him all such things as shall be necessary and expedient, let it please Thee, O Lord, so to satisfy him by Thy grace as may seem most meet unto Thy divine Majesty. Receive him, Lord, into Thy protection, for he hath his recourse and access to Thee alone ; and make him constant and firm in Thy commandments and promises : and also par- don all his sins, both secret and those which are manifest, by the which he hath most grievously provoked Thy wrath and severe judgments against him ; so as, in place of death (the which both he and all we have justly merited), Thou wilt grant unto him that blessed life which we also attend and look for, by Thy grace and mercy. Neverthe- less, O heavenly Father, if Thy good pleasure be that he shall yet live longer in this world, may it then please Thee to augment in him Thy graces, so as the same may serve unto Thy glory ; yea, Lord, to the intent he may conform himself the more diligently, and with more carefulness, to the example of Thy Son, Christ Jesus \ and that in renouncing himself, he may cleave fully unto Him, who, to give consolation and hope to all sinners to obtain remission of all their sins and offences, hath carried with Him into the heavens the thief who was crucified with Him upon the cross. But if the time, by Thee appointed, be come that he shall depart from us unto Thee, make him to feel in his conscience, O Lord, the fruit and strength of Thy grace, that thereby he may have a new taste of Thy Fatherly care over him from the be- ginning of his life unto the very end of the same, 76 THE VISITATION for the love of Thy dear Son, Jesus Christ our Lord. Give him Thy grace, that, with a good heart and full assurance of faith, he may receive to his consolation so great and excellent a treasure, to wit, the remission of his sins in Christ Jesus Thy Son, who now presenteth Him [self] to this poor person in distress, by the virtue of Thy promises revealed unto him by Thy Word, which he hath exercised with us in Thy Church and congregation, and also in using the Sacraments which Thou therein hast established, for confirmation of all their faith that trust in Thee unfeignedly. Let true faith, O Lord, be unto him as a most sure buckler, thereby to avoid the assaults of death, and more boldly walk for the advancement of eter- nal life, to the end that he, having a most lively apprehension thereof, may rejoice with Thee in the heavens eternally. Let him be under Thy protection and govern- ance, O heavenly Father. And although he be sick, yet canst Thou heal him : he is cast down, but Thou canst lift him up : he is sore troubled, but Thou canst send redress : he is weak, but Thou canst send strength : he acknowledgeth his uncleanness, his spots, his filthiness, and iniquities, but Thou canst wash him, and make him clean : he is wounded, but Thou canst minister most sovereign salves ; he is fearful and trembling, but Thou canst give him good courage and boldness. To be short, he is, as it were, utterly lost, and a strayed sheep, but Thou canst call him home to Thee again. Wherefore, O Lord, seeing that this poor creature (Thine own workmanship) OF THE SICK. 77 resigneth him [self] wholly into Thy hands, re- ceive him into Thy merciful protection. Also, we poor miserable creatures, who are, as it were, in the field, ready to fight till Thou withdraw us from the same, vouchsafe to strengthen us by Thine Holy Spirit, that we may obtain the victory, in Thy name, against our deadly and mortal enemy : And, furthermore, that the affliction and the com- bat of this Thy poor creature in most grievous torments, may move us to humble ourselves with all reverent fear and trembling under Thy mighty hand, knowing that we must [all] appear before Thy judgment-seat, when it shall please Thee so to appoint. But, O Lord, the corruption of our frail nature is such that we are utterly desti- tute of any means to appear before Thee, except it please Thee to make us such as Thou Thyself requirest us to be; and further, that Thou give us the spirit of meekness and humility, to rest and stay wholly on those things which Thou only commandest. But forasmuch as we be altogether unworthy to enjoy such benefits, we beseech Thee to receive us, in the name of Thy dear Son our Lord and Master, in whose death and satisfaction standeth wholly the hope of our salvation. May it also please Thee, O Father of comfort and consolation, to strengthen with Thy grace those who employ their travel and diligence to the aiding of this sick person, that they faint not by overmuch and continual labour, but rather to go heartily and cheerfully forward in doing their en- deavours towards him : and if Thou take him from them, then of Thy goodness to comfort 78 VISITATION OF THE SICK. them, so as they may patiently bear such depart- ing, and praise Thy name in all things. Also, O heavenly Father, vouchsafe to have pity on all other sick persons, and such as be by any other ways or means afflicted ; and also on those who as yet are ignorant of Thy truth, and appertain nevertheless unto Thy kingdom ; in like manner on those that suffer persecution, [are] tormented in prisons, or otherwise troubled by the enemies of the Verity, for bearing testimony to the same ; finally, on all the necessities of Thy people, and upon all the ruins or decays which Satan hath brought upon Thy Church. O Father of mercy, spread forth Thy goodness upon all those that be Thine, that we, forsaking ourselves, may be the more inflamed and confirmed to rest only upon Thee alone. Grant these our requests, O our dear Father, for the love of Thy dear Son, our Saviour Jesus Christ, Who liveth and reigneth with Thee in unity of the Holy Ghost, true God for evermore. So be it. THE BURIAL. a In some copies. THE corpse is reverently brought to the grave, accompanied with the Congrega- tion, without any further ceremonies : which being buried, the Minister if he be present, and required, goeth to the Church, if it be not far off, and maketh some comfortable exhortation to the people, touching death and [the] resurrection. [T/ien blesseth the people, and so dis??iisseth t/iem.a] ORDER OF PUBLIC WORSHIP. 79 THE ORDER OF PUBLIC WORSHIP. When the Congregation is assembled at the hour appointed, the Minister useth this confession, or like in effect, exhorting the people diligently to examine thernselves, following in their hearts the tenor of his words. THE CONFESSION OF OUR SINS. O ETERNAL GOD and most merciful Father, we confess and acknowledge here before Thy Divine Majesty, that we are miserable sinners, conceived and born in sin and iniquity, so that in us there is no goodness ; a for the flesh evermore rebelleth against the Spirit, whereby we continu- ally transgress Thy holy precepts and command- ments, b and so do purchase to ourselves, through Thy just judgment, death and damnation. c Not- withstanding, O heavenly Father, forasmuch as we are displeased with ourselves for the sins that we have committed against Thee, and do unfeignedly repent us of the same,^ we most humbly beseech Thee, for Jesus Christ's sake, to show Thy mercy upon us, to forgive us all our sins, e and to increase Thy Holy Spirit in us, that we, acknowledging from the bottom of our hearts our own unrighte- a Rom. 3, Psa. 14, 51. b Gal. 5- Rom. 7. c Rom. 2, 6. ^Jer. 3. e Rom. 5. 8o THE ORDER OF /Col. 3- Eph. 6. i Pet. 2. £ Rom. 5. Eph. 2. Heb. 9. /* John 14. Mat. 7. James 1. i John 3. Rom. 8. k Rom. 8. ousness, may from henceforth not only mortify our sinful lusts and affections, but also bring forth such fruits as may be agreeable to Thy most blessed will,/ not for the worthiness thereof, but for the merits of Thy dearly beloved Son Jesus Christ our only Saviour, whom Thou hast already given, an oblation and offering for our sins,^ and for whose sake we are certainly persuaded that Thou wilt deny us nothing that we shall ask in His name according to Thy will. * For Thy Spirit doth assure our consciences that Thou art our merciful Father, z' and so lovest us Thy children through Him, that nothing is able to remove Thy heavenly grace and favour from us. k To Thee, therefore, O Father, with the Son and the Holy Ghost, be all honour and glory, world without end. So be it. Another Confession and Prayer commonly used in the Church of Edinburgh on the day of Com- mon P)'ayer. O DREADFUL and most mighty God, Thou that from the beginning hast declared Thy- self a consuming fire against the contemners of Thy j most holy precepts, and yet to the penitent sinners hast always showed Thyself a favourable Father, and a God full of mercy : we Thy creatures and workmanship of Thine own hands, confess ourselves most unworthy to open our eyes unto the heavens, but far less to appear in Thy presence. For our consciences accuse us, and our manifold iniquities have borne witness against us, that we have de- clined from Thee. We have been polluted with idolatry ; we have given Thy glory to creatures 5 PUBLIC WORSHIP. 81 we have sought support where it was not to be found, and have lightlied l Thy most wholesome admonitions. The manifest corruption of our lives in all estates evidently proveth that we have not rightly regarded Thy statutes, laws, and holy ordinances ; and this was not only done, O Lord, in the time of our blindness ; but even now, when of Thy mercy Thou hast opened unto us an en- trance to Thy heavenly kingdom, by the preach- ing of Thy holy Evangel, the whole body of this miserable realm still continueth in their former impiety. For the most part, alas ! following the footsteps of the blind and obstinate Princess, w utterly despise the light of Thy Gospel, and de- light in ignorance and idolatry ; others live as a people without God, and without all fear of Thy terrible judgments. And some, O Lord, that in mouth profess Thy blessed Evangel, by their slanderous life blaspheme the same. We are not ignorant, O Lord, that Thou art a righteous judge, that can not suffer iniquity long to be unpun- ished upon the obstinate transgressors; especially, O Lord, when that, after so long blindness and horrible defection from Thee, so lovingly Thou callest us again to Thy favour and fellowship, and that yet we do obstinately rebel. We have, O Lord, in our extreme misery, called unto Thee ; yea, even when we appeared utterly to have been consumed in the fury of our enemies, and then didst Thou mercifully incline Thine ears unto us. Thou foughtest for us even by Thine own power, when in us there was neither wisdom nor force. Thou alone brakest the yoke from our necks, and set us at liberty, when we by our foolishness / Lightly esteemed. m Later copies have blind and obstinate Princes. 82 THE ORDER OF These clauses in- cluded with- in this [ ] may be used, or any one of them, as occasion serveth. had made ourselves slaves unto strangers, and 1 mercifully unto this day hast continued with us ; the light of Thine Evangel, and so ceasest not to heap upon us benefits both spiritual and temporal. ! But yet, alas ! O Lord, we clearly see that our j great ingratitude craveth further punishment at Thy hands, the signs whereof are evident before our eyes. [For the whispering of sedition, the contempt of Thy graces offered, and the main- \ tenance of idolatry, are assured signs of Thy fur- | ther plagues to fall upon us in particular for our I grievous offences. And this unmeasurable in- temperateness of the air doth also threaten Thine accustomed plague of famine, which commonly j followeth riotous excess and contempt of the poor, j wherewith, alas ! the whole earth is replenished.] We have nothing, O Lord, that we may lay be- j twixt us and Thy judgment but Thine only mercy freely offered to us in Thy dear Son, our Lord Jesus Christ, purchased to us by His death and passion. For if Thou wilt enter into judgment with Thy creatures, and keep in mind our griev- ous sins and offences, then can there no flesh escape condemnation. And therefore we most humbly beseech Thee, O Father of mercies, for Christ Jesus Thy Son's sake, to take from us these stony hearts, who so long have heard as well Thy mercies as severe judgments, and yet have not been effectually moved with the same ; and give unto us hearts mollified by Thy Spirit, that may both conceive and keep in mind the reverence which is due unto Thy Majesty. Look, O Lord, unto Thy chosen children, labouring under the imperfection of the flesh, and grant unto us that PUBLIC WORSHIP. 83 victory that Thou hast promised unto us by Jesus Christ Thy Son, our only Saviour, Mediator, and Lawgiver : to Whom, with Thee and the Holy Ghost, be all honour and praise, now and ever. Amen. A Confessioii of Sins, to be used before Sermon, TRUTH it is, O Lord, that we are unworthy to come to Thy godly presence, by reason of our manifold sins and wickedness, much less are we worthy to receive any grace or mercy at Thy hands, if Thou shouldst deal with us accord- ing to our deservings, for we have sinned, O Lord, against Thee, and we have offended Thy godly and divine Majesty. If Thou shouldst begin to reckon with us, even from our first conception in our mother's womb, Thou canst find nothing at all in us, but occasion of death and eternal con- demnation. For truth it is, that first we were conceived in sin, and in iniquity was every one of us born of our mother ; all the days of our life we have so still continued in sin and wickedness, that rather we have given ourselves to follow the cor- ruption of this our fleshly nature, than otherwise, with that earnest care and diligence to serve and worship Thee our God, as it becometh us ; and, therefore, if Thou shouldst enter into judgment with us, just occasion hast Thou, not only to punish these our wretched and mortal bodies, but also to punish us both in body and soul eternally, if Thou shouldst handle us according to the rigour of Thy justice. But yet, O Lord, as on the one part we acknowledge our own sins and offences, together with the fearful judgment of 84 THE ORDER OF Thee our God, that justly by reason thereof Thou mayest pour upon us ; so also on the other part we acknowledge Thee to be a merciful God, a loving and a favourable Father to all them that unfeignedly turn unto Thee. Wherefore, O Lord, we Thy people, and the workmanship of Thine own hands, most humbly beseech Thee, for Christ Thy Son's sake, to show Thy mercy upon us, and forgive us all our offences \ impute not unto us the sins of our youth, neither yet receive Thou a reckoning of us for the iniquity of our old age, but as Thou hast showed Thyself merciful to all them that have truly called unto Thee, so show the like mercy and the like favour unto us Thy poor ser- vants. Indue our hearts, O God, with such a true and perfect acknowledging of our sins, that we may pour forth before Thee the unfeigned sighs and sobs of our troubled hearts and afflicted consciences, for our offences committed against Thee. Inflame our hearts with such a zeal and fervency towards Thy glory, that all the days of our life our only study, travail, and labour, may be to serve and worship Thee our God in spirit, in truth and verity, as Thou requirest of us. And that this may be the better performed in us, pre- serve us from all impediments and stays that in anywise may hinder or stop us in the same ; but in special, O Lord, preserve us from the craft of Satan, from the snares of the world, and from the naughty lusts and affections of the flesh. Make Thy Spirit, O God, once to take such full possession and dwelling in our hearts, that not only all the actions of our life, but also all the words of our mouth, and the least thought and PUBLIC WORSHIP. cogitation of our minds, may be guided and ruled thereby. And finally, grant that all the time ot our life may be so spent in Thy true fear and obedience, that altogether we may end the same in the sanc- tification and honouring of Thy blessed name, through Jesus Christ our Lord, to Whom, with Thee and the Holy Ghost, be all honour and glory, for now and for ever. So be it. A Confession of Si /is, and Petitions made nnto God in the time of our extreme Troubles, and yet com- monly used in the Churches of Scotland, before the Sermon. ETERNAL and everlasting God, Father of our Lord Jesus Christ, Thou that showest mercy and keepest covenant with them that love, and in reverence keep Thy commandments, even when Thou pourest forth Thy hot displeasure and just judgments upon the obstinate and disobedient; we here prostrate ourselves before the throne of Thy Majesty, from our hearts confessing that justly Thou hast punished us by the tyranny of strangers, and that more justly Thou may est bring upon us again the bondage and yoke which of Thy mercy for a season Thou hast removed. Our Kings, Princes, and People, in blindness, have refused the Word of Thy eternal verity, and in so doing we have refused the league of Thy mercy offered to us in Jesus Christ Thy Son ; which albeit Thou now of Thy mere mercy hast offered to us again in such abundance, that none can be excused by reason of ignorance, yet nevertheless, to the judgment of men, impiety overfloweth the whole face of this Realm. 86 THE ORDER OF For the great multitude delight themselves in ignorance and idolatry : and such, alas ! as appeal to reverence and embrace Thy Word, do not ex- press the fruits of repentance as it becometh the people to whom Thou hast showed Thyself so merciful and favourable. These are Thy just judgments, O Lord, whereby Thou punishest sin by sin, and man by his own iniquity ; so that there can be no end of sin except Thou prevent us with Thy undeserved grace. Convert us, therefore, O I Lord, and we shall be converted ; suffer not our unthankfulness to procure of Thy most just judg- ments that strangers again reign over us ; neither yet that the light of Thy Gospel be taken from us. But howsoever it be that the great multitude be altogether rebellious, and also that in us there re- main perpetual imperfections, yet for the glory of Thine own name, and for the glory of Thine only beloved Son Jesus Christ, whose verity and Evan- gel Thou of Thy mere mercy hast manifested among us : let it please Thee to take us into Thy protection and defence, that all the world may know, that as of Thy mere mercy Thou hast begun this work of our salvation amongst us, so of this same mercy Thou wilt continue the same. Grant us this, O merciful Father, for Christ Jesus Thy Son's sake, — Amen. This done, the people sing a Psalm all together, i?i a plain tune: which ended, the Mi?iister pray eth for the assistance of God's Holy Spirit, as the same shall move his heart, and so proceedeth to the Sermon; using after the Sermon this Prayer following, or suchlike. PUBLIC WORSHIP. 87 A PRAYER FOR THE WHOLE ESTATE OF CHRIST S CHURCH. ALMIGHTY GOD, and most merciful Father, we humbly submit ourselves, a and fall down before thy Majesty/ beseeching Thee, from the bottom of our hearts, that this seed of Thy Word now sown among us may take such deep root, that neither the burning heat of persecution cause it to wither, neither the thorny cares of this life do choke it, but that, as seed sown in good ground, it may bring forth thirty, sixty, and an hundred fold/ as Thy heavenly wisdom hath appointed. And because we have need continually to crave many things at Thy hands, we humbly beseech Thee. O heavenly Father, to grant us Thine Holy Spirit to direct our petitions/ that they may proceed from such a fervent mind as may be agreeable to Thy most blessed will And seeing that our infirmity is able to do nothing without Thy help/ and that Thou art not ignorant with how many and great temptations we poor wretches are on every side enclosed and compassed/ let Thy strength, O Lord, sustain our weakness, that we, being defended with the force of Thy grace, may be safely preserved against all assaults of Satan, who goeth about continually like a roaring lion, seeking to devour us.^ In- crease our faith, h O merciful Father, that we do not swerve at any time from Thy heavenly Word, but augment in us hope and love with a careful keeping of all Thy commandments, that no hard- ness of heart, l no hypocrisy, no concupiscence a 1 Pet. 5. b Num. 16. Deut. 9. Josh. 7. c Mat. 13. ! d Luke 11. : Rom. 8, 12. James 5. rjohn 5. Wisd. 9. e 2 Cor. 3. John 15. Phil. 2. i/Ps. 40. ; 1 Pet. 1. g 1 Pet. 5. h Luke 17. i Ps. 95. Heb. 3, 4- 88 THE ORDER OF k i Tim. 4. 2 Tim. 3. 1 lohn 2. 2 Pet. 3. Jude. / 2 Thes. 2. 1 John 2. Rev. 13, 17. Tim. w Rom. 15. 1 Cor. 1. Eph. 4. tf John 21. Mat 28. Mark 16. 1 Cor. 9. / Prov. 21. ^ Rom. 13. John 19. of the eyes, nor enticements of the world, do draw us away from Thy obedience/' And seeing we live now in these most perilous times, let Thy fatherly providence defend us against the violence of all our enemies, which do everywhere pursue us; but chiefly against the wicked rage and furi- ous uproars of that Romish idol, enemy to Thy Christ. / • Furthermore, forasmuch as by Thy holy Apostle we are taught to make our prayers and suppli- cations for all men/" we pray not only for our- selves here present, but .beseech Thee also to reduce all such as be yet ignorant from the miser- able captivity of blindness and error to the pure understanding of Thy heavenly truth, that we all with one consent and unity of minds may wor- ship Thee our only God and Saviour:* and that all Pastors, Shepherds, and Ministers to whom Thou hast committed the dispensation of Thy holy Word, and charge of Thy chosen people/ may both in their life and doctrine be found faithful, setting only before their eyes Thy glory, and that by them all poor sheep, which wander and go astray, may be gathered and brought home to Thy fold. Moreover, because the hearts of rulers are in Thy hands, ^ we beseech Thee to direct and govern the hearts of all Kings, Princes, and Magis- trates, to whom Thou hast committed the sword j ? especially, O Lord, according to our bounden duty, we beseech Thee to maintain and increase the noble estate of the King's Majesty, and his honour- able Council, with all the estate and whole body of the Commonwealth. Let thy fatherly favour PUBLIC WORSHIP. 89 r 1 Tim. t Pet. 2. ^ Rom. xii. 1 Cor. 12. t James 5. so preserve him, and Thy Holy Spirit so govern his heart, that he may in such sort execute his office, that Thy religion may be purely maintained, manners reformed, and sin punished, r according to the precise rule of Thy holy Word. And for that we be all members of the mys- tical body of Christ Jesus/ we make our requests unto Thee, O heavenly Father, for all such as are afflicted with any kind of cross or tribulation, t as war, plague, famine, sickness, poverty, imprison- ment, persecution, banishment, or any other kind of Thy rods, whether it be grief of body or un- quietness of mind ; that it would please Thee to give them patience and constancy till Thou send them full deliverance [out] of all their troubles. u And finally, O Lord God, most merciful Father, we most humbly beseech Thee to show Thy great mercy upon our brethren who are persecuted, cast in prison, and daily condemned to death for the tes- timony of Thy truth : w And though they be utterly destitute of all man's aid/ yet let Thy sweet com- fort never depart from them, but so inflame their hearts with Thy Holy Spirit, that they may boldly and cheerfully abide such trials as Thy godly wisdom shall appoint/ so that at length, as well by their death as by their life/ the kingdom of Thy Son Jesus Christ may increase and shine through all the world : In whose name we make our humble petitions unto Thee, as He hath taught us, saying, Our Father, &*c. u 2 Cor. 1. Heb. 13. %v Rom. 8. Ps. 44- Heb. 13. x John 16. y 1 Pet. 1. z Acts 2. -Mat. 10. Luke 21. a Rom. 14. ALMIGHTY and everliving God, vouchsafe, • we beseech Thee, to grant us perfect con- tinuance in Thy* lively faith, augmenting the same * Or the. b Luke 17. c Kph. 4. 90 ORDER OF PUBLIC WORSHIP. in us daily/ till we grow to the full measure of our perfection in Christ, c whereof we make our Confession, saying, I believe in God the Father Almighty, e>r. d Num. 6. e 2 Cor. 13. y"Deut. 30. 2 Sam. 24. 1 Kings 8. Ezra 9. Neh. 9. Dan. 9. Then the people sing a Psalm, which ended, the Minister pro no it nccth one of these blessings, and so the Congregation depa7'teth. THE Lord bless us and save us, the Lord j make His face to shine upon us, and be merciful unto us; the Lord turn His countenance \ towards us, and grant us His peace. d THE grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost, be with us all. e So be it. 7/ shall not be necessary for the Mi?iister daily to 7-epeat all these things before mentio?ied, but, beginning with some manner of confession, to proceed to the Sermon, which ended, he either useth the Prayer for all Estates before mentioned, or else prayeth, as the . Spirit of God shall move his heart, framing the same according to the time and matter which he hath entreated of. And if there shall be at any time any present plague, fajnine, pestilence, war, or suchlike, which be evident tokens of God's wrath, as it is our part to acknowledge our sins to be the occasion thereof, so are we appoiitted by the Scriptures to give our- selves to mourning, fasting, and prayer, as the means to turn away God's heavy displeasured Therefore it shall be convenient, that the Minister at such time do not only admonish the people thereof, but also use PUBLIC PRAYERS. 91 some Form of Prayer \ according as the present neces- sity requireth, to the which he may appoint, by a common consent, some several day after the Sermon. weekly to be observed. These [two] prayers following are used in the French Church of Geneva. The first serveih for Sunday after the Sermon, and the other that follow- eth is said upon Wednesday, which is the day of Common Prayer. Another Manner of Prayer after the Sermon. ALMIGHTY CxOD and heavenly Father, since Thou hast promised to grant our requests, which we shall make unto Thee in the name of our Lord Jesus Christ. Thy well -be- loved Son ; and we are also taught by Him and His Apostle to assemble ourselves in His name, promising that He will be amongst us, and make intercession for us unto Thee, for the obtaining of all such things, as we shall agree upon here on earth : we therefore (having first Thy command- ment to pray for such as Thou hast appointed rulers and governors over us, and also for all things needful, both for Thy people and for all sorts of men ; forasmuch as our faith is grounded on Thy holy Word and promises, and that we are here gathered together before Thy face, and in the name of Thy Son our Lord Jesus), we, I say, make our earnest supplication unto Thee our most merciful God and bountiful Father, that for Jesus Christ's sake, our only Saviour and Mediator, it would please Thee, of Thine infinite 02 PUBLIC PRAYERS. * The name of the reign- ing sove- reign is men- tioned in some edi- tions. mercy, freely to pardon our often ces. and in such sort to draw and lift up our hearts and affections towards Thee, that our requests may both proceed of a fervent mind, and also be agreeable unto Thy most blessed will and pleasure, which is only to be accepted. ( . ) We beseech Thee, therefore, O heavenly Father, as touching all Princes and Rulers, unto whom Thou hast committed the administration of [Thy] justice, and namely, as touching the excel- lent estate of the King's* Majesty, and all his honourable Council, with the rest of the Magis- trates and Commons of the Realm ; that it would please Thee to grant him Thy Holy Spirit, and increase the same from time to time in him, that he may with a pure faith acknowledge Jesus Christ Thine only Son our Lord, to be King of all kings and Governor of all governors, even as Thou hast given all power unto Him both in heaven and on earth ; and so give himself wholly to serve Him, and to advance His Kingdom in his dominions (ruling by Thy Word his subjects, who are Thy creatures and the sheep of Thy pasture), that we, being maintained in peace and tranquillity, both • here and everywhere, may serve Thee in all holi- ness and virtue ; and finally, being delivered from all fear of enemies, may render thanks unto Thee all the days of our life. We beseech Thee also, most dear Father and Saviour, for all such as Thou hast appointed Min- isters unto Thy faithful people, and to whom Thou hast committed the charge of souls, and the minis- try of Thy holy Gospel, that it would please Thee so to guide them with Thy Holy Spirit, that they PUBLIC PRAYERS. 93 may be found faithful and zealous of Thy glory, directing always their whole study unto this end, that the poor sheep which be gone astray out of the flock may be sought out and brought again unto the Lord Jesus, who is the Chief Shepherd and Head of all Bishops, to the intent they may from day to day grow and increase in Him unto all righteousness and holiness : and on the other part, that it would please Thee to deliver all Thy CJiurches from the danger of ravening wrolves, and from hirelings, who seek their own ambition and profit, and not the setting forth of Thy glory only, and the safeguard of Thy flock. Moreover, we make our prayers unto Thee, O Lord God, most merciful Father, for all men in general, that as Thou wilt be known to be the Saviour of all the world, by the redemption pur- chased by Thine only Son Jesus Christ, even so that such as have been hitherto held captive in darkness and ignorance for lack of the knowledge of Thy Gospel, may, through the preaching there- of, and the clear light of Thy Holy Spirit, be brought into the right way of salvation, which is to know that Thou art only very God, and that He whom Thou hast sent is Jesus Christ : like- wise, that they whom Thou hast already endued with Thy grace, and illuminated their hearts with the knowledge of Thy Word, may continually in- crease in godliness, and be plenteously enriched with spiritual benefits, so that we may altogether worship Thee, both with heart and mouth, and render due honour and service unto Christ our Master, King, and Lawgiver. In like manner, O Lord of all true comfort, we 94 PUBLIC PRAYERS. commend unto Thee in our prayers all such per- sons as Thou hast visited and chastised by Thy Cross and tribulation, all such people as Thou hast punished with pestilence, war, or famine, and all other persons afflicted with poverty, imprison- ment, sickness, banishment, or any like bodily adversity, or hast otherwise troubled and afflicted in spirit : that it would please Thee to make them perceive Thy fatherly affection toward them — that is, that these crosses be chastisings for their amend- ment, to the intent that they should unfeignedly turn unto Thee, and so, by cleaving unto Thee, might receive full comfort, and be delivered from all manner of evil. But especially, we commend unto Thy divine protection all such who are under the tyranny of Antichrist, and both lack this food of life, and have not liberty to call upon Thy name in open assembly, chiefly our poor brethren who are imprisoned and persecuted by the enemies of Thy Gospel, that it would please Thee, O Fa- ther of consolations, to strengthen them by the power of Thy Holy Spirit, in such sort as they never shrink back, but that they may constantly persevere in Thy holy vocation, and so to suc- cour and assist them as Thou knowest to be most expedient, comforting them in their afflic- tions, maintaining them in Thy safeguard against the rage of wolves, and increasing in them the gifts of Thy Spirit, that they may glorify Thee their Lord God, both in their life and in their death. Finally, O Lord God, most dear Father, we beseech Thee to grant unto us also, who are here gathered together in the name of Thy Son Jesus, PUBLIC PRAYERS. 95 to hear His Word preached," that we may ac- knowledge truly and without hypocrisy, in how miserable a state of perdition we are by nature, and how worthily we procure unto ourselves ever- lasting damnation, heaping up from time to time Thy grievous punishments toward us, through our wicked and sinful life, to the end, that (seeing there remaineth no spark of goodness in our na- ture, and that there is nothing in us, as touching our first creation, and that which we receive of our parents, meet to enjoy the heritage of God's kingdom) we may wholly render up ourselves with all our hearts, with an assured confidence unto Thy dearly beloved Son Jesus, our Lord, our only Saviour and Redeemer, to the intent that He, dwelling in us, may mortify our old man, that is to say, our sinful affections ; and that we may be renewed unto a more godly life, whereby Thy holy name (as it is worthy of all honour) may be ad- vanced and magnified throughout the world, and in all places : likewise, that Thou mayest have the tuition and governance over us, and that we may learn daily more and more to humble and submit ourselves unto Thy Majesty, in such sort that Thou mayest be counted King and Governor over all, guiding Thy people with the sceptre of Thy Word, and by the virtue of Thy Holy Spirit, to the* confusion of Thine enemies, through the might of Thy truth and righteousness ; so that by this means, all power and height which withstand Thy glory may be continually thrown down and abolished, until such time as the full and perfect face of Thy Kingdom shall appear, when Thou shalt show Thyself in judgment in the person of * If the Lord's Sup- per be ad- ministered, there is here added this clause, And to celebrate His holy Supper. H allowed be Thy name. Thy King- dom come. 96 PUBLIC PRAYERS. Thy will be done in earthy as it is in heaven. Give its this day our daily bread. Thy Son : whereby also we, with the rest of Thy creatures, may render unto Thee perfect and true obedience, even as Thy heavenly angels do apply themselves only to the performing of Thy com- mandments, so that Thine only will may be ful- filled without any contradiction, and that every man may bend himself to serve and please Thee, renouncing their own wills, with all the affections and desires of the flesh. Grant us also, good Lord, that we, thus walking in the love and dread of Thy holy name, may be nourished through Thy goodness, and that we may receive at Thy hands all things expedient and necessary for us, and so use Thy gifts peaceably and quietly, to this end, that when we see that Thou hast care of us, we may the more effectuously acknowledge Thee to be our Father, looking for all good gifts at Thine hand, and by withdrawing and pulling back all our vain confidence from creatures, may set it wholly upon Thee, and so rest only in Thy most bounti- ful mercy. And forasmuch as while we continue here in this transitory life, we are so miserable, so frail, and so much inclined unto sin, that we fall continually and swerve from the right wTay of Thy commandments ; we beseech Thee, pardon us our innumerable offences, whereby we are in danger of Thy judgment and condemnation, and forgive us so freely, that death and sin may hereafter have no title against us, neither lay unto our charge the wicked root of sin which doth evermore remain in us, but grant that by Thy commandment we may forget the wrongs which others do unto us, and instead of seeking vengeance, may procure the wealth of our enemies. And 'forasmuch as of our- A nd forgive 7is oicr tres- passes, as ive forgive them that trespass against us. PUBLIC PRAYERS. 97 selves we are so weak, that we are not 'able to stand upright one minute of an hour, and also that we are so belaid and assaulted evermore with such a multitude of so dangerous enemies, that the devil, the world, sin, and our own concupiscences, do never leave off to fight against us : let it be Thy good pleasure to strengthen us with Thy Holy Spirit, and to arm us with Thy grace, that thereby we may be able constantly to withstand all temptations, and to persevere in this spiritual battle against sin, until such time as we shall ob- tain the full victory, and so at length may triumph- antly rejoice in Thy Kingdom, with our Captain and Governor Jesus Christ our Lord. This prayer following is used to be said after the Sermon on the day which is appointed for Common Prayer : and it is very proper for our estate and time, to move us to true repentance, and to turn back God^s sharp rods which yet threaten us. Another Prayer. GOD ALMIGHTY, and heavenly Father, we acknowledge in our consciences and con- fess, as the truth is, that we are not worthy to lift up our eyes unto heaven, much less meet to come into Thy presence, and to be bold to think that Thou wilt hear our prayers, if Thou have respect to that which is in us ; for our consciences accuse us, and our own sins do bear witness against us ; yea, and we know that Thou art a righteous Judge, A nd lead us ii ot into temptation, but deliver us from evil. 98 PUHLIC PRAYERS. who dost not count sinners righteous, but pun- ishest the faults of such as transgress Thy com- mandments. Therefore, O Lord, when we con- sider our whole life, we are confounded in our own hearts, and cannot choose but be beaten down, and, as it were, despair, even as though we were already swallowed up in the deep gulf of death. Notwithstanding, most merciful Lord, since it hath pleased Thee of Thine infinite mercy, to com- mand us to call upon Thee for help, even from the deep bottom of hell ; and that the more lack and default we feel in ourselves, so much the rather we should have recourse unto Thy Sovereign bounty : since also Thou hast promised to hear and accept our requests and supplications, without having any respect to our worthiness, but only in the name and for the merits of our Lord Jesus Christ, whom alone Thou hast appointed to be our Intercessor and Advocate ; we humble ourselves before Thee, renouncing all vain confidence in man's help, and cleave only to Thy mercy, and with full confidence call upon Thine holy name, to obtain pardon for our sins. First, O Lord, besides the innumerable bene- fits which Thou dost universally bestow upon all men on earth, Thou hast given us such special graces, that it is not possible for us to rehearse them, no, nor sufficiently to conceive them in our minds. As, namely, it hath pleased Thee to call us to the knowledge of Thine holy Gospel, drawing us out of the miserable bondage of the devil, whose slaves we were, and delivering us from most cursed idol- atry and wicked superstition, wherein we were plunged, to bring us into the light of Thy truth. PUBLIC PRAYERS. 99 Notwithstanding, such is our obstinacy and un- kindness, that not only we forget those Thy ben- efits, which we have received at Thy bountiful hands, but have gone astray from Thee, and have turned ourselves from Thy Law, to go after our own concupiscences and lusts, and neither have given worthy honour and due obedience to Thine holy Word, neither have advanced Thy glory as our duty required. And although Thou hast not ceased continually to admonish us most faithfully by Thy Word, yet we have not given ear to Thy fatherly admonition. Wherefore, O Lord, we have sinned and have grievously offended against Thee, so that shame and confusion appertaineth unto us : and we acknowledge that we are altogether guilty before Thy judgment, and that if Thou wouldest entreat us according to our demerits, we could look for none other than death and everlasting damnation. For although we would go about to clear and excuse ourselves, yet our own conscience would accuse us, and our wickedness would ap- pear before Thee to condemn us. And in very deed, O Lord, we see by the corrections which Thou hast already used towards us, that we have given Thee great occasion to be displeased with us ; for seeing that Thou art a just and upright Judge, it cannot be without cause that Thou pun- ishest Thy people, wherefore forasmuch as we have felt Thy stripes, we acknowledge that we have justly stirred up Thy displeasure against us, yea, and yet we see Thine hand lifted up to beat us afresh : for the rods and weapons wherewith Thou art accustomed to execute Thy vengeance are already in Thine hand, and the threatenings of ioo PUBLIC I'RAVKRS. Thy wrath, which Thou usest against the wicked sinners, be in full readiness. Now, though Thou shoulder punish us much more grievously than Thou hast hitherto done, and that whereas we have received one stripe, Thou wouldest give us an hundred ; yea, if Thou wouldest make the curses of Thine Old Testament which came then upon Thy people Israel to fall upon us, we confess that Thou shouldest do therein very righteously, and we cannot deny but we have fully deserved the same. Yet, Lord, forsomuch as Thou art our Father, and we be but earth and slime : seeing Thou art our Maker, and we the workmanship of Thine hands : since Thou art our Pastor and we Thy flock : seeing also that Thou art our Redeemer, and we are the people whom Thou hast bought : finally, because Thou art our God, and we Thy chosen heritage; suffer not Thine anger so to kindle against us, that Thou shouldest punish us in Thy wrath, neither remember our wickedness, to the end to take vengeance thereof, but rather chastise us gently, according to Thy mercy. Truth it is, O Lord, that our misdeeds have in- flamed Thy wrath against us, yet, considering that we call upon Thy name, and bear Thy mark and badge, maintain rather the work that Thou hast begun in us by Thy free grace, to the end that all the world may know that Thou art our God and Saviour. Thou knowest that such as be dead in grave, and whom Thou hast destroyed and brought to confusion, will not set forth Thy praise, but the heavy souls, and comfortless, the humble hearts, the consciences oppressed and laden with the griev- PUBLIC PRAYERS. ous burden of their sins, and therefore thirst after Thy grace, they shall set forth Thy glory and praise. Thy people of Israel oftentimes provoked Thee to anger through their wickedness, whereupon Thou didst, as right required, punish them ; but so soon as they acknowledged their offences and returned to Thee, Thou didst receive them always to mercy ; and were their enormities and sins never so grievous, yet for Thy covenant's sake, which Thou hadst made with Thy servants Abra- ham, Isaac, and Jacob, Thou hast always with- drawn from them the rods and curses which were prepared for them, in such sort that Thou didst never refuse to hear their prayers. We have obtained, by Thy goodness, a far more excellent covenant which we may allege ; that is, the covenant which Thou first madest and estab- lishest by the hand of Jesus Christ our Saviour, and was also by Thy divine providence written with His blood, and sealed with His death and passion. Therefore, O Lord, we, renouncing ourselves and all vain confidence in man's help, have our only refuge to this Thy most blessed covenant, whereby our Lord Jesus, through the offering up of His body in sacrifice, hath reconciled us unto Thee. Behold [us] therefore, O Lord, in the face of Thy Christ, and not in us, that by His intercession Thy wrath may be appeased, and that the bright beams of Thy countenance may shine upon us to our great comfort and assured salvation ; and from this time forward vouchsafe to receive us under Thy holy tuition, and govern us with Thy holy 102 rrr>Lic prayers. Spirit, whereby we may be regenerate anew unto a far better life. So that Thy name may be sanctified: Thy King- dom come: Thy will be done on earth, as it is in heaven: Give us this day our daily bread: And forgive ns our debts, even as we forgive our debtors: And lead us not into temptation, but deliver us from evil : For Thine is the kingdom, and the power ', and the glory, for ever and ever. Amen. And albeit we are most unworthy in our own selves to open our mouths, and to entreat Thee in our necessities, yet forasmuch as it hath pleased Thee to command us to pray one for another, we make our humble prayers unto Thee, for our poor brethren and members, whom Thou dost visit and chastise with Thy rods and corrections, most instantly desiring Thee to turn away Thine anger from them. Remember, O Lord, we beseech Thee, that they are Thy children, as we are : and though they have offended Thy Majesty, yet that it would please Thee not to cease to proceed in Thine accustomed bounty and mercy, which Thou hast promised should evermore continue towards all Thine Elect. Vouchsafe therefore, good Lord, to extend Thy pity upon all Thy Churches, and towards all Thy people, whom Thou dost now chastise either with pestilence or war or suchlike Thine accustomed rods, whether it be by sickness, prison, or poverty, or any other affliction of con- science and mind : that it would please Thee to comfort them as Thou knowest to be most expe- dient for them, so that Thy rods may be instruc- tions for them to assure them of Thy favour, and for their amendment, when Thou shalt give them PUBLIC PRAYERS. 103 constancy and patience ; and also assuage and stay Thy corrections, and so at length, by delivering them from all their troubles, give them most ample occasion to rejoice in Thy mercy, and to praise Thy holy name : chiefly that Thou wouldest, O Lord, have compassion as well on all, as on every one of them, that employ themselves for the main- tenance of Thy truth : strengthen them, O Lord, with an invincible constancy : defend them, and assist them in all things and everywhere, overthrow the crafty practices and conspiracies of their ene- mies and Thine : bridle their rage, and let their bold enterprises which they undertake against Thee and the members of Thy Son, turn to their own confusion : and suffer not Thy kingdom of Chris- tians to be utterly desolate, neither permit that the remembrance of Thy holy name be clean abolished in earth, nor that they among whom it hath pleased Thee to have Thy praises celebrated, be destroyed and brought to nought, and that the Turks, Pagans, Papists, and other Infidels might boast themselves thereby, and blaspheme Thy * To this the Minister addeth that part which is in the for- mer prayer marked thus ( . ), p. 92. name. A Prayer used in the Churches of Scotland, in the time of their Persecution by the Frenchmen : but principally when the Lord's Table was [or is] to be ministered. ETERNAL and ever-living God, Father of our Lord Jesus Christ, we Thy creatures and the workmanship of Thine own hands, sometime dead by sin, and thrall to Satan by means of the io4 PUBLIC PRAYERS. same, but now of Thy mere mercy called to liberty and life by the preaching of Thy Gospel, do take upon us this boldness (not of ourselves, but of the commandment of Thy dear Son, our Lord Jesus Christ) to pour forth before Thee the petitions and complaints of our troubled hearts, oppressed with fear and wounded with sorrow. True it is, O Lord, that we are not worthy to appear in Thy presence, by the reason of our manifold offences, neither yet are we worthy to obtain any comfort at Thy hands, for any righteousness that is in us. But seeing, O Lord, that to turn back from Thee, and not to call for Thy support in the time of our trouble, it is the entrance to death, and the plain way to desperation : we therefore, confounded in ourselves (as the people that on all sides are assaulted with sorrows), do present ourselves be- fore Thy Majesty, as our Sovereign Captain and only Redeemer Jesus Christ hath commanded us, in whose name and for whose obedience we humbly crave of Thee remission of our former iniquities, as well committed in matters of religion, as in our lives and conversation. The examples of others that have called unto Thee in their like necessities, give unto us hope that Thou wilt not reject us, neither yet suffer us for ever to be confounded. ' Thy people Israel did oftentimes decline from Thy laws, and did follow the vanity of superstition and idolatry, and oftentimes didst Thou correct and sharply punish them, but Thou didst never utterly despise them, when in their miseries unfeignedly they turned unto Thee. Thy Church of the Jews were sinners, O Lord, and the most part of the same did consent unto the death of Thy dear Son PUBLIC PRAYERS. 105 our Lord Jesus Christ ; and yet didst not Thou despise their prayers, when in the time of their grievous persecution they called for Thy support. O Lord, Thou hast promised no less to us than Thou hast performed to them, and therefore take we boldness at Thine own commandment, and by the promise of our Lord Jesus Christ, most humbly to crave of Thee, that as it hath pleased Thy mercy, partly to remove our ignorance and blind- ness by the light of Thy blessed Evangel, that so it may please Thee to continue the same light with us, till that Thou deliver us from all calamity and trouble. And for this purpose, O Lord, let it please Thee to thrust out faithful workmen in this Thy harvest, within this Realm of Scotland, to the which, after so long darkness of Papistry and superstition, Thou hast offered the truth of Thine^ Evangel in all pureness and simplicity : continue this Thy grace with us, O Lord, and purge this Realm from all false teachers, from dumb dogs, dis- sembling hypocrites, cruel wolves, and all such as show themselves enemies to Thy true religion." (.) But now, O Lord, the dangers which appear, and the trouble which increaseth by the cruel tyranny of forsworn strangers, compelleth us to complain before the throne of Thy mercy, and to crave of Thee protection and defence against their most unjust persecution. That nation, O Lord, for whose pleasure, and for defence of whom we have offended Thy Majesty and violated our faith, oft breaking the leagues of unity and concord which our Kings and Governors have contracted with our neighbours ; that nation, O Lord, for whose alliance our fathers and predecessors have * Here may be added the prayers for Magistrates as before, p. 92. These pray- ers following were first used when both the I Kings of i France were I living. io6 PUBLIC PRAYERS. shed their blood, and we (whom by tyranny they oppress) have oft sustained the hazard of battle ; that nation, finally, to whom always we have been faithful, now, after their long-practised deceit, by manifest tyranny do seek our destruction. Worthi- ly and justly mayest Thou, O Lord, give us to be slaves unto such tyrants, because for the main- tenance of their friendship we have not feared to break our solemn oaths made unto others, to the great dishonour of Thy holy name : and there- fore justly mayest Thou punish us by the same nation, for whose pleasure we feared not to offend Thy divine Majesty. In Thy presence, O Lord, we lay for ourselves no kind of excuse, but for Thy dear Son Jesus Christ's sake we cry for mercy, pardon and grace. Thou knowest, O Lord, that their crafty wits in many things have abused our simplicity : for under pretence of the maintenance of our liberty, they have sought and have found the way (unless Thou alone confound their counsels) to bring us in [to] their perpetual bondage. And now the rather, O Lord, do they seek our destruction, because wTe have refused that Roman Antichrist, whose kingdom they defend in daily shedding, the blood of Thy saints. In us, O Lord, there is no strength, no wisdom, no number nor judgment to withstand their force, their craft, their multitude, and diligence : and therefore look Thou upon us, O Lord, according to Thy mercy. Behold the tyranny used against our poor brethren and sisters, and have Thou respect to that de- spiteful blasphemy which incessantly They spue forth against Thine eternal truth. Thou hast assisted Thy Church even from the beginning, and Behold how mercifully God hath broken the yoke of our servitude. PUBLIC PRAYERS. 107 for the deliverance of the same Thou hast plagued the cruel persecutors from time to time. Thy hand drowned Pharaoh : Thy sword de- voured Amalek : Thy power repulsed the pride of Sennacherib : And Thine angel so plagued Herod, that worms and lice were punishers of his pride. O Lord, Thou remainest one for ever, Thy nature is unchangeable, Thou canst not but hate cruelty, pride, oppression, and murder, which now the men whom we never offended pretend against us : Yea further, by all means they seek to banish from this Realm Thy dear Son our Lord Jesus Christ, the true preaching of His Word, and faithful ministers of the same, and by tyranny they pretend to main- tain most abominable idolatry, and the pomp of that Roman Antichrist. Look Thou, therefore, upon us, O Lord, in the multitude of Thy mercies, stretch out Thine arm and declare Thyself protec- tor of Thy truth, repress the pride, and daunt Thou the fury of these cruel persecutors : suffer them never so to prevail against us, that the brightness of Thy Word be extinguished within this Realm • but whatsoever Thou hast appointed in Thine eternal counsel to become of our bodies, yet we most humbly beseech Thee for Jesus Christ Thy Son's sake, so to maintain the purity of Thy Gospel within this Realm, that we and our posterity may enjoy the fruition thereof, to the praise and glory of Thy holy name, and to our everlasting comfort. And this we most effectuously desire of Thy mercy, by the merits and intercession of our Lord Jesus Christ : To Whom, with . Thee and the Holy Ghost, be all honour, glory, praise, and benedic- tion, now and ever. Amen. io8 PUBLIC PRAYERS. This is added so oft as the Lord's Table is min- istered. Now last, O Lord, we that be here assembled to celebrate the Supper of Thy dear Son our Lord Jesus Christ, who did not only once offer His body and shed His blood upon the cross for our full redemption, but also, to keep us in recent memory of that His so great a benefit, provided that His body and blood should be given to us to the nourishment of our souls ; we, I say, that presently are assembled to be partakers of that His most holy Table, most humbly do beseech Thee to grant us grace, that in sincerity of heart, in true faith, and with ardent and unfeigned zeal, we may receive of Him so great a benefit ; to wit, that fruitfully we may possess His body and His blood, yea Jesus Christ Himself, very God and very Man, who is that heavenly bread which giveth life unto the world. Give us grace, O Father, so to eat His flesh and so to drink His blood, that hereafter we live no more in ourselves, and ac- cording to our corrupt nature, but that He may live in us, to conduct and guide us to that most blessed life that abideth for ever. Grant unto us, O heavenly Father, so to celebrate this day the blessed memory of Thy dear Son, that we may be assured of Thy favour and grace towards us. Let our faith be so exercised, that not only we may feel the increase of the same, but also that the clear confession thereof, with the good works proceed- ing of it, may appear before men to the praise and glory of Thy holy name, who art God ever- lasting, blessed for ever. So be it. PUBLIC PRAYERS. 109 A THANKSGIVING UNTO GOD After our Deliverance fro?n the Tyranny of the Frenchmen, with Prayers made for the Con- tinuance of the Peace betwixt the Realms of England and Scotland. NOW, Lord, seeing that we enjoy comfort both in body and spirit, by reason of this quietness of Thy mercy granted unto us, after our most desperate troubles, in the which we appeared uttrel'y to have been overwhelmed, we praise and glorify Thy mercy and goodness, who piteously looked upon us when we in our own selves were utterly confounded. But seeing, O Lord, that to receive benefits at Thy hands, and not to be thankful for the same, is nothing else but a seal against us in the day of judgment, we most humbly beseech Thee to grant us hearts so mindful of the calamities past, that we continually may fear to provoke Thy justice to punish us with the like or worse plagues. And seeing that when we by our own power were altogether unable to have freed ourselves from the tyranny of strangers, and from the bondage and thraldom pretended against us, Thou of Thine especial goodness didst move the hearts of our neighbours (of whom we had deserved no such favour) to take upon them the common burden with us, and for our deliver- ance not only to spend the lives of many, but also to hazard the estate and tranquillity of their Realm and Commonwealth : grant unto us, O Lord, that with such reverence we may remember Thy no PUBLIC PRAYERS. benefits received, that after this in our default, we never enter into hostility against the Realm and nation of England. Suffer us never, O Lord, to fall to that ingratitude and detestable unthankful- ness, that we should seek the destruction and death of those whom Thou hast made instruments to deliver us from the tyranny of merciless strangers. Dissipate Thou the counsels of such as deceitfully travail to stir the hearts of the inhabitants of either Realm against the other. Let their malicious prac- tices be their own confusion ; and grant Thou of Thy mercy, that love, concord, and tranquillity may continue and increase amongst the inhabit- ants of this Isle, even to the coming of our Lord Jesus Christ, by whose glorious Gospel Thou of Thy mercy dost call us both to unity, peace, and Christian concord, the full perfection whereof we shall possess in the fulness of thy Kingdom, when all offences shall be removed, iniquity shall be suppressed, and Thy chosen children be fully endued with that perfect glory, in the which now our Lord Jesus reigneth : To Whom, with Thee and the Holy Ghost, be all honour, praise, and glory, now and ever. So be it. A Prayer used in the Assemblies of the Church as well Particular as General . ETERNAL and ever-living God, Father of our Lord Jesus Christ, Thou that of Thine infinite goodness hast chosen to Thyself a Church, unto the which ever from the fall of man Thou hast manifested Thyself, first, by Thine own voice PUBLIC PRAYERS. to Adam; next to Abraham and his seed, then to all Israel, by the publication of Thy holy law \ and last by sending of Thine only Son our Lord Jesus Christ, the great Angel of Thy counsel, into this world, and clad with our nature, to teach unto us Thy holy will, and to put an end to all revelations and prophecies, who also elected to Himself Apostles, to whom, after His resurrec- tion, He gave commandment to publish and preach His Evangel to all Realms and nations, promising to be with them even to the end of the world ; yea, and moreover, that wheresoever two or three were gathered together in His name, that He would be there in the midst of them, not only to instruct and teach them, but also to ratify and confirm such things as they shall pronounce or decree by Thy Word. Seeing, O Lord, that this hath been Thy love and Fatherly care towards Thy Church, that not only Thou plantest it, rulest and guidest the chosen in the same by Thy holy Spirit and blessed Word, but also, that when the external face of the same is polluted, and the visible body falleth to corruption, then Thou of Thy mercies providest that it may be purged and restored again to the former purity, as well in doc- trine as in manners : whereof Thou hast given sufficient document from age to age, but especially now, O Lord, after this public defection from Thy truth and blessed ordinance, which our fathers and we have seen in that Roman Antichrist, and in his usurped authority. Now I mean, O Lord, Thou hast revealed Thyself and Thy beloved Son Jesus Christ clearly to the world again, by the true preaching of Thy blessed Evangel, which also of PUBLIC PRAYERS. Thy mercy is offered unto us within this Realm of Scotland, and of the same Thy mercy hast made us ministers, and burdened us with a charge within Thy Church. But, O Lord, when we consider the multitude of enemies that oppose themselves unto Thy truth, the practices of Satan, and the power of those that resist Thy kingdom, together with our own weakness, few in number, and mani- fold imperfections, we cannot but fear the sudden taking away of this Thy great benefit : and there- fore, destitute of all worldly comfort, we have refuge to Thine only mercy and grace, most humbly beseeching Thee, for Christ Jesus Thy Son's sake, to oppose Thine own power to the pride of our enemies, who cease not to blaspheme Thine eternal truth. Give unto us, O Lord, that presently are as- sembled in Thy name, such abundance of Thy Holy Spirit, that we may see those things that shall be expedient for the advancement of Thy glory, in the midst of this perverse and stubborn generation. Give us grace, O Lord, that, uni- versally amongst ourselves, we may agree in the unity of true doctrine. Preserve us from dam- nable errors, and grant unto us such purity and cleanness of life that we be not slanderous to Thy blessed Gospel. Bless Thou so our weak labours, that the fruits of the same may redound to the praise of Thy holy name, to the profit of this present generation, and of the posterity to come, through Jesus Christ our Lord, to Whom, with Thee and the Holy Ghost, be all honour and praise, now and ever. Amen. PUBLIC PRAYERS. IT3 A Prayer to be used when God threateneth His Judgment. OLORD our God, Father everlasting and full of compassion, hear from the heavens our prayers and supplications, which from our sorrowful hearts and wounded consciences we pour forth presently before Thy Majesty. Thou hast, O Lord, in the multitude of Thy mercies, not only created us reasonable creatures, but also, of Thine inestimable goodness, hast sent the great Angel of the Covenant, our Lord Jesus Christ, to redeem us, by whom Thy wrath is taken away, the law is satisfied, and the power of death, of hell, and of Satan is broken. Moreover when, as we lay in the shadow of death, and the fearful darkness of the soul, which was brought in by that man of perdition, the Antichrist and his sup- porters, conspired enemies to Thy Son our Lord Jesus, Thou madest the light of Thy Gospel to shine amongst us in such abundance, that no nation or country hath the lamp of Thy truth, showing the way to life everlasting, so clearly shin- ing amongst them. With these benefits spiritual, it pleaseth Thee of the same goodness to continue temporal blessings : for whose eyes have not seen Thy mighty arm fighting for us ? whose heart is so blinded that it cannot perceive in all our afflic- tions Thy wonderful deliverance ? who cannot but confess that always we were covered under Thy shadow ? Thou wast our hope, our fortress, and our God, Thou coveredst us under Thy wings, and we ii4 PUBLIC PRAYERS. were sure under Thy feathers. But, alas, O Lord, the consideration of Thy benefits is a matter of sorrow to our wounded consciences : for the mul- titude -of Thy blessings convict us of the more fearful unthankfulness. In such a light, what is among us but works of darkness? and so this Thy great and inestimable kindness, with unkind- ness have we recompensed again. Thou gently hast called us, and yet dost call on us, but who did hear? Thou threatenedst, but who did tremble ? Thou punishedst, but we would not receive correc- tion. A fire appeareth presently to be kindled in Thy wrath, but where is the repentance amongst us to slacken it ? O Lord, we know the dumb and insensible elements of the world admonish us of our great unthankfulness, the heavy face of the heavens, the unnatural dealings on the earth, the contagion and infection of the air, threaten Thy judgments. Those creatures Thou hast formed for man's comfort, but mighty art Thou, who turnest that to the discomfort and hurt of them who repine against Thee, which otherwise should have been comfortable. Besides all these things, we clearly see the enemies of Thy truth rag- ing against Thy Church, to the judgment of man like to prevail. Yea, further, Lord, Satan taking upon him the shape of an angel of light, is in this corrupt age most busy to shake the foundation of all true religion, that he may involve again the blind world in fearful darkness. These Thy judgments, O Thou righteous Judge of the world, are hid from the eyes of them whom the god of this world hath darkened. But, O Lord, when we consider them we must tremble, and when we behold them PUBLIC PRAYERS. 115 we must stoop and confess that we have offended Thy Majesty. O Lord, we dare not be bold alto- gether to crave that Thou wilt not correct ; for we understand that by external afflictions and cor- rections, as certain means and bitter medicine, Thou healest the wounds and sores of the inward man. Yet, Lord, correct us in Thy mercy, and not in Thy fierce wrath, lest peradventure we be bruised into powder : when as the fire departeth from Thy presence, and is kindled in Thine indignation, sep- arate us from the number of those above whose heads Thy righteous judgments do hang, and the sword of Thy vengeance threateneth eternal de- struction : And to this end and purpose create in us new hearts, give unto us the spirit of unfeigned repentance, work in us a sorrowing for our sins, a detestation and hatred of the same, together with a love unto righteousness, that we, being not con- formable to the wicked world, but making Thy revealed will a rule to lead our life by, may offer ourselves up in a lively sacrifice unto Thee, con- secrating unto Thy glory body and soul, and all the actions of the same. Preserve us, good Lord, from the fearful thraldom of conscience and bondage of idolatry : continue the light of Thy glorious Gospel amongst us : repress the pride of them who seek to have the candlestick removed and the shining light extinguished. Purge this country, by such means as Thou knowest to serve best for Thine own glory, of murder, fornication, adultery, incest, oppression, sacrilege, and such other like abomina- tions, which have defiled Thine inheritance. Grant us thankful hearts for Thy benefits and manifold blessings poured upon us, for the which also open n6 PUBLIC PRAYERS. our mouths to sound Thy praises, and offer the sacrifice of thanksgiving, wherein Thou dost de- light. Arm us with Thy power to strive against Satan, against the flesh, against the world, and against all those things which drive us away from Thine obedience ; that, walking in Thy paths, and obeying Thy blessed ordinances, we may so end our lives in the sanctification of Thy name, that at last we may attain to that blessed immortality, and that crown of glory prepared for Thine elect in Jesus Christ the King of glory and God of immortality, in whose name we crave most humbly these Thy graces to be poured upon us most miserable sinners ; and further, as Thy wisdom knoweth to be necessary for us, and for Thy Church universal dispersed upon the face of the whole earth, praying unto Thee with all humil- ity and submission of minds, as we are taught and commanded to pray, saying, Our Father which art in heaven, &c. A Prayer in time of Affliction. JUST and righteous art Thou, O dreadful and most high God, holy in all Thy works and most just in all Thy judgments, yea even then when as Thou punishest in greatest severity. We have before, O Lord, felt Thy heavy hand upon us : and when we cried upon Thee in our calami- ties and afflictions most mercifully Thou inclinedst Thine ears unto us. But, alas, O Lord, we have not answered in our lives, glorifying Thy holy name, as Thou answeredst us when we called in PUBLIC PRAYERS. 117 our distress, but did return unto our wonted sin, and so provoked Thee through our misdeeds unto displeasure : And therefore hast Thou most justly turned Thyself to punish us again in bringing amongst us this noisome and destroying plague, according to the threatening of Thy law, because we have not made our fruit of Thy former correc- tions. Our repentance, O Lord, hath been like the dew that suddenly vanisheth away : yea, the great multitude abide darkened in their hearts through their own pride, and walking in the lusts of their own hearts, securely contemning Thy blessed or- dinances : for who hath mourned for the universal corruption of this blind age ? or ceased the mur- derer from his murder? the oppressor from his oppression ? the deceitful man from his deceit ? the contemner of Thy word from his contempt ? and the licentious liver from his licentiousness ? Yea, Lord, where could the man be found that sought not himself, albeit with the hurt of others and defacing of Thy glory? So universally did and presently doth that root of all evil, covetousness, reign throughout this whole country. Yea, Lord, they to whom Thou grantest worldly blessings in greatest abundance, have been and are possessed with this unclean spirit of avarice : the more Thou gavest, the more insatiably thirsted they to have, and ceased not till they did spoil Thee of Thine own patrimony : and yet in this matter they will not know themselves to sin and offend Thy ma- jesty. Therefore cannot Thy justice longer spare, but it must punish and strike, as Thou threaten- est in Thy holy law. Now we know, Lord, that Thy judgments commonly begin at Thine own tiS PUBLIC PRAYERS. house, and therefore hast Thou begun for to correct us. albeit yet in Thy mercy, and not in greatest severity. Wherefore, good Lord, either in the multitude of Thy mercies remove this bitter cup away from us, or else grant us Thy grace patiently and obediently so to drink the same, as given out of Thine own hand for our amendment. We acknowledge, O Lord, that afflictions are molestuous, noisome, and hard to be borne with of frail flesh, but Christ Jesus hath suffered heavier torments for us, and we have deserved more than we sustain, who so oft have merited the very hells. If it please Thy majesty to continue our punish- ment, and double our stripes, then let it please Thee in like manner to enlarge our patience, and make our corporal afflictions serve to our humilia- tion, invocation of Thy name, and obedience to Thy holy ordinances. Or if of a fatherly pity it shall please Thee to be content with this gentle cor- rection, let the calm appear after this present tem- pest, that in respect of both the one and the other we may glorify Thee, in that first Thou hast cor- rected to amendment, lest we should have slept in sin to our destruction ; and, secondly, that Thou hast taken away the bitterness of our affliction with the sweetness of Thy comfortable deliver- ance, in the first having respect to the necessity, and in the last to our infirmity. But, Lord, again we know, albeit Thy judgments thus begin at Thine own house, and they of Thy family appear only to be beaten of Thee, yet the wicked shall not escape, but they shall drink the dregs of the cup of Thine indignation : let it be they escape the famine, the pestilence shall apprehend them ; if PUBLIC PRAYERS. 119 they escape the pestilence, the sword shall devour them; if they shall not fall by the edge of the sword, Thou art able to make any of Thy smallest and least creatures to be a stumblingblock before their feet, whereat, albeit they reach their heads above the clouds, they shall fall most fearfully. But, O Lord, now it is Thine own inheritance for the which we sigh and groan before Thy Majesty: look upon it therefore from the heavens, and be merciful to Thy people : let Thine anger and Thy wrath be turned away from us, and make Thy face to shine lovingly upon Thine own sanctuary. O Lord, hear : O Lord, forgive : O Lord, con- sider ; grant our requests for Thine own sake, O our God, and that in the name of Thine only be- gotten Son, Jesus Christ, our only Saviour and Mediator, in whose name we pray unto Thee as we are taught, saying, Our Father, ore. A Prayer for the King. OLORD JESUS CHRIST, most high, most mighty, King of kings, Lord of lords, the only Ruler of princes, the very Son of God, on whose right hand sitting, dost from Thy throne behold all the dwellers upon earth: with most lowly hearts we beseech Thee, vouchsafe with favourable regard to behold our most gracious Sovereign Lord, King James the Sixth,"' and so replenish him with the grace of Thy Holy Spirit, that he always may incline to Thy will, and walk in Thy way. Keep him far off from ignorance, but through Thy gift let prudence and knowledge * Later copies have " Charles, by Thy grace, our King's Ma- jesty, to- gether with his Queen, and their happy off- spring. " i2o PUBLIC PRAYERS. always abound in his royal heart. So instruct him, O Lord Jesus, reigning over us on earth, that his humane Majesty always may obey Thy Divine Majesty in fear and dread. Indue him plentifully with heavenly gifts : grant him in health and wealth long to live : heap glory and honour upon him : glad him with the joy of Thy coun- tenance : so strengthen him that he may vanquish and overcome all his and our foes, and be dread and feared of all the enemies of this his Realm. Amen. THE LORD'S SUPPER. THE MANNER ADMINISTRATION THE LORDS SUPPER. The day when the Lord's Sapper is ministered, which is commonly used once a-month^ or so oft as the Congregation shall think expedient, the Minister useth to say as follows : — LET us mark, dear brethren, and consider how Jesus Christ did ordain unto us His holy Supper, according as St Paul maketh rehear- sal in the eleventh chapter of the First Epistle to the Corinthians, saying, " I have received of the Lord that which I have delivered unto you, to wit. That the Lord Jesus, the same night that He was betrayed, took bread ; and when He had given thanks, He brake it, saying, Take ye, eat ye; this is my body, which is broken for you : do ye this in remembrance of Me. Likewise after Supper, He took the cup, saying, This cup is the New Testa- ment, or Covenant, in my blood ; do ye this, so oft as ye shall drink thereof, in remembrance of Me : [22 THE ADMINISTRATION OF a John 6. 3 oft as ye shall eat this bread, and drink of this cup, ye shall declare the Lord's death until His coming. Therefore, whosoever shall eat this bread, and drink of the cup of the Lord, unworthily, he shall he guilty of the body and blood of the Lord. Then see that every man prove and try himself, and so let him eat of this bread, and drink of this cup ; for whosoever eateth or drinketh unworthily, he eateth and drinketh his own damnation, for not having due regard and consideration of the Lord's body." This done, the Minister proceeddh to the Exhor- tation. DKARLY beloved in the Lord, forasmuch as we be now assembled to celebrate the Holy Communion of the body and blood of our our Christ, let us consider these words of St Paul, how he exhorteth all persons diligently to try and examine themselves before they presume to eat of that bread, and to drink of that cup ; for as the benefit is great, if, with a true penitent heart and lively faith, we receive that holy Sacrament (for then we spiritually eat the flesh of Christ and drink His blood, then we dwell in Christ, and' Christ in us, we be one with Christ, and Christ with us'7), so is the danger great if we receive the same unworthily, for then we be guilty of the body and blood of Christ our Saviour, we eat and drink our own damnation, not considering the Lord's body, we kindle God's wrath against us, and pro- voke Him to plague us with divers diseases and sundry kinds of death. THE LORD'S SUPPER. 123 And therefore, in the name and authority of the eternal God, and of His Son Jesus Christ, I excommunicate from this Table all blasphemers of God, all idolaters, all murderers, all adulterers, all that be in malice or envy; all disobedient per- sons to father or mother, Princes or Magistrates, Pastors or Preachers; all thieves and deceivers of their neighbours ; and, finally, all such as live a life directly fighting against the will of God : b charging them, as they will answer in the presence of Him who is the righteous Judge, that they pre- sume not to profane this most holy Table. And yet this I pronounce not, to seclude any penitent person, how grievous soever his sins before have been, so that he feel in his heart unfeigned repent- ance for the same ; c but only such as continue in sin without repentance. Neither yet is this pro- nounced against such as aspire to a greater perfec- tion than they can in this present life attain unto ; for, albeit we feel in ourselves much frailty and wretchedness, as that we have not our faith so perfect and constant as we ought, being many times ready to distrust God's goodness through our corrupt nature ; and also that we are not so thoroughly given to serve God, neither have so fervent a zeal to set forth His glory, as our duty requireth, feeling still such rebellion in ourselves, that we have need daily to fight against the lusts of our flesh \d yet nevertheless, seeing that our Lord hath dealt thus mercifully with us, that He hath printed His Gospel in our hearts,'' so that we are preserved from falling into desperation and misbelief; and seeing also that He hath endued us with a will and desire to renounce and with- b Gal. 5. c Mat 3. d Rom. 7. Gal. 5. t Heb. S. Jer. 31. i24 THE ADMINISTRATION I >!• /Rom. 7. "Phil. 3. - Luke iS. // Kph. : Luke 5. stand our own affections, with a longing for His righteousness and the keeping of His command- ments,-' we may be now right well assured, that those defaults and manifold imperfections in us shall be no hindrance at all against us. to cause Him not to accept and impute us as worthy to come to His spiritual Table : For the end of our coming thither is not to make protestation that we are upright or just in our lives \& but contrariw we come to seek our life and perfection in Jesus Christ, acknowledging in the mean time that we of ourselves be the children of wrath and damna- tion. h Let us consider, then, that this Sacrament is a singular medicine for all poor sick creatures, a comfortable help to weak souls, and that our Lord requireth no other worthiness on our part, but that we unfeignedly acknowledge our naughtiness and imperfection. Then, to the end that we may be worthy partakers of His merits, and most comfort- able benefits, which is the true eating of His flesh and drinking of His blood, l let us not suffer our minds to wander about the consideration of these earthly and corruptible things (which we see present to our eyes, and feel with our hands), to seek Christ bodily present in them, as if He were enclosed in the bread and wine, or as if these elements were turned and changed into the substance of His flesh and blood ; for the only way to dispose our souls to receive nourishment, relief, and quickening of His substance, is to lift up our minds by faith above all things worldly and sensible, and ther to enter into heaven, that we may find and receive Christ, where He dwelleth undoubtedly very God Trans in- stantiation, transele- 7/zeutation, transmuta- tion, and transforma- tion, as the Papists use them, are the doctrine of devils, i John 6. The true eating of Christ in the Sacra- ment. THE LORD'S SUPPER. and very Man. in the incomprehensible glory of His Father/' to Whom be all praise, honour, and glory, now and ever. Amen. The exhortation aided, the Minister comet h down I from the Pulpit, and sittetJi at the Table, every man and woman in like wise taking their place as occa- sion best serveth : Then he taketh bread, and giveth thanks, l either in these words following, or like in effect:— O FATHER of mercy, and God of all con- solation, seeing all creatures do acknow- ledge and confess Thee as Governor and Lord,** it becometh us, the workmanship of Thine own hands, at all times to reverence and magnify Thy godly Majesty, hrst, for that Thou hast cre- ated us to Thine own image and similitude,7' but chieliy because Thou hast delivered us from that everlasting death and damnation into the which tan drew mankind, by the mean of sin," from the bondage whereof neither man nor angel was able to make us free,^ but Thou, O Lord, rich in mercy, and infinite in goodness, hast provided our redemption to stand in Thine only and well be- loved Son, ? whom of very love Thou didst give to be made Man like unto us, in all things, sin except, r that in His body He might receive the punishment of our transgression. * by His death to make satisfaction to Thy justice, * and by His resurrection to destroy him that was author of death," and so to bring again life to the world, w from which all the whole offspring of Adam most justly was exiled.1' O Lord, we acknowledge that no creature is k i Tim. 6. / Mat. 2D. Mark 14. Luke 22. 1 Cor. 11. ' Rev. o Eph. 2. Gal 1. Gen. 5. f> Acts 4. Heb. 1. q Rev. 5. r Tohn 3. Heb. . .$• 1 Pet. 2. Isa. 53. t Ma: Rom. 5. u Heb. 2. w John 0. x Gen ;. i26 THE ADMINISTRATION OF y Eph. 3. z Eph. 2. a John 6. b Gen. 6. Rom. 3. Isa. 64. P>a. 14. c Rom. 7. 1 Cor. 2. Mat. 16. d 1 Cor. 11. * Mat. 10. • Luke 12. /John 8. Rom. 8. Gal. 5. g Rom. 8. Eph. 1. h Eph. 2. Heb. 4. i Mat. 25. John 14. Luke 12, 22. Rev. 2. k Phil. 3. / Phil. 3. in Mat. 25 ?/ Eph. 1, 2. Rom. 3. o Rom. 8. able to comprehend the length and breadth, the deepness and height of that Thy most excellent love, •? which moved Thee to show mercy where none was deserved,- to promise and give life where death had gotten the victory, * to receive us into Thy grace when we could do nothing but rebel against Thy justice/ O Lord, the blind dulness of our corrupt nature will not suffer us sufficiently to weigh those Thy most ample bene- fits/ yet, nevertheless, at the commandment of Jesus Christ our Lord, we present ourselves to this His Table, which He hath left to be used in re- membrance of His death, until His coming again, d to declare and witness before the world, e that by Him alone we have received liberty and life,/ that by Him alone Thou- dost acknowledge us Thy children and heirs, 8 that by Him alone we have entrance to the throne of Thy grace,7* that by Him alone we are possessed in our spiritual King- dom, to eat and drink at His Table, { with whom we have our conversation presently in heaven,^ and by whom our bodies shall be raised up again from the dust, l and shall be placed with Him in that endless joy, which Thou, O Father of mercy, hast prepared for Thine Elect before the founda- tion of the world was laid.™ And these most in- estimable benefits we acknowledge and confess to have received of Thy free mercy and grace, by Thine only beloved Son Jesus Christ,7' for the which therefore, we Thy congregation, moved by Thy Holy Spirit/ render Thee all thanks, praise, and glory, for ever and ever. Amen. This done, the Minister breaketh the bread, and THE LORD'S SUPPER. 127 deliver eth it to the people, who distribute and divide the same amongst themselves, according to our Sav- iour Christ's commandment, and likewise giveth the ap : # During the which time some place of the Scriptures is read, which doth lively set forth the death of Christ, to the intent that our eyes and senses may not only be occipied in these outward signs of bread and wine, which are called the visible ivord, bid that our hearts and minds also may be fully fixed in the contemplation of the Lord's death, which is by this holy Sacrament represented. And after this action is done, he giveth thanks, saying, MOST merciful Father, we render to Thee all praise, thanks, and glory, for that it hath pleased Thee of Thy great mercies to grant unto us, miserable sinners, so excellent a gift and treasure, as to receive us into the fellow- ship and company of Thy dear Son Jesus Christ our Lord, ? whom Thou deliveredst to death for us, r and hast given Him unto us as a necessary food and nourishment unto everlasting life. J And now we beseech [Thee] also, O heavenly Father, to grant us this request, that Thou never suffer us to become so unkind as to forget so worthy benefits, but rather imprint and fasten them sure in our hearts, that we may grow and increase daily more and more in true faith, t which continually is ex- ercised in all manner of good works, u and so much the rather, O Lord, confirm us in these perilous days and rages of Satan, w that we may constantly stand and continue in the confession of the same, to the advancement of Thy glory, x who art God over all things, blessed for ever. So be it. f> Mat. 26. Mark 14. Luke 22. 1 Cor. 10, 11. q 1 Cor. 10. r Rom. 4. J John 6. t Luke 17. u Gal. 5. iu 1 Tim. 4. Eph. 5. 2 Peter 3. X Mat. 5. 1 Pet. 2. 121 III E LORD'S SUPPER ■ Page 90. Why this Order is observed rather than any other. The action thus ended, the people sing the io$d Psalm. My soul give laud, &*c., or some other of \ thanksgiving, which ended, one of the blessings be- fore mentioned* is recited, and so they rise from the Table and depart. TO THE READER. IF so be that any would marvel why we follow rather this Order than any other, in the ad- ministration of this Sacrament, let him diligently consider that first of all we utterly renounce the error of the Papists ; secondly, we restore unto the Sacrament his [its] own substance, and to Christ His proper place. And as for the words of the Lord's Supper, we rehearse them, not because they should change the substance of the bread or wine, or that the repetition thereof, with the intent of the sacrificer, should make the Sacrament, as the Papists falsely believe, but they are read and pro- nounced to teach us how to behave ourselves in that action, and that Christ might witness unto our faith, as it were with His own mouth, that He hath ordained these signs to our spiritual use and com- fort ; we do, first, therefore, examine ourselves, according to St Paul's rule, and prepare our minds, that we may be worthy partakers of so high mys- teries : then, taking bread, we give thanks, break and distribute it as Christ our Saviour hath taught us ; finally, the administration ended, we give thanks again according to His example, so that without His word and warrant there is nothing in this holy action attempted. THE FORM OF MARRIAGE. 129 THE FORM OF MARRIAGE. After the banns or contract hath been published three several days in the Congregation (to the intent that if any person have interest or title to either of the parties, they may have sufficient time to make their cJiallenge), tJie parties assemble at the begirming of the sermon, and the Minister at time convenient saith as followeth : — The Exhortation. DEARLY beloved brethren, we are here gathered together in the sight of God, and in the face^ of His Congregation, to knit and join these parties together in the honourable estate of Matrimony,'* which was instituted and authorised by God Himself in Paradise, man being then in the estate of innocency : b For what time God made heaven and earth, and all that is in them, and had created, and also fashioned man after His own similitude and likeness, unto whom He gave rule and lordship over all the beasts of the earth, fishes of the sea, and fowls of the air, He said, "It is not good that man live alone; let us make him an helper like unto himself;" and God brought a fast sleep upon him, and took one of his ribs, and shaped Heva thereof, giving us there- a Heb. 13. Prov. 18. b Gen. 2. 13° THE FORM OF c In Hebrew man is call- ed Isch, and the woman I sc ha, whereby is well express- ed the nat- ural affinity betwixt the man and his wife. d Eph. 5. e Gen. 2. Mat 19. Mark 10. Eph. 5. 1 Pet. 3 /Eph. 5. Col. 3. g John 17. h Rom. 5. Heb. 9. 1 Pet. 3. i Eph. 5. Col. 3. 1 Pet. 3. 1 Cor. 11. 1 Tim. 2. k Rom. 7. 1 Cor. 7. Mat. 19. / 1 Cor. 7. mr Eph. 6. n 1 Cor. 7. by to understand, that man and wife are one body, one flesh, and one blood ; c signifying also unto us, the mystical union that is between Christ and His Church, rf for the which cause man leaveth his father and mother, and taketh him to his wife, to keep company with her, c whom also we ought to love, even as our Saviour lovcth His Church •/ that is to say, His elect and faithful Congregation,-^ for the which He gave His life.7' And semblably [in like manner] also it is the wife's duty to study to please and obey her hus- band, serving him in all things that be godly and honest, { for she is in subjection, and under the governance of her husband, so long as they con- tinue both alive. k And this holy Marriage, being a thing most honourable, is of such virtue and force, that thereby the husband hath no more right or power over his own body, but the wife; and likewise the wife hath no more right or power over her own body, but the husband ; / forasmuch as God hath so knit them together in this mutual society, to the procreation of children, that they should bring them up in the fear of the Lord, and to the in- crease of Christ's Kingdom.7" "Wherefore, they that be thus coupled together by God cannot be severed, or put apart, unless it be for a season, with the consent of both parties, to the end to give themselves the more fervently to fast- ing and prayer, giving diligent heed, in the mean time, that their too long being apart be not a snare to bring them into the danger of Satan through in- continency :* And therefore, to avoid fornication, every man ought to have his own wife, and every MARRIAGE. 131 woman her own husband/ so that so many as cannot live chaste, are bound by the command- ment of God to marry, ^ that thereby the holy Temple of God, which is our bodies, may be kept pure and undefiled : For since our bodies are now become the very members of Jesus Christ, how horrible and detestable a thing is it, to make them the members of an harlot !? Every one ought therefore to keep his vessel in all pureness and holiness, r for whosoever polluteth and defileth the Temple of God, him will God destroy. s Here the Minister speaketh to the parties that are there present to be married, i?i this wise : — I REQUIRE and charge you, as you will answer at the day of judgment, when the secrets of all hearts shall be disclosed, t that if either of you do know any impediment why you may not be lawfully joined together in Matrimony, that ye confess it : For be ye well assured, that so many as be coupled otherwise than God's Word doth allow, are not joined together by God, neither is their Matrimony lawful. If 710 impediment be by them declared, then the Minister saith to the whole Congregation : — I TAKE you to witness that be here present, beseeching you all to have good remem- brance hereof; and, moreover, if there be any of you which knoweth that either of these Parties be contracted to any other, or knoweth any . other lawful impediment, let them now make declaration thereof. o 1 Cor. 7. / 1 Cor. 7. Mat. 19. q 1 Cor. 6. 2 Cor. 6. 1 Pet. 2. r 1 Thes. 4 Rom. 6. Eph/5. j 1 Cor. -3. t 1 Cor. 4. Rom. 2. Mat. 7. *32 I 1 1 1 1 FORM OF // Col. 3. 1 Pet. 3. Mat 19. Eph. 5. Mai. 2. . x Eph. 5. Col. 3. 1 Tim. 2. 1 Pet. 3. If no cause be alleged, the Minister frocccdcth, saying \to the Man\ FORASMUCH as no man speaketh against this thing. You N. shall protest here before God and His holy Congregation, that you have taken, and are now contented to have M. here present for your lawful Wife, promising to keep her, to love and intreat her in all things, accord- ing to the duty of a faithful Husband,7' forsaking all other during her life ; and briefly, to live in an holy conversation with her, keeping faith and truth in all points, according as the Word of God and His holy Gospel doth command. The Answer. Even so I take her, before God, and in the pre- sence of this His Congregation. The Miiiister to the Spouse also saith, YOU M. shall protest here before the face of God, and in presence of this His Congre- gation, that ye have taken, and are now contented to have N. here present for your lawful Husband, promising to him subjection and obedience,-"' for- saking all other during his life; and, finally, to live in an holy conversation with him, keeping ! faith and truth in all points, as God's Word doth I prescribe. The Answer. Even so I take him, before God, and in the pre- sence of this His Congregation. MARRIAGE. *33 The Minister tlien sayeth [to the Parties married\ GIVE diligent ear then to the Gospel, that ye may understand how our Lord would have this holy contract kept and observed, and how sure and fast a knot it is, which may in no wise be loosed, according as we are taught in the nine- teenth chapter of St Matthew's Gospel. " The Pharisees came unto Christ to tempt Him, and to grope His mind, saying, Is it lawful for a man to put away his wife for every light cause ? He answered, saying, Have ye not read, that He which created man at the beginning made them male and female, saying, For this thing shall man leave father and mother, and cleave unto his wife, and they twain shall be one flesh, so that they are no more two, but one flesh? Let no man therefore put asunder that which God hath coupled together." IF ye believe assuredly these words, which our Lord and Saviour did speak (according as ye have heard them now rehearsed out of the holy Gospel), then may ye be certain, that God hath even so knit you together in this holy estate of Wedlock ; wherefore, apply yourselves to live to- gether in Godly love, in Christian peace, and good example, ever holding fast the band of charity without any breach, keeping faith and truth the one to the other, even as God's Word doth appoint. [34 FORM OF MARRIAGE. 77/(7/ the Minister commendeth them to Gody in this or such like sort : — The Lord sanctify and Ness you, the Lord pour the riches of His grace upon you, that ye may please Him, and live together in holy love to your lives' end. So be it. Then is sung the 128/// Psalm, Blessed are they that fear the Lord, &*c.9 or some other appertaining to the same purpose. ORDER OF BAPTISM. i35 THE ORDER OF BAPTISM. First ?wte, that forasmuch as it is not permitted by God's Word, that women should preach or minister the Sacraments , and it is evident that the Sacra- ments are not ordained of God to be used in private corners, as charms, or sorceries, but left to the Con- gregation, and necessarily annexed to God's Word as seals of the same:* Therefore, the infant that is to be baptised shall be brought to the Church on the day appointed to Common Prayer and Preaching, accom- panied with the Father and Godfather, so that, after the Sermon, the child being presented to the Minister, he demandeth this qtiestion : — DO ye here present this child to be baptised, earnestly desiring that he may be ingraft- ed in the mystical body of Jesus Christ? The Answer. Yea, we require the same. The Minister proceedeth. THEN let us consider, dearly beloved, how Almighty God hath not only made us His children by adoption, and received us into the * The trans- gression of God's ordin- ance is called iniquity and idolatry, and is compared to witchcraft and sorcery, 1 Sam. 15. How danger- ous also it is to enterprise anything rashly, or without the warrant of God's Word, the examples of Saul, 1 Sam. 13 ; of Uzzah, 2 Sam. 6 ; of Uzziah, 2 Chron. 26 ; and of Xa- dab and Abi- hu, Lev. 10, sufficiently do warn us. i.^6 THE ORDKR. OF a Rom. 8. Gal. 4- Eph. i, 2. b Gen. 17. Ex. 20. Petit, g. Isa. 56. c Gen. 17. Rom. 4. ' 1 Pet. 2. Eph. 2. number of Thy children, this Infant, whom we shall baptise according to Thy Word, r to the end that he, coming to perfect age, may confess Thee only, the true God, and whom Thou hast sent, Jesus Christ, * and so serve Him, and be profitable unto His Church in the whole course of his life,' that after his life be ended, he may be brought, as a lively member of His body, unto the full fruition of Thy joys in the heavens," where Thy Son, our Saviour Christ, reigneth world without end ; in whose Name we pray, as He hath taught us, say- ing, Our Father which art, &*c. When they have prayed in this sort, the Minister \ requireth the Child's name, which known, he saith, N., I baptise thee IN the name of the Father, of the Sox, and of the Holy Ghost. w And as he speaketh these words, he taketh water in his hand, and layeth it upon the Child's forehead; which done, he givetJi thanks, as follow eth : — FORASMUCH, most holy and merciful Father, as Thou dost not only beautify and bless us with common benefits, like unto the rest of mankind, but also heapest upon us most abun- ! dantly, rare and wonderful gifts ; x of duty we lift up our eyes and minds unto Thee, and give Thee most humble thanks for Thine infinite goodness, who hast not only numbered us amongst Thy Saints,^ but also of Thy free mercy dost call our children unto Thee, marking them with this Sacra- ment, as a singular token and badge of Thy love j BAPTISM. 149 wherefore, most loving Father, though we be not able to deserve this so great a benefit (yea, if Thou wouldest handle us according to our merits, we should suffer the punishment of eternal death and I damnation),2 yet, for Christ's sake, we1 beseech Thee that Thou wilt confirm this Thy favour more and more towards us, and take this Infant into Thy tuition and defence, whom we offer and present unto Thee, with common supplications, and never suffer him to fall into such unkindness whereby he should lose the force of Baptism, a but that he may perceive Thee continually to be his merciful Father, through Thy Holy Spirit working in his heart, by whose divine power he may so prevail against Satan, that in the end, obtaining the victory, he may be exalted into the liberty of Thy Kingdom. So be it. z Rom. 3 Jer. 2. Isa. 40. Luke 17. a 1 Cor. 150 A TREATISE OF FASTING. The Superintendents, Ministers, and Commis- sioners of Churches reformed, within the Realm of Scotland, meeting in the General Assembly at Edinburgh, the 25 th day of De- cember 1 565 : To all that truly prof ess the Lord Jesus within the same Realm, or else- where, wish grace and mercy from God the Father, and from His only Son our Lord Jesus Christ, with the Holy Spirit. THE present troubles being somewhat con- sidered, but greater feared shortly to fol- low, it was thought expedient, dearly beloved in the Lord Jesus, that the whole faithful within this Realm should together, and at one time, prostrate themselves before their God, craving of Him par- don and mercy for the great abuse of His former benefits, and the assistance of His Holy Spirit, by whose mighty operation we may yet convert to our God, that we provoke Him not to take from us the light of His Gospel, which He of His mer< y hath caused so clearly of late days to shine within this Realm. But because that such public supplications re- quire always fasting to be joined therewith, and public fasting craveth certain time, and certain ON FASTING. 151 exercises of godliness then to be used with greater straitness than at other times, the whole Assembly, after deliberation, hath appointed the second Sun- day of May and the third, next following the date of the said Assembly, to that most necessary ex- ercise (as time now standeth) of public fasting. And further, did require the same to be signified by all Ministers to their people, the Sunday imme- diately before the said second Sunday of May. But lest that the Papists shall think that now we begin to authorise and praise that which some- times we have reproved and dammed in them, or else that the ignorant, who know not the commo- dity of this most godly exercise, shall contemn the same, we have thought expedient somewhat to speak to the one and to the other. And unto the Papists first we say, that as in purity of conscience we have refused their whole abominations, and amongst the rest, that their superstitious and Pharisaical manner of fasting : so, even unto this day, we do continue in the same purpose, boldly affirming that their fasting is no fasting that ever God approved, but that it is a deceiving of the people, and a mere mocking of God, which most evi- dently will appear, if in the Scriptures we search what is the right end of fasting, what fasting pleaseth God, and which it is that His soul abhorreth. Of fasting in the Scriptures we find two sorts, the one private, the other public. The private is that which man or woman doeth in secret, and before their God, for such causes as their own consciences bear record unto them, as David during the time that his son, which was begotten in adultery, was stricken with mortal sickness, fasted, wept, and lay upon the ground, because that in the sickness of the child he did consider God's displeasure against himself, for the removing whereof he fasted, mourned, and prayed, until such time as he saw God's will fulfilled, by the taking away of the child. Privately fasted Hannah, wife to Klkanah, even I C2 A TRKATISE * Sour in early edi- tions. + Avowed in early copies. in the very solemn feasts, during the time of her barrenness. ■ wept and ate nothing, but in the bitterness of her heart she prayed unto the Lord ; neither ceased she from sorrow and mourning until such time as Eli the high priest concurred with her in prayers, by whose mouth, after that he had heard her pitiful complaint, she received comfort. Of this fasting speaketh our Master Jesus Christ in these words : "When ye fast, be not sad * as the hypocrites, for they disfigure their faces, that they may seem unto men to fast ; but thou, when thou fastest, anoint thine head and wash thy face, that thou seem not unto men to fast, but unto thy Father which seeth in secret, and will reward thee openly." Of the same, no doubt, speaketh the Apostle when he saith, "Defraud not one another, except it be with consent for a time, that ye may give yourselves to fasting and prayer." To this private fasting, which standeth chiefly in a temperate diet, and in pouring forth of our secret thoughts and neces- sities before God, can be prescribed no certain rule, certain time, nor certain ceremonies, but as the causes and occasions why that exercise is used are diverse (yea, so diverse, that sel- dom it is that many at once are moved with one cause), so are diet, time, together with all other circumstances re- quired to such fasting, put in the liberty of them that use it. To this fasting we have been faithfully and earnestly ex- horted by our preachers, as oft as the Scriptures which they intreated, offered unto them occasion. And we doubt not but the godly within this Realm have used the same as necessity craved, albeit with the Papists we blew no trum- pets, to appoint thereto certain days. The other kind of fasting is public, so called because that it is openly commanded, f sometimes of a Realm, some- times of a multitude, sometimes of a city, and sometimes of a meaner company, yea, sometimes of particular persons, and yet publicly used, and that for the wealth of a multi- tude. The causes thereof are also diverse, for sometimes the fear of enemies, sometimes the angry face of God punish- ing, sometimes His threatening to destroy, sometimes ini- quity found out that was not rightly before considered, and sometimes the earnest zeal that some bear for the preserva- tion of God's people, for advancing of His glory, and per- forming of His work, according to His promise, move men ON FASTING. 153 to public fasting, confession of their sins, and solemn prayers for defence against their enemies, recovering of God's favour, removing of His plagues, preservation of His people, and setting forward of that work which He hath of His mercy promised to finish, as in the probations following evidently shall appear : — When messengers came to Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea, out of Aram, that is Syria, c\:c. , Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together, to ask counsel of the Lord : they came even out of all the cities of Judah to inquire of the Lord. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the Lord, before the new court. And all Judah stood before the Lord with their young ones, their wives, and their chil- dren. And Jehoshaphat said, " O Lord God of our fathers, art not Thou God in heaven, and reignest not Thou in all kingdoms of the heathen ? And in Thy hand is power and might, and none is able to withstand Thee. Hast not Thou our God cast out the inhabitants of this land before Thy people Israel, and hast given it to the seed of Abraham Thy friend for ever? &c. But now the Amorites and Mo- abites, and Mount Seir, are come to cast us out of Thy pos- session. O Lord our God, shalt Thou not judge them ? In us there is no strength to stand against the great mul- titude that cometh against us, neither know we what to do ; but unto Thee are our prayers bent," &c. Of this history we have the first cause of public fasting, and the solemnity thereof sufficiently proved. For the fear of enemies com- pelled Jehoshaphat to seek the Lord ; he, knowing himself burdened with the care of the people, exhorted them to do the same. They from all cities and quarters repaired unto Jerusalem, where, upon an appointed day, the king and the people, yea, wives and children, presented themselves be- fore the Lord, in His holy Temple, opened their neces>ity, craved His help against that raging multitude, that always was enemy to God's people, and gave open confession of their own weakness, leaning only to the promise and protection of the Omnipotent. Which example we, and every people likewise assaulted, may and ought to follow in every point i54 A TREATISE This only excepted, that we are not bound to meet at any one appointed place as they did at Jerusalem. For to no one certain and several place, is that promise made that then was made to the Temple of Jerusalem, which was, that whatsoever, men in their extremity should ask of God in it, God should grant it from 1 1 is holy habitation in the heaven. Jesus the Messias then looked for, whose presence was sought in the mercy-sent, and betwixt the cherubim, is now entered within the veil, that is, in the heaven, and there abideth only Mediator for us, unto whom, from all the coasts of the earth, we may lift up our hands, direct our pra; supplications, and complaints, and be assured that they shall be received, in whatsoever place we meet. And yet in time of such public exercises, we would wish that all men and women should repair to such places as their consciences may be best instructed, their faith most edified, repentance most lively stirred up in them, and they by God's Word may be most assured that their just petitions shall not be repelled. Which things cannot be done so lively in secret and private meditation, as they are in public assembly where Christ Jesus is truly preached. And this much shortly for the first cause. Of the second, to wit, that the angry face of God punish- ing ought to drive us to public fasting, and to humiliation of our souls before our God, we have two notable examples, the one written in Joshua, who, hearing and understanding that Israel had turned the back before the Canaanites, and the Elders of Israel rent their clothes, fell upon their faces before the Ark of the Lord until the night, and cast dust upon their heads, in sign of their humiliation and dejection. The other is expressed in the book of Judges, where Israel being commanded by God to fight against Benjamin, be- cause that they maintained wicked men that deserved death, lost the first day twenty thousand of their army, and the second day eighteen thousand. At the first loss they were lightly touched, and asked counsel if they should renew the battle, but at the second overthrow, the whole people repaired unto the house of the Lord, sat there, wept before the Lord, and fasted that day until night, for then began they to consider God's angry face against them. In this last history, there appeareth just cause why the ON FASTING. r55 people should have rim to the only refuge of God, because that their first army of forty thousand men was utterly destroyed. But what just occasion had Joshua so lamentably to com- plain, yea, so boldly, as it were, to accuse God, that lie had deceived him in that, that against His promise He had suf- fered Israel to fall before their enemies ? Was the loss of thirty men (no more fell that day in [by] the edge of the sword) so great a matter that he should despair of any better success, that he should accuse God that He had brought them over Jordan, and that he should fear that the whole army of the Lord should be environed about and consumed in the rage of their enemies ? Yea, if Israel had only looked no further than to the loss of the forty thousand men, they had been but feeble soldiers, for they had suffi- cient strength remaining behind. For what were forty thousand in respect of all the tribes of Israel ? Nay, nay, dear brethren, it was another thing than the present loss that terrified and feared their consciences, and made them so effeminately (so would flesh judge) to complain, weep, and howl before God, to wit, they saw His angry face against them, they saw His hand fortify their enemies, and to fight against them, whom both He had commanded to fight, and had promised to endue with victory. For every commandment of God to do anything against His enemies, hath included within it a secret promise of His godly assist- ance, which they found not in the beginning of their enter- prises, and therefore they did consider the fierceness of His displeasure, and did tremble, before His angry face, whose mighty hand they found to fight against them; and that was the cause of their grievous complaints and fearful crying be- fore their God. What was the cause that God dealt so strangely with the one and with the other ? We may per- chance somewhat speak, when that we shall intreat of the fruits of fasting, and of those things that may hold back from us the assistance of God, even when we prepare us to put His commandment in execution. The third cause of public fasting, is God's threatenings pronounced, either against a multitude, or against a person in particular. Of the former, the example is Nineveh, unto the which Jonah cried, " Yet forty days, and Nineveh shall 156 A TREATISE be destroyed;" which unpleasant tidings coming to the i of the King, he proclaimed a fast, he humbled his own soul, yea, even in sackcloth, and, sitting in the dust, he straitlv commanded reformation of manners in all estates, yea, and that signs of repentance, of terrors, and fear should appear not only in men and women, but also in the brute beasts, from which was all kind of nourishment commanded to be withdrawn, to witness that they feared as well God's judg- ment to fall upon the creatures that served them in their impiety, as upon themselves that had provoked God to that hot displeasure. Of the other, the example is most notable (most notable we say), because that it fell in a wicked man, to wit, in Ahab, who, by instigation of his wicked wife Jezebel, gave himself to do all iniquity. And yet when that he heard the fearful threatenings of God pronounced by the Prophet Elias against him, against his wife, and house, he rent his royal garments, put on sackcloth, slept therein, fasted, and went bare- footed. What ensued the one and the other, of these we shall hear hereafter. The fourth cause of public fasting and mourning (for they two must ever be joined) is iniquity descried that was not before rightly considered : the testimony whereof we have in Ezra, after the reduction of the captivity, and that the Temple and the work of the Lord's house was stayed ; it was shown unto Ezra that the people of Israel, the Priests, and the Levites were not separated from the people of the Nations, but that they did according to their abomina- tions, for they married unto themselves, and unto their sons, the daughters of the Canaanites, the Perizzites, Hivites, Jebusites, Amorites, Moabites, and Egyptians, so that the holy seed was mixed with profane idolaters ; which thing being understood and more deeply considered than it was before, then Ezra saw just cause why the work of the Lord prospered not in their hands. This considered, we say, Ezra, taking upon him the sin and offence of the whole people, rent his clothes, and pulled forth the hairs of his head and beard, sat as a man desolate of all comfort till the evening sacrifice, and then rising, he bowed his knees, and stretched forth his hands before the Lord, and made a most simple and humble confession of all the enormities that were committed by the people, as well ON FASTING. 157 before the captivity as after their returning, and ceased not his lamentable complaint, until such time as a great multi- tude of men, women, and children, moved by his example, wept vehemently, and promised redress of that present dis- order and impiety. Of the last cause of public fasting, to wit, the zeal that certain persons bear for the preservation of God's people, for advancing of His glory, and performing of His work according to His promise, we have example in Mordecai, Daniel, and in the faithful assembled at Antioch. For when that Mordecai heard of that cruel sentence, which, by the procurement of Ham an, was pronounced against his nation ; to wit, that upon a certain appointed day, the Jews in all the provinces of the King Artaxerxes should be de- stroyed, old and young, men and women, and that their sub- stance should be distributed in prey, — this bloody sentence, we say, being heard, Mordecai rent his clothes, put on sack- cloth and ashes, passed forth through the midst of the city, and cried with a great and bitter cry : and, coming to the King's gate, gave knowledge to Esther what cruelty was decreed against the nation of the Jews, willing her to make intercession to the King for the contrary, who, after certain excuses, said, " Go and gather all the Jews that are in Shu- shan, and fast for me ; eat not, nor drink not, three days and three nights, and I also, and my handmaids, shall like- wise fast, although that I should perish." In this we may clearly see, that the zeal *hat Mordecai had to preserve the people of God, moved not only himself to public fasting, but also Esther the Queen, her maids, and the whole Jews that heard of the murder intended, and moved Esther also to hazard her life, in going unto the King without his com- mandment. Of the other, to wit, that the earnest desire that God's servants have, that God will perform His promise, and maintain [the work] that He hath begun, example we have in Daniel, and in the Acts of the Apostles. For Daniel, understanding the number of the years forespoken by the Prophet Jeremiah, that Jerusalem should be waste, to have been ended in the first year of the reign of Darius, turned himself unto God, fasted, humbled himself in sackcloth and ashes, and with unfeigned confession of his own sins, and of 153 A TREATISE the sins of the people, he vehemently prayed, that accord- ing to the promises sometimes made by Moses, after re- hearsed by the Prophets Isaiah and Jeremiah, lie would suddenly send them deliverance, and that He would not delay it for 1 1 is own name's >ake. When the Gentiles began to be illuminated, and that Antioch had so boldly received the Gospel of Jesus Christ, that the Disciples in it first of all took upon them the name of Christians, the principal men of the same Church, trusting no doubt that the Kingdom of Jesus Christ should further be enlarged, and that the multitude of the Gentiles should be instructed in the right way of salvation, fasted and prayed, and while that they were so exercised, charge was given that Paul and Barnabas should be separated from the rest, to the work whereunto God had called them. ecc. Of these former histories and Scriptures, we may clearly see, for what causes public fasting and general supplications have been made in the Church of God, and ought to be made whensoever the like necessities appear or occasions are offered. Now let us shortly hear what comfort and fruit ensued the same. For the enemy, yea, the murderer, of all godly exercise is desperation ; for with what courage can any man with continuance call upon God, if he shall desper- ately doubt whether God shall accept his prayer or not ? How shall he humble himself before His throne? Or to what end shall he confess his offences, if he be not persuaded that there is mercy and goodwill in God to pardon his sins, to accept him in favour, and to grant unto him more than his own heart, in the midst of his dolour, can require or imagine ? True it is, that this venom of desperation is never thoroughly purged from our hearts, so long as we carry this mortal carcass. But yet the constant promises of our God, and the manifold documents of His mercy and help, shown unto men in their greatest extremity, ought to animate us to follow their example, and to hope for the same success that they have gotten above man's expectation. Jehoshaphat, after his humiliation and prayer, obtained the victory with- out the loss of any of his soldiers, for the Lord raised Am- nion and Moab against the inhabitants of Mount Seir, who being utterly destroyed, every one of the enemies of God's people lifted up his sword against another, till that of that ON FASTING. 159 godless multitude there was not one left alive. Joshua and the Israelites, after their dejection, were comforted again. Nineveh was preserved, albeit that Jonah had cried destruc- tion ; yea, Ahab, notwithstanding all his ungodliness, lost not the fruit of his humiliation, but was recompensed with delay of the uttermost of the plagues during his lifetime. The mourning of Ezra was turned into joy, when that he saw the people willing to obey God, and the work of the house of the Lord go forward. The bitter crying of Mor- decai, and the painful fasting of Esther, were abundantly rewarded, when not only the people of God were preserved, but Hainan, their mortal enemy, was hanged upon the same gallows that he had prepared for Mordecai. Daniel, after his fasting, confession, and prayer, got most notable revelations and assurance that his people should be delivered, yea, that in all extremities they should be preserved, till that the Mes- sias promised unto them should come, and manifestly show Himself. And the godly of Antioch were not frustrate of their comfort, when they had heard how mightily God had wrought amongst the Gentiles by the ministry of Barnabas and Paul ; so that we may boldly conclude, that as God hath never despised the petitions of such as with unfeigned hearts have sought His comfort in their necessities, so He will not send us away empty and void, if with true repentance we seek His face. If any would ask, in what extremity we find ourselves now to be that heretofore we- have not seen, and what are the occasions that should move us now to humble ourselves be- fore our God by public fasting, more than we did in the beginning, when this Gospel was now last offered unto us, for then, by all appearance, we and it in our persons stood in greater danger than we do yet ; we answer, that the causes are more than for grief of heart we can express. First, because that in the beginning we had not refused God's graces, but contrariwise with such fervency we re- ceived them, that we could bear with no kind of impiety; but for the suppressing of the same we neither had respect to friend, possession, land, or life, but we put all in hazard, that God's truth might be advanced, and idolatry might be suppressed. And therefore did our God, by the mouth of His Messengers, in all our adversities, assure us that our 160 A TREATISE enemies should not prevail against us, but that they should be subdued under us, that our God should be glorified in our example and upright dealing. 1 Jut now, since that carnal wisdom hath persuaded us to bear with manifest idolatry, and to suffer this Realm which God hath once pureed, to be polluted again with that abomination, yea, alas ! since that some of us, that God made sometimes instruments to suppress that impiety, have been the chief men to conduct and convey that Idol throughout all the quarters of this Realm, yea, to the houses of them that sometimes detested the Mass as the devil and his sen-ice ; since that time, we say, we have found the face of our God angry against us, His threatenings 'have been sharp in the mouths of His Messengers, whom albeit for the time we de- spised and mocked, yet just experience convicteth us that we were wicked, and that they in threatening us did no- thing but the duty of God's true Messengers. And this is the second cause that moveth us to this public humiliation rather now than in the beginning, to wit, that then we followed God, and not carnal wisdom, and there- fore made He few in number fearful to many ; fools before the world, to confound the wise ; and such as before never had experience in arms, God made so bold and so prosper- ous in all their enterprises, that the expertest soldiers feared the poor ploughmen ; yea, our God fought for us by sea and by land, He moved the hearts of strangers to support us, and to spend their lives for our relief. But now, alas ! we see no sign of His former favour : for wisdom or manhood, strength and friends, honour and blood joined with godliness, are fallen before our eyes, to let us understand what shall be our destruction, if in time we turn not to our God, before that His wrath be further kindled. But this is not the end. For men had before hope (or at least some opinion), that God would move the Queen's Majesty's heart to hear the blessed Gospel of Jesus Christ truly preached, and so, consequently, that she would abandon all idolatry and false religion. But now she hath given answer in plain words, That that religion in which she hath been nourished (and that is mere abomination) she will maintain and defend. And in decla- ration whereof, of late days there is erected a displayed banner against Jesus Christ. For corrupted hypocrites, ON FASTING. 161 and such as have been known deceivers of the people, are now authorised to spew out their poison against Jesus Christ, His eternal truth, and true Messengers of the same. That idol the Mass is now again in divers places erected. And what hereof may ensue, yea, or what may we look shall be the end of such unhappy beginnings, we desire the godly deeply to consider. But let it be granted, that we had not fallen back from our former fervency, that we saw not God's angry face threaten- ing us with more fearful plagues to follow, that the best part of our Nobility were not exiled this Realm, neither yet that our Sovereign were enemy to our religion, that she bear no greater favour to flattering Friars and to corrupted Papists than she doth to our pure Preachers : supposing, we say, that we had none of these foresaid causes to move us (how- beit we have them all, and more, if that we list to remember them), yet is there one which, if it move us not to humilia- tion, we show ourselves more than insensible. For now is Satan so enraged against Jesus Christ, and so odious is the light of His Gospel unto that Roman Antichrist, that to suppress it in one province, realm, or nation, he thinketh it nothing, unless that in all Europe, the godly, and such as abhor the Papistical impiety, be therewith also utterly de- stroyed, and so razed from the face of the earth, that no memory of them shall after remain. If any think that such cruelty cannot fall into the hearts of men, we send them to be resolved of those Fathers of the last Council of Trent, who in one of their sessions have thus concluded: — "All Lutherans, Calvinists, and such as are of the new religion, shall utterly be rooted out. The be- ginning shall be in France, by conducting of the Catholic King, Philip of Spain, and by some of the Nobility of France; which matter," they say, "put in execution, the whole power of both, together with the Pope's army and force of the Duke of Savoy, and Ferrara, shall assault Geneva, and shall not leave it till they have put it to the sack, saving in it no living creature." And with the same mercy shall so many of France, as have tasted of the new religion, be served. From thence expedition shall be made against the Germans, to reduce them to the obedience of the Apostolic seat. And so shall 162 A TREATISE they proceed to other realms and nations, never ceasing till that all be rooted out, that will not make homage to that Roman idol. How fearful a beginning this conclusion and determination had, France will remember more ages than one. For how many, above a hundred thousand men, women, babes, virgins, matrons, and aged fathers, suffered, some by sword, some by water, some by fire, and other torments, the very enemies themselves are compelled to acknowledge. And albeit that God of His mercy in part disappointed their cruel enterprises, yet let us not think that their will is changed, or their malice assuaged. No ; let us be assured that they abide but opportunity to finish the work, that cruelly against God, against His truth, and the true profes- sors of the same, they have begun. The whisperings whereof are not secret, neither yet the tokens obscure. For the traffic of that dragon, now with the Princes of the earth, his promises and flattering enticements, tend to none other end but to inflame them against Jesus Christ, and against the true professors of His Gospel. For who can think that the Pope, Cardinals, and horned Bishops, will offer the greatest portion of their rents for sustaining of a war, whereof no commodity should redound (as they suppose) to them- selves ? If any think that we accuse them without cause, let them hear their own words, for this they wrote near the end of the same decree : — " And to the end that the holy Fathers on their part appear not to be negligent, or unwilling to give their aid and support unto so holy a war, or to spare their own rents and money, have added that the Cardinals shall content them- selves of the yearly rent of 5 or 6 thousand ducats, and the richest Bishop of 2 or 3 thousand at the most ; and to give frankly the rest of their revenues to the maintaining of the war, which is made for the extirpation of the Lutherans and Calvinists sect, and for re-establishing of the Roman Church, till such time as the matter be conducted to a good and happy end." If these be not open declarations, in what danger all the faithful stand, if they can bring their cruelty to pass, let very idiots judge. But let us hear their conclusion. " France and Germany," say they, " being by these means so chastised, abased, and brought to the obedience of the holy Roman Church, the Fathers doubt not but time shall ON FASTING. 163 provide both counsel and commodity; that the rest of the realms about may be reduced to one flock, and one Apos- tolic governor and pastor," &c. By this conclusion we think that the very blind may see what is purposed against the Saints of God in all realms and nations ; to wit, destruction with cruelty, or else to make them worship that blasphemous beast, who, being an idol, usurpeth to himself the name of universal Pastor, and being known to be the Man of sin and perdition, will be holden for an Apostolic governor. But some shall say they are yet far from the end of their purpose, and therefore we need not be so fearful, nor so troubled. We answer, The danger may be nearer than we believe ; yea, perchance a part of it hath been nearer to our necks than we have considered. But howsoever it be, seeing that God of His mercy hath brought forth to light their cruel and bloody counsel, in which we need not doubt, but still they con- tinue, it becometh us not to be negligent or slothful. But we ought to follow the example of Hezekiah, the King of Judah, who, receiving not only the despiteful answer, but also the blasphemous and threatening letter of Sennacherib, first sent unto the Prophet Isaiah, and pitifully complained of the instant troubles, willing him to make intercession unto God for the remnant that were left. Unto whom, albeit that the Prophet answered comfortably, assuring the King that the enemy should not come so near as to shoot dart or arrow within Jerusalem, yet ceased not the godly King to present himself in the Temple of the Lord, and, as a man despairing of all worldly comfort, spread abroad the letters that proud Sennacherib had sent unto him, and made unto God his most fervent prayer, as in the 37th chapter of the Prophet Isaiah Ave may read. The enemy had turned back, and God had put a bridle in his nostrils. And so men might have thought, that the King needed not to have been so troubled. But the Spirit of God instructed the heart of His servant to seek help where it was only to be found, and from the hands of God, who only was able to put final end to that tyranny. The example, we say, of this approved servant of God we ought to follow now, when the like destruction is intended against us, yea, not against one realm only, but against all that profess the i64 A TREATISE Lord Jesus, as before we have heard. Albeit that God of His mercy hath stayed the fury of the Papists for a time, we ought not to think that their malice is changed, neither that such as truly profess the Lord Jesus can be in security, so long as that Babylonian whore hath power to enchant the Princes of the earth. Let us, therefore, understanding that she, being drunken with the blood of the Saints, can never repent of cruelty and murder, use against her the spiritual weapons, to wit, earnest invocation of God's Name, by the which we find the proud tyrants of the earth, in times past, to have been overthrown. Above all these causes aforesaid, we have yet one that ought not to be omitted; to wit, the body of this Realm hath long enjoyed quietness, while that other nations about us have been severely plagued. What thousands died in the East countries, and in England, of the pestilence, anno 1564, their own confessions bear record; what cruelty hath been executed in France ; what towns spoiled, and murder committed, somewhat before we have declared, and more we might, if we had not respect to brevity and time. And what trouble is presently, and long hath been, betwixt Denmark and Sweden, the posterity of that country will after understand. And in all this time, now six years and more, hath God spared us, so that the public estate hath always remained quiet, except within these few months. Ought not the deep consideration of this move us now to stoop before our God ? For have we been spared, because that our rebellion to God is less than is the rebellion of those nations that we have seen punished? If we think so, we are far deceived. For in so great light of the Gospel, we think that greater disobedience was never shown unto God, nor greater ingra- titude unto His Messengers, since the days of the Apostles, than of late years hath been (and yet is) within this Realm. Idolatry is obstinately maintained ; whoredom and adultery are but pastimes of the flesh ; slaughter and murder are esteemed small sin. if any man have a friend in court; crafty dealing with the simple, deceit, and oppression are counted good conquest (yea, alas ! almost universally) ; partiality in judgment is but interpretation of laws ; yea, delaying of justice, what matter is that ? What reverence is had to ON FASTING. 165 God's Messengers, and what respect unto the poor, that now so multiply within this Realm (that the like hath seldom been seen)? Though we will cease, the stones will cry, and condemn us ; and yet what superfluity, what vanity, what feasting, riotous banqueting have been, and yet are used in court, country, and towns, although the tongues of men dare not speak, yet we think the purses of some do feel, and in their manner complain. If these be not sins that crave plagues from God, we humbly desire men to consider what are the sins that were laid to the charge of Sodom and Gomorrah by the Prophet Ezekiel. Now, say we, God before our eyes hath punished others, and can He spare us, being more sinful than they were? Nay, He cannot. And therefore there rests nothing unto us but utter destruction, if we unfeignedly turn not unto our God, before that His wrath be further kindled against us. Judgment is begun in His own house, for if within Scotland amongst men of their estate there were to be found equity, justice, temperance, compassion upon the poor, and upright conscience, they did most clearly shine in them whom God before our eyes hath first dejected. Therefore (yet again) we say, that only repentance can save us from plagues more grievous than they have felt, or that we have seen of many years within this Realm. But now we know that such as neither love God, nor truly fear His judgments— for many Atheists we have, and rank Papists within this Realm'"' — shall grudge and cry, What new ceremony is this that we now hear of? Wherefore shall we fast ? And who hath power to command us so to do ? A fig for their fasting ; we will fill and stuff our bellies after the old fashion, &c. Let not the godly be offended at the' taunts and reproaches of such godless people ; but let us tremble before our God, and consider that such hath been the proud contempt of the wicked in all ages before us, as in the Prophets we may read. For Isaiah complaineth, say- ing, " When the Lord calleth to sackcloth and ashes, there is nothing heard but, Let us eat and drink, kill the fat beasts, and make banquets ; let us bring wine in abundance, and more: if we must die, let us depart in joy;" for so they meant when they said, " Let us eat and drink, to-morrow we shall die." But let us consider what answer thev receive : First edi- tion has — Jot more A tJieists we have nor consummate Papists ivithifi this Realm. i66 A TREATISE "As I live, saith the Lord, this your iniquity shall not be forgiven unto the death : I shall take from you the mirth of wine and oil, your young men shall fall by the sword, your aged men shall be led captives, your delicate dames shall trot upon their feet over the river (meaning Euphrates), their buttocks shall be naked, and their shame shall not be hid," (Sic. Jeremiah the Prophet preached and cried even to the King and to the Queen, and commanded them to walk in lowliness, to do justice, to repress impiety, and so he pro- mised that they should sit still upon their throne in joy and quietness. But if they would not, he boldly pronounced that their carcasses should be cast to the heat of the sun, and to the frost, and cold of the night. Ezekiel, in his age, useth the same order, and in his own body showeth unto them signs of humiliation, and of the plagues that should appre- hend them for their rebellion. All their admonitions were despised, we confess ; but thereto we should not look, but unto that which ensued such proud contempt. If we would that our places should be so destroyed, that they should remain desolate, and be dens to dragons ; if we would that our land should be laid waste, and be a prey to our enemies ; and if we w-ould that the rest of the plagues threatened by the Prophets, and which have apprehended the disobedient before us, should come upon us in full per- fection,— then we need neither to fast nor pray, repent nor turn to God. But if we desire either to find mercy in this life, or joy and comfort in the life to come, we must show ourselves unfeignedly sorry for the abominations that now universally reign ; we must be like Lot in Sodom, and Noah in that catholic defection from God which was in the first age ; and by their examples, and notable deliverance, ought we to be encouraged to show ourselves sorry for this present corruption, and to set ourselves against it to the uttermost of our powers, unless that we would have portion with the wTicked. Neither ought we to be discouraged because that the con- temners, godless people, and mockers of all godliness, shall exceed us in number. Their number, dear brethren, shall not hurt our innocency, if that we with unfeigned hearts turn unto our God ; for ON FASTING. 167 the promise of His mercy is not bound unto the multitude, so that He will not hear but where the greatest part is godly. No, dear brethren, wheresoever two or three be gathered in His name, there is He in the midst of them : and again, whosoever calleth upon the name of the Lord, he shall be saved, yea, even when in God's displeasure the whole world shall be plagued. And therefore let us not follow the multitude in evil doing ; but let us decline from the ways of their vanity, and by unfeigned humiliation of our- selves, let us purchase favour before God's vengeance burst out like fire. THE power that we have to proclaim this fasting is not of man, but of God, who by the mouth of His Pro- phet Ezekiel pronounceth this sentence : "If the watchman see the sword or any plague coming upon the land, if he blow not the trumpet, and plainly warn them to turn to God ; and if the sword come and take any away, the wicked shall perish in their iniquity ; but their blood shall be re- quired from the hands of the watchman." Now so it is, that God of His mercy hath raised up amongst us more watch- men than one or two, of whose mouths we cannot deny but we have heard fearful threatenings of plagues to follow upon this proud contempt of all God's graces. And therefore we, in the fear of our God, willing to avoid the uttermost of the plagues, have with one consent con- cluded this godly exercise to be used among us, in sign of our unfeigned humiliation ; which albeit the godless shall mock, yet are we assured that He who once pronounced this sentence, " The soul that shall not be afflicted that same day" (to wit, the day appointed to public humiliation), " shall perish from amongst his people ; yea, every soul that shall do any work that day, I shall destroy such a soul from the midst of his people." The ceremony and the certain appointed day we know to be abolished at the coming of Jesus Christ, together with the rest of the figural ceremo- nies ; but the effect thereof shall abide so long as there abid- eth any true Church upon the face of the earth, unto the which repentance and remission of sins are publicly preached. And therefore, albeit we have no corporal punishment to lay upon the contemners of that godly exercise, yet have we 1 68 A TREATISE the spiritual sword, which once will strike sorer than any material sword can or may. The judgments and justice of our God arc immutable : He abideth the same and one God that drowned the world by water, that consumed Sodom and Gomorrah with fire from heaven, that plagued Pharaoh, destroyed Jerusalem, and hath executed His fierce judgments in all ages, yea, and even before our eyes. It is the same God (we say) that this day, by His faithful servants, calleth us to repentance, whose voice, if we contemn, we declare ourselves rebellious to our God, mockers of His threatenings, and such as sometimes in despite cried, "We will walk according to the lust of our own hearts, and let the counsel of the Holy One of Israel come as it list," &c. And if we do so, then woe, yea woe and double damnation unto us; for then even as assuredly as God liveth, so assuredly shall the plagues that our ears have often heard, be poured forth upon us, even in the eyes of this same per- verse generation, with whom'we contemn God, and before whom we are neither feared nor ashamed stubbornly to proceed from sin to contempt. Our hope is better of you, dear brethren, that have professed the Lord Jesus with us, within this Realm, albeit that this we speak to let you under- stand what rebellion hath been in flesh before us, and how it hath been punished, that we may learn to stoop before our God by unfeigned repentance ; and then we shall be assured that, according to the promise made by the mouth of Joel, our God shall leave unto us a blessing, albeit that the vehement fire of His wrath shall consume the disobe- dient. But now, lest that we should think that the observation of the ceremony is enough to please God, we must understand what things must be joined with fruitful fasting, and what things they are that may make our fasting odious to our God. And first we have to understand that fasting, by itself con- sidered, is no such thing as the Papists heretofore have ima- gined, to wit, that it is a work meritorious, and a satisfaction for the sins before committed. No ; all they that fast with that intent, renounce the merits of Christs death and passion, in so much as they ascribe to fasting (which is but an exer- cise used by man) that which is only proper to Jesus Christ; which is, that He, by offering up Himself once for all, hath ON FASTING. 169 made perfect for ever those that shall be sanctified. We must further understand, that as the Kingdom of God is neither meat nor drink, so is neither fasting, by itself simply considered, the cause why that Kingdom is granted to the chosen, neither yet eating (moderate, we mean) any cause why the reprobate are frustrate thereof. But unto fasting there must be somewhat joined, if that God shall look upon it at any time in His favour. The Prophet Joel is witness hereof, who in the person of God said unto such as He had severely threatened, " Turn unto me with your whole heart, in fasting and mourning : " In which words the Holy Ghost first requireth the conversion of the heart unto God, and thereto joineth fasting and mourning, as witnesses of the sorrow that we have for our former offences, and fear that we have of His severe judgments ; the relief whereof, we publicly profess, we can obtain by no other means but by God's free mercy, from whom we have before declined. So that the very exercise of fasting and mourning, and prayer therewith annexed, so solemnly protested, that by our fast- ing we merit not; for he that still confesseth his offence, and in bitterness of heart crieth for mercy, doth not brag of his merits. If the Papists reply, Yet God looketh to the fast- ing and heareth the prayers of such as rightly humble them- selves before Him, — we deny not ; but thereto we add, that rightly did never man humble himself before God that trusted or gloried in the merits of his own works ; for with- out faith it is impossible to please God, and faith dependeth upon the promise of God's free mercy through Jesus Christ, and not upon the merits of any works. The Pharisee in bragging was rejected, but the Publican in denying himself, and calling for mercy, was justified, not by his works, which he had not, but by grace and mercy, for the which he sobbed. Daniel fasted, confessed his sins, and the sins of the people, and thereto he added most earnest and fervent prayers. But doth he allege any of them as a cause why God should either be merciful to him or to the people ? Nay, we find no such thing, but the plain contrary ; for thus he concludeth : "Now therefore, our God, hear the prayer and supplication of Thy servant, and show Tin- pleasing visage unto Thy Sanctuary that lieth waste, for the Lord's sake. O my God, give ear that Thou mayest i;o A TREATISE hear, and open Thine eyes that Thou mayest see the waste places of the city which bearetfa Thy name ; for we allege not our righteousness in our prayers that we pour forth before Thee, but Thy most abounding mercy. Lord, hear ; Lord, be merciful ; Lord, take heed ; and help and delay not, for Thine own sake, my God." We may plainly see whereupon this excellent servant of God grounded himself to purchase God's favour, to wit, upon the Lord ; that is, upon the Saviour and Mediator promised, upon the most abundant mercy of God, and upon God Himself; for he understood what God had promised, as well by the mouth of Moses as by the Prophet Isaiah, saying, " Behold, yet I am, yea, even I am the Lord, and there is no God but I. I kill and I give life again. I give the wound, and I shall heal. For my own name's sake will I do it, saith the Eternal." Upon these and the like promises, we say, did all the Saints of God in all their extremities depend, and did look to receive comfort, without all respect to their own works : they damned the best of their own works, and called them nothing but filthiness before God. And there- fore, yet as before, we boldly affirm, that the Papistical fast- ing was not only vain (for what fasting is it to abstain from flesh, and to fill the belly with fish, wine, spice, and other deli- cates ?) but also it was odious unto God, and blasphemous to the death of Jesus Christ, for the causes fore-written. And thus much shortly for those things that must be joined with fruitful fasting. Now we have to consider what things may make our fasting odious, besides this proud opinion of merit whereof we have spoken. It is no doubt but that infidelity maketh all the works of the reprobate odious before God, yea, even when that they do the very works that God hath commanded, as we may read in Mat. 5, 6, and 7, Isa. 1 and 66, &c, and divers other places. But because that infidelity lurketh often in the heart, and cannot well be espied, but by the bitter and rotten fruits that spring thereof : the Spirit of God hath painted forth unto us in plain words, what vices may make us and all our works odious before our God, so that neither will He hear our prayers nor regard our fasting. Solomon saith, " He that stoppeth his ear from the cry of the poor, his ON FASTING. 171 prayer shall be abominable before God." And Isaiah in the person of God saith, "Albeit that ye shall stretch out your hands, and multiply your prayers, yet will I not hear you, for your hands are full of blood." But most plainly to our purpose speaketh the same Prophet, saying, "The house of Jacob daily seeketh me, and they would know my ways, as a nation that wrought justice, and that had not left the judgments of their God. They ask me judgments of justice (that is, they quarrel with me), and they desire that God shall draw near. Why have we fasted, say they, and Thou beholdest not? We have afflicted our souls, and Thou despisest it." The Prophet answereth in the person of God, and saith, " Behold, in the day of your fast ye will seek your will, and require all your debts ; behold, ye fast to strife and debate, and to smite with the fist of wickedness : ye shall not fast as they do to-day, to make your voice be heard above;" that is, to oppress others, so that they are com- pelled to cry unto God. " Is it such a fast as I have chosen ? That a man should afflict his soul for a day, and to bow down his head as a bulrush, and to lie down in sackcloth and ashes ? Wilt thou call this a fasting, or an acceptable day unto the Lord ? Is not this the fasting that I have chosen ? to loose the bands of wickedness, to take away the heavy burdens, and to let the oppressed go free, and that ye break every yoke ? Is it not to deal thy bread unto the hungry, and that thou bring the poor that wandereth unto thy house ; when thou seest the naked, that thou cover him ; and hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thy health shall grow speedily ; thy righteousness shall go before thee, and the glory of the Lord shall embrace thee," &c. In these most notable sentences, and in such as follow in the same place, we have to mark what things may make our fasting to be rejected of God, what He craveth of such as fast fruitfully, and what promise He maketh to such as obey Him. This people externally professed God, they daily sought His face by repairing to the Temple, hearing of the Law, and exer- cising of the sacrifices ; yet did God plague them in more sorts than one, as in the book of the Kings and Chronicles we may read. In their extremity they ran (as to them appeared) to the uttermost refuge ; they fasted and unfeign- 172 A TREATISE edly humbled their bodies, — for that the Prophet meaneth when that he saith, that they fasted till their necks were weakened, and made faint as a bulrush, for very lack of corporal food. They laid off their gorgeous garmentN and put on sackcloth, &c. And yet were their troubles nothing relieved. And that was the cause why they quarrelled with God, and said, " Why have we fasted, and Thou hast not seen?" c\:c. And in very deed to the natural man it was strange; for God had promised that He would comfort His people whensoever they should humble themselves before Him, notwithstanding their former iniquity. In the external ceremonies, or in the corporal exercises, there could no fault be espied. Why then doth not God hear them ? complain they. God answereth that their out- ward profession was but hypocrisy, their fasting was but mocking of God, and their prayers could do nothing but provoke Him to further displeasure. Because that albeic j they retained the name of God, and albeit that they ap- peared in His Temple, yet had they forsaken both His judgments, statutes, and holy ordinances. Albeit the body j stooped, and was afflicted by fasting, yet remained the heart proud and rebellious against God ; for they followed their own corrupted ways, they oppressed such as were subject ' unto them, their heavy yokes lay upon the necks of such as could not rid themselves from their bondage. Amongst them were strife, debate, whisperings of malice, yea open conten- tion and manifest violence, which were all evident declara- tions of proud hearts and impenitent souls. And therefore God giveth unto them open defiance in the time when they think that they seek His face most earnestly. And hereto ought we this day, that profess the Lord Jesus, and have renounced abominations of Papistry within the Realm of Scotland, give diligent heed. For it is not the simple knowledge of the truth only, nor yet the external profession of the same, that is acceptable before God. Nay, nay, dear brethren, He requireth the fruits of repentance, — and they are, to decline from evil, and to do good, as we may read in many places of the Scripture. Think we it a thing agree- able with the nature of the Eternal God, that He shall receive us in favour, after that we have offended, and we will not for His sake remit the injuries that are done to us ? Can ON FASTING. 173 we think to be at peace with Him, when that we stubbornly will continue in strife among ourselves ? Shall He relieve our grief, bondage, or yoke, and we not relieve the burdens that unjustly we lay upon our brethren? Shall He bestow His undeserved mercy upon us, and we show no bowels of mercy to such as we see in misery before our eyes ? Let us not be deceived ; God cannot deny Himself. Murder, mal- ice, hatred, cruelty, oppression, strife, theft, deceit, unjust dealing, covetousness, avariciousness, and unmercifulness unto the poor, besides pride, whoredom, adultery, wanton- ness, and the rest of the works of the flesh, are so odious before God, that while that any of them reigneth in the heart of man, he and his whole works are detestable before God. And, therefore, if we desire that God's fearful judg- ments shall be stayed, let us (that know the truth, and say that we profess the same) unfeignedly return unto our God. Let us not be inferiors to the King of Nineveh, who com- manded every man to turn from his wicked ways, and from the iniquity that was in his hands. Let us consider what our God craveth of us, but especially let Earls, Lords, Barons, Burgesses, and Artificers consider by what means their sub- stances are increased. It is not enough to justify us before God, that civil laws . cannot accuse us. Nay, brethren, the eyes of our God pierce deeper than the laws of men can stretch. The law of man can- not convince the Earl, the Lord, the Baron, or Gentleman, for the oppression of the poor labourers of the ground, for his defence is ready : I may do with mine own as best pleaseth me. The Merchant is just enough in his own conceit, if before men he cannot be convicted of theft and deceit. The Artificer or Craftsman thinketh himself free before God, albeit that he neither work sufficient stuff, nor yet sell it for reasonable price. The world is evil, saith he, and how can men live if they do not as others do ? And thus doth every man lean upon the iniquity of another, and thinketh himself sufficiently excused when that he meeteth craft with craft, and repulseth back violence either with deceit or else with open injury. Let us be assured, dear brethren, that these be the sins which heretofore have provoked God, not only to plague but also to destroy and utterly overthrow strong realms and flourishing commonwealths. i74 A TREATISE Now, seeing that the justice and judgments of our God abide for ever, and that lie hath solemnly pronounced that every realm, nation, or city that sinneth, as did Judah and Jerusalem, shall be likewise punished : let that fearful destruction that came upon them, in the which, after hunger and pestilence, the sword devoured without discretion the rich and poor, the noble and those that were of base degree, the young and old, the Priests and Prophets, yea, the matrons and virgins escaped not the day of that sharp visi- tation : let their punishment (we say) provoke us to re- pentance, and so no doubt we shall find favour in the sight of [our] God, albeit that He hath begun to show unto us evident signs of His displeasure, justly conceived against us. But (as God forbid) if we mock His Messengers, and despise His words, till that there be no remedy, as they did, then can we (whom God hath raised up to instruct and forewarn you) do nothing but take witness of heaven and earth, yea, and of your own conscience, that we have faithfully in- structed you in the right way of God, as well concern- ing His true worshipping as in doing of your duties one to another ; and also that we have forewarned you of the plagues to come, first by our tongues, and now by our pen, for a perpetual memorial to the posterity that shall follow, who shall glorify God, either for your conversion, or else for your just condemnation, and severe punishments, if ye con- tinue disobedient. To prescribe to eveiy man his duty in particular we can- not, because we know not wherein every man and every estate particularly offendeth ; but we must remit every estate, and every man in his vocation, to the examination of his own conscience, that according as God commandeth in His holy Law, and as Christ Jesus requireth, that such as shall pos- sess the Kingdom with Him, shall do : which is, " Whatso- ever," saith He, "that ye would men should do unto you, do ye the like unto them." By this rule, which the Author of all equity, justice, and policy hath established, if we ap- pointed the Earls, Lords, Barons, and Gentlemen to try their own consciences, whether that they would be content that they should be intreated (if God had made them hus- bandmen and labourers of the ground) as they have intreated, and presently do intreat, such as sometimes had a moderate ON FASTING. 175 and reasonable life under their predecessors ; whether (we say) that they would be content that their tenements and rents should be raised from rent to rent, from one farm to two, and so going upward, till that for poverty the ancient labourers are compelled to leave the ground in the hands of the lord, — if with this intreatment they would be content, we appeal to their own consciences. And if they think that they would not, then, in God's name, we require them to begin to reform themselves and to remember that it is not we, but that it is Christ Jesus, that so craveth of them. And unto the same rule we send Judges, Lawyers, Merchants, Artificers, and, finally, even the very labourers of the ground themselves, that every one in his own vocation may try how justly, uprightly, and mercifully he dealeth with his neighbour. And if he find his conscience accused by the former sentence of our Master, let him call for grace, that he may not only repent for the time past, but also amend in times to come, and so shall their fasting and prayers be ac- ceptable unto God. If men think that we require the thing that is impossible (for what were this else but to reform the face of the whole earth, which never was, nor yet shall be, till that the righte- ous King and Judge appear for the restoration of all things), we answer, that we speak not to the godless multitude, neither to such as are mockers of God's judgments, whose portion is in this life, and for whom the fire of hell (which now they mock) is assuredly prepared ; but we speak to such as have professed the Lord Jesus with us, who have communicated with us in His blessed Sacraments, have renounced idolatry, and have avowed themselves to be new creatures in Jesus Christ in whom they are ingrafted as lively branches, apt to bring forth good fruit. Now, why it should be thought impossible that these men (of what vocation soever they be) should begin to express in their lives that which in word they have publicly professed, we see no good reason, unless that they would say that it is impossible that God shall now work in men of this age, as we read that He hath wrought in men before us (and that were blasphemy), seeing that the hand of our God is no more shortened towards us than it hath been towards those that have passed before us. At God's commandment Abraham left his i76 A TREATISE fathers house and native country ; Moses preferred the con- dition of the people of Israel, even in their greatest affliction, to the riches and glory of Pharaoh's court ; David, upon the unction of Samuel, did patiently abide the persecution of Saul many years ; Zaccheus, at a dinner with Christ Jesus, was not only content to restore whatsoever he had before defrauded, but also to give the half of all his substance to the relief of the poor ; and the faithful, in the days of the Apostles, sold their possessions, and ministered unto the needy. None of these excellent works crave we of the faithful in our age ; but only those without which the Spirit of sanctification cannot be known to be in man, to wit, that every man speak the truth to his brother, that none oppress nor defraud another in any business, that the bowels of mercy may appear amongst such as God hath called to His knowledge ; and, finally, that we altogether, that profess the Lord Jesus and do abhor idolatry, abhor also all kind of impiety, studying to abound in all good works, and to shine as lights in the midst of this wicked generation. Which if we do not, we declare no doubt that Christ Jesus dwelleth not within us, but that we are they that hear and know the will of our Lord, but do not the same. And unto what curse and malediction such persons are subject, the parable of the fig-tree which was threatened to be cut down if it brought not forth fruit, — the curse given to it, upon the which Christ Jesus, being hungry, found no fruit, and His last sentence against the reprobate, do sufficiently wit- ness. Wherein we have to observe, that the reprobate are adjudged to the fire that never shall be quenched, not only because they committed iniquity, but also because they were not found fruitful in good works. Let every man therefore that will avoid plagues temporal and perpetual, unfeignedly study to accomplish in work that which in word and out- ward profession he doth avow ; and upon such, no doubt, shall the blessing of God rest when the manifest contemners and cloaked hypocrites shall be razed from the face of the earth, and shall be cast into utter darkness, where there shall be weeping and gnashing of teeth without end, which shall be the reward of their wicked works. More things we would have written, — such as the notes upon the discomfiture of Joshua at Ai, and of the Israelites ON FASTING. 177 fighting against Benjamin, together with the foolish opinion of the Papists, who think themselves bound to fast forty days (which they call their Lent) because that Christ Jesus fasted forty days immediately after His baptism ; but these we are compelled for this present to pretermit, by reason that the time appointed to this present exercise of fasting approacheth so nigh. If it shall please God of His mercy to continue the light of His Gospel amongst us, this argu- ment will be enlarged and set forth with greater circum- stances from time to time. NOW to the Order, exercise, and abstinence that is to be kept in this public fasting : First, it is to be observed that the two days before expressed — to wit, the second and third Sunday of May instant — are not appointed for any religion of time, neither yet that those precise days shall be observed every year following, but because that shortly thereafter are the Estates of this Realm appointed to assemble in Parliament. Therefore the whole Assembly thought those days for the present necessity most meet, leaving in the liberty of the Church, what time they will appoint to that exercise in all times to come. The Sundays are appointed not of superstition, neither yet to bring in any schism within the Church, but because that upon the Sunday the people (especially that dwell in country towns) may best attend upon prayer, and the rest of the exer- cises that ought to be joined with public fasting. THE abstinence is commanded to be from Saturday at eight of the clock at night, till Sunday after the exercise at afternoon, that is, i73 THE ORDER OF after five of the clock. And then only bread and drink to be used, and that with great sobriety) that the body craving necessary food, the soul may be provoked earnestly to crave of God that winch it most needeth, that is, mercy for our for- mer unthankfulness, and the assistance of His Holy Spirit in time to come. Men that will observe this exercise may not any of the two days use any kind of games, but exer- cise themselves after the public assemblies, in private meditation with their God. Gorgeous apparel should be abstained from during the whole time of our humiliation, which is from the one Sunday in the morning, till the next Sunday at night ; albeit that the straitness of abstinence is to be kept but the two days only. We do not bind the consciences of persons that be unable to bear the extremity of the abstinence, and yet do we exhort them to use their liberty (if any they take) in secret, lest that others either follow their evil example, or else judge them to be despisers of so necessary an exercise. The time that shall be spent as well before noon as after, must be left to the wisdom of the discreet Ministers, who best can judge both what the auditors may bear and what themselves are able to sustain. But because this exercise is ex- traordinary, the time thereof would be somewhat longer than it is used to be in the accustomed assemblies. And yet we wrould not have it so tedious that it should be noisome to the people. And therefore we think that three hours and [or] less before noon, and two hours at afternoon, shall be sufficient for the whole public exercise. The THE GENERAL FAST. 179 rest to be spent in private meditation by every family apart. The Sunday before the second Sunday of May, as before is said, shall every Minister give adver- tisement to his flock, of such things as are to be done the next Sunday following, and of the causes of the same, with such exhortation as God shall put into their mouths, to make the people to em- brace the just commandment of the Church with more glad minds. In towns we think it expedient, that the exercise of the doctrine begin upon the Saturday at after- noon, immediately before the first Sunday of ab- stinence, that the people may be the better pre- pared religiously to use the observation of the next day. But in villages, we think good that the doctrine begin the Sunday before. The argu- ment of the Sermon and exhortation to be taken from some proper place of the Prophets, as of Joel the first, where he saith, " Sanctify a fast, appoint the assembly," &c. ; or of Jonah the third, where Jonah cried, " Yet forty days, and Nineveh shall be destroyed ;" or of Jeremiah the seventh, where that he saith, " Hear the word of the Lord ail Judah, and ye that enter in by these gates," &c. ; or of the thirteenth of Luke, upon the declara- tion of them that show to our Master the cruelty of Pilate, and upon His answer; or upon any other proper place of Scripture that intreateth of repentance, of public humiliation, of the causes and of the fruits of the same. This ended, as it were for preparation, the be- ginning shall be upon Sunday, from the Law of God, because that all that orlendeth God's Majesty i So THE ORDER OF proceedeth from the transgression thereof: and therefore after a short prayer that it will please God to make His holy Word to fructify among us, this Confession following shall be made. THE CONFESSION Hi at shall go before the Reading of the Law, and before every Exercise. IT is of Thy mercy, O Lord, and not of our merits, that it hath pleased Thee to show Thyself unto the world, ever from the beginning and unto us now in this last and most corrupt age ; yea, Lord, we further confess that neither Law nor Gospel can profit us to salvation, except that Thou of Thy mere grace work in us above all power that is in this our nature. For albeit Thou teach, we shall remain ignorant : albeit Thou threaten, we shall contemn : and albeit Thou pro- mise mercy and grace, yet shall we despair and remain in infidelity, unless that Thou create in us new hearts, write thy Law in the same, and seal in us remission of our sins, and that sense and feel- ing of Thy Fatherly mercy, by the power of Thy Holy Spirit. To the old world Thou spakest by I Noah ; to Pharaoh and his people by Thy servant I Moses ; to all Israel by the fearful trumpet of I Thy Law; to the city of Jerusalem by Thine own Wisdom, our Lord Jesus Christ ; and to the mul- titude, as well of J ews as Gentiles, by the preach- ing of Thy holy Apostles. But who gave obedi- ence ? Who trembled, and constantly feared Thy hot displeasure? Who did rightly acknowledge THE GENERAL FAST. 181 the time of their visitation? And who did em- brace and keep to the end Thy fatherly pro- mises ? Only they, O Lord, to whom Thy Spirit was the inward teacher, whose hearts Thou open- edst, and from whom thou removedst rebellion and infidelity. The rest were externally called, but obeyed not : they heard as well mercy offered as threatenings pronounced, but neither with the one nor with the other were they effectually moved. We acknowledge, O Lord, that the same corrup- tion lurketh in us that budded forth in them to their destruction and just condemnation. And therefore we most humbly beseech Thee, O Father of mercy, for Jesus Christ Thy Son's sake, that as Thou hast caused the light of Thy Word clearly to shine amongst us, and as Thou hast plainly instructed us, by the external ministry, in the right way of salvation, so it will please Thee inwardly to move our dull hearts, and by the power of Thy Holy Spirit, that Thou wilt write and seal in them that holy fear and reverence which Thou cravest of Thy chosen children, and that faithful obedience to Thy holy will, together with the feeling and sense, that our sins are fully purged and freely" re- mitted by that only one Sacrifice, which only by itself is acceptable unto Thee, to wit, the obedi- ence, death, and mediation of Thine only Son our Sovereign Lord, only Pastor, Mediator, and High Priest, our Lord Jesus Christ : To Whom, with Thee, and with the Holy Ghost, be all honour and glory, world without end. So be it. This Confession ended, the Minister or Reader shall distinctly read the 2jth and 28th chapters of [82 THE ORDER OF Deuteronomy ; 70/1 ie/i ended, the Minister shall wish every man to descend secretly into himself, to examine his awn conscience, wherein he findeth him- self guilty before God. The Minister himself with the people, shall prostrate themselves, and remain in private meditation a reasonable space, as the quarter of an hour or more. Thereafter shall the Minister exhort the people to confess with him their sins and offences as follow- eth :— JUST and righteous art Thou, O Lord God, Father everlasting; holy is Thy Law, and most just are Thy judgments, yea, even when Thou dost punish in greatest severity ; we do confess as the truth is, that we have transgressed Thy whole Law, and have offended Thy godly Majesty in breaking and violating every precept of the same; and so most justly mayest Thou pour forth upon us all plagues that are threatened, and that we find poured forth upon the disobedient at any time from the beginning. And so much the rather, O Lord, because that so long we have been called by Thy holy Word to unfeigned repentance and newness of life, and yet have we still remained in our former rebellion; and therefore, if Thou wilt enter into judgment with us, we can neither escape confusion in this life nor just condemnation in the life to come. But, Lord, Thy mercy is without measure, and the truth of Thy promise abideth for ever. Unworthy are we that Thou shouldest look upon us, but, Lord, Thou hast promised that Thou wilt show mercy to the most grievous offenders whensoever THE GENERAL FAST. 183 they repent. And, further, Thou, by the mouth of Thy dear Son our Lord Jesus Christ, hast pro- mised that Thou wilt give Thy Holy Spirit to such as humbly call unto Thee. In boldness of the which promise, we most humbly beseech Thee, O Father of mercies, that it would please Thy godly Majesty to work in our stubborn hearts an unfeigned sorrow for our former offences, with some sense and feeling of Thy grace and mercy, together with an earnest desire of justice and right- eousness, in which we are bound continually to walk. But because that neither we nor our prayers can stand before Thee, by reason of that imper- fection which still remain eth in this our corrupt nature, we fly to the obedience and perfect justice of Jesus Christ, our only Mediator, in whom, and by whom, we call not only for remission of our sins, and for assistance of Thy Holy Spirit, but also for all things that Thy godly wisdom knoweth to be expedient for us, and for Thy Church uni- versal, praying as He hath taught us, saying, Our Father which art, &c. This ended, the Minister shall read the text where- upon he will ground his Sermon. FIRST, he shall expound the dignity and equity of God's Law : Secondly, the plagues and punishments that ensue the contempt thereof, together with the blessings promised to the obe- dient observers of it : Thirdly, he shall teach Christ Jesus to be the end and perfection of the Law, who hath perfectly accomplished that which was impossible for the Law to do. And so shall i84 THE ORDKR OF he exhort every man to unfeigned repentance, to steadfast faith in Christ Jesus, and to show the fruits of the same. The • has, In the Psalm Book : thereof. See p. 97. The Sermon ended, the common prayer shall be used that is contained before in this book, beginning thus : " God almighty, and heavenly Father,'""* &c. Which ended, the 51st Psalm shall be sung whole, and so with the blessing the as- sembly is to be demitted for that exercise. At Afternoon. AFTER invocation of God's Name publicly by the Minister, and secretly by every man and woman for a reasonable space, the Minister may take the argument of his Sermon from the beginning of the 119th Psalm, where the diligent reader shall observe the properties and conditions of such as in whose hearts God writeth His Law. Or if that be thought over hard, then may he take the text of John, " God is light, and in Him there is no darkness ; if we say we have fellowship with Him," &c. The prayer is referred unto the Min- ister : The 6th Psalm shall be sung. The blessing and exhortation, to call to mind wherefore that exercise is used, being ended, the public exercise shall be put to end for that day. ALBEIT that in the country the people can- not well meet every day betwixt the two Sundays, yet in cities and towns we think they ought to assemble an hour before noon, and an hour and more at afternoon : the hour before noon, to be the hour accustomed to the common THE GENERAL FAST. *&5. prayers ; the hour at afternoon to be at three of the clock, or after. The Exercise of the Whole Week. THE beginning ever to be with confession of our sins, and calling for God's graces. Then certain Psalms and certain Histories to be distinctly read, exhortation to be conceived there- upon, and prayers likewise, as God shall instruct and inspire the Minister or Reader. Moiiday Forenoon. Psalms ii., hi., x. Hist. Judges ii. Afternoon. Psalms xii., xiii., xvii. Hist. Judges vi. Tuesday Forenoon. Psalms xxv., xxviii. Hist. Judges vii. Afternoon. Psalms xxxvl, xl. Hist. Judges iv. Wed?iesday Forenoon. Psalms xiv., Iv. Hist. Judges xix. Afternoon. Psalms xliv., lvi. Hist. Judges xx. Thursday Forenoon. Psalms xlix., lvii. Hist. Esther iii., iv. Afternoon. Psalm xxxvii. Hist. Esther v., vi., vi Friday Forenoon. Psalms lix., lxi., lxiv. Hist. 2 Chron. xx. Afternoon. Psalm lxix. Hist. Isaiah xxxvi. Saturday Forenoon. Psalms lxviii., lxx. Hist. Isaiah xxxvii. Afternoon. Psalms lxxiv., lxx vii. Hist. Esdras ix., x. Sunday, the last day of this public exercise for this i86 THE ORDER OF I The original | copy ha\ I To be found in the Psalm I Book tJw I 165 page. p. 85. time, before noon shall be used in all things as the former Sunday, except that the 26th of Leviticus be read for the 2%th of Deuteronomy, and for the Prayer shall be used that which is before in this book, be- ginning, " Eternal and everlasting" * &*c. Sunday Afternoon. Psalm lxxviii. Hist. Daniel ix. The exhortation and prayers ended, for the con- clusion shall be distinctly read the 80th Psalm, and so with exhortation to every man to consider to what end the whole exercise tendeth, with benediction, the assembly shall be demitted. THE exhortation and prayers of every several exercise, we have remitted to be gathered by the discreet Ministers, for time pressed us so that we could not frame them in such order as was convenient, neither yet thought we it so expedient to pen prayers unto men, as to teach them Avith what heart and affection, and for what causes, we should pray in this great calamity, appearing shortly to overwhelm this whole Realm, unless God of His great mercy, above man's expectation, find the remedy, before whom it is that we have (and presently do) prostrate ourselves, for obtain- ing of those things, without which the light of His Evangel cannot long continue with us. And there- fore yet once again, we exhort, and, by the power committed unto us by God, charge all that pro- fess the Lord Jesus, and the sincerity of His Evangel, within this Realm, that even as they love the quietness of their commonwealth, the continu- THE GENERAL FAST. 187 ance of Christ Jesus His holy Evangel within the same, and their own salvation, together with the salvation of their posterity, that unfeignedly they prostrate themselves before the throne of God's Majesty, and in bitterness of heart pray with us [as followeth] : — Arise, O Lord, and let Thine enemies be con- founded. Let them flee from Thy presence that hate Thy godly name. Let the groans of Thy afflicted enter in before Thee. And preserve Thou by Thy own power, such as be appointed to death. Let not Thine enemies thus triumph to the end ; but let them understand that against Thee they fight. Preserve the Vine which Thy right hand hath planted. Oppose Thy power to the power of that Roman Antichrist, and let the glory of Thine anointed, Jesus Christ our Lord, shine before all nations. So be it. Hasten, Lord, and tarry not. CERTAIN CHAPTERS* PARTS OF THE SCRIPTURES Used by the Ministers of Edinburgh and Holy rood House, in the time of God's visitation by the Pest: In the time when in the Court rang all Impiety \ as Murder, Whoredom, and contempt of God's * What fol- lows was not in Lek- previk's first edition 1566, but was added in his edition of x574- iS8 THE ORDER OF Wordy but especially when the Queen was stricken by God's hand in Jedburgh : Also in the time of Famine and Dearth, and at other such times as God gave occasion, and according to the manner of the Scourge. hi time of Pest. Numbers xxi. Ezekiel iii. 2 Samuel xxxiv. Psalm xci. With other such places proper for the same. In the time w hen Impiety aboundeth. Ezekiel iii. Zephaniah i. Numbers xvi. Numbers xxv. Joshua vii. i Samuel iv., vii. i Samuel xv. i Kings xv. 2 Chron. xxvi. Isaiah iii. Jeremiah xxxiv. Hosea iv. Amos vi. Obadiah. Micah 2. Zechariah v. Ezra iv. Nehemiah ix. In time of Famine. Isaiah lviii. Haggai i. Amos iv. Amos viii. i Kings xvii., xviii. 2 Kings iv. 2 Kings vi., vii, viii. Zechariah vii. And other such like parts of the Scriptures, according as the correction was laid of God; for even as the Lord our God has divers and sundry wands wherewith He scourgeth the world, but mer- cifully correcteth His own children for their profit, so has He left divers examples in holy Scripture, THE GENERAL FAST. 189 how His chosen have used themselves under every sort of correction, by Him fatherly laid upon them, as in the Chapters before expressed was first noted, to stir men to prevent God's judg- ments, by true and unfeigned repentance before the plague came. So these Chapters now noted were chosen by the Ministers of Edinburgh and Holyrood House, and others godly thereabout, at such time as God did visit them, as is above expressed : To testify also that the Church of God, nor the faithful and discreet Ministers, are not bound at every humili- ation to stick scrupulously to the former, as no other may be chosen ; but as God changeth His wands, so may our prayers with the examples of the saints so afflicted, be changed and ordered. Neither can the wicked justly accuse us in so do- ing of inconstancy; but rather ought the chosen to glorify God, that our public fasting and humi- liation is not bound to man's commandment pre- cisely, nor to old customs as the Papists use their ceremonies ; but as God visiteth us, so in that man- ner seek we Him, as He teacheth us, and giveth us examples in His most holy Word, according to His Fatherly correction. ioo THE ORDER OF THREE CAUSES OF THIS PUBLIC FAST. AS in these days we call unto God for mercy for our unthankfulness, being so oft and divers times delivered, and yet His benefits so suddenly forget \ in that that we see sin so to abound in all estates, God's fearful threatenings not feared, but the pronouncers thereof mocked and disdained by the most part of the world. Secondly, the great hunger, famine, and oppres- sion of the poor, although the rich and wealthy, that keep their corn while the wild beasts eat it, feel not the famine, whose plague suddenly follows, if hastily they prevent not God's judgments by un- feigned repentance. Thirdly and chiefly, we humble ourselves, and call upon our God for the comfort and deliverance of our afflicted brethren in France, Flanders, and other parts ; for although the plague and cruel decree of Trent is begun at Shushan, or rather in filthy Sodom in Paris, that butcher-house of Satan, by those mansworn and cruel murderers, yet their mind is no less cruelly bent towards us. For if they had not pity to drink their own blood, and to see the same run in the streets with Manasses, much less will they be moved with compassion when they shall only hear cruelty used against strangers, except God drown Pharaoh, chase and slay Sennacherib, confound and beat down with shame Herod, which must be through the prayers THE GENERAL FAST. 191 of the Saints of God, humbled under His mighty hand. Those and other manifold causes, as sin, unpunished in many places, the craftiness of the worldlings, with the apparent deceitfulness of false brethren, move us this day to stoop under His mighty hand ; which we beseech Him, for His own Name's sake, we may do without hypo- crisy ; then not doubting but that the fruit and profit thereof shall be found and seen, as at divers times Ave have felt, to His own glory, and comfort of His Church : To Whom be praise, glory, and hon- our, for ever. Amen. The cl. PSALMES OF David IN MEETER, with diuers Notes and Tunes augmented to them. If Alfo with the profe on the margen. Iam'es V. If any be afflicted, let him pray : and if any would be merie. let him sing Psahnes. At Edinburgh, Printed by Andro Hart, and are to be fold at his owne fhoppe, a little beneath .the Crosse. Anno 1611. PSALM ES of David. Beatus vir qui non abiit. PSALME I. T. Stern. IT Whether it was Esdras or any other that gathered the Psalmes into a boo he, it seemeth he did set this Psalme first, i?i maner of a preface, to exhort all godly meti to studie and meditate the heauenly wis do me: for the effect hereof is , that they be blessed, 7chich giue the seines wholy a I their life to the holy Scripturs, and that the wicked contemners of God, though they seeme for a while fortunate, yet at length shall come to miserable destruction. rede his eare : Nor led his life as sinners 1 96 PSALMS. gCT^Ttt ^2 2 But his do, nor sat in scorners chaire 2. But in the delight is in . Law doth he S— r. 1 1 1- meditate day and night. 3 For he shall be like a tree plant- ed by the riuers of wa- ters, that will bring forth her fruite in due season : whose leafe shall not fade : so whatsoeuer he shal doe, shall prosper, 4 The wick- ed are not so but as the chaffe, which the wind driuethaway. 5 Therefore the wicked shall not stand in the ' iudgment, nor sinners , in the assem- 1 blie of the righteous. 6 For the Lord know- eth the way of the right- eous, and the way of the wicked shall perish. law of God the Lord doth set his whole ^ 0 °j 14 f f f+ ^ delight And in that law doeth exercise S~P ^^ himselfe both day and night. 3 He shall be like the tree that grow'th fast by the riuer side : Which bringeth forth most pleasant fruit in her due time and tide. Whose leafe shall neuer fade nor fall, but flourish still and stand : Euen so all things shall prosper well, that this man taketh in hand. 4. So shall not the vngodly men, they shall be nothing so : But as the dust, which from the earth the windes driue to and fro. 5 Therefore shall not the wicked men, in iudgement stand vp-right : Nor yet the sinners with the iust, shall come in place or sight. 5 For why ? the way of godlie men vnto the Lord is knowen : And eke the way of wicked men shall quite be ouerthrowen. PSALMS. 197 Omnes gentes plaudite manibus. PSALME XLVII. W. Ke. 1T The Prophet exhorteth all people to the worship of the true and euer Hiring God, commending the mer- cie of God towards the poster itie of Jacob : and after prophecieth of the kingdome of Christ in this time of the Gospell. urn » 6 "} 1 I »^ 2 ET all folke with ioy clap hands m V 3 $ ^^ ig and reioyce, And sing vnto God with ^ =S=^= ^m a most chearful voice. For high is the Lord **f^ ^^ s and feared to be, The earth ouer all a S ^=^ s £ ^ great king is he : In dauting the folke, he ^ -$* <> ^ b v Ps. 107. P PS. 22. £ 2 Cor. 6. r Jcr. 10. Ps. 6. j Ezek. 18. (.-.)This mark direct- eth us to the part or the Morning Prayer that is for in- crease of the Gospel. Which also may be said here as time scrveth. witness against us, and we know that Thou art an upright judge, who dost not justify the sinners and wicked men, but /punishest the faults of all such as transgress Thy com- mandments. Yet, most merciful Father, since it hath pi. Thee to ^command us to call on Thee in all our troubles and adversities, promising even then to help us, when we feel ourselves, as it were, swallowed up of death and ^ desperation ; we utterly renounce all worldly confidence, and flee to Thy sovereign bounty, as our only stay and refuge, beseeching Thee not to call to i remembrance our mani- fold sins and wickedness, whereby we continually provoke Thy wrath and indignation against us : neither our negli- gence and unkindness, who have neither worthily es- teemed, nor in our lives sufficiently expressed the sweet comfort of Thy Gospel revealed unto us : but rather to accept the obedience and death of Thy Son Jesus Christ, who by offering up His body in k sacrifice once for all, hath made a sufficient recompence for all our sins. Have mercy therefore upon us, O Lord, and forgive us our <7 of- fences. Teach us by Thy Holy Spirit, that we may rightly weigh them, and earnestly repent for the same ; and so much the rather, O Lord, because that the wz reprobate, and such as Thou hast forsaken, cannot praise Thee nor call upon Thy name ; but the * repenting heart, the sorrowful mind, the conscience oppressed, * hungering and thirsting for Thy grace, shall ever set forth Thy praise and glory. And albeit we be but /worms and dust, yet Thou art our Creator, and we are the work of Thine hands; yea, ?Thou art our Father, and we Thy children — Thou art our Shep- herd, and we Thy flock — Thou art our Redeemer, and we Thy people whom Thou hast bought — Thou art our God, and we Thine inheritance. ^ Correct us not therefore in Thine anger, O Lord, neither according to our deserts punish us, but mercifully chastise us with a fatherly affec- tion, that all the world may know that at what Jtime so- ever a sinner doth repent him of his sin from the bottom of his heart, Thou wilt put away his wickedness out of Thy remembrance, as Thou hast promised by Thy holy Prophet. (. *.) Finally, forasmuch as it hath pleased Thee to make the night for man to rest in, as Thou hast ordained him the PRAYERS. 227 day to travail, grant, 0 dear Father, that we may so take our bodily rest, that our souls may continually t watch for the time that our Lord Jesus Christ shall appear for our deliverance out of this mortal life ; and in the mean season that we, not « overcome by any fantasies, dreams, or other tentations, may fully set our minds upon Thee, love Thee, fear Thee, and rest in Thee; furthermore, that our sleep be not excessive or overmuch after the insatiable desires of our flesh, wbut only sufficient to content our weak nature, that we may be the better disposed to live in all godly con- versation, to the glory of Thy holy name and profit of our brethren. So be it. A COMPLAINT OF THE TYRANNY USED AGAINST THE SAINTS OF GOD, Containing a Confession of our Sins, and a Prayer J or the Deliverance and Preservation of the Church, and Confusion of the Enemies. ETERNAL and everlasting God, Father of our Lord Jesus Christ, who hast commanded us to pray and promised to hear us, even when we do call from the pit of desperation ; the miseries of these our most wicked days compel us to pour forth before Thee the complaints of our wretched hearts oppressed with sorrow. Our eyes do be- hold, and our ears do hear the calamities and oppressions which no tongue can express, neither yet, alas, do our dull hearts rightly consider the same. For the heathen are entered into Thine inheritance — they have polluted Thy sanctuary, profaned and abolished Thy blessed Institutions, most cruelly murdered, and daily do murder, Thy dear children. Thou hast exalted the arm and force of our enemies, Thou hast exposed us to a prey, to ignominy, and shame before such as persecute Thy truth. Their ways do prosper, they glory in mischief, and speak proudly against the honour of Thy name. Thou goest not forth as Captain before our hosts. The edge of our sword, which some- times was most sharp, is now blunt, and doth return without victory in battle. It appeareth to our enemies, O Lord, that Thou hast t Luke 12. t Mat. 16. zv Luke 21. 228 PRAYERS. broken that league which of Thy mercy and goodness Thou hast made with Thy Church. For the liberty which they have to kill Thy children like sheep, and to shed their blood, no man resisting, doth so blind and puff them with pride that they ashame not to affirm, that Thou regardest not our intreating. Thy long suffering and patience maketh them bold, from cruelty to proceed to the blasphemy of Thy name. And in the mean season, alas, we do not consider the heaviness of our sins which long have deserved at Thy hands, not only these temporal plagues, but also the torments prepared for the disobedient. For we, knowing Thy blessed will, have not applied our dili- gence to obey the same, but have followed, for the most part, the vain conversation of the blind world ; and, there- fore, in very justice hast Thou visited our unthankfulness. But, O Lord, if Thou shalt observe and keep in mind for ever the iniquities of Thy children, then shall no flesh abide nor be saved in Thy presence. And therefore we, convicted in our own conscience, that most justly we suffer, as punished by Thy hand, do nevertheless call for mercy, according to Thy promise. And first we desire to be cor- rected with the rod of Thy children, by the which we may be brought to a perfect hatred of sin and of ourselves ; and, therefore, that it would please Thee, for Christ Jesus Thy Son's sake, to show to us and Thy whole Church univer- sally persecuted, the same favour and grace that sometimes Thou didst when the chief members of the same for anguish and fear were compelled to cry : Why have the nations raged ? why have the people made uproars ? and why have princes and kings conjured against Thine anointed Christ Jesus ? Then didst Thou wonderfully assist and preserve Thy small and dispersed flock— then didst Thou burst the bars and gates of iron — then didst Thou shake the foun- dations of strong prisons — then didst Thou plague the cruel persecutors, and then gavest Thou some tranquillity and rest, after those raging storms and cruel afflictions. O Lord, Thou remainest one for ever — we have offended and are unworthy of any deliverance, but worthy art Thou to be a true and constant God ; and worthy is Thy dear Son Christ Jesus, that Thou shouldest glorify His name and revenge the blasphemy spoken against the truth of His PRAYERS. 229 Gospel, which is by our adversaries damned as a doctrine deceivable and false : yea, the blood of Thy Son is trodden under feet, in that the blood of His members is shed for witnessing of Thy truth ; and, therefore, O Lord, behold not the unworthiness of us that call for the redress of these enormities, neither let our imperfections stop Thy mercies from us, but behold the face of Thine anointed Christ Jesus, and let the equity of our cause prevail in Thy pre- sence. Let the blood of Thy saints which is shed, be openly revenged in the eyes of Thy Church, that mortal 'men may know the vanity of their counsels, and that Thy children may have a taste of Thine eternal goodness. And, seeing that from that Man of sin, that Roman Antichrist, the chief adversary to Thy dear Son, doth all iniquity spring and mischief proceed, — let it please Thy fatherly mercy more and more to reveal his deceit and tyranny to the world. Open the eyes of princes and magistrates, that clearly they may see how shamefully they have been and are abused by his deceivable ways, how by him they are compelled most cruelly to shed the blood of Thy saints, and by violence refuse Thy New and Eternal Testament; that they, in deep consideration of these grievous offences, may unfeignedly lament their horrible defection from Christ Jesus Thy Son, from henceforth studying to promote His glory in the dominions committed to their charges, that so yet once again the glory of Thy Gospel may appear to the world. And seeing also that the chief strength of that odious beast consisteth in the dissension of princes, let it please Thee, O Father, who hast claimed to Thyself to be called the God of peace, to unite and knit in perfect love the hearts of all those that look for the life everlasting. Let no craft of Satan move them to war one against another, neither yet to maintain by their force and strength that kingdom of darkness; but rather that godly they may conspire (illuminated by Thy Word) to root out from among them all superstition with the maintainers of the same. These Thy graces, O Lord, we unfeignedly desire to be poured forth upon all realms and nations ; but principally, according to that duty which Thou requirest of us, we most earnestly require that the hearts of the inhabitants of England and Scotland, whom the malice and craft of 230 PRAYERS. Satan and his supporters, of many years have cl i s - ; may continue in that godly unity which now of late it hath pleased Thee to give them, being knit together in the unity of Thy Word. Open their eyes, that clearly they may behold the bondage and misery which is purposed against them both ; and give unto them wisdom to avoid the same in such sort, that in their godly concord Thy name may be glorified, and Thy dispersed flock comforted and relieved. The commonwealths, O Lord, where Thy Gospel is truly preached, and harbour granted to the afflicted members of Christ's body, we commend to Thy protection and mercy. Be Thou unto them a defence and buckler, be Thou a watchman to their walls, and a perpetual safe- guard to their cities, that the crafty assaults of their enemies, [being] repulsed by Thy power, Thy Gospel may have free passage from one nation to another ; and let all preachers and ministers of the same have the gifts of Thy Holy Spirit in such abundance as Thy godly wisdom shall know to be expedient for the perfect instruction of that flock which Thou hast redeemed with the precious blood of Thine only and well-beloved Son Jesus Christ. Purge their hearts from all kind of superstition, from ambition and vainglory, by which Satan continually laboureth to stir up ungodly con- tention, and let them so consent in the unity of Thy truth, that neither the estimation which they have of men, nor the vain opinions which they have conceived by their writ- ings, prevail in them against the clear understanding of Thy blessed Word. And now last, O Lord, we most humbly beseech Thee, according to that prayer of Thy dear Son our Lord Jesus, so to sanctify and confirm us in Thine eternal verity, that neither the love of life temporal, nor yet the fear of tor- ments and corporal death, cause us to deny the same when the confession of our faith shall be required of us ; but so assist us with the power of Thy Spirit, that not only boldly we may confess Thee, O Father of mercies, to be the tme God alone, and [Him] whom Thou hast sent, our Lord Jesus, to be the only Saviour of the world ; but also, that constantly we may withstand all doctrine repugnant to Thy eternal truth, revealed to us in Thy most blessed Word. Remove PRAYERS. . 231 from our hearts the blind love of ourselves, and so rule Thou all the actions of our life, that in us Thy godly name may be glorified, Thy Church edified, and Satan finally confounded by the power and means of our Lord Jesus Christ: to Whom, with Thee and the Holy Spirit, be all praise and glory before Thy congregation now and ever. So be it. Arise, O Lord, and let Thine enemies be ashamed, let them flee from Thy presence that hate Thy godly name, let the groans of Thy prisoners enter in before Thee, and preserve by Thy power such as be appointed to death. Let not Thine enemies thus triumph to the end, but let them understand that against Thee they fight. Preserve and de- fend the vine which Thy right hand hath planted, and let all nations see the glory of Thine Anointed. Hasten, Lord, and tarry not. A GODLY PRAYER To be said at all times. HONOUR and praise be given to Thee, O Lord God Almighty, most dear Father of heaven, for all Thy mercies and loving-kindness showed unto us, in that it hath pleased Thy gracious goodness freely and of Thine own accord, to elect and choose us to salvation before the begin- ning of the world ; and even like continual thanks be given to Thee for creating us after Thine own image — for redeeming us with the precious blood of Thy dear Son when we were utterly lost — for sanctifying us with Thy Holy Spirit in the revelation and knowledge of Thy holy Word — for helping and succouring us in all our needs and necessities — for saving us from all dangers of body and soul — for comfort- ing us so fatherly in all our tribulations and persecutions — for sparing us so long, and giving us so large a time of repentance. These benefits, O most merciful Father, like as we acknowledge to have received them of Thine only goodness ; even so we beseech Thee, for Thy dear Son Jesus Christ's sake, to grant us always Thy Holy Spirit, whereby we may continually grow in thankfulness towards Thee, to be led into all truth, and comforted in all our adversities. O Lord, strengthen our faith, kindle it more 232 PRAYERS. in ferventness and love towards Thee and our neighbours for Thy sake. Suffer us not, most dear Father, to receive Thy word any more in vain, but grant us always the assist- ance of Thy grace and Holy Spirit, that in heart, word, and deed we may sanctify and do worship to Thy name. Help to amplify and increase Thy kingdom, that what- soever Thou sendest, we may be heartily well content with Thy good pleasure and will. Let us not lack the thing, O Father, without the which we cannot serve Thee ; but bless Thou so all the works of our hands that we may have suffi- cient, and not be chargeable but rather helpful unto others. Be merciful, O Lord, to our offences ; and, seeing our debt is great, which Thou hast forgiven us in Jesus Christ, make us to love Thee and our neighbours so much the more. Be Thou our Father, our Captain, and Defender in all tempta- tions ; hold Thou us by Thy merciful hand, that we may be delivered from all inconveniences, and end our lives in the sanctifying and honouring of Thy holy name, through Jesus Christ our Lord and only Saviour. So be it. Let Thy mighty hand and outstretched arm, O Lord, be still our defence — Thy mercy and loving-kindness in Jesus Christ, Thy dear Son, our salvation — Thy true and holy Word our instruction — Thy grace and Holy Spirit our comfort and consolation, unto the end and in the end. So be it. O Lord, increase our faith. A PRAYER TO BE SAID OF THE CHILD BE- FORE HE STUDY HIS LESSON. Out of the ngt/i Psalm. " Wherein shall the Child address his way? in guiding himself ac- cording to Thy Word. Open mine eyes, and I shall know the marvels of Thy Law. Give me understanding, and I shall keep Thy Law; yea, I shall keep it with my whole heart." LORD, who art the fountain of all wisdom and know- ledge, seeing it hath pleased Thee to give me the means to be taught in my youth, for to learn to guide me godlily and honestly all the course of my life ; may it also please Thee to lighten my understanding (the which of it- self is blind), that it may comprehend and receive that doc- PRAYERS. 233 trine and learning which shall be taught me ; may it please Thee to strengthen my memory to keep it well ; may it please Thee also to dispose my heart willingly to receive it with such desire as appertained, so that, by my ingratitude, the occasion which Thou givest me be not lost. That I may thus do, may it please Thee to pour upon me Thy Holy Spirit ; the Spirit, I say, of all understanding, truth, judg- ment, wisdom, and learning, the which may make me able so to profit, that the pains that shall be taken in teaching me be not in vain. And to what study soever I apply my- self, make me, O Lord, to address it unto the right end : that is, to know Thee in our Lord Jesus Christ, that I may have full trust of salvation in Thy grace, and to serve Thee uprightly according to Thy pleasure, so that whatsoever I learn, it may be unto me as an instrument to help me there- unto. And seeing Thou dost promise to give wisdom to the little and humble ones, and to confound the proud in the vanity of their wits, and likewise to make Thyself known to them that be of an upright heart, and also to blind the un- godly and wicked ; I beseech Thee to fashion me unto true humility, so that I may be taught first to be obedient unto Thee, and next unto my superiors that Thou hast appointed over me ; further that it may please Thee to dispose my heart unfeignedly to seek Thee, and to forsake all evil and filthy lusts of the flesh : and that in this sort I may prepare myself to serve Thee only, in that estate which it shall please Thee to appoint for me when I shall come to age. " The Lord revealeth His secrets unto them that fear Him, and maketh them to know His alliance." — Ps. 25. A PRAYER TO BE SAID BEFORE A MAX BEGIN HIS WORK. OLORD GOD, most merciful Father and Saviour, seeing it hath pleased Thee to command us to travail, that we may relieve our need ; we beseech Thee of Thy grace so to bless our labour, that Thy blessing may extend unto us, without the which we are not able to continue, and that this great favour may be a witness unto us of Thy bountifulness and assistance, so that thereby we may know 234 PRAYERS. the fatherly care that Thou hast over us. Moreover, 0 Lord, we beseech Thee that Thou wouldest strengthen us with Thy Holy Spirit, that we may faithfully travail in our state and vocation "without fraud or deceit : and that we may endeavour ourselves to follow Thy holy ordinance, rather than to seek to satisfy our greedy affections, or desire to gain. And if it please Thee, O Lord, to prosper our labour, give us a mind also to help them that have need, according to that ability that Thou of Thy mercy shalt give us ; and knowing that all good tilings come of Thee, grant that we may humble ourselves to our neighbours, and not by any means lift ourselves above them who have not received so liberal a portion, as of Thy mercy Thou hast given unto us. And if it please Thee to try and exercise us by greater poverty and need than our flesh would desire ; that Thou wouldest yet, O Lord, grant us grace to know that Thou wilt nourish us continually through Thy bountiful liberality, that we be not so tempted that we fall into distrust ; but that we may patiently wait till Thou fill us, not only with corporal graces and benefits, but chiefly with Thy heavenly and spiritual treasures, to the intent that we may always have more ample occasion to give Thee thanks, and so wholly to rest upon Thy mercies. Hear us, O Lord of mercy, through Jesus Christ Thy Son our Lord. Amen. my life. A PRAYER NECESSARY FOR ALL MEN. O MERCIFUL GOD, I a wretched sinner acknow- ledge myself bound to keep Thy holy command- ments, but yet unable to perform them, and to be accepted for just, without the righteousness of Jesus Christ Thy only Son, who hath perfectly fulfilled Thy law, to justify all men that believe and trust in Him ; therefore grant me the grace, I beseech Thee, to be occupied in doing of good works, which Thou commandest in Holy Scripture, all the clays of my life, to Thy glory, and yet to trust only in Thy mercy, and in Christ's merits, to be purged from my sins, and not in my good works, be they never so many. Give me grace to love Thy 'Word fervently, to search the Scriptures dili- gently, to read them humbly, to understand them truly, to live after them effectually. Order myself* so, O Lord, that PRAYERS. 235 it may be always acceptable unto Thee. Give me grace not to rejoice in anything that displeaseth Thee, but ever- more to delight in those things that please Thee, be they never so contrary to my desires. Teach me so to pray, that my petitions may be graciously heard of Thee. Keep me upright amongst diversities of opinions and judgments in the world, that I never swerve from Thy truth taught in Holy Scripture. In prosperity, O Lord, save me, that I wax not proud ; in adversity help me, that I never despair nor blaspheme Thy holy name, but taking it patiently, to give Thee thanks, and trust to be delivered after Thy pleas- ure. When I happen to fall into sin through frailty, I be- seech Thee to work true repentance in my heart, that I may be sony without desperation, trust in Thy mercy with- out presumption, that 1 may amend my life and become truly religious without hypocrisy, lowly in heart without fainting, faithful and trusty without deceit, merry without lightness, sad without mistrust, sober without slothfulness, content with my own without covetousness, to tell my neighbour his faults without dissimulation, to instruct my household in Thy laws truly, to obey our King and all Gover- nors under him unfeignedly, to receive all laws and common ordinances (which disagree not from Thy holy Word) obe- diently, to pay every man that which I owe unto him truly, to backbite no man, nor slander my neighbour secretly, and to abhor all vice, loving all goodness earnestly : O Lord, grant me thus to do, for the glory of Thy name. F I N I S. 237 NOTES. I. — List of Editions. Without attempting a complete list, we shall mention the prin- cipal editions of the ' Book of Geneva ' and of the ' Book of Common Order ,' stating also, in most cases, where copies exist. The Book of Geneva. Date. Printer. Place. Copies. 1556 Crespin Geneva Advocates' Library. Library at Brit well House. Reprinted in Knox's Works, vol. iv. p. 149. 1561 Durand Geneva, i6mo Library, St Paul's, London. 1562 Lekprevik Edinburgh Advocates3 Library.-' The Book of Common Order. Date. Printer. Place. Copies. 1564 Lekprevik Edinburgh C. C. College, Oxford. 1565 Lekprevik Edinburgh Library at Britwell House. St John's College, Cambridge. Advocates' Library, f 1566 Henry le Mareschal 161110 Library, Peterborough Cathedral. 1575 Bassandyne Edinburgh Bodleian Library, Oxford. Mi- David Laing, Edinburgh. 1578 (about) X Edinburgh Soc. of Antiquaries of Scotland. * Th is Scottish reprint contains some Prayers not in the Geneva editions. t Th e same as that of 1564, excepting the date on title-page. J A copy wanting the title-page. Printed in black-letter, apparently at Edin- burgh, by John Ross. r 238 NOTES. Date. Printer. Tlace. Copies. 15^7 Yautrollier London British Mus. MrD. Laing. Lambeth. 1594 Schilders Middleburgh Glas. Univ. Trin. Col., Dub. 1594 Charteris Edinburgh Mr I). Laing. 1596 Charteris Edinburgh Mr I ). Laing. 1599 Schilders Middleburgh, 161110 Library of St Mary's Cath. Chapel, Edinburgh. l6oi Can in Dort Lea Wilson's Catalogue. l602 Schilders Middleburgh Brit. Museum. Lambeth. Baliol College, Oxford. l6ll Hart Edinburgh Adv. Lib. Signet Lib. Univ. of Aber. Bodl. Lib. Mr D. Laing. Rev. J. M. Laing, Blairdaff, Aberdeenshire.* l6l I Hart Edinburgh, 161110 Mr D. Laing. 1615 Hart* Edinburgh Advocates' Lib. "Brit. Mus. Public Lib., Cambridge. l622 Hart Edinburgh Mr D. Laing. 1625 Raban Aberdeen Wm. Euing, Esq., Glasgow. 1629 Raban Aberdeen, i6mo Mr D. Laing. 1630 Hart's Heirs Edinburgh, i6mo Lea Wilson's Catalogue. 1633 Raban Aberdeen Glas. Univ. Aber. Univ. Brit. Mus. Bodl. Lib. 1634 Hart's Heirs Edinburgh British Museum. 1635 Hart's Heirs Edinburgh Univ. Edin. Glas. Univ. Aber. Univ. Adv. Lib. Signet Lib. Bodleian Lib., Ox.; and in many private collections. 1635+ Raban Aberdeen, i6mo Mr Hill Burton. 1640 Bryson § Edinburgh, l6mo Mr 1). Laing. 1643 Bryson Edinburgh, i6mo MrD. Laing. MrH.Burton. 1644 Tyler Edinburgh, 161110 Mr Gibson Craig. * To whom we have to express our obligation for the use of his copy. t For the use of a beautiful copy of this edition we have been indebted to the Rev. Dr Bisset, Bourtie, Aberdeenshire. On a book-plate it has the arms and name of the Hon. Archibald Campbell, Esq. [sic), with date 1708; and later, in 1768, the name of Gavin Mitchel, an eminent clergyman in his day. X Supposed. § This edition is Hart's of 1634, with a new title. NOTES. 239 Besides pocket and other editions, such as those mentioned, the 1 Book of Common Order ' was frequently printed for binding up with Bibles. In more recent times it has been reprinted in Dunlop's Collec- tion of Confessions ; in the ' Phoenix,' vol. ii., London, 1708 ; as a separate volume, edited by Dr Gumming of London, in 1840 ; and (as mentioned above) in Laing's edition of Knox's Works, vols. iv. and vi. In 1864 the entire Psalter was reprinted from Hart's edition of 1635. The editor, the Rev. Neil Livingston, has added notes and dissertations, and though these refer more to the Psalter than to the Prayers, which he has not reprinted, we have been much indebted to them for information, and for suggesting sources of information. Some other old editions, besides those we have mentioned, are re- ferred to by Mr Livingston, and by Dr Lee in his ' Memorial for the Bible Society,' but we have omitted them, as being obscure, or be- cause no copies are known to exist. For assistance in drawing up the list we have given, or rather for furnishing us with a great part of it, we have to express our great obligations to Mr David Laing of the W.S. Library, Edinburgh, who has a very large private collection, and who, it may be safely said, knows more of the subject than any other person. In the different editions there is a great variety of readings, many of them arising from the attempt to modernise expressions, and even the construction of sentences, in accordance with the change that passed over the language of Scotland during the period. This applies more to the Scottish portions of the book than to the Genevan, which was at first written in good English. Where there has been difficulty, we have generally followed the reading given in Dunlop's Confessions. Hart's edition of 161 1 is one of the most complete as regards the prose documents, containing nothing, however, which was not in use before 1601. The 'Book of Geneva' was entitled, 'The Form of Prayers and Ministration of the Sacraments, &c, used in the English Congrega- tion at Geneva ; and approved by the famous and Godly-learned Man, M. John Calvin:' the Scottish edition of 1564, 'The Form of Prayers and Ministration of the Sacraments, &c, used in the English Church at Geneva, approved and received by the Church of Scot- land, whereunto besides that was in the former books are also added sundry other Prayers, with the whole Psalms of David in English Metre:' Hart of 1615, 'The Psalms, Sec. Hereunto is added the whole Church Discipline, with many godly Prayers, &c. : ' Raban of 1633, ' The Psalms, &c. With the whole Form of Discipline and 240 NOTES. Prayers, according to the Church of Scotland.' The Book of Geneva is referred to in the First Book of Discipline as the Book of our Com- mon Order, but this name does not appear to have been much used till modern times. The book seems to have been commonly referred to as the Psalm Book, the Prayers, the Common Prayers, and, after 1645, as the Old Liturgy. II. — Statement Illustrating the Pedigree of the Book of Common Order. 1525. It was in the German-Swiss Cantons that the earliest Reformed Liturgies appeared. Not to refer to some intermediate forms, such as Leo Juda's, little removed from those of the Church of Rome, a church-book was published at Zurich in or about 1525, containing verbatim the prayer so well known afterwards as 'Calvin's Confession.' — Ebrard's 1 Ref. Kirkenbuch.' 1533. The first of the French-Reformed group of Liturgies was pub- lished at Neuchatel in this year. Farel was there in 1532, and is believed to have been the author. The Marriage Service of Calvin's Liturgy, so called, appears in it almost verbatim. Our acquaintance with this draft of 1533 is through a reprint published at Strasburg in 1859, by Pro- fessor Baum. 1536 to 1538. Farel and Calvin Ministers at Geneva. 1538 to 1 541. Calvin Minister of a congregation of French refugees at Strasburg. 1 541. Calvin returned to Geneva and published his Liturgy, which had been compiled and brought gradually into use during the previous few years of his ministry. — Ebrard's 'Ref. Kirk.,' Intro., p. xxvi. ; Dyer's 'Life of Cal.,' p. 140. The author of ' Eutaxia ' mentions 1543 as the date of its first publication, though composed several years earlier. — 'Eutaxia' (New York, 1855), p. 28. (Having named this work, we must add that to it we have been greatly indebted in this and other kindred studies. More than any other publication in English it has had to do with the revived study of the Reformed Liturgies in late years. ) 1545. Calvin republished his Liturgy in Latin ; also a French edition NOTES. 241 for the use of his old congregation at Strasburg, with some additions to the Genevan form. 1549. King Edward's first book was published. 1 55 1. Follanus, who had succeeded Calvin as Minister at Strasburg, and who, with his congregation, had taken refuge in Eng- land in 1549, published in London a Latin translation of the Strasburg Liturgy dedicated to King Edward VI. About the same time Alasco framed a Liturgy for the use of the Xetherland congregation in London. This was founded on the Liturgy of Pollanus, and was published in Latin and in Dutch at Frankfort in 1555. — ' Opera,' republished at Am- sterdam in 1866. Alasco's Liturgy gives the Calvinistic forms, with additions and dissertations, resembling in its plan another work which had great influence in England — ' Hermann's Scheme of Doctrine and Worship for the Elec- torate of Cologne,' first published in 1543. There is a Latin copy of this rare book (Hermann's) in the Advocates' Library. 1552. King Edward's second book was published. 1554. Pollanus and his congregation having left England for Frank- fort during Mary's reign, were joined there by the English exiles ; and a second edition of his Liturgy was published. There is a copy of this Frankfort edition in the University Library, Glasgow. The Confession of Faith at the end is signed by the representatives of both the French and Eng- lish congregations. As said above, this Liturgy is a trans- lation of the form Calvin drew up for Strasburg. In addition to the Genevan prayers it provides sentences of absolution : at marriage the 128th Psalm is to be sung on entering the church ; directions are given for private com- munion ; and at funerals the pastor is to go before, and give an exhortation and prayer at the grave. A somewhat fre- quent rubric is, "The Minister to use this form unless he can do better of his own accord." The Liturgy is reprinted in Daniel's * Codex Liturgicus,' but our notes are from the Glasgow copy. 1554. The ' Book of Geneva,' as it was afterwards called, was drawn up at Frankfort, and in 1556 was published at Geneva. 1562. Lekprevik's reprint was issued in Edinburgh. 1564. The first edition of the 'Book of Common Order' was pub- lished. ?-P NOTES. III. — Contexts of the Book of Common Order. i. The Calendar. — The 'Book of Geneva' began with a long address "to our brethren in England," ascribed to Whittingham, but this was never reprinted in Scotland. The edition of 1564-5 begins with a calendar, and this was continued in all the editions we have seen, though it is fuller in some than in others. In one account of the Glasgow Assembly it is said that exception was taken to the festivals and saints' days, but they were retained in the editions pub- lished till 1643. This was "for the use of their fairs" more than anything else. We have given a specimen leaf. 2. The Fairs, — Given in all editions. 3. The Confession of the Christian Faith. — From the ' Book of Geneva.' Till 1676, or even later, this Confession was frequently published in England, and bound up with the ' Book of Common Prayer.' — Pref. xx. * Lit. Services,' Qu. Eliz. Par. Soc. 4. Of the Ministers and their Election ; of the Elders and Deacons. — From the ' Book of Geneva,' one sentence in the note at the end, referring to " our dispersion and exile," being omitted in the Scottish edition of 1562, and in all editions of the 'Book of Common Order.' 5. The Weekly Assembly of the Ministers, Elders, and Deacons. — From the ' Book of Geneva.' This was the meeting of the Consistory. 6. An Order for Interpretation of the Scriptures, and answering of doubts. — From the ' Book of Geneva,' where to the heading as here given is added in the table of contents, observed every Monday. In the Church of Geneva itself at this time, the expository exercise took place on Thursday, when each minister in his turn explained a por- tion of Scripture and was criticised. " The Thursday Service, called Congregation" is still kept up in Geneva. — 'Eutaxia,' p. 29, 30. These exercises or prophesyings were sanctioned in Scotland by the ' First Book of Discipline,' and were also introduced into many dioceses in England with the approval of the bishops. In Scotland, the Exercise in course of time became the Presbytery, which in prelatical times became the Exercise again. After 1638 meetings of Presbytery always began with the Exercise. — Henderson's ' Government and Order.' 7. The Form and Order of 'the Election of the Superintendent. — This was drawn up by Knox in 1560, and is generally printed with the ' Book of Common Order.' Considerable portions of this form are taken from Alasco's Ordination Service ; but resemblance is only trace- able in some parts of it. Knox, who had, no doubt, become familiar NOTES. 243 with Alasco's Liturgy as used in London before Edward's death, would know it still better as published at Frankfort in 1555. 8. An Order of Ecclesiastical Discipline. — Retained from the ' Book of Geneva.' 9. The Order of Excommunication and of Public Repentance. — This was drawn up by Knox at the desire of the Assembly before 1567, was revised by a Committee of Assembly in 1568, and was printed by Lekprevik in 1569. The date 157 1 in the title as given in Hart occurs in several editions of the 'Book of Common Order.' An edition of that year is mentioned, but no copy of it is known to exist. An Act of Assembly of date December 25, 1565, is in all the copies mentioned erroneously as of date December 26, 1568. The Order is extracted almost verbatim from the longer treatise of Alasco on the same subject. — Works, ii. 179-222. 10. The Visitation of the Sick, with a Prayer for the Sick. — The Visitation is retained from the 'Book of Geneva,' the compilers of which had taken it from Calvin's Genevan Liturgy, where it occurs in substance. The prayer to be said was added in the ' Book of Com- mon Order ; ' the style is peculiarly cumbrous and involved, and efforts to amend this have caused many variations in the different editions. 11. The Manner of Burial. — Retained from the ' Book of Geneva.' The words, however, "if he" (the Minister) "be present and re- quired," were added in Scotland. They do not appear in the ' Book of Geneva,' nor in the Edinburgh reprint of 1562, nor till the first edi- tion of the ' Book of Common Order' in 1564. This change is instruc- tive, as showing that the Church wished to leave the question of a funeral service open, and that the Scottish rubrics were well considered. 12. The Order of Public Worship. — The first rubric is retained from the ' Book of Geneva,' except that " useth this confession" is substi- tuted for "useth one of these two confessions." In the 'Book of Geneva' the first prayer was "A Confession of our Sins, framed to our time out of the 9th chapter of Daniel," but this never appears in the 'Book of Common Order.' (1.) The Confession of our Sins. — This is the second confession of the 'Book of Geneva.' It is a translation of the common confession of the Reformed Liturgies, made probably from Calvin's Latin version of 1545. Not for the worthiness thereof and what follows, is added. This prayer, minus the addition, has a place in all the Reformed Liturgies, and was published in England in 1566 in Bull's Collection of Prayers, ' Christian Prayers and Meditations,' Parker Soc, p. 46. It is sometimes called Beza's Confession, because he used it at Poissy : 244 NOTES. more frequently it is called Calvin's. Ebrard, however, attri- butes it to CEcolampadius, and says that it appeared in the Zurich Liturgy of 1525. Others refer it to the Missal, and in all likelihood it was a pre- Reformation prayer. (2.) Another Confession and Prayer, commonly used in the Church of Edinburgh^ on the day of Common Prayer, — This appears first in the Edinburgh edition of 1562, as an addition to the reprint of the ' Book of Geneva.' — (See Laing's Knox, vol. vi. p. 371.) It was con- siderably altered, and printed again in its present shape in the edition of 1564. From the allusions in it, it was evidently composed in Scot- land, and very likely by Knox himself. (3.) A Confession of Sin to be used before Sermon. — This appears first in the 'Book of Common Order,' in the edition of 1575. It is a com- pilation from other Confessions. (4.) A Confession used in the time of extreme troitble. — This is a Scottish prayer, appears in the edition of 1564, and may have been composed by Knox. The rubric that follows these Confessions is from the * Book of Geneva.' Calvin's Genevan Liturgy has also a similar rubric, leaving the Prayer before Sermon free. After the Sermon, (5.) A Prayer for the Whole Estate of Christ 'j Church. — This is re- tained from the ' Book of Geneva ; ' except that petitions for the King and Commonwealth take the place of a prayer for the city of Geneva, and a sentence relating to "our miserable country of England" is omitted. The petitions for all conditions of men are very much taken from Calvin's Genevan liturgy. The preface to the Creed, the Creed itself, and the rubric that follows, are as in the ' Book of Geneva.' The two benedictions are also retained from it. The "you," how- ever, is in the 'Book of Common Order' changed into "us." In Calvin's Genevan and in most of the Reformed Liturgies, only the blessing from Numbers is given. "You" or "thee" are always used; and some have as a preface, "Receive the blessing of the Lord." " Go in peace, and remember the poor," was usually added. The note or rubric that follows is also from the 'Book of Geneva ;' the part of it referring to plagues also appears in Calvin's Liturgy. 13. Other Public Prayers. (1.) Another Manner of Prayer after the Sermon. — This is not in the 'Book of Geneva,' but appears in the Edinburgh edition of 1562, and in all complete copies of the ' Book of Common Order ;' also in Bull's ' Christian Prayers and Meditations, ' p. 129. It is a translation NOTES. 245 of the Prayer after Sermon in Calvin's Genevan Liturgy. The long rendering of the Lord's Prayer is omitted in the later Genevan and French Liturgies, though it is still retained by the Walloon Churches. The ' Book of Common Order ' calls the Genevan Church the French Church of Geneva, to distinguish it from that of the English exiles. (2.) Another Prayer. — This also is from Calvin's Genevan Liturgy, designed for use when God threateneth His judgments. It appears in the Edinburgh edition of 1562. It was composed by Calvin for a special fast in 1541, and in the Dutch Liturgy was adopted as the regular morning prayer, where it remains a striking memorial to the Netherlanders of the sufferings and heroic struggles of their ancestors. Grindal borrowed it for use in the Church of England in 1563, on occasion of a fast for plague, and it served as a model in later times. — Eutaxia, p. 151, 211 ; Lit. Ser. Queen Eliz., Par. Soc, p. 483. (3.) A Prayer used in the Churches of Scotland in the time of Persecu- tion by the Frenchmen, but principally when the Lord's Table was to be ministered. — This appears in the edition of 1 564, but part of it had been in use when both the kings of France were alive — therefore before 1559, when Henry the Second died. It was probably composed by Knox. The Prayer referring to the Lord's Supper is a free translation from Calvin's Genevan Liturgy. (4.) A Thanksgiving unto God after our Deliverance from the Ty- ranny of the Frenchmen. — This appears in the edition of 1564. There was a service of thanksgiving for this deliverance, held in St Giles's on the 19th of July 1560. Knox officiated, and the prayer used is given in his Works, Wod. Soc, vol. ii. 85. As given in the Liturgy, it is much altered. (5.) A Prayer usea\ in the Assemblies of the Church, as well Parti- cular as General. — This appears in the edition of 1564, and is a Scots compilation apparently. (6. ) A Prayer to be used when God threateneth His Judgment. — This is not in the edition of 1564, but appears in that of 1575. It is a Scots prayer, and perhaps by Knox. (7.) A Prayer in time of Affliction. — This is not in the edition of 1564, though from the references to "this noisome and destroying plague," it was probably composed in 1563 (Lit. Ser., Queen Eliz., p. 488), and perhaps by Knox. Like some of the other Scots prayers, it uses strong terms against sacrilege. (8.) A Prayer for the King. — This is taken from the Primer or Book of Private Prayer of King Edward the Sixth — published in 1 553. The Scots were familiar with it from 1557, but it does not ap- Q 246 NOTES. pear in the edition of the 'Common Order' of 1564. We find it, however, in that of 1575. The relations of the nation to the occu- pants of the throne at these dates perhaps account for this. Besides these public prayers, there is in the Edinburgh edition of 1562 a godly prayer, — see Laing's Knox, vi. 370. It is an expansion of Calvin's Prayer for Illumination, generally used by him and his col- leagues before sermon. — Eutaxia, p. 35. It was not afterwards printed in the 'Book of Common Order,' per- haps to insure the use of a " conceived" prayer in this part of the service. Charteris's edition of 1596 has four prayers not found in other copies, but two of them at least are private prayers. — Lain.g, vi. 380. 14. T/ie Maimer of the Lord's Supper. — As in Calvin's Genevan Liturgy, the Communion service began immediately after the recita- tion of the Creed used at the close of the ordinary prayer after sermon. The Scottish form is retained from the * Book of Geneva,' with the exception of a few clauses. The first rubric is the same in both, and the exhortation is the same till "sundry kinds of death." This part of the exhortation is from King Edward's Liturgy. The ' Book of Geneva' goes on writh the "debarring" clauses from King Edward's Book, but, instead of these, the ' Book of Common Order ' gives the " debarration " of Calvin's Genevan Liturgy. At "Albeit we-feel in ourselves," the 'Book of Common Order' returns to the ' Book of Geneva,' and follows it to the end of the exhortation, this portion having been taken from Calvin's Genevan Liturgy. The last sen- tences of this, as in all the Reformed services, are an expansion of Sursum Corda, to which words the Reformers were wont to appeal, as a proof that the ancients did not hold the doctrine of a local pre- sence. The rubric that follows the exhortation is from the ' Book of Ge- neva,' and also the Eucharistic Prayer. There was no prayer in this place in Calvin's Liturgy, his Ante- Communion Prayer, which is also copied into the 'Book of Common Order,' being used at the close of the ordinary prayer after sermon, and before the recital of the Creed. In Scotland it was intended that both should be used. The rubric following the Eucharistic Prayer is from the ' Book of Geneva.' There was a rubric nearly similar in Calvin's Genevan Liturgy. Instead of "some place of the Scripture is read," it how- ever had "some psalms are sung, or some passage of Scripture read," and this was practically adopted in Scotland. In these rubrics the Lord's Supper is called the Action — hence the Scottish phrase, action sermon. NOTES. 247 The thanksgiving that follows is from the 'Book of Geneva,' which had retained it verbatim from Calvin's Service. The rubric that follows is from the ' Book of Geneva.' The Song of Simeon has since been used universally in this place by the Re- formed Churches, but it is not mentioned in the earliest editions of Calvin's Liturgy, and it was perhaps not translated into English when the * Book of Geneva ' was framed. The Note to the Reader is from the ' Book of Geneva.' There is a note of similar import in Calvin's Genevan Liturgy, except that it does not, like the former, disclaim the idea that the words of insti- tution make the Sacrament. 15. The Form of Marriage. — This is retained from the 'Book of Geneva,' which had borrowed it (with the exception of a sentence or two from King Edward's Book) from Calvin's Genevan Liturgy, and Cal- vin's form again had been taken almost verbatim from Farel's Neuchatel Liturgy of 1533. This form and Calvin's had a prayer at the close of the service, which was omitted by the ' Book of Geneva.' Here, too, as elsewhere, the ' Book of Geneva ' omits the preface universal in the Continental services of " Our help is in the name of the Lord," &c. This is given as a preface to Cowper's Sermons, but there are few traces -of its use in Scotland, though it was no doubt common. In Scotland, in accordance with the rubric, marriage was at first per- formed after the Reader's service, and before sermon. Thus in 1600 the Glasgow session decrees that those who "go away after marriage or baptism, and stay not sermon, shall be counted totally absent." 16. The Order of Baptism. — This is retained from the 'Book of Geneva,' except the exposition of the Creed, which appears first in the 1564 edition of the 'Common Order.' In the rubric before the first prayer, the Genevan Book has, ' ' The minister . . . saith in this manner, or such like, kneeling," where the Scots Book of 1564 has, " Then followeth this prayer. " This prayer closely follows that given in Calvin's Genevan Liturgy, omitting, however, a petition for the remission of the original sin of the child. 17. The Order of the Fast. — This was drawn up in 1565 by Knox and Craig, in obedience to an order of the Assembly. Knox speaks as if he had written it himself. — Works, vol. ii. p. 517. It was printed by Lekprevik in 1566, and again in 1574, with the addition of a few pages, beginning at "Certain chapters," &c. It was printed in all the complete editions of the 'Book of Common Order,' but the text varies very much. 18. The 150 Psalms of David. — Of these we have merely given a 24S NOTES. few specimens, facsimile. Some of the psalms, translated by Wedder- burn, vicar of Dundee, were used at first by the Protestants of land. After this, along with King Edward's Hook, it is believed that the 44 psalms translated by Sternhold ?nd Hopkins were introduced into Scotland, and used in public worship. The 'Hook of Geneva,' first published in 1556, contained 51 psalms — viz., the 44 of Sternhold and Hopkins, somewhat modified, and 7 by Whittingham. In 1561 the 'Genevan Psalter' was enlarged to 87 psalms, 56 additional being added to the old 51, and these would be introduced into Scotland with all copies of the Book. In 1562 the translation of the whole psalms was completed in England for the use of the Church. In addition to the 44 of Sternhold and Hopkins, 20 of those which had been added by the exiles were retained. In 1564 the 'Scottish Psalter' was completed. It retained the Genevan collection of 87, selected 42 from the additions in the Eng- lish Psalter of 1562, and completed the number with 21 new render- ings by Pont and J. C., supposed to be John Craig. The Psalters of the Churches of Scotland and England had thus 109 translations of the psalms in common — viz., 40 by Sternhold, 37 by Hopkins, 10 by Kethe, 11 by Whittingham, 8 by Norton, 2 by M., and 1 by Pulleyn. The other 41 were different, and of those in the Scots Book, 15 were by Kethe, 4 by Whittingham,' I by Pulleyn, 6 by Pont, and 15 byJ.C. The same desire for uniformity, which gave us our present version of the Bible, caused King James to endeavour to introduce a common Prayer-Book and Psalter into both kingdoms. With the aid of Sir William Alexander, Earl of Stirling, he drew up a poetical version of the Psalms, which was printed in 1631 by order of King Charles. The Scots knew that it was a stepping-stone to a new Liturgy, and reasons against its reception were drawn up, it has been supposed, by Calderwood. In 1634 King Charles gave orders to the Scottish Privy Council that no other version was to be printed or imported ; and in 1636 he brought out a new edition, a good deal changed from that of 1631. This was bound up with Laud's Service-Book of 1637, and was intended for immediate use, but both shared a similar fate. The old Psalter continued in use till 1650, and for many years later among the Scottish congregations in Holland. The present or Westminster version was carefully revised in Scotland ; and the Com- mission of Assembly, in 1650, ordered its introduction, and forbade the use of the old, in church or family, after the 1st May of that year. notp:s. 249 It may be added that the present second version of the 100th Psalm, and the second version of the 124th, are, with a few verbal changes, from the old Psalter. The former was composed by Kethe, the latter by Whittingham. Others, such as the L. M. version of the 145th, closely resemble those in the old book. The old Psalms have usually the Latin headings, and in many editions the long ones are divided into parts, as in the French Psalters. The prose version is given in the margin of the edition of 1599, and in most of the subsequent editions. This is always taken from the Genevan Bible, except in the edition of Raban, 1633, which gives King James's version. 19. Conclusions or Doxologies. — These, of which we have given specimens, were renderings of Gloria Patri, 32 in number, to suit the great variety of metres in the Psalter, so that one might be sung at the close of each psalm or part of a psalm. One of these conclusions is given in the edition of 1575, the full set in that of 1595. Some of the later editions have part of them, some the whole, some none ; but the use of Gloria Patri in some or in all the metres was universal in 1638. Baillie speaks of it as the "constant practice of our Church." Somewhat similar versions of Gloria Patri are still printed at the end of the Psalms, in the English Book of Common Prayer. The edition of 1595 has a short collect after each Psalm founded upon it. These prayers seem to have been sometimes printed sepa- rately. They are given in full in Livingstone's edition of the Psalter. 20. Hymns. — The Continental Psalters had a few hymns appended to the Psalms. Thus the Dutch of 1640 had the Decalogue, the Song of Zacharias, of Mary, of Simeon, of Elizabeth, the Lord's Prayer, Creed, Te Deum, &c. Marot's French Psalter of 1543 had the Song of Simeon, Decalogue, Belief, the Lord's Prayer, and Ave Marie. wSimilar versions were added to the Psalms in the * Book of Geneva ' and in the English Psalter. They had appeared also in Scotland at an earlier period with Wedderburn's Psalms. (See Dr Mitchell's 1 Wedderburns and their Work.') The Scottish Psalter, as printed in 1564, gave only the Psalms ; but Bassandyne's edition of 1575 has five spiritual songs ; that of 1587, and many others, have ten ; while some of the later editions have fourteen, as follows : — (1.) The Ten Commandments. — Retained from the 'Book of Ge- neva.' It is assigned to Whittingham. (2.) A Prayer after the Commandments. — Taken from the English Psalter of 1560. 250 NOTES. (3.) 77ie Lord's Prayer. — From the English Psalter of 1560. Assigned to Cox, Bishop of Ely. It is, however, a translation of Luther's hymn on the same subject — Mitchell's Wedderburns, p. 18 and 53. (4.) Vent Creator. — From King Edward's Liturgy, the same version of this old hymn being given in the ordination services of his first book, 1549. — Liturgies of Edward VI., p. 172, Par. Soc. (5.) Song of Simeon, — From the English Psalter of 1560. (6.) The Creed. — From the English Psalter of 1560. (7.) 7Vie Humble Sute of a Sinner. — From the English Psalter of 1562. (8.) (is/) Lamentation of a Sinner. — From the English Psalter of 1562. (9. ) The Complaint of a Sinner. — From the English Psalter of 1562. (10.) 77ie Magnificat. — From the English Psalter of 1560. (11.) (2d) The Lamentation. — From the English Psalter of 1562. (12.) 77/6' Song of Moses. — This is peculiar to Scotland, and was composed by James Melville. (13.) A Thanksgiving after the Lord' j Supper. — From the English Psalter of 1562. (14.) What greater Wealth. — Peculiar to Scotland. There were versions of some of these hymns in most European lan- guages soon after the Reformation, and Latin versions before. We have printed six from Hart of 161 5, &c, and but for want of space would have given others. Most of them are to be found in those copies of the English Prayer-Book that have Stemhodd and Hopkins's version of the Psalms. See also the Hymns printed with the English New Version. All the hymns in the old Psalter appear to be even yet of "pub- lic authority" in the Church. When the new Psalter was under consideration, the Assembly in 1647 authorised Zachary Boyd to revise the hymns for incorporation with it. This was not done, but the hymns were not superseded with the psalms. The music is always given with the psalms till 1650. Many of the tunes are from the French Psalter of Marot. For a century church music had been most carefully cultivated in Scotland, but it began to decline immediately after this time, as the new leaven of English sec- tarianism began to work. For most of the above particulars relating to the Psalter we are indebted to Mr Laing's notes in the Appendix to Baillie's Letters, vol. iii. 525, and to Livingstone's reprint. NOTES. 251 21. The Catechism of Calvin. — This Catechism, of which we have given a few pages facsimile, appeared first in French in 1536, and in Latin in 1538. It was afterwards much altered, and was printed again in its complete form in French in 1541, and in Latin in 1545. Farel and Viret are said to have assisted in the compilation of it (Dyer's Calvin, p. 82), but Calvin speaks as if he were the sole author. It was translated by the English refugees, and bound up with the 'Book of Geneva.' It was approved by the • First Book of Discipline,' was usually bound with the 'Book of Common Order,' and was the ordinary Church Catechism of Scotland till the time ,of the Westminster Assembly. It was also the Church Catechism of the French, French-Swiss, and Walloon Churches; and in 1578 it was ordered by statute to be used in the University of Oxford. — (Eutaxia, p. 196.) It is divided into portions for each Sunday in the year, or rather for 55 Sundays. Calvin's little catechism for the examination of children before admission to the Lord's supper was bound up with the larger one. The phrase "single and double carritches" occurs long before 1645, and refers to these two catechisms. Craig published two catechisms, the shorter of which took the place of Calvin's little catechism in 1592. The other great catechism of the Reformed, the Heidelberg, was also printed by public authority for the use of the Church of wScotland, and is sometimes bound up with the ' Book of Common Order.' It was first published in 1563 ; was chiefly composed by Ursinus, a pupil of Melanchthon, and is sometimes called Ursine's catechism, some- times the Palatine. It became the Church Catechism of the Dutch, German, and German-Swiss Reformed, was approved by the Synod of Dort, and is perhaps the best of all the Reformed symbols. It was in 159- that it received public authority in Scotland ; but the Act of Assembly on the subject does not appear to be extant. In Hart's 1615 edition of the 'Book of Common Order' the title-page bears that it is "appointed to be printed for the use of the Kirk of Edin- burgh." There were two translations in use. The one in Hart of 161 5 differs from that in Dunlop's Confessions. In the Liturgy of the Dutch Church in America a translation is given which differs from both. Like Calvin's Catechism, it is divided into portions, fifty-two in number, for the Lord's days of a year. The Catechisms of the Scottish Reformation have recently been carefully edited by the Rev. Dr Bonar, Edinburgh. 22. Prayers for Private Houses. (1.) Morning Prayer. — Retained from the 'Book of Geneva,' one 25a NOTES. or two sentences towards the close, in which the exile- referred to their country, being changed in the Scottish editions. There was a morn- ing prayer after the catechism in Calvin's Genevan Liturgy, but this has not much in common with it. (2.) Prayers to be said before and after Meals. — Part of these are from the 'Book of Geneva.' The Blessing and first Thanksgiving appear in Calvin's Genevan Liturgy. Some of them are taken partly from graces as old as the time of St Chrysostom and St Athanasius. — Priv. Pray., Qu. Eliz., p. 400, 401. (3.) Evening Prayer. — Retained from the 'Book of Geneva,' and taken partly from the Evening Prayer in Calvin's Liturgy. Thi> was the last prayer in which Knox joined, it having been read at family worship in his room an hour before his death. — (Laing's Knox, vol. vi. 660; M'Crie's Life, p. 276.) Spottiswoode says — this prayer "being ordinarily read in the house;" but this, though probable enough, is not stated in the contemporary account. It may be added that Knox read through the Psalms every month (Cal. His., iii. 232), besides some chapters of the Old and New Testaments daily. The Morning and Evening Prayer and all the Graces, as in Hart, are printed in the ' Liturgical Services of the Reign of Elizabeth' from an English edition of 1566. The Evening Prayer and the Graces appear also in Bull's 'Christian Prayers' of the same date. — Parker Soc. 23. Other Prayers. — After the Evening Prayer Hart gives "a Prayer made at the first Assembly of the English Church at Geneva, when the Confession of the Faith, and wdiole orders were there read and approved." As it was never used in Scotland, and is omitted in many editions of the ' Book of Common Order,' we have not printed it, but have given at the end a more common one, which is not in Hart, instead. (1.) A Complaint of the Tyranny used against the Saints of God, 6°a-- tions of the Directory in some points of public worship. I. It is the humble opinion of the Committee for regulating that exercise of reading and expounding the Scriptures read upon the Lord's Day, mentioned in the Directory, that the Minister and people repair to the kirk half an hour before that time at which ordinarily the Minister now entereth to the public worship ; and that that exer- cise of reading and expounding, together with the ordinary exercise of preaching, be perfected and ended at the time which formerly closed the exercise of public worship. II. In the administration of Baptism, it will be convenient that that Sacrament be administered in face of the Congregation, that what is spoken and done may be heard and seen of all, and that it be ad- ministered after the sermon, before the blessing. III. In the administration of the Lord's Supper, it is the judgment of the Committee : — * See page 284 of this volume. THE DIRECTORY. 267 1. That congregations be still tried and examined before the Com- munion, according to the bygone practice of this Kirk. 2. That there be no reading in the time of communicating, but the Minister making a short exhortation at every table ; that thereafter there be silence during the time of the communicants' receiving, except only when the Minister expresses some few short sentences, suitable to the present condition of the communicants in the receiving, that they may be incited and quickened in their meditations in the action. 3. That distribution of the elements among the communicants be universally used ; and for that effect, that the bread be so prepared that the communicants may divide it amongst themselves, after the Minister hath broken and delivered it to the nearest. 4. That while the tables are dissolving and filling, there be always singing of some portion of a Psalm, according to the custom. 5. That the communicants, both before their going to and after their coming from the table, shall only join themselves to the present public exercise then in hand. 6. That when the Communion is to be celebrate in a parish, one Minister may be employed for assisting the Minister of the parish, or at the most two. 7. That there be a sermon of preparation delivered in the ordinary place of public worship upon the day immediately preceding. 8. That before the serving of the tables there be only one sermon delivered to those who are to communicate, and that in the kirk where the service is to be performed. And that in the same kirk there be one sermon of thanksgiving after the Communion is ended. 9. When the parishioners are so numerous that their parish kirk cannot contain them, so that there is a necessity to keep out such of the parish as cannot conveniently have place, that in that case the brother who assists the Minister of the parish may be ready, if need be, to give a word of exhortation in some convenient place appointed for that purposef to those of the parish who that day are not to com- municate ; which must not be begun until the sermon delivered in the kirk be concluded. 10. That of those who are present in the kirk when the Communion is celebrate none be permitted t'o go forth whill [until] the whole tables be served and the blessing pronounced, unless it be for more commodious order, and in other cases of necessity. 11. That the Minister who cometh to assist have a special care to provide his own parish, lest, otherwise, while he is about to minister comfort to others, his own flock be left destitute of preaching. 268 INTRODUCTION TO 12. That none coming from another parish shall be admitted to the Communion without a testimonial from their own Minister : and no Minister shall refuse a testimonial to any of his parish who communi- cates ordinarily at their own parish kirk, and are without scandal in their life for the time. And this is no ways to prejudge any honest person who occasionally is in the place where the Communion is cele- brate ; or such as by death or absence of their own Minister, could not have a testimonial. IV. It is also the judgment of the Committee, that the Ministers' bowing in the pulpit, though a lawful custom in this Kirk, be here- after laid aside, for satisfaction of the desires of the reverend Divines in the Synod of England, and for uniformity with that Kirk, so much endeared to us. The Assembly, having considered seriously the judgment of the Committee above written, doth approve the same in all the articles thereof, and ordains them to be observed in all time hereafter. The next enactment concerning the Directory is a re- commendation in an Interim Act of 1652 : — That every Minister do so dispose of the time appointed for the reading of Scripture, as both the order of the Directory and Act of Uniformity, in the point of lecture, may be observed ; that two chap- ters being read, one of the Old Testament and the other of the New, after reading of the first, some few observations of the chief doctrines being held forth and propounded briefly and plainly to the people, time may be left to read the second chapter, and to give some brief observations on it also, as the time allowed will suffer. Since the Restoration, the Directory has never been acknowledged by civil authority. The Parliamentary re- cognition of it in 1645 was annulled by the Act Rescis- sory. When the old order of things was restored at the Revolution, no notice was taken of it in the new compact between Church and £tate. The story, as told by Sage,'" is that it had been intended to ratify the Catechisms and Directory, but that, after the reading of the Confession, the Parliament became impatient, and voted that to be * Account of the Late Establishment, &c, p. 43. THE DIRECTORY. 269 sufficient; so that it is the only one of the Westminster standards embodied in the Revolution Settlement. The Church, however, though not rigidly conforming to the Directory, has never treated it as an obsolete statute. The following Statutes contain all that has been enacted regarding it since the Revolution ; — 1694. Sess. 9. Act anent Lecturing. — The General Assembly of this National Church, considering how necessary and edifying it is that the people be well acquainted with the Holy Scriptures, doth therefore commend to the several Presbyteries that they endeavour that the ministers within their respective bounds shall, in their exercise of lecturing, read and open up to the people some large and considerable portion of the Word of God : and this to the effect the old custom introduced and established by the Directory may by degrees be recovered. 1705. Sess. 12. Recommendation concerning the observation of the Directory for Worship. — The General Assembly hereby seriously recommends to all ministers and others within this National Church the due observation of the Directory for the Public Worship of God, approven by the General Assembly held in the year 1645, sess. 10. 1736. Sess. 8. Act concerning Preaching. — The General Assem- bly ... do hereby recommend to all ministers and preachers seriously to consider and observe the Directory of this Church, con- cerning the preaching of the Word, which is approven by the General Assembly 1645, an<^ m particular, cVc. 1856. Sess. ult. Recommendation and Declaratory Act on Public Worship. — The General Assembly had laid before them an overture on Public Worship, the tenor whereof follows : — " Whereas it has always been the desire of the Church of Scotland, that in every part of its bounds the people should, as far as practicable, enjoy in an equal degree the benefits of public instruction and the administration of Divine ordinances, it is overtured to this General Assembly, that a Recommendation or Declaratory Act shall be issued for the purpose of reminding all who labour in word and doctrine that every congrega- tion, at each diet of public worship, should have access to the advan- tage of hearing a portion of the Old and New Testament read, — and that there should always be included in the service of every Lord's Day, not only a sermon, but a lecture on a passage of the Holy Scrip- tures." 270 INTRODUCTION TO The General Assembly approve of the overture, and enjoin all the ministers of this Church to observe the recommendations contained in it respecting the reading of the Holy Scriptures of the Old and New Testament at each diet of public worship : And further, on the sub- ject of the overture, the Assembly earnestly call the attention of all the Presbyteries and ministers of this Church to the regulations on this and other particulars connected with public worship and spiritual instruction contained in the Directory for the Public Worship of God, trusting that the principles maintained in that Directory will be duly ob- served. From the day of its publication, the Directory has had more of official recognition than of hearty conformity accorded to it. In England, it was assailed by that large party who believed the Liturgy of Elizabeth to be the purest existing type of Christian worship. Their views are set forth with much vigour by Dr Henry Ham- mond, in his ' View of the New Directory.' While, as was to be expected, he unsparingly attacks the Preface, the Directory itself is blamed rather for its omissions than its enactments. It excited also the bitter enmity of the sectaries who held that "a Directory or Order to help in the way of worship is a breach of the second command- ment,"'" and who, even in the sub-committee, had an ad- vocate in Goodwin. f In Scotland, there seems to have been on the one side of the Church a disposition to maintain the old national customs of worship, notwith- standing the Directory; on the other, to find a warrant for further changes in the partial licence which it gave. " I hear that the Lord's Prayer was generally used in the kirks of Edinburgh till the year 1649, and read forms of prayer till the 1647. In the 1648, instead of these, every afternoon, the ministers went in by turns and prayed, and caused read two chapters of the Bible, and a little after they turned it to a lecture, that was used for '* Edwards's Gangraena, p. 31. + Baillie, ii. 123. THE DIRECTORY. 271 some years after." * We need not doubt Dr Monro's facts, because his language is that of a hot partisan, when he says, " After the year 1638, until Cromwell's army in- vaded our nation, they never left off the using of those Catholic and Christian forms [the Lord's Prayer, Dox- ology, and Creed]. But such of the Remonstrators as were deeply in the interests of the usurper, then left off the use of such forms, drawing as near as was possible to the spiritual heights and pretended purity of the Inde- pendents in the army."t The dislike which the Protest- ers had to the use of the Lord's Prayer is well known. We may suppose, from the position which they occupied in relation to the Assembly of 1652, that the Act of that year, enforcing the reading of both Testaments, was directed against them ; and they have always been considered the originators of the new customs at the Communion which date from that period. J At the Restoration, the change in the existing form of worship was not great. The Directory was not acknow- ledged. But the nation would not endure . an attempt to impose a fixed Liturgy. It was to be expected that the nearest approach to a liturgical service would be found in Aberdeenshire. But it did not go beyond " a sett form of prayer, especially with the Lord's Prayer," followed by Scripture, the Creed (the people all standing), and the Ten Commandments ; all read by the reader, where there was one ; and in towns the Common Order was to be read at daily service. § But over the rest of Scotland, there seems to have been merely a revival of the old Scottish service, with the Common Order as a directory rather * Wodrow's Analecta, i. p. 274. See also Correspondence, iii. 494. + Apology for the Clergy, 1693, p. 18. J Principal Lee's History, ii. 312; and Burnet's History. § Synod Records, p. 263. 272 INTRODUCTION TO than a liturgy. A few exceptions, such as there will always be where a law of uniformity is not absolutely in- flexible, have been noticed and remembered from their very rarity. The observances which the school of 1640 had denounced resumed their former places in the service, with the exception of bowing in the pulpit.'*' It was natural that two parties, differing so widely as to the source and form of Church government, should adopt distinctive differences in their worship ; and the curious result was that for half a century the use of the Lord's Prayer, Doxology, and Creed, which had once distin- guished the old Scottish Presbyterians from those of English sympathies, was the badge of ritual distinction between Presbyterian and Episcopalian, t Nothing can be more unlike the reality than the picture which many call up before their imaginations, of surpliced priests reading the Anglican service in the old parish churches of Scotland, or dispensing the Eucharist to com- municants kneeling at chancel rails. Attention has re- peatedly been drawn to the fact that even Sir Walter Scott, as we gather from his tales, particularly from 1 Old Mortality,' supposed the English worship to have been universally adopted during this period. When we remember how many people of superficial education have formed, and are forming, from those most charming of fictions, strong opinions on the gravest problems of Scot- tish history, it is of importance to remark this ignorance of what was the established worship of his country till within a lifetime of his own birth. Two Englishmen have described the Scottish service, as they found it celebrated at the very moments of transi- * Full and Final Answer Examined, 1703, p. 17. + See Fife Synod Records, p. 184 ; and the Revolution Pam- phlets, passim. THE DIRECTORY. 273 tion in 1661 and 1689. P^ay, the naturalist,'" says, "The minister there, in the public worship, doth not shift places out of the desk into the pulpit, as in England, but at his first coming in ascends the pulpit. They commonly begin their worship with a Psalm before the minister comes in, who, after the Psalm is finished, prayeth, and then reads and expounds in some places, in some not ; then another Psalm is sung, and after that their minister prays again and preacheth as in England." This was just before the restoration of Episcopacy. The state of things before the restoration of Presbytery is thus described by Morer, in the ' Short Account of Scotland,' first pub- lished in 1702, in which he gave his recollections of what the country was, when he was serving there as chaplain to an English regiment in 1689: " First, the precentor, about half an hour before the preacher comes, reads two or three chapters to the congregation, of what part of Scripture he pleases, or as the minister gives him direc- tions. As soon as the preacher gets into the pulpit, the precentor leaves reading and sets a psalm, singing with the people, till the minister by some sign orders him to give over. The Psalm ended, the preacher begins con- fessing sins and begging pardon, exalting the holiness and majesty of God, and setting before Him our vileness and propensity to transgress His commandments. Then he goes to sermon, delivered always by heart, and, therefore, sometimes spoiled with battologies,t little impertinencies, and incoherence in their discourses. The sermon finished, he returns to prayer, thanks God for that opportunity to deliver His Word ; prays for all mankind, for all Chris- tians, for that particular nation, for the Sovereign and Royal Family (without naming any), for subordinate * Itinerary, p. 208. t The "vain repetitions" of St Matt. vi. 7. 274 INTRODUCTION TO magistrates, for sick people (especially such whose names the precentor hands up to him), then concludes with the Lord's Prayer, to sanctify what was said before. After tli is. another Psalm is sung, named by the minister, and frequently suited to the subject of his sermon ; which done, he gives the benediction, and dismisses the congre- gation for that time." He says that the Presbyterians do it after the same manner, except that they do not use the Lord's Prayer and Doxology.* Of the Episcopalians he says, " I know of no book of canons they have, except the Perth Articles, and the Directory above mentioned, which they also scon to June an eye to"f though he says after- wards, speaking of the Service-Book of 1637, "I know withal, that not only the Episcopal clergy, but, generally speaking, the nobility and gentry, think very well of it, wish it established by law, and could be content to be made a province to England that the English service might take place in that country. "J It was to be expected that at the revival of Presby- terian government in 1690 all purely ecclesiastical arrange- ments would be largely influenced by the principles of the Protesters. At the Restoration, the strength of that party had lain among the younger clergy, and as none but those who had been admitted after 1649 were required to accept a fresh collation to their benefices, with its testing accom- paniment, the oath of canonical obedience to a bishop, the outed ministers were mostly of this school. Observances, which they had disliked in their brethren the Resolutioners, had not become less objectionable when adopted by the curates. The service at the moorland meeting would of necessity differ somewhat from that which the minister had used in the church from which he had been driven, and the change would be more in the direction of freedom than of * P. 60, 61. t Ibid., p. 52. t P. 59. THE DIRECTORY. 275 regulated order. Those who accepted the irritating restric- tions of an indulged incumbency were prompted both by feeling and by public opinion to recede as far as possible from the customs of their Episcopal neighbours. Kirkton tells us that when they were forbidden to lecture, some of them who, in accordance with their own Directory, read two passages of Scripture instead, were blamed by their people " for learning of the Erastian magistrate to worship God."* The Presbyterian clergy of the Revolution con- sisted of a few old Protesters, retaining the opinions of their youth, intensified by persecution, and a younger race of men who had been trained under the same influences, and licensed at home or in Holland. We need not wonder, therefore, that the mode of worship which was now gradu- ally consolidated into an unwritten law wanted many of the most distinctive features of that which Knox, and Calder- wood, and Henderson had defended. Episcopacy when established by Charles II. had been forced to forego, or at least defer, its design of introducing an English ritual, and to content itself with the national worship, which was being changed by those who ought to have preserved it. The result was that in some parts of the country, paradoxical as it may seem, Presbyterian customs were saved from extinc- tion by the Episcopal incumbents who conformed at the Revolution. But, on the whole, the worship of the eigh- teenth century rested on associations more recent than the days of the Westminster Assembly. The attempt made by the Assembly of 1705 to secure conformity to the Directory was probably induced by the fact that the paper war be- tween Episcopalian and Presbyterians had just then been raging in its greatest fury, and the constant taunts directed at their neglect of their own standard had reminded them of the propriety of more exact conformity to it. But * Hist., p. 292. 276 INTRODUCTION TO though public opinion refused to be guided in this direc- tion, either then or for long after, it created and maintained an unacknowledged standard of its own. It is remarkable that, with so little reference to any written authority, the worship of Scotland, not only in the National Church but in all indigenous communions, should have undergone so little change. Some way on in the eighteenth century, the difference with Episcopacy as to government was further widened by a difference in worship. But, with this limited exception, the Scottish service, conformist and nonconfor- mist, has been singularly uniform. Of late years, however, the Church of Scotland, feeling the influence of a move- ment which has reached every corner of the Christian world, has begun to inquire into the origin, the authority, and the results of the customs in which she had hitherto acquiesced. These inquiries have been stimulated by the Act of Assembly which in 1856 called attention to the Directory's claims on our obedience. It has thus become a question of some importance, how far it is binding on the present generation of the Scottish clergy. We have seen that it pretends to no civil authority. Its ecclesiastical sanction in 1645 was distinct and emphatic, but not more so than that of the Covenant, by which fewr Scotsmen, and no Scottish Churchmen, of the present day, feel themselves bound. But the claims of the Directory have from time to time been revived by the various Acts of Assembly quoted above. No doubt their language is only that of recommendation. To those who measure the moral obligation of a law by the probability of its being enforced, they may appear without authority. But all who are accustomed to acquiesce loyally in the Assembly's injunctions, and those especially who feel the want of a common standard by which they may try any disturbing question as to the details of public worship, THE DIRECTORY. 277 will surely pay all clue deference to what is at least the latest utterance of the Church of Scotland on such sub- jects. We need not, of course, offer more rigid obedience than the Directory asks for itself, and its demands are hot excessive. Its name and spirit both show that it intended to allow a large measure of liberty to individual discretion. The letter which accompanied it when sent down to Scotland said, " We have not advised any imposition which might make it unlawful to vary from it in anything." It must be admitted that its language is not free from a defect common to the decrees of all councils with more deliberative than executive power — a proneness to dispose of disputed questions by using ambiguous language, or compromising opposing customs. We shall have to notice cases in which the Divines are known from other sources to have intended the text to bear meanings which the letter of it would never have suggested. The injunctions of the Directory apply to things which are to be spoken and things which are to be done. The con- cluding words of the Preface, a passage made much more vague by the Assembly than it was in the original draft, explain how the materials for Prayer and Exhortation are to be used. It is left to each minister's sense of duty to see that the right of expansion, contraction, re-arrange- ment, or change, shall not become in his hands a hindrance to uniformity " in those things that contain the substance of the service and worship of God." When we examine the agenda, we find that the injunctions are issued with varying degrees of authority. They are evidently meant to be peremptory " when they hold forth such things as are of divine institution," or where variations in practice would make any approach to uniformity impos- sible. In other cases they are no more than recommen- dations. In others again they are mere permissions. In _;S INTRODUCTION TO most cases, the language used is sufficiently precise to show the force of each injunction. The obligation to a practice is not the same when it is called necessary, re- quisite, expedient, convenient^ or sufficient ; or when in one place the minister is to or shall, in another may, do such and such things. But the right of modifying the Directory, where its lan- guage is permissive, being conceded, this privilege ought to be exercised, not empirically, but with a wise regard to our own traditions and historical identity. Some changes in the arrangements of our worship are unavoidable ; for it is vain to fancy that change can be stayed at the point to which ceaseless change has brought us. But it seems likely that the inevitable innovations of our age will par- take largely of the character of restoration. Perhaps the following rules may commend themselves to those who are anxious to regulate their improvements by the Directory, in the hope that our future may retain the likeness of our past. Where existing custom is in accordance with the Direc- tory, change ought to be avoided. Where custom has varied from it, the changes will be found to be of two kinds. There were points as to which our forefathers never accepted the recommendations of the Directory, but adhered to their own older customs, some- times under the express sanction of permissive clauses ; as when they used the Prayer of General Intercession after the sermon instead of before. If our fathers adhered to those customs on the ground of prescription, while the league with England lasted, there is still less reason for abandoning them now, when the lapse of two more centuries has made them more venerable, and the national compact has long been fallen from on the other side. The other class of variations are those of more recent origin, such as the disuse of the Lord's Prayer, or the cele- THE DIRECTORY. 279 bration of Marriage and Baptism in private. It will be found that as a rule these later changes may be given up without injury to the character of our service. One obvi- ous exception is in the case of the section which forbids religious service at funerals, even in the house where the dead lie. This change was one so obviously necessary that no one would wish to see it reversed. If, in any case, existing custom seems undesirable, and a return to the practice of the Directory impracticable, the Common Order has the next claim upon our attention. If a legitimate basis for any alteration cannot be found in one or other of our former standards of worship, it may safely be pronounced inconsistent with the constitution and spirit of our Church. In the two other kingdoms for which the Directory was intended, it is now acknowledged only by Churches of Scottish descent. In America the Presbyterian Church uses a Directory, which, though not that of Westminster, has been based upon it, and retains to a great extent its enactments, and even its language. It wants the greater part of the materials for Prayer and Exhortation, and has several chapters on subjects not treated of in the older form. The Westminster sections are represented by the chapters on the Lord's Day, on the Assembling of the Congregation, Reading of Scripture, Singing of Psalms, Prayer, Preaching, the Sacraments, Marriage, Visitation of the Sick, Burial of the Dead, Fasting, and Thanksgiving. On the whole, these subjects do not occupy more than half the space given to them in the original Directory. In the following reprint the text is that of the first Scot- tish edition, issued by Evan Tyler in 1645. Different readings in other editions, and such variations in the origi- nal draft as do not call for notice in the Appendix, are added as footnotes. T. L. DIRECTO R Y FOR The Publike W o r.s h i p OF GOD Throughout the three Kingdoms of SCOTLAND, ENGLAND, and IRELAND. WITH An Act of the Generall Assembly of the • Kirk of Scotland, for establishing and observing this present Directory. EDINBURGH: Printed by Evan Tyler, Printer to the Kings most Excellent Majestie. 1645. CONTENTS. A?i Appendix touching Days and Places for Public Worship, PAGE H^HE Act of the General Assembly, The Preface, .... 284 287 Of the Assembling of the Congregation, 291 Of Public Reading of the Holy Scriptures, . 292 Of Public Prayer before the Sermon, • 293 Of the Preaching of the Word, 299 Of Prayer after the Sermon, 303 Of the Sacrament of Baptism, 304 Of the Sacrament of the LoraTs Supper, 308 Of the Sanctification of the Lord 's Day, 311 Of the Solemnisation of Marriage, . 312 Of the Visitation of the Sick, 315 Of Burial of the Dead, 318 Of Public Solemn Fasting, .... 319 Of the Observation of Days of Public Thanksgiving, 321 Of Singing of Psalms, .... 322 284 ACT OF ASS KM BLY. Assembly at Edinburgh, February 3, 1645. Sess. 10. Act of the General Assembly of the Kirk of Scotland, for the establishing and putting in Execution of the Directory /<>;- the Public Worship of God. "\ T THEREAS an happy unity and uniformity in religion amongst V V the Kirks of Christ in these three Kingdoms, united under one Sovereign, hath been long and earnestly wished for by the godly and well-affected amongst us, was propounded as a main article of the large Treaty, without which band and bulwark no safe, w7ell-grounded, and lasting peace could be expected ; and afterward, with greater strength and maturity, revived in the Solemn League and Covenant of the three Kingdoms, whereby they stand straitly obliged to endeav- our the nearest uniformity in one form of Church government, Direc- tory of Worship, Confession of Faith, and Form of Catechising; which hath also before, and since our entering into that Covenant, been the matter of many supplications and remonstrances, and send- ing Commissioners to the King's Majesty, of declarations to the Honourable Houses of the Parliament of England, and of letters to the Reverend Assembly of Divines, and others of the ministry of the Kirk of England ; being also the end of our sending Commissioners, as was desired, from this Kirk, with commission to treat of uniformity in the four particulars afore-mentioned, with such Committees as should be appointed by both Houses of Parliament of England, and by the Assembly of Divines sitting at Westminster; and beside all this, it being, in point of conscience, the chief motive and end of our adventuring upon manifold and great hazards, for quenching the devouring flame of the present unnatural and bloody war in England, though to the weakening of this Kingdom within itself, and the ad- vantage of the enemy which hath invaded it ; accounting nothing too dear to us, so that this our joy be fulfilled. And now this great work ACT OF ASSEMBLY. 285 being so far advanced, that a Directory for the Public Worship of God in all the three Kingdoms being agreed upon by the Honourable Houses of the Parliament of England, after consultation with the Divines of both kingdoms there assembled, and sent to us for our approbation, that, being also agreed upon by this Kirk and Kingdom of Scotland, it may be in the name of both Kingdoms presented to the King, for his Royal consent and ratification ; the General Assembly, having most seriously considered, revised, and examined the Directory afore-mentioned, after several public readings of it, after much delibe- ration, both publicly and in private committees, after full liberty given to all to object against it, and earnest invitations of all who have any scruples about it, to make known the same, that they might be satis- fied ; Doth unanimously, and without a contrary voice, agree to and approve the following Directory, in all the heads thereof, together with the Preface set before it ; and doth require, decern, and ordain, That, according to the plain tenor and meaning thereof, and the intent of the Preface, it be carefully and uniformly observed and prac- tised by all the ministers and others within this Kingdom whom it doth concern ; which practice shall be begun, upon intimation given to the several Presbyteries from the Commissioners of this General Assembly, who shall also take special care for timeous printing of this Directory, that a printed copy of it be provided and kept for the use of every kirk in this Kingdom ; also that each Presbytery have a printed copy thereof for their use, and take special notice of the ob- servation or neglect thereof in every congregation within their bounds, and make known the same to the Provincial or General Assembly, as there shall be cause. Provided always, That the clause in the Direc- tory of the Administration of the Lord's S upper, which mention eth the Communicants sitting about the Table, or at it, be not interpreted as if, in the judgment of this Kirk, it were indifferent, and free for any of the Communicants not to come to, and receive at the Table ; or as if we did approve the distributing of the Elements by the Minister to each Communicant, and not by the Communicants among themselves. It is also provided, That this shall be no prejudice to the order and practice of this Kirk, in such particulars as are appointed by the Books of Discipline and Acts of General Assemblies, and are not otherwise ordered and appointed in the Directory. Finally, the Assembly doth, with much joy and thankfulness, ac- knowledge the rich blessing and invaluable mercy of God, in bringing the so much wished for uniformity in religion to such a happy period, that these Kingdoms, once at so great a distance in the Form of Wor- 286 ACT OF ASSEMBLY. ship, are now, by the blessing of God, brought to a nearer uniformity than any other Reformed Kirks ; which is unto us the return of our prayers, and a lightening of our eye-, and reviving of our hearts, in the midst of our many sorrows and sufferings ; a taking away, in a great measure, the reproach of the people of God, to the stopping of the mouths of malignant and disaffected persons ; and an opening unto us a door of hope, that God hath yet thoughts of peace towards us, and not of evil, to give us an expected end ; in the expectation and confidence whereof we do rejoice ; beseeching the Lord to preserve these Kingdoms from heresies, schisms, offences, profaneness, and whatsoever is contrary to sound doctrine and the power of godliness ; and to continue with us, and the generations following, these His pure and purged Ordinances, together with an increase of the power and life thereof, to the glory of His great Name, the enlargement of the kingdom of His Son, the corroboration of peace and love between the Kingdoms, the unity and comfort of all His people, and our edify- ing one another in love. 287 PREFACE. IN the beginning of the blessed Reformation, our wise and pious ancestors took care to set forth an Order for redress of many things, which they then, by the Word, discovered to be vain, erroneous, superstitious, and idola- trous, in the Public Worship of God. This occasioned many godly and learned men to rejoice much in the Book of Common Prayer, at that time set forth ; because the Mass, and the rest of the Latin service being removed, the Public Worship was celebrated in our own tongue : many of the common people also received benefit by hear- ing the Scriptures read in their own language, which for- merly were unto them as a book that is sealed. Howbeit, long and sad experience hath made it mani- fest, that the Liturgy used in the Church of England (not- withstanding all the pains and religious intentions of the compilers of it) hath proved an offence, not only to many of the godly at home, but also to the Reformed Churches abroad. For, not to speak of urging the reading of all the prayers, which very greatly increased the burden of it, the many unprofitable and burdensome ceremonies con- tained in it have occasioned much mischief, as well by disquieting the consciences of many godly ministers and people, who could not yield unto them, as by depriving 288 PREFACE. them of the ordinances of God, which they might not enjoy without conforming or subscribing to those cere- monies. Sundry good Christians have been, by means thereof, kept from the Lord's Table ; and divers able and faithful ministers debarred from the exercise of their min- istry (to the endangering of many thousand souls, in a time of such scarcity of faithful pastors), and spoiled of their livelihood, to the undoing of them and their families. Prelates, and their faction, have laboured to raise the esti- mation of it to such a height, as if there were no other worship, or way of worship of God amongst us, but only the Service-book ; to the great hindrance of the preaching of the Word, and (in some places, especially of late) to the justling of it out as unnecessary, or (at best) as far inferior to the reading of Common Prayer ; which was made no better than an idol by many ignorant and superstitious people, who, pleasing themselves in their presence at that Service, and their lip-labour in bearing a part in it, have thereby hardened themselves in their ignorance and care- lessness of saving knowledge and true piety. In the mean time, Papists boasted that the book was a compliance with them in a great part of their service ; and so were not a little confirmed in their superstition and idolatry, expecting rather our return to them, than endea- vouring the reformation of themselves : in which expecta- tion they were of late very much encouraged, when, upon the pretended warrantableness of imposing of the former ceremonies, new ones were daily obtruded upon the Church. Add hereunto (which was not foreseen, but since hath come to pass), that the Liturgy hath been a great means, as on the one hand to make and increase an idle and un- edifying ministry, wThich contented itself with set forms made to their hands by others, without putting forth them- PREFACE. 289 selves to exercise the gift of prayer, with which our Lord Jesus Christ pleaseth to furnish all His servants whom He calls to that office : so, on the other side, it hath been (and ever would be, if continued) a matter of endless strife and contention in the Church, and a snare both to many godly and faithful ministers, who have been persecuted and silenced upon that occasion, and to others of hopeful parts, many of which have been, and more still would be diverted from all thoughts of the ministry to other studies; especially in these latter times, wherein God vouchsafeth to His people more and better means for the discovery of error and superstition, and for attaining of knowledge in the mysteries of godliness, and gifts in Preaching and Prayer. Upon these, and many the like weighty considerations in reference to the whole book in general, and because of divers particulars contained in it ; not from any love to novelty, or intention to disparage our first Reformers (of whom we are persuaded, that, were they now alive, they would join with us in this work, and whom we acknow- ledge as excellent instruments, raised by God, to begin the purging and building of His house, and desire they may be had of us and posterity in everlasting remem- brance, with thankfulness and honour), but that we may in some measure answer the gracious providence of God, which at this time calleth upon us for further reformation, and may satisfy our own consciences, and answer the ex- pectation of other Reformed Churches, and the desires of many of the godly among ourselves, and withal give some public testimony of our endeavours for uniformity in Divine Worship, which we have promised in our Solemn League and Covenant; We have, after earnest and fre- quent calling upon the name of God, and after much con- sultation, not with flesh and blood, but with His holy 290 PREFACE. Word, resolved to lay aside the former Liturgy, with the many rites and ceremonies formerly used in the worship of God ; and have agreed upon this following Directory for all the parts of Public Worship, at ordinary and extra- ordinary times. Wherein our care hath been to hold forth such things as are of Divine institution in every Ordinance ; and other things we have endeavoured to set forth according to the rules of Christian prudence, agreeable to the general rules 'of the Word of God ; * our meaning therein being only, that the general heads, the sense and scope of the Prayers, and other parts of Public Worship, being known to all, there may be a consent of all the Churches in those things that contain the substance of the Service and Worship of God, and the Ministers may be hereby directed, in their administrations, to keep like soundness in Doctrine and Prayer, and may, if need be, have some help and furni- ture ; and yet so as they become not hereby slothful and negligent in stirring up the gifts of Christ in them ; but that each one, by meditation, by taking heed to himself, and the flock of God committed to him, and by wise observing the ways of Divine Providence, may be careful to furnish his heart and tongue with further or other mate- rials of Prayer and Exhortation, as shall be needful upon all occasions. * In the original draft this clause was wanting. — M.S. Records. DIRECTORY FOR Public Prayer, Reading the Holy Scriptures, Singing of Psalms, Preaching of the Word, Adminis- tration of the Sacraments, and other parts of the Public Worship of God, Ordinary and Extraordinary. Of the Assembling of the Congregation, and their Behaviour in the Public Worship of God. WHEX the Congregation is to meet for public worship, the people (having before prepared their hearts thereunto) ought all to come and join therein ; not absenting themselves from the Public Ordinances through negligence, or upon pretence of private meetings. Let all enter the assembly, not irreverently, but in a grave and seemly manner, taking * their seats or places without adoration, or bowing themselves towards one place or other. The Congregation being assembled, the Minister, after solemn calling on them to the worshipping of the great name of God, is to begin with Prayer, — In all reverence and humility acknowledging the incom- * In original draft, " Let all enter the assembly reverently, taking." — MS. Records. 2i)2 READING HOLY SCRIPTURES. prehensible greatness and majesty of the Lord (in whose presence they, do then in a special manner appear), and their own vileness and un worthiness to approach so near Him, with their utter inability of themselves to so great a work; And humbly beseeching Him for pardon, assist- ance, and acceptance, in the whole Service then to be performed ; and for a blessing on that particular portion of His Word then to be read : And all in the Name and Meditation of the Lord Jesus Christ. The Public Worship being begun, the people are wholly to attend upon it, forbearing to read any thing, except what the Minister is then reading or citing ; and abstaining much more from all private whis- perings, conferences, salutations, or doing reverence to any person present, or coming in ; as also from all gazing, sleeping, and other undecent behaviour, which may disturb the Minister or people, or hinder themselves or others in the service of God. If any, through necessity, be hindered from being present at the beginning, they ought not, when they come into the Congregation, to betake themselves to their private devotions, but reverently to com- pose themselves to join with the assembly in that Ordinance of God which is then in hand. Of Public Reading of the Holy Scriptures. READING of the Word in the Congregation, being part of the Public Worship of God (wherein we acknowledge our depend- ence upon Him, and subjection to Him), and one means sanctified by Him for the edifying of His people, is to be performed by the Pastors and Teachers. Howbeit, such as intend the ministry, may occasionally both read the Word, and exercise their gift in preaching in the Congregation, if • allowed by the Presbytery thereunto. All the Canonical Books of the Old and New Testament (but none of those which are commonly called Apocrypha) shall be publicly read in the vulgar tongue, out of the best allowed translation, distinctly, that all may hear and understand. How large a portion shall be read at once, is left to the wisdom of the Minister ; but it is convenient, that ordinarily one Chapter of PRAYER BEFORE SERMON. 293 each Testament be read at every meeting ; and sometimes more, where the chapters be short, or the coherence of matter requireth it. It is requisite that all the Canonical Books be read over in order, that the people may be better acquainted with the whole body of the Scriptures ; and ordinarily, where the reading in either Testament endeth on one Lord's Day, it is to begin the next. We commend also the more frequent reading of such Scriptures as he that readeth shall think best for edification of his hearers, as the Book of Psalms, and suchlike. When the Minister who readeth shall judge it necessary to expound any part of what is read, let it not be done until the whole Chapter or Psalm be ended ; and regard is always to be had unto the time, that neither Preaching or other Ordinance be straitened, or rendered tedious. Which rule is to be observed in all other public perform- ances. Besides Public Reading of the Holy Scriptures, every person that can read is to be exhorted to read the Scriptures privately (and all others that cannot read, if not disabled by age or otherwise, are like- wise to be exhorted to learn to read), and to have a Bible. Of Public Prayer before the Sermon. AFTER Reading of the Word (and Singing of the Psalm), the Minister who is to preach is to endeavour to get his own and his hearers' hearts to be rightly affected with their sins, that they may all mourn in sense thereof before the Lord, and hunger and thirst after the grace of God in Jesus Christ, by proceeding to a more full Con- fession of sin, with shame and holy confusion of face, and to call upon the Lord to this effect : — To acknowledge our great sinfulness, First, by reason of original sin, which (beside the guilt that makes us liable to everlasting damnation) is the seed of all other sins, hath depraved and poisoned all the faculties and powers of soul and body, doth defile our best actions, and (were it not restrained, or our hearts renewed by grace) would break forth into innumerable transgressions, and greatest rebel- lions against the Lord, that ever were committed by the vilest of the sons of men ; and next, by reason of actual 294 PUBLIC PRAYER sins, our own sins, the sins of magistrates, of mini and of the whole nation, unto which we are many ways accessory : which sins of ours receive many fearful aggra- vations, we having broken all the commandments of the holy, just, and good law of God, doing that which is for- bidden, and leaving undone what is enjoined; and that not only out of ignorance and infirmity, but also more presumptuously, against the light of our minds, checks of our consciences, and motions of His own Holy Spirit to the contrary, so that we have no cloak for our sins ; Yea, not only despising the riches of God's goodness, forbear- ance, and long-suffering, but standing out against many invitations and offers of grace in the Gospel ; not endeav- ouring, as we ought, to receive Christ into our hearts by faith, or to walk worthy of Him in our lives. To bewail our blindness of mind, hardness of heart, un- belief, impenitency, security, lukewarmness, barrenness ; our not endeavouring after mortification and newness of life, nor after the exercise of godliness in the power there- of; and that the best of us have not so steadfastly walked with God, kept our garments so unspotted, nor been so zealous of His glory, and the good of others, as we ought : And to mourn over such other sins as the congregation is particularly guilty of, notwithstanding the manifold and great mercies of our God, the love of Christ, the light of the Gospel, and Reformation of religion, our own pur- poses, promises, vows, solemn covenant, and other special obligations, to the contrary. To acknowledge and confess, that, as we are convinced of our guilt, so, out of a deep sense thereof, we judge our- selves unworthy of the smallest benefits, most worthy of God's fiercest wrath, and of all the curses of the law, and heaviest judgments inflicted upon the most rebellious sinners ; and that He might most justly take His kingdom BEFORE THE SERMON. 295 and Gospel from us, plague us with all sorts of spiritual and temporal judgments in this life, and after cast us into utter darkness, in the lake that burnetii with fire and brimstone, where is weeping and gnashing of teeth for evermore. Notwithstanding all which, to draw near to the throne of grace, encouraging ourselves with hope of a gracious answer of our prayers, in the riches and all-sufficiency of that only one oblation, the satisfaction and intercession of the Lord Jesus Christ, at the right hand of His Father and our Father ; and in confidence of the exceeding great and precious promises of mercy and grace in the new cove- nant, through the same Mediator thereof, to deprecate the heavy wrath and curse of God, which we are not able to avoid or bear ; and humbly and earnestly to supplicate for mercy, in the free and full remission of all our sins, and that only for the bitter sufferings and precious merits of that our only Saviour Jesus Christ. That the Lord would vouchsafe to shed abroad His love in our hearts by the Holy Ghost ; seal unto us, by the same Spirit of adoption, the full assurance of our pardon and reconciliation \ comfort all that mourn in Zion, speak peace to the wounded and troubled spirit, and bind up the broken-hearted : And as for secure and presumptuous sinners, that He would open their eyes, convince their consciences, and turn them from darkness unto light, and from the power of Satan unto God, that they also may re- ceive forgiveness of sin, and an inheritance among them that are sanctified by faith in Christ Jesus. With remission of sins through the blood of Christ, to pray for sanctification by His Spirit ; the mortification of sin dwelling in, and many times tyrannising over us ; the quickening of our dead spirits with the life of God in Christ; grace to fit and enable us for all duties of con- 296 PUBLIC PRAYER versation and callings towards God and men; strength against temptations; the sanctified use of blessings and crosses; and perseverance in faith and obedience unto the end. To pray for the propagation of the Gospel and King- dom of Christ to all nations ; for the conversion of the Jews, the fulness of the Gentiles, the fall of Antichrist, and the hastening of the second coming of our Lord ; for the deliverance of the distressed Churches abroad from the tyranny of the Antichristian faction, and from the cruel oppressions and blasphemies of the Turk ; for the blessing of God upon the Reformed Churches, especially upon the Churches and Kingdoms of Scotland, England, and Ire-' land, now more strictly and religiously united in the Solemn National League and Covenant ; and for our plantations in the remote parts of the world : more par- ticularly for that Church and Kingdom whereof we are members, that therein God would establish peace and truth, the purity of all His Ordinances, and the power of godliness ; prevent and remove heresy, schism, profane- ness, superstition, security, and unfruitfulness under the means of grace ; heal all our rents and divisions, and pre- serve us from breach of our Solemn Covenant. To pray for. all in authority, especially for the King's Majesty; that God would make him rich in blessings, both in his Person and Government ; establish his Throne in religion and righteousness, save him from evil counsel, and make him a blessed and glorious instrument for the conservation and propagation of the Gospel, for the en- couragement and protection of them that do well, the terror of all that do evil, and the great good of the whole Church, and of all his Kingdoms ; for the conversion of the Queen, the religious education of the Prince, and the rest of the Royal Seed ; for the comforting of the afflicted BEFORE THE SERMON. 297 Queen of Bohemia, sister to our Sovereign ; and for the restitution" and establishment of the illustrious Prince Charles, Elector Palatine of the Rhine, to all his do- minions and dignities ; for a blessing upon the High Court of Parliament (when sitting in any of these King- doms respectively), the Nobility, the subordinate Judges and Magistrates, the Gentry, and all the Commonality; for all Pastors and Teachers, that God would fill them with His Spirit, make them exemplarily holy, sober, just, peaceable, and gracious in their lives ; sound, faithful, and powerful in their ministry ; and follow all their labours with abundance of success and blessing ; and give unto all His people pastors according to His own heart ; for the Universities, and all Schools and Religious Seminaries of Church and Commonwealth, that they may flourish more and more in learning and piety ; for the particular City or Congregation, that God would pour out a blessing upon the ministry of the Word, Sacraments, and Disci- pline, upon the Civil Government, and all the several families and persons therein ; for mercy to the afflicted under any inward or outward distress ; for seasonable weather, and fruitful seasons, as the time may require ; for averting the judgments that we either feel or fear, or are liable, unto, as famine, pestilence, the sword, and suchlike. And, with confidence of His mercy to His whole Church, and the acceptance of our persons, through the merits and mediation of our great High Priest, the Lord Jesus, to profess that it is the desire of our souls to have fellowship with God in the reverend and conscionable use of His holy Ordinances ; and, to that purpose, to pray earnestly for His grace and effectual assistance to the sanctification of His holy Sabbath, the Lord's Day, in all * " Restauration." — Ed. 16S9. 298 PRAYER BEFORE SERMON. the duties thereof, public and private, both to ourselves and to all other Congregations of His people, according to the riches and excellency of the Gospel, this day cele- brated and enjoyed. And because we have been unprofitable hearers in times past, and now cannot of ourselves receive, as we should, the deep things of God, the mysteries of Jesus Christ, which require a spiritual discerning ; to pray that the Lord, who teacheth to profit, would graciously please to pour out the Spirit of grace, together with the outward means thereof, causing us to attain such a measure of the excellency of the knowledge of Christ Jesus our Lord, and, in Him, of the things which belong to our peace, that we may account all things but as dross in comparison of Him ; and that we, tasting the first-fruits of the glory that is to be revealed, may long for a more full and per- fect communion with Him, that where He is we may be also, and enjoy the fulness of those joys and pleasures which are at His right hand for evermore. More particularly, that God would in special manner furnish His Servant (now called to dispense the bread of life unto His household) with wisdom, fidelity, zeal, and utterance, that he may divide the Word of God aright, to every one his portion, in evidence and demonstration of the Spirit and power ; and that the Lord would circumcise the ears and hearts of the hearers, to hear, love, and re- ceive with meekness the ingrafted Word, which is able to save their souls ; make them as good ground to receive in the good seed of the Word, and strengthen them against the temptations of Satan, the cares of the world, the hard- ness of their own hearts, and whatsoever else may hinder their profitable and saving hearing ; that so Christ may be so formed in them, and live in them, that all their thoughts may be brought into captivity to the obedience of Christ, PREACHING OF THE WORD. 299 and their hearts established in every good word and work for ever. We judge this to be a convenient order in the ordinary Public Prayers ; yet so, as the Minister may defer (as in prudence he shall think meet) some part of these Petitions till after his Sermon, or offer up to God some of the Thanksgivings hereafter appointed, in his Prayer before his Sermon. Of the Preaching of the Word. PREACHING of the Word, being the power of God unto salva- tion, and one of the greatest and most excellent works belong- ing to the ministry of the Gospel, should be so performed that the workman need not be ashamed, but may save himself and those that hear him. It is presupposed (according to the Rules for Ordination) that the Minister of Christ is in some good measure gifted for so weighty a service, by his skill in the original languages, and in such arts and sciences as are handmaids unto divinity ; by his knowledge in the whole body of theology, but most of all in the Holy Scriptures, having his senses and heart exercised in them above the common sort of be- lievers ; and by the illumination of God's Spirit, and other gifts of edification, which (together with reading and studying of the Word) he ought still to seek by prayer and an humble heart, resolving to admit and receive any truth not yet attained, whenever God shall make it known unto him. All which he is to make use of, and im- prove, in his private preparations, before he deliver in public what he hath provided. Ordinarily, the subject of his Sermon is to be some text of Scrip- ture holding forth some principle or head of religion, or suitable to some special occasion emergent ; or he may go on in some Chapter, Psalm, or Book of the Holy Scripture, as he shall see fit. Let the introduction to his text be brief and perspicuous, drawn from the text itself, or context, or some parallel place, or general sen- tence of Scripture. If the text be long (as in histories or parables it sometimes must be), let him give a brief sum of it ; if short, a paraphrase thereof if need be : in both, looking diligently to the scope of the text, and pointing at the chief heads and grounds of doctrine which he is to raise from it. 300 THE PREACHING In analysing and dividing his text, he is to regard more the order of matter than of words ; and neither to burden the memory of the hearers in the beginning with too many members of division, nor to trouble their minds with obscure terms of art. In raising Doctrines from the text, his care ought to be, First, That the matter be the truth of God. Secondly, That it be a truth con- tained in or grounded on that text, that the hearers may discern how God teacheth it from thence. Thirdly, That he chiefly insist upon those doctrines which are principally intended,* and make most for the edification of the hearers. The Doctrine is to be expressed in plain terms ; or, if anything in it need explication, f it is to be opened, and the consequence also from the text cleared. The parallel places of wScripture, confirming the doctrine, are rather to be plain and pertinent than many, and (if need be) somewhat insisted upon, and applied to the purpose in hand. The Arguments or Reasons are to be solid, and, as much as may be, convincing. X The illustrations, of what kind soever, § ought to be full of light, and such as may convey the truth into the hearer's heart with spiritual delight. If any doubt, obvious from Scripture, reason, or prejudice of the hearers seem to arise, it is very requisite to remove it, by reconciling the seeming differences, answering the reasons, and discovering and taking away the causes of prejudice and mistake. Otherwise it is not fit to detain the hearers with propounding or answering vain or wicked cavils, which, as they are endless, so the propounding and answering of them doth more hinder than promote edification. He is not to rest in general Doctrine, although never so much cleared and confirmed, but to bring it home to special use by appli- cation to his hearers : which albeit it prove a work of great difficulty to himself, requiring much prudence, zeal, and meditation, and to the natural and corrupt man will be very unpleasant ; yet he is to endea- vour to perform it in such a manner that his auditors may feel the Word of God to be quick and powerful, and a discerner of the thoughts and intents of the heart ; and that, if any unbeliever or ignorant person be present, he may have the secrets of his heart made manifest, and give glory to God. Here originally the paragraph ended. — Lightfoot. t In original draft, "be obscure." — MS. Records. X In original draft, "the reasons are not to be subtle or conjectural, but con- vincing."— Lightfoot. § In original draft, " whether from comparisons, contraries, &c. " — Lightfoot. " Contraries and similes." — MS. Records. OF THE WORD. 301 In the use of Instruction or Information in the knowledge of some truth, which is a consequence from his Doctrine, he may (when con- venient) confirm it by a few firm arguments from the text in hand, and other places of Scripture, or from the nature of that common- place in divinity, whereof that truth is a branch. In confutation of false doctrines, he is neither to raise an old heresy from the grave, nor to mention a blasphemous opinion unnecessarily : but, if the people be in danger of an error, he is to confute it soundly, and endeavour to satisfy their judgments and consciences against all objections. In exhorting to duties, he is, as he [seeth cause, to teach also the means that help to the performance of them. In dehortation, reprehension, and public admonition (which require special wisdom), let him, as there shall be cause, not only discover the nature and greatness of the sin, with the misery attending it, but also show the danger his hearers are in to be overtaken and surprised by it, together with the remedies and best way to avoid it. In applying comfort, whether general against all tentations, or' par- ticular against some special troubles or terrors, he is carefully to an- swer such objections as a troubled heart and afflicted spirit may sug- gest to the contrary. It is also sometimes requisite to give some notes of trial (which is very profitable, especially when performed by able and experienced ministers with circumspection and prudence, and the signs clearly grounded on the Holy Scripture), whereby the hearers may be able to examine themselves whether they have attained those graces, and performed those duties to which he exhorteth, or be guilty of the sin reprehended, and in danger of the judgments threatened, or are such to whom the consolations propounded do belong ; that accordingly they may be quickened and excited to duty, humbled for their wants and sins, affected with their danger, and strengthened with comfort, as their condition, upon examination, shall require. And, as he needeth not always to prosecute eveiy Doctrine which lies in his text, so is he wisely to make choice of such Uses, as, by his residence and conversing with his flock, he fmdeth most needful and seasonable ; and, amongst these, such as may most draw their souls to Christ, the fountain of light, holiness, and comfort. This method is not prescribed as necessary for every man, or upon every text ; but only recommended, as being found by experience to be very much blessed of God, and very helpful for the people's under- standings and memories. 302 I'RK ACHING OF THE WORD. But the Servant of Christ, whatever his method be, is to perform his whole ministry : — i. Painfully, not doing the work of the Lord negligently. 2. Plainly, that the meanest may understand ; delivering the truth not in the enticing words of man's wisdom, but in demonstration of the Spirit and of power, lest the Cross of Christ should be made of none effect ; abstaining also from an unprofitable use of unknown tongues,* strange phrases, and cadences of sounds and words ; spar- ingly citing sentences of ecclesiastical or other human writers, ancient or modern, be they never so elegant. 3. Faithfully, looking at the honour of Christ, the conversion, edi- fication, and salvation of the people, not at his own gain or glory; keeping nothing back which may promote those holy ends, giving to every one his own portion, and bearing indifferent respect unto all, without neglecting the meanest, or sparing the greatest in their sins. 4. Wisely, framing all his doctrines, exhortations, and especially his reproofs, in such a manner as may be most likely to prevail ; showing all due respect to each man's person and place, and not mixing his own passion or bitterness. 5. Gravely, as becometh the Word of God ; shunning all such ges- ture, voice, and expressions, as may occasion the corruptions of men to despise him and his ministry. 6. With loving affection, that the people may see all coming from his godly zeal, and hearty desire to do them good. And, 7. As taught of God, and persuaded in his own heart, that all that he teacheth is the truth of Christ ; and walking before his flock as an example to them in it ; earnestly, both in private and public, recom- mending his labours to the blessing of God, and watchfully looking to himself and the flock whereof the Lord hath made him overseer : So shall the Doctrine of truth be preserved uncorrupt, many souls con- verted and built up, and himself receive manifold comforts of his labours even in this life, and afterward the crown of glory laid up for him in the world to come. Where there are more Ministers in a Congregation than one, and they of different gifts, each may more especially apply himself to Doc- trine or Exhortation, according to the gift wherein he most excelleth, and as they shall agree between themselves. * " From speaking of Latin, Greek, and Hebrew." — Lightfoot. PRAYER AFTER SERMON. 303 Of Prayer after the Sermon. ' I "HE Sermon being ended, the Minister is To give thanks for the great love of God, in sending His Son Jesus Christ unto us ; for the communication of His Holy Spirit • for the light and liberty of the glorious Gospel, and the rich and heavenly blessings revealed therein; as, namely, election, vocation, adoption, justifi- cation, sanctification, and hope of glory ; for the admir- able goodness of God in freeing the land from Antichris- tian darkness and tyranny,'" and for all other national deliverances; for the Reformation of religion; for the Covenant ; and for many temporal blessings. To pray for the continuance of the Gospel, and ' all Ordinances thereof, in their purity, power, and liberty : to turn the chief and most useful heads of the Sermon into some few petitions ; and to pray that it may abide in the heart and bring forth fruit. To pray for preparation for death and judgment, and a watching for the coming of our Lord Jesus Christ : to en- treat of God the forgiveness of the iniquities of our holy things, and the acceptation of our spiritual sacrifice, through the merit and mediation of our great High Priest t and Saviour the Lord Jesus Christ. And because the Prayer which Christ taught His disciples is not only a pattern of prayer, but itself a most comprehensive prayer, we recommend it also to be used in the Prayers of the Church. And whereas, at the Administration of the Sacraments, the holding Public Fasts and days of Thanksgiving, and other special occasions, which may afford matter of special petitions and thanksgivings, it is requisite to express somewhat in our Public Prayers (as at this time it is our duty to pray for a blessing upon the Assembly of Divines, the * This clause was wanting in the original draft. — Lightfoot. t In original draft, "for the merits of our High Priest." — Lightfoot. 3o4 BAPTISM. armies by sea and land, for the defence of the King. Parliament, and Kingdom), every Minister is herein to apply himself in his 1 before or after his Sermon, to those occasions : but, for the manner, he is left to his liberty, as God shall direct and enable him in piety and wisdom- to discharge his duty. The Prayer ended, let a Psalm be sung, if with conveniency it may be done. After which (unless some other Ordinance of Christ, that concerneth the Congregation at that time, be to follow) let the Minis- ter dismiss the Congregation with a solemn blessing. THE ADMINISTRATION OF THE SACRAMENTS: A nd Jirst, of Baptism. BAPTISM, as it is not unnecessarily to be delayed, so it is not to be administered in any case by any private person, but by a Minister of Christ, called to be the steward of the mysteries of God. Nor is it to be administered in private places, or privately, but in the place of Public Worship, and in the face of the Congregation, where the people may most conveniently see and hear ; and not in the places where fonts, in the time of Popery, were unfitly and super- stitiously placed. The Child to be Baptised, after notice given to the Minister the day before, is to be presented by the Father, or (in case of his necessary absence) by some Christian friend in his place, professing his earnest desire that the Child may be Baptised. Before Baptism the Minister is to use some words of instruction, touching the institution, nature, use, and ends of this Sacrament, showing, — That it is instituted by our Lord Jesus Christ : That it is a Seal of the Covenant of Grace, of our ingrafting into Christ, and of our union with Him, of remission of sins, regeneration, adoption, and life eternal : That the water, in Baptism, representeth and signifieth both the blood of Christ, which taketh away all guilt of sin, original and actual ; and the sanctifying virtue of the Spirit of Christ against the dominion of sin, and the corruption of our sin- BAPTISM. 305 ful nature : That Baptising, or sprinkling and washing with water, signifieth the cleansing from sin by the blood and for the merit of Christ, together with the mortification of sin, and rising from sin to newness of life, by virtue of the death and resurrection of Christ : That the promise is made to believers and their seed ; and that the seed and posterity of the faithful, born within the Church, have, by their birth, interest in the covenant, and right to the Seal of it, and to the outward privileges of the Church, under the Gospel, no less than the children of Abraham in the time of the Old Testament ; the Covenant of Grace, for substance, being the same ; and the grace of God, and the consolation of believers, more plentiful than before : That the Son of God admitted little children into His presence, embracing and blessing them, saying, For of such is -the kingdom of God : That children, by Baptism, are solemnly received into the bosom of the Visible Church, distin- guished from the world and them that are without, and united with believers ; and that all who are Baptised in the name of Christ, do renounce, and by their Baptism are bound to fight against, the devil, the world, and the flesh : That they are Christians, and federally holy before Bap- tism, and therefore are they Baptised : That the inward grace and virtue of Baptism is not tied to that very mo- ment of time wherein it is administered, and that the fruit and power thereof reacheth to the whole course of our life; and that outward Baptism is not so necessary, that, through the want thereof, the infant is in danger of damnation, or the parents guilty, if they do not contemn or neglect the Ordinance of Christ, when and where it may be had. In these or the like instructions, the Minister is to use his own liberty and godly wisdom, as the ignorance or errors in the doctrine of Baptism and the edification of the people shall require. He is also to admonish all that are present, 306 BAPTISM. To look back to their Baptism ; to repent of their sins against their Covenant with Clod; to stir up their faith; to improve and make right use of their Baptism, and of the Covenant sealed thereby betwixt God and their souls. He is to exhort the Parent, — To consider the great mercy of God to him and his Child ; to bring up the Child in the knowledge of the grounds of the Christian religion, and in the nurture and admonition of the Lord ; And to let him know the danger of God's wrath to himself and Child if he be negligent : Requiring his solemn promise for the performance of his duty. This being done, Prayer is also to be joined with the Word of In- stitution, for sanctifying the Water to this spiritual use; and the Min- ister is to pray to this or the like effect : — That the Lord, who hath not left us as strangers with- out the covenant of promise, but called us to the privileges of His ordinances, would graciously vouchsafe to sanctify and bless His own Ordinance of Baptism at this time : That He would join the inward Baptism of His Spirit with the outward Baptism of Water ; make this Baptism to the Infant a Seal of Adoption, Remission of sin, Regeneration, and Eternal Life, and all other promises of the Covenant of grace ; That the Child may be planted into the likeness of the Death and Resurrection of Christ; And that, the body of sin being destroyed in him, he may serve God in newness of life all his days. Then the Minister is to demand the name of the Child; which being told him, he is to say (calling the Child by his name), I Baptise thee in the Name of the Father, of the Son, and of the Holy Ghost. As he pronounceth these words, he is to Baptise the Child with BAPTISM. 307 Water : which, for the manner of doing of it, is not only lawful but sufficient, and most expedient to be, by pouring or sprinkling of the water on the face of the Child, without adding any other ceremony. This done, he is to give thanks and pray, to this or the like pur- pose : — Acknowledging with all thankfulness, that the Lord is true and faithful in keeping covenant and mercy : That He is good and gracious, not only in that He numbereth us among His saints, but is pleased also to bestow upon our children this singular token and badge of His love in Christ : That, in His truth and special providence, He daily bringeth some into the bosom of His Church, to be partakers of His inestimable benefits, purchased by the blood of His dear Son, for the continuance and increase of His Church. And praying, That the Lord would still continue, and daily confirm more and more this His unspeakable favour: That He would receive the Infant now Baptised, and solemnly entered into the household of faith, into His Fatherly tuition and defence, and remember him with the favour that He showeth to His people ; that, if he shall be taken out of this life in his infancy, the Lord, who is rich in mercy, would be pleased to receive him up into glory ; and if he live, and attain the years of discretion, that the Lord would so teach him by His Word and Spirit, and make his Baptism effectual to him, and so uphold him by His divine power and grace, that by faith he may prevail against the devil, the world, and the flesh, till in the end he obtain a full and final victory, and so be kept by the power of God through faith unto salvation, through Jesus Christ our Lord. 3oS SAC RAM ENT OF Of the Celebration of the Communion, or Sacrament of tht Lord's Supper. THE Communion, or Supper of the Lord, is frequently to be celebrated ; but how often, may be considered and determined by the Ministers, and other Church-governors of each Congregation, as they shall find most convenient for the comfort and edification of the people committed to their charge. And, when it shall be ad- ministered, we judge it convenient to be done after the Morning Sermon. The ignorant and the scandalous are not fit to receive the Sacra- ment of the Lord's Supper. Where this Sacrament cannot with conveniency be frequently ad- ministered, it is requisite that public warning be given the Sabbath Day before the administration thereof: and that either then, or on some day of that week, something concerning that Ordinance, and the due preparation thereunto, and participation thereof, be taught ; that, by the diligent use of all means sanctified of God to that end, both in public and private, all may come better prepared to that heavenly Feast. When the day is come for administration, the Minister, having . ended his Sermon and Prayer, shall make a short Exhortation, — Expressing the inestimable benefit we have by this Sacrament, together with the ends and use thereof: set- ting forth the great necessity of having our comforts and strength renewed thereby in this our pilgrimage and war- fare : how necessary it is that we come unto it with know- ledge, faith, repentance, love, and with hungering and thirsting souls after Christ and His benefits : how great the danger to eat and drink unworthily. Next, he is, in the name of Christ, on the one part, to warn all such as are ignorant, scandalous, profane, or that live in any sin or offence against their knowledge or con- science, that they presume not to come to that Holy Table ; showing them that he that eateth and drinketh unworthily eateth and drinketh judgment unto himself: THE LORD'S SUPPER. 309 And, on the other part, he is in especial manner to invite and encourage all that labour under the sense of the bur- den of their sins, and fear of wrath, and desire to reach out unto a greater progress in grace than yet they can attain unto, to come to the Lord's Table ; assuring them, in the same name, of ease, refreshing, and strength to their weak and wearied souls. After this exhortation, warning, and invitation, the Table being before decently covered, and so conveniently placed, that the Com- municants may orderly sit about it, or at it, the Minister is to begin the Action with sanctifying and blessing the Elements of Bread and Wine set before him (the Bread in comely and convenient vessels, so prepared, that, being broken by him, and given, it may be distributed amongst the Communicants ; the Wine also in large cups), having first, in a few words, showed that those Elements, otherwise common, are now set apart and sanctified to this holy use by the Word of In- stitution and Prayer. Let the Words of Institution be read out of the Evangelists, or out of the first Epistle of the Apostle Paul to the Corinthians, chap. xi. 23: / have received of tlie Lord, &c, to the 27th verse, which the Minister may, when he seeth requisite, explain and apply. Let the Prayer, Thanksgiving, or Blessing of the Bread and Wine, be to this effect : — With humble and hearty acknowledgment of the great- ness of our misery, from which neither man nor angel was able to deliver us, and of our great unworthiness of the least of all God's mercies ; to give thanks to God for all His benefits, and especially for that great benefit of our redemption, the love of God the Father, the sufferings and merits of the Lord Jesus Christ the Son of God, by which we are delivered; and for all means of -grace, the Word and Sacraments ; and for this Sacrament in particular, by which Christ and all His benefits are applied and sealed up unto us, which, notwithstanding the denial of them unto others, are in great mercy continued unto us, after so much and long abuse of them all. 3io THE LORD'S SUPPER. To profess that there is no other name under heaven by which we can be saved, but the name of Jesus Christ, by Whom alone we receive liberty and life, have access to the Throne of grace, are admitted to eat and drink at His own Table, and are sealed up by His Spirit to an assurance of happiness and everlasting life. Earnestly to pray to God, the Father of all mercies, and God of all consolation, to vouchsafe His gracious presence, and the effectual working of His Spirit in us ; and so to sanctify these Elements both of Bread and Wine, and to bless His own Ordinance, that we may receive by faith the Body and Blood of Jesus Christ, crucified for us, and so to feed upon Him, that He may be one with us, and we one with Him ; that He may live in us, and we in Him, and to Him who hath loved us, and given Himself for us. All which he is to endeavour to perform with suitable affections, answerable to such an holy Action, and to stir up the like in the people. The Elements being now sanctified by the Word and Prayer, the Minister, being at the Table,* is to take the Bread in his hand, and say, in these expressions (or other the like, used by Christ or His Apostle upon this occasion) : — According to the holy institution, command, and ex- ample of our blessed Saviour Jesus Christ, I take this Bread, and, having given thanks, break it and give it unto you. There the Minister, who is also himself to communicate, is to break the Bread and give it to the Communicants. Take ye, eat ye ; this is the Body of Christ which is broken for you ! do this in remembrance of hlm. In like manner the Minister is to take the Cup, and say, in these expressions (or other the like, used by Christ or the Apostle upon the same occasion) : — * In original draft, "still keeping his place at the Table." — MS. Records. THE LORD'S DAY. 311 According to the institution, command, and example of our Lord Jesus Christ, I take this Cup, and give it unto you. Here he giveth it to the Communicants. This Cup is the New Testament in the Blood of Christ, which is shed for the remission of the sins of many : drink ye all of it. After all have communicated, the Minister may, in a few words, put them in mind Of the grace of God in Jesus Christ held forth in this Sacrament \ and exhort them to walk worthy of it. The Minister is to give solemn Thanks to God, For His rich mercy, and invaluable goodness, vouch- safed to them in that Sacrament ; and to entreat for par- don for the defects of the whole service, and for the graci- ous assistance of His good Spirit, whereby they may be enabled to walk in the strength of that grace, as becometh those who have received so great pledges of salvation. The Collection for the Poor is so to be ordered that no part of the public worship be thereby hindered. Qf the Sanctification of the Lord' $ Day. THE Lord's Day ought to be so remembered beforehand, as that all worldly business of our ordinary callings may be so ordered, and so timely and seasonably laid aside, as they may not be impedi- ments to the due sanctifying of the day when it comes. The whole day is to be celebrated as holy to the Lord, both in public and private, as being the Christian Sabbath. To which end it is requisite that there be a holy cessation, or resting all the day, from all unnecessary labours ; and an abstaining, not only from all sports and pastimes, but also from all worldly words and thoughts. 3i2 SOLEMNISATION That the diet on that day be so ordered, as that neither servants be unnecessarily detained from the public worship of God, nor any other persons hindered from the sanctifying that day. That there be private preparations of every person and family, by prayer for themselves, and for God's assistance of the Minister, and for a blessing upon his ministry; and by such other holy exercises as may further dispose them to a more comfortable communion with God in His public Ordinances. That all the people meet so timely for Public Worship, that the whole Congregation may be present at the beginning, and with one heart solemnly join together in all parts of the Public Worship, and not depart till after the Blessing. That what time is vacant, between or after the solemn meetings of the Congregation in public, be spent in reading, meditation, repetition of sermons ; especially by calling their families to an account of what they have heard, and catechising of them, holy conferences, prayer for a blessing upon the public Ordinances, singing of Psalms, visiting the sick, relieving the poor, and suchlike duties of piety, charity, and mercy, accounting the Sabbath a delight. The Solemnisation of Marriage. ALTHOUGH Marriage be no Sacrament, nor peculiar to the Church of God, but common to mankind, and of public interest in every commonwealth ; yet, because such as marry* are to many in the Lord, and have special need of instruction, direction, and exhor- tation from the Word of God at their entering into such a new condi- tion, and of the blessing of God upon them therein, we judge it expedient that Marriage be solemnised by a lawful Minister of the Word, that he may accordingly counsel them, and pray for a blessing upon them. Marriage is to be betwixt one man and one woman only ; and they, such as are not within the degrees of consanguinity or affinity pro- hibited by the Word of God; and the parties are to be of years of discretion, fit to make their own choice, or, upon good grounds, to give their mutual consent. Before the solemnising of Marriage between any persons, their pur- pose of Marriage shall be published by the Minister three several Sabbath Days, in the Congregation, at the place or places of their * In original draft, " because it was instituted by God in innocency, and those that marry," &c. — Lightfoot. OF MARRIAGE. 313 most usual and constant abode, respectively. And of this publication the Minister who is to join them in Marriage shall have sufficient tes- timony before he proceed to solemnise the Marriage. Before that publication of such their purpose (if the parties be under age), the consent of the parents, or others under whose power they are (in case the parents be dead), is to be made known to the Church officers of that Congregation to be recorded. The like is to be observed in the proceedings of all others, although of age, whose parents are living, for their first Marriage. And, in after Marriages of either of those parties, they shall be exhorted not to contract Marriage without first acquainting their parents with it (if with conveniency it may be done), endeavouring to obtain their consent. Parents ought not to force their children to marry without their free consent, nor deny their own consent without just cause. After the purpose or contract of Marriage hath been thus published, the Marriage is not to be long* deferred. Therefore the Minister, having had convenient warning, and nothing being objected to hinder it, is publicly to solemnise it in the place appointed by authority for Public Worship, before a competent number of credible witnesses, at some convenient hour of the day, at any time of the year except on a day of public humiliation. And we advise that it be not on the Lord's Day. And because all relations are sanctified by the Word and Prayer, the Minister is to pray for a blessing upon them, to this effect : — Acknowledging our sins, whereby we have made our- selves less than the least of all the mercies of God, and provoked Him to embitter all our comforts ; earnestly, in the name of Christ, to entreat the Lord (whose presence and favour is the happiness of every condition, and sweetens every relation) to be their portion, and to own and accept them in Christ, who are now to be joined in the honourable estate of Marriage, the covenant of their God : and that, as He hath brought them together by His providence, He would sanctify them by His Spirit, giving them a new frame of heart fit for their new estate ; enrich- * The word "long" omitted in the English edition of 1644. — Hall's Reliquiae Liturgicae. 314 SOLKMXISATIOX OF MARRIAGE. ing them with all graces whereby they may perform the duties, enjoy the comforts, undergo the cares, and the temptations which accompany that condition, as be- cometh Christians. The Prayer being ended, it is convenient that the Minister do briefly declare unto them, out of the Scripture, The institution, use, and ends of Marriage, with the con- jugal duties, which, in all faithfulness, they are to perform each to other ; exhorting them to study the holy Word of God, that they may learn to live by faith, and to be content in the midst of all marriage cares and troubles, sanctifying God's Name in a thankful, sober, and holy use of all con- jugal comforts ; praying much with and for one another ; watching over and provoking each other to love and good works; and to live together as the heirs of the grace of life. After solemn charging of the persons to he married, before the great God who searcheth all hearts, and to whom they must give a strict account at the last day, that if either of them know any cause, by precontract or otherwise, why they may not lawfully proceed to marriage, that they now discover it ; the Minister (if no impediment be acknowledged) shall cause first the Man to take the Woman by the right hand, saying these words : — / X. do take thee N. to be my married Wife, and do, in the presence of God, and before this Congregation, promise and covenant to be a loving and faithful Husband unto thee, until God shall separate us by death. Then the Woman shall take the Man by his right hand, and say these words : — / X. do take thee X". to be my married Husband, and I do, in the presence of God, and before this Congregation, promise and covenant to be a loving, faithful, and obedient JJ'ife unto thee, until God shall separate us by death. Then, without any further ceremony, the Minister shall, in the face of the Congregation, pronounce them to be Husband and Wife, ac- VISITATION OF THE SICK. 315 cording to God's Ordinance; and so conclude the Action with Prayer to this effect : — That the Lord would be pleased to accompany His own Ordinance with His blessing, beseeching Him to enrich the persons now married, as with other pledges of His love, so particularly with the comforts and fruits of mar- riage, to the praise of His abundant mercy, in and through Christ Jesus. A Register is to be carefully kept, wherein the names of the parties so married, with the time of their marriage, are forthwith to be fairly recorded in a book provided for that purpose, for the perusal of all whom it may concern. Concerning Visitation of the Sick. IT is the duty of the Minister not only to teach the people com- mitted to his charge in public, but privately; and particularly to admonish, exhort, reprove, and comfort them, upon all seasonable occasions, so far as his time, strength, and personal safety will permit. He is to admonish them, in time of health, to prepare for death ; and for that purpose they are often to confer with their Minister about the estate of their souls ; and, in times of sickness, to desire his advice and help, timely and seasonably, before their strength and under- standing fail them. Times of sickness and affliction are special opportunities put into his hand by God to minister a word in season to weary souls : because then the consciences of men are or should be more awakened to be- think themselves of their spiritual estates for eternity ; and Satan also takes advantage then to load them more with sore and heavy tempta- tions : therefore the Minister, being sent for, and repairing to the sick, is to apply himself, with all tenderness and love, to administer some spiritual good to his soul, to this effect : — He may, from the consideration of the present sickness, instruct him out of Scripture, that diseases come not by chance, or by distempers of body only, but by the wise and orderly guidance of the good hand of God to every particular person smitten by them. And that, whe- ther it be laid upon him out of displeasure for sin, for his correction and amendment, or for trial and exercise of his graces, or for other special and excellent ends, all his sufferings shall turn to his profit,- 316 VISITATION and work together for his good, if he sincerely labour to make a sanc- tified use of God's visitation, neither despising His chastening, nor waxing weary of His correction. If he suspect him of ignorance, he shall examine him in the prin- ciples of religion, especially touching repentance and faith ; and, as he seeth cause, instruct him in the nature, use, excellency, and necessity of those graces ; as also touching the covenant of grace ; and Christ the Son of God, the Mediator of it ; and concerning remission of sins by faith in Him. He shall exhort the sick person to examine himself, to search and try his former ways, and his estate towards God. And if the sick person shall declare any scruple, doubt, or tempta- tion that are upon him, instructions and resolutions shall be given to satisfy and settle him. If it appear that he hath not a due sense of his sins, endeavours ought to be used to convince him of his sins, of the guilt and desert of them ; of the filth and pollution which the soul contracts by them ; and of the curse of the law and wrath of God due to them ; that he may be truly affected with and humbled for them : and withal to make known the danger of deferring repentance, and of neglecting salvation at any time offered ; to awaken his conscience and rouse him up out of a stupid and secure condition, to apprehend the justice and wrath of God, before whom none can stand but he that, being lost in him- self, layeth hold upon Christ by faith. If he have endeavoured to walk in the ways of holiness, and to serve God in uprightness, although not without many failings and infirmities ; or, if his spirit be broken with the sense of sin, or cast down through want of the sense of God's favour, then it will be fit to raise him up by setting before him the freeness and fulness of God's ' grace, the sufficiency of righteousness in Christ, the gracious offers in the Gospel, that all who repent and believe with all their heart in God's mercy through Christ, renouncing their own righteousness, shall have life and salvation in Him. It may be also useful to show him that death hath in it no spiritual evil to be feared by those that are in Christ, because sin, the sting of death, is taken away by Christ, who hath delivered all that are His from the bondage of the fear of death, triumphed over the grave, given us victory, is Himself entered into glory to prepare a place for His people : so that neither life nor death shall be able to separate them from God's love in Christ, in whom such are sure, though now they must be laid in the dust, to obtain a joyful and glorious resurrection to eternal life. OF THE SICK. 317 Advice also may be given, as to beware of an ill-grounded persua- sion on mercy, or on the goodness of his condition for heaven, so to disclaim all merit in himself, and to cast himself wholly upon God for mercy, in the sole merits and mediation of Jesus Christ, who hath en- gaged Himself never to cast off them who in truth and sincerity come unto Him. Care also must be taken that the sick person be not cast down into despair by such a severe representation of the wrath of God due to him for his sins, as is not mollified by a sensible pro- pounding of Christ, and His merit for a door of hope to every peni- tent believer. When the sick person is best composed, may be least disturbed, and other necessary offices about him least hindered, the Minister, if desired, shall pray with him and for him to this effect : — Confessing and bewailing of sin original and actual ; the miserable condition of all by nature, as being children of wrath, and under the curse ; acknowledging that all dis- eases, sicknesses, death, and hell itself, are the proper issues and effects thereof; imploring God's mercy for the sick person through the blood of Christ ; beseeching that God would open his eyes, discover unto him his sins, cause him to see himself lost in himself, make known to him the cause why God smiteth him, reveal Jesus Christ to his soul for righteousness and life, give unto him His Holy Spirit, to create and strengthen faith to lay hold upon Christ, to work in him comfortable evidences of His love, to arm him against temptations, to take off his heart from the world, to sanctify his present visitation, to furnish him with patience and strength to bear it, and to give him perseverance in faith to the end. That, if God shall please to add to his days, He would vouchsafe to bless and sanctify all means of his recovery, to remove the disease, renew his strength, and*enable him to walk worthy of God, by a faithful remembrance and diligent observing of such vows and promises of holiness and obedience, as men are apt to make in times of sickness, that he may glorify God in the remaining part of his life. 3i8 BURIAL OF THE DEAD. And, if God have determined to finish his days by the present visitation, he may find such evidence of the pardon of all his sins, of his interest in Christ, and eternal life by Christ, as may cause his inward man to be renewed, while his outward man decayeth ; that he may behold death without fear, cast himself wholly upon Christ without doubting, desire to be dissolved and to be with Christ, and so receive the end of his faith, the salvation of his soul, through the only merits and intercession of the Lord Jesus Christ, our alone Saviour and all-sufficient Re- deemer. The Minister shall admonish him also (as there shall be cause) to set his house in order, thereby to prevent inconveniences ; to take care for the payment of his debts, and to make restitution or satisfac- tion where he hath done any wrong ; to be reconciled to those with whom he hath been at variance, and fully to forgive all men their trespasses against him, as he expects forgiveness at the hand of God. Lastly, The Minister may improve the present occasion to exhort those about the sick person to consider their own mortality, to return to the Lord and make peace with Him ; in health to prepare for sick- ness, death, and judgment ; and all the days of their appointed time so to wait until their change come, that when Christ, who is our life, shall appear, they may appear with Him in glory. Concerning Burial of the Dead. WHEN any person departeth this life, let the dead body, upon the day of burial, be decently attended from the house to the place appointed for public burial, and there immediately interred without any ceremony. And because the custom of kneeling down and praying by or to- wards the dead corpse, and other such* usages, in the place where it lies before it be carried to Burial, are superstitious ; and for that pray- ing, reading, and singing, both in going to and at the grave, have been grossly abused, are no way beneficial to the dead, and have proved many ways hurtful to the living ; therefore let all such things be laid aside. * In original draft, "other usages." — Lightfoot. PUBLIC FASTING. 319 Howbeit, we judge it very convenient that the Christian friends which accompany the dead body to the place appointed for public Burial, do apply themselves to meditations and conferences suitable to the occasion ; and that the Minister, as upon other occasions, so at this time, if he be present, may put them in remembrance of their duty. That this shall not extend to deny any civil respects or differences at the Burial, suitable to the rank and condition of the party deceased while he was living. Concerning Public Solemn Fasting. WHEN some great and notable judgments are either inflicted upon a people, or apparently imminent, or by some extra- ordinary provocations notoriously deserved; as also when some special blessing is to be sought and obtained, Public Solemn Fasting (which is to continue the whole day) is a duty that God expecteth from that nation or people. A religious Fast requires total abstinence, not only from all food (unless bodily weakness do manifestly disable from holding out till the Fast be ended, in which case somewhat may be taken, yet very spar- ingly, to support nature when ready to faint), but also from all worldly labour, discourses, and thoughts, and from all bodily delights (al- though at other times lawful), rich apparel, ornaments, and suchlike, during the Fast ; and much more from whatever is in the nature or use scandalous and offensive, as gaudish attire, lascivious habits and gestures, and other vanities of either sex ; which we recommend to all Ministers, in their places, diligently and zealously to reprove, as at other times, so especially at a Fast, without respect of persons, as there shall be occasion. Before the public meeting each family and person apart are privately to use all religious care to prepare their hearts to such a solemn work, and to be early at the Congregation. So large a portion of the day as conveniently may be is to be spent in Public Reading and Preaching of the Word, with Singing of Psalms fit to quicken affections suitable to such a duty: but especially in Prayer, to this or the like effect : — Giving glory to the great Majesty of God, the Creator, Preserver, and supreme Ruler of all the world, the better PUBLIC FASTING. to affect us thereby with a holy reverence and awe of Him; acknowledging His manifold, great, and tender mercies, especially to the Church and Nation, the more effectually to soften and abase our hearts before Him; humbly con- fessing of sins of all sorts, with their several aggravations ; justifying God's righteous judgments as being far less than our sins do deserve ; yet humbly and earnestly imploring His mercy and grace for ourselves, the Church and Na- tion, for our King, and all in authority, and for all others for whom we are bound to pray (according as the present exigent requireth), with more special importunity and enlargement than at other times ; applying by faith the promises and goodness of God for pardon, help, and de- liverance from the evils felt, feared, or deserved ; and for obtaining the blessings which we need and expect; together with a giving up of ourselves wholly and for ever unto the Lord. In all these the Ministers, who are the mouths of the people unto God, ought so to speak from their hearts, upon serious and thorough premeditation of them, that both themselves and their people may be much affected, and even melted thereby, especially with sorrow for their sins ; that it may be indeed a day of deep humiliation and afflict- ing of the soul. Special choice is to be made of such Scriptures to be read, and of such texts for Preaching, as may best work the hearts of the hearers to the special business of the day, and most dispose them to humilia- tion and repentance : insisting most on those particulars which each Minister's observation and experience tells him are most conducing to the edification and reformation of that Congregation to which he preacheth. Before the close of the public duties the Minister is, in his own and the people's name, to engage his and their hearts to be the Lord's, with professed purpose and resolution to reform whatever is amiss among them, and more particularly such sins as they have been more remark- ably guilty of; and to draw nearer unto God, and to walk more closely and faithfully with Him in new obedience than ever before. He is also to admonish the people, with all importunity, that the PUBLIC THANKSGIVING. 321 work of that day doth not end with the public duties of it, but that they are so to improve the remainder of the day, and of their whole life, in reinforcing upon themselves and their families in private all those godly affections and resolutions which they professed in public, as that they may be settled in their hearts for ever, and themselves may more sensibly find that God hath smelt a sweet savour in Christ from their performances, and is pacified towards them by answers of grace, in pardoning of sin, in removing of judgments, in averting or preventing of plagues, and in conferring of blessings suitable to the conditions and prayers of His people by Jesus Christ. Besides solemn and general Fasts enjoined by authority, we judge that, at other times, Congregations may keep days of Fasting, as Divine Providence shall administer unto them special occasions ; and also that families may do the same, so it be not on days wherein the Congregation to which they do belong is to meet for Fasting, or other public duties of Worship. Concerning the Observation of Days of Public Thanksgiving. WHEN any such day is to be kept, let notice be given of it, and of the occasion thereof, some convenient time before, that the people may the better prepare themselves thereunto. The day being come, and the Congregation (after private prepara- tions) being assembled, the Minister is to begin with a word of Ex- hortation, to stir up the people to the duty for which they are met, and with a short Prayer for God's assistance and blessing (as at other conventions for Public Worship), according to the particular occasion of their meeting. Let him then make some pithy narration of the deliverance ob- tained, or mercy received, or of whatever hath occasioned that assem- bling of the Congregation, that all may better understand it, or be minded of it, and more affected with it. And, because Singing of Psalms is of all other the most proper Ordinance for expressing of joy and thanksgiving, let some pertinent Psalm or Psalms be sung for that purpose, before or after the Reading of some portion of the Word suitable to the present business. Then let the Minister who is to preach proceed to further Exhorta- tion and Prayer before his Sermon, with special reference to the pre- sent work : after which, let him preach upon some text of Scripture pertinent to the occasion. The Sermon ended, let him not only pray, as at other times after SINGING OF PSALMS. preaching is directed, with remembrance of the necessities of the Church, King, and State (if before the Sermon they were omitted), but enlarge himself in due and solemn Thanksgiving for former mer- cies and deliverances; but more especially for that which at the pre- sent calls them together to give thanks ■ with humble petition for the continuance and renewing of God's wonted mercies, as need shall be, and for sanctifying grace to make a right use thereof. And so, having sung another Psalm suitable to the mercy, let him dismiss the Con- gregation with a Blessing, that they may have some convenient time for their repast and refreshing. But the Minister (before their dismission) is solemnly to admonish them to beware of all excess and riot, tending to gluttony or drunken- ness, and much more of these sins themselves, in their eating and refreshing; and to take care that their mirth and rejoicing be not carnal, but spiritual, which may make God's praise to be glorious, and themselves humble and sober ; and that both their feeding and rejoicing may render them more cheerful, and enlarged further to celebrate His praises in the midst of the Congregation when they return unto it in the remaining part of that day. When the Congregation shall be again assembled, the like course in praying, reading, preaching, singing of Psalms, and offering up of more praise and thanksgiving, that is before directed for the Morning, is to be renewed and continued so far as the time will give leave. At one or both of the public meetings that day a Collection is to be made for the Poor (and in the like manner upon the day of Public Humiliation), that their loins may bless us and rejoice the more with us. And the people are to be exhorted at the end of the latter meet- ing to spend the residue of that day in holy duties, and testifications of Christian love and charity one towards another, and of rejoicing more and more in the Lord, as becometh those who make the joy of the Lord their strength. Of Singing of Psalms. IT is the duty of Christians to praise God publicly, by Singing of Psalms together in the Congregation, and also privately in the family. In Singing of Psalms the voice is to be tunably and gravely ordered, but the chief care must be to sing with understanding, and with grace in the heart, making melody unto the Lord. That the whole Congregation may join herein, every one that can APPENDIX. 323 read is to have a Psalm- Book ; and all others not disabled by age or otherwise are to be exhorted to learn to read. But for the present, where many in the Congregation cannot read, it is convenient that the Minister, or some other fit person appointed by him and the other Ruling Officers, do read the Psalm line by line before the singing thereof. An Appendix touching Days and Places for Public Worship. THERE is no clay commanded in Scripture to be kept holy under the Gospel but the Lord's Day, which is the Christian Sabbath. Festival days, vulgarly called Holy-days, having no warrant in the Word of God, are not to be continued. Nevertheless, it is lawful and necessary, upon special emergent oc- casions, to separate a day or days for public fasting or thanksgiving, as the several eminent and extraordinary dispensations of God's pro- vidence shall administer cause and opportunity to His people. As no place is capable of any holiness, under pretence of whatso- ever dedication or consecration, so neither is it subject to such pollu- tion by any superstition formerly used, and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein for the Public Worship of God. And therefore we hold it requisite that the places of public assembling for worship among us should be continued and employed to that use. END OF THE DIRECTORY. APPENDIX TO THE DIRECTORY. NOTES. The Preface. The Preface was the work of a separate sub-committee, composed of Nye, Bridges, Burges, Goodwin, Vines, Reynolds, Marshall, Dr Temple, and the Scots Commissioners. It was not drawn up till the larger and most important part of the Directory had been completed. After it was brought in on the 28th of October, the Independents proposed to dispense with a preface altogether, which was vigorously resisted, especially by the Scots. The discussion of it occupied six sessions. Some of the debates are noticed in the MS. Record, but it is seldom possible to connect them with the text as it now stands. The most important was on the last paragraph. Five months before, when Mr Marshall was bringing in the first draft of the Directory, he had said, "This doth not only set down the heads of things, but as that with the altering of here a word and there a word, a man may mould it into a prayer, "f And when the Preface was tabled, it contained these words : — "Our meaning in the Directory is not that the ministers should not turn the material of it into an ordi- nary form of prayer and exhortation." % When a debate rose on this passage, Dr Gonge objected that "it was said in the beginning that this was soe compiled that we might turne it into a prayer. Too much invention will hinder devotion." Gillespie said that " that man who stirres up his own gifts doth better the best use of set formes. Good to hold out what is the best." § Unfortunately Lightfoot was absent from this interesting debate. He was present next day, when he spoke of it " as dangerous to hint anything against a form of prayer." * Illegible in the MS. Record.— T. L. t MS. Record, May 26. % Lightfoot, p. 304, 322. § MS. Record, Nov. 6. 326 APPENDIX TO Henderson proposed to end the Preface thus: — "So to furnish his heart, &c, that he may be able to pray, &c, as if lie had no help or furniture from this Directory;" which was accepted, but without the last clause. On the whole, the changes seem to have been made to satisfy the Independents. The Assembly were at last unanimous in accepting the passage as it now stands ; "those who were for set forms of prayer resolving to confine themselves to the very words of the Directory, while others made use of them only as heads for their en- largement."* Dr. Hammond speaks of a book entitled 'A Supply of Prayer for the Ships that want Ministers to pray for them, agreeable to the Directory established by Parliament — published by authority.' He describes it as " word for word formed out of it — the Directory turned into a prayer." f There is printed among Gillespie's Notes a paper which has the appearance of having been a rejected amendment on the Preface. It is to be found among Wodrow's MSS. in the Advocates' Library, and had been copied by him from the original in Gillespie's hand. In the manuscript it stands exactly as follows : — " On the backside — " Gloria Patri. Saying the Creed. Standing up at the reading of the Gospel. Preaching on Christmas. Funeral sermons. Churching of women, t\:c. The saying of the three Creeds, after reading of Scripture. The people's responsals. " And on the foreside — " Concerning other customs or rites in the worship of God, formerly received in any of the Kingdoms, which, though not condemned in this Directory, have been, or apparently will be, occasions of divisions and offences, as it is far from our intention that those or the like un- necessary burdens should be laid upon any, or any compelled thereto, so we judge it most expedient that the practice and use of them be not continued, as well for the nearer uniformity betwixt the Churches of both Kingdoms, as for their greater peace and harmony within them- selves, and their edifying one another in love. Wherein we would be so understood as not having the least thought to discredit or blame our worthy Reformers or others who have since practised them. Only * Xeal, ii. 107. t View of the New Director)'', p. 79. THE DIRECTORY. 327 we hold forth what we have learned from the rules of Christ and His Apostles, that even those of the learned and godly who satisfy their own judgments concerning the lawfulness of those customs, shall hence- forth do well to abstain for the law of love, and for the bond of peace." The first part of this document is evidently an endorsement descrip- tive of the second. What makes it probable that the second was intended to be part of the Preface is, that Christmas sermons are in- cluded among the things not condemned. We shall see that when the Preface was passed, the Appendix concerning holy days — which undoubtedly condemns the observance of Christmas — had not yet been drawn up nor thought of. On the 20th of November the Preface received its last review. The Independents objected to the passages concerning the Covenant and the rules of Christian prudence ; when "we were in great fear," says Baillie, "all should be cast in the howes." But the addition of some words removed their scruples. "Sure I am," Gillespie says, "the Directory had never passed the Assembly of Divines if it had not been for the qualifications in the Preface." * Of the Assembling of the Congregation, and their Behaviour in the Public Worship of God. The passage in the first paragraph concerning private meetings was a late addition. It was first proposed by Wilkinson, as part of the sec- tion on preaching. But it was afterwards inserted here, and the words forbidding salutations, gazing, etc., were added at the same time.f It has been often supposed that the second paragraph forbids the offering of silent prayer on entering the church. Gillespie in his Notes says that the last paragraph of the section was added at the request of the English, because many ignorant people, coming in after service had begun, would not join in the minister's prayer till they had said over the Lord's Prayer. But that prohibition would have been un- necessary if the practice of private devotion had been absolutely forbidden before. What is protested against is not oratio, but ado- ratio — not prayer, but prayer accompanied by gestures, which seem to recognise a more real presence of the Divine Being in one part of the building than in another. What makes this certain is that Baillie, speaking of the minister's kneeling in the pulpit for secret prayer at the beginning of service, says that there "was nothing of it in the * Baillie, ii. 506. t Gillespie's Notes, p. 102. 328 APPENDIX TO Directory/' This bowing in the pulpit ^ with the Metrical Doxology and Lord's Prayer, were the three nocent ceremonies so much disliked by the new school in Scotland. A proof that it was not forbidden in the Directory is the prohibition of it in the Supplementary Act of Assembly as a thing repugnant to English feeling, " though a lawful custom in this Kirk." A law avowedly based on this ground alone may be considered as in abeyance, now that England is no longer a party to the contract. Up to this time private prayer on entering church had been usual in Scottish congregations. But after this the people followed the example of their ministers, and laid it aside.* There is here no reference to the psalm which has long been the prelude to Scottish worship. This is often spoken of as one of our departures from the Directory. Granting that it is so, there is nothing inconsistent with the spirit of the book in the use of a psalm before the prescribed service begins. In Scotland, both before and after the Westminster Assembly, the opening psalm was not given out by the minister, and was often sung before he entered the church. The singing of psalms at the beginning of worship was a common custom in the Reformed Churches, and even though it had been forbidden by the Directory, it was likely to be continued in Scotland. Elowever, a better explanation seems to be that our first psalm is that which the Directory mentions at the beginning of the section on Prayer before Sermon. Up to the time of the Westminster Assembly, there had been two distinct services in the Scottish worship : — the Reader's, con- sisting of the Common Prayers, Scriptures, and Psalm ; and the Mini- ster's, consisting of a Sermon with Prayer before and after it, a Psalm, and the Benediction. The Reader was now to be displaced, and his duty assigned to the Preacher. Among Baillie's imprinted MSS. is " a paper to my colleagues" at the Assembly, in which he objects to the proposed suppression of the office that "we put downe that exercise of publique prayers in all our townes, we cast out all our readers as unlawfull officers, we lay a very heavy burden on the most of our ministers, besides twice preaching, catechising, baptising, mary- ing, and holding a session, all which are very ordinar in most of our congregations, we will have him to pray, sing, read both before and after noon." To provide for this change, the supplementary Act of 1645 required the Minister's service to be lengthened by half-an-hour. But practically his duty remained the same as before. He took up the new service at the point where he had been accustomed to succeed his Reader. The preface, the short prayer, the two lessons, he omitted. The * Sage's Presbytery Examined, p. 360. THE DIRECTORY. 329 Directory service, thus mutilated, is exactly the Scottish worship, as many can still remember it — the Psalm, the long Prayer, the Sermon, concluding Prayer, Psalm, and Benediction. Henderson's Tract shows that in 1641 it was usual at the morning service to have a second prayer and psalm before the sermon. These, combined with the new custom of lecturing before preaching, complete the full morning service of later times, as it is still to be heard in St Giles's Church, when the Assembly is sitting, and in the majority of the rural parishes, in which afternoon service has been suppressed. But the Reader's service gradually dis- appeared. The Common Prayers were disused almost at once. The reading of the Scripture, ab inferiore cathedra, continued till this cen- tury, though it was never general. The Psalm alone remained, but it was given out by the Minister instead of the Reader. Proclamation of banns is the only ecclesiastical function of this ancient official per- formed by his modern representative. Both here and in the section on Thanksgiving, the Directory requires prefacing, or calling on the people to worship God. In the sub-com- mittee, there was much difference of opinion regarding it, though it was sanctioned by the customs of both kingdoms, by the form begin- ing, Dearly beloved brethren, in the Common Prayer, by Cartwright's Directory, and by the rubric in the Common Order. The preface has long disappeared from the wScottish service. An exposition of the psalm seems to have been at an early period substituted for it. In 1675 this practice had been for some time in use in the Scots Church at Rotterdam.* It is still observed in some of the older Dissenting congregations in Scotland. There is a significant silence as to the posture to be used in prayer. In all the Reformed Churches, this was at first regulated more by custom than by statute, and even in the same congregation uniformity was not always the rule. In the Church of England there was for a time no attempt to enforce kneeling. The Prayer-Book of 1549 says, " As touching kneeling, crossing, holding up of hands, knock- ing upon the breast, and other gestures, they may be used or left, as every man's devotion serveth, without blame." Henderson told the Westminster Divines that in Scotland, communicants either sat or knelt at the Consecration Prayer. His own practice may be gathered from a volume of his sermons lately published, where in several of the prefaces he calls the congregation to pray, by saying, " Let us now fall down," &c. ; and once, at the end of a sermon, he says, " I would have all of you to bend your knees," &c. In the Synod of Aberdeen, in * Steven's History, p. 104. APPENDIX TO 1662, the Bishop required the people to "pray either stand kneeling, as the most reverend gesture in prayer." The pamphlets after the Revolution frequently refer to the subject The defenders of the Kirk say, " It's certain Presbyterians either stand or kneel in time of prayer, and allow of no other gesture to be so decent."* "He knows perfectly well that the forbearance of these postures is not required of the Church as a term of communion. ... I am very sure Pres- byterians do stand, that is to say, many of them ; it cannot be said of all, at all times, nor can it be said of all the Prelatists in the nation." f On the other side it is said, "The Presbyterians in Scotland for the most part sit all of them in time of public prayer." + " I ol six sitting for one standing, and not one kneeling at prayer. "§ " Many parts in the nation sitting at prayers, leaning on their elbows." || "Though the minister perform prayer in a standing or leaning position, yet all the congregation, few or none excepted, sit all the while. . . . When you [the ministers] are hearers only, you sit as close as any of them."*' Some of them speak as if to stand was not a practice only, but a principle among Episcopalians : one, speak- ing of the invitation to conform, says, "Who knows but by virtue of this uniformity we must forbear ... to stand at prayer"** "The far greater part, if not all of them, that frequent your [the Epis- copal] meetings do stand in time of public prayers, and that constantly, and think themselves bound so to do." ft Most readers would be more ready to take the following for a coarse caricature of Episcopalian worship by a Presbyterian, than of Presbyterian worship by an Epis- copalian. " Should a foreigner come into your assemblies when you are at public prayers, he would hardly think the people at all concerned in them, when he sees them in so careless and sleepy like a posture ; some leaning on their elbows, others leaning on the back or shoulders of another ; others lying with their arms folded close upon their faces, as if they were asleep.' ++ The natural explanation of these contradic- tions is, that various attitudes were used in prayer, sometimes standing, sometimes kneeling, and very frequently that of sitting, then and still practised in the Swiss and other Reformed Churches ; and that some- * Toleration's Fence Removed, 1703, p. 17. t Full and Final Answer Examined, 1703, p. 18, 41. X Apology for the Clergy, 1692, p. 57. § Short Character of Presbyterian Spirit, 1703, p. 9. || Calder on Set Forms, 1706, p. 50. • Dialogue between a Presbyterian Minister, &c, 1704, p. 48, 132. *"* Plain Dealing, 1703, p. 7. ft Dialogue, p. 133. tt Ibid. p. 131. THE DIRECTORY. 331 times a slight variation of this irreverent posture passed for kneeling. In time standing became universal in the Scottish Church, more from a sense of the decency of uniformity, than from submission to any decree of their own or the Westminster Assembly. These pamphlets frequently refer to another point of difference on which the Directory is silent— that of uncovering the head in church. The Scottish usage seems to have been the same as that which is still preserved in some Continental churches, to wear the hat in time of preaching, and uncover at prayer — an unseemly practice, but one which at least proves that they did not hold the opinion so often imputed to them, that the sermon is more worthy of respect than the prayers. It would seem that, after the Reformation, this fashion prevailed in England. Cartwright, describing the Anglican worship as it was in Elizabeth's time, says, " When Jesus is named, then off goeth the cap, and down goeth the knees."* In Scotland, at the Revolution, an Episcopal writer could say no more for his party, than that " some persons more reverent think fit to be uncovered. " + The custom was changing in the beginning of. the eighteenth century. " Many uncover their heads in time of sermon, and for my part, I very much approve of it, and so do all I have spoken with upon that head," says a Presbyterian writer. £ But even in the last generation the hat was sometimes to be seen worn during sermon in country churches. The Record mentions that when Mr Marshall gave in the draft of the Directory, he said, " All the prayers for the Lord's Day are drawn up into one body without any dividing of them, that if they do appear to be fit, the rest may be done suddenly, if returned." The division was afterwards made in Committee, and, as Gillespie, in his Notes, seems to hint, without the knowledge of the Scots. There must have been some difficulty in reconciling the practice of the two nations. Baillie says that the Puritans were accustomed to have only one prayer before sermon, while the Scots had two. The Independents, on the authority of I Tim. ii. 1, began their single prayer with "a large solemn prayer for the king and the Church," and wrere anxious to have this adopted. § The moderate Puritans objected to the English Liturgy that it had no preparatory prayer for "assistance or accept- ance," such as Baxter afterwards introduced into the wSavoy Prayer- Book. In Scotland, the first and longer prayer of the minister was, * Whitgift's Works, iii. 384. t Burton's History, ii. 31. + Full and Final Answer Examined, p. 18. § Baillie, Dissuasive, p. 118. Letters, ii. 123. APPENDIX TO as Henderson informs us, "for remission of sin, sanctification, and all things needful, joining also confession of sins ami thanksgiving, with special relation to the hearers ;" the second for a blessing upon the preaching of the Word, while the Prayer of General Inter followed the sermon. Baillie, in his ' Paper to my Colleagues,' calls the one long prayer " a new fancy of the Independents, grounded on no solid reason, and contrair to all the practice of the Church, old or late, who divided always ther prayers in mor small parts, and did not have any one of a disproportionate length." We may assume that the words "forbearing to use," &a, were intended to prevent the private reading in service-time of either of the disused Liturgies. Nothing is said as to the use of Amen, which is, per- haps, what is referred to as " the people's responsals," in Gillespie's manuscript A Scottish pamphlet of 1690 says that even under the Episcopal system "Amen gives great offence, though neither the clerk nor people use it, only the minister sometimes shuts up his prayer with it."' * Of Public Reading of the Holy Scriptures. In the Assembly's discussions on Church Government in November 1643, tne question whether the reading of the Word is a pastoral function had been debated for several days. Some who held the affirmative did so on the ground that it ought always to be read with exposition. When this section of the Directory, drawn up by Thomas Young, f was presented in June, the discussion was revived, and con- tinued for three days on the question of the right of expectants to read in public. The limitation of the right to them did not altogether abolish the Scottish Readers, as it was intended to do. Not only under the Restoration, but under the Commonwealth, and after the Revolu- tion, down to a recent period, Scripture was often read from the desk, before the minister began his duty. In 1792 a small endowment was founded by a minister of Dunbar for the schoolmaster of Forglen, on condition that he should read in church between the second and third bells. % Within the present century, there was a Reader in Aberdeen Cathedral, who read portions of the Psalter and lessons from both Testaments before morning service. § To this hour the * Burton's History, ii. 31. t Gillespie's Notes, p. 101. \ Scott's Fasti, i. 369. § History of Scots Affairs, Spalding Club, i. p. xxv. THE DIRECTORY. 333 desk is known in many districts of Scotland by no other name than the lettern. In Holland and Switzerland the office has been kept up ever since the Reformation. The original draft of the earlier paragraphs, so far as Lightfoot has preserved it, ran thus : — " It belongs to the pastor's and teacher's office publicly to read the Word ; yet such as intend the ministry may occasionally both read the Scripture and exercise their gifts in preaching in the congregation, if allowed thereunto by the Presbytery. How great a portion of the Scripture is to be read at every meeting may be determined by the discretion of the minister ; but we judge it convenient that ordinarily one chapter of either Testament be read at each meeting, and sometimes more than one when the shortness of the chapter or order of the matter requireth it." The words "either Testament" do not mean that only one passage of the Word was to be read. At that time the common meaning of either, used as an adjective, was both of two, not one of ttvo as with us. A single lesson would have been directly opposed to the Scottish custom, which, as Henderson's Tract shows, was to read from both Testaments. The passage recommending more frequent reading of select parts of Scripture does not mean that these may be substituted at discretion for one or other of the ordinary lessons. The intention of the Com- mittee at their latest review of the section, undoubtedly was to enjoin the reading of a third portion, as the prose Psalter is read in the Church of England. Gillespie says that there was then added a direction "to read a portion of the Psalms before the Chapters." And soon afterwards there was in the Assembly itself "a debate about the reading of the Psalms every day," and "a debate about the length." We have seen that the words were thus understood and obeyed by the Reader in Aberdeen after 1800. The next paragraph is of considerable importance, as on it rests the authority for the forenoon lecture, which held so prominent a place in the later Scottish worship. Hitherto, the reading of Scripture without comment had always formed a part of divine service in Scot- land, while in England the Puritans (especially the more extreme section of them) had disliked it.* It is therefore remarkable, that when the Assembly were discussing the question, Nye and Goodwin, the Independent leaders, advocated, and many of the Presbyterians opposed, reading without exposition. Gillespie in committee objected to the clause which forbids exposition till the reading is ended. Both sides were perhaps influenced less by their former practice than by * Zurich Letters, i. 281. Dissuasive, 30, 118. Gangraena, p. 16. 334 APPENDIX TO their desire to exclude or allow lay ministrations. The pen, language of the paragraph was the result. It is a mistake to suppose that the Scottish lecture is an English custom, adopted after the Westminster Assembly. Baillie evidently sees no novelty in an ex- position, but only in an exposition followed by a sermon — a combina- tion which does date from that period.* The English lecture was something different. It was a discourse delivered on a week-day or a Sunday afternoon, by a Puritan minister, in the orders of the Church of England, but prevented by the scruples of his party from reading the service, and therefore unbeneficed and dependent on his hearers for support. In Scotland the expository sermon had been long in use, though it was not till after this that the English name of lecture was applied to it. What is most remarkable is, that, by some tacit under- standing, the cautious permission of the Directory was, from the first, received and obeyed in Scotland as a strict command. That very year, the Scots Church at Rotterdam, after a dispute with their minister on the question, referred it to their countrymen at the West- minster Assembly. Their decision was, that "the exposition of a chapter at once is not only lawful, but since the Reformation has been alwyse practised in some of the Kirkes of Scotland, and now is ap- pointed by the Synod of London to be a parte of the uniformitie of divine service in all the Kirkes of the three Kingdomes." + The supple- mentary Act of 1645 assumes that reading and expounding are equally enjoined by the Directory. This not very obvious interpretation of it was obeyed with such zeal that reading was not only supplemented by ex- position, but displaced by it. The Act of 1652 implies that already the due proportion of Scripture was being diminished. In 1661, Ray found the minister reading and expounding in some places, in some not. The Act of 1694 speaks of lecturing as introduced and establisJied by the Directory. The subject is often discussed in the pamphlets after the Revolution, but the Scottish clergy so excuse as to accuse themselves. It is plain that the Word of God has been banished from the afternoon service altogether, and that the Westminster minimum of a chapter from each Testament at both services is represented by nothing but a shorter discourse with a longer text preceding the morning sermon. Unfortunately the lecture, like the Lord's Prayer, had become a party distinction. In 1692, an Episcopal incumbent, applying to the Assembly for leave to conform, says that his former brethren had blamed him for opening some portion of Scripture before sermon. At the same period we read of Church courts libelling ministers for * Letters, ii. 122. t Steven's History, p. 9. THE DIRECTORY. 335 neglecting the lecture which the Directory allowed,* though we never hear of discipline reaching those who omitted the reading which it required. The first sign of the Church's return to her earlier practice was the passing of an Act in 1812, which, while enjoining the con- tinuance of lecturing, commends the course taken by the Synod of Aberdeen in reviving the regular reading of Scripture from one or both Testaments. It must be admitted that in its own way the lecture has done much to further the end for which the reading of Scripture was appointed. Xow that the written Word is being restored to its proper place and proportion in God's worship, we need not lay aside a mode of leaching which the experience of two centuries has shown to be full of interest and profit, from the breadth and simplicity of treatment which it admits. Its reputation, like that of our free prayer, has often been injured by loose and unpremeditated effusions. But the Scottish service will have lost one of its best and most characteristic features if it does not frequently contain, either in the place indicated by the Directory, or in the room of the sermon, a carefully-prepared expository discourse on one of the Scriptures for the day. Gillespie's paper includes, among things not forbidden in the Directory, the repeating in this place of the three Creeds, meaning probably any one of the three. It is certain that the Westminster Divines did not reject the Creeds. At one of their earlier sittings, when they were revising the Thirty-nine Articles, before a separate Confession was thought of, it was proposed to re-translate the Creeds, and to explain the harsher clauses of the Athanasian, but no motion to disown them is recorded by Lightfoot. On the contrary, they sent up to Parliament the following modification of the eighth article : — "The Creeds that go under the name of the Nice Creed, Athanasian Creed, and that which is commonly called the Apostles' Creed, are thoroughly to be received and believed, for that the matter of them may be proved by most certain warrants of Holy Scripture." Of Public Prayer before the Sermon. The sections on Prayer gave rise to very little discussion. The whole subject was disposed of on the 28th of May, with short debates on the nth of June and nth of November. In a debate on the pastoral office, Mr Young had proposed that the pastor should be bound to pray when he preached, " because of the tie for prayer in * Continued Relation, p. 60. 336 APPENDIX TO the pulpit that the bishop laid upon us," in allusion apparently to the controversy on bidding of prayers, arising out of the 55th canon of the Church of England. The words, "the minister who is to preach," may have been introduced to carry out this proposal ; or they may have been meant to discourage the Independent custom of dividing the different parts of the service among different persons in the congregation : " one to pray, and another to preach, a third to prophesie, and a fourth to dismiss with a blessing."* It was after- wards made a charge against the Protesters also, that they admitted elders and private persons to pray publicly when ministers were pre- sent, f The Puritans were accustomed to object to the General Con- fession in the English Liturgy, that it did not acknowledge the doc- trine of Original Sin, though the words "there is no health in us" seem to contain a statement of it sufficiently distinct in a form of words not meant to be dogmatic. A recognition of it was inserted at the beginning of this prayer. The original words were different from the present, for Gataker signified his dissent from the expression, " the sin of Adam derived to us from our first parents." When the division was made, the prayer of General Intercession was appointed to be before the sermon, and that of Thanksgiving after it. But as the Scottish custom had been to offer the prayer of Inter- cession after preaching, the last paragraph was added, to allow this as an alternative arrangement. Of the Preaching of the Word. This section was discussed on the 3d of June and the four following days. Whitaker proposed to have no Directory for preaching, but he was defeated after a long argument, in which Rutherford took a lead- ing part against him. The paragraph about the requisites of a minister seems to have been objected to as a whole ; and when this point was decided, it was moved that it should begin with the vague words, " it is convenient." The Rules of Ordination spoken of are those in the Form of Church Government agreed to by the Assembly, and usually printed among its Standards. When the next paragraph came to be considered, there was, the Record, " debate about that, text or argument^ because it gives liberty to preach without a text," which was a practice among the Independents. % Accordingly argument has been omitted. The As- * Dissuasive, p. 117. t Answer to Protesters, p. 28. I Dissuasive, p. 118. THE DIRECTORY. 337 sembly at first directed " that sermons be made either upon some text of Scripture, or else upon a whole Psalm or chapter." But the last words were afterwards struck out, probably after the passage which allows lecturing was introduced. The custom sanctioned in the end of this paragraph, of preaching continuously on some one book of Scripture, was then almost universal in Scotland, both in the congre- gation and at the Exercise. This liberty, however, might be regu- lated by Presbyterial authority. There is a curious case noticed in the printed Records of the Presbytery of Cupar for 1650, in which an old minister was censured for having his ordinary text in "impertinent places of Scripture" — namely, the book of Job for lecture, and the last chapters of the Revelation for sermon. There were many debates on the wording of the next paragraphs, some of them on points sufficiently minute. Thus Lightfoot records with satisfaction that he was successful in opposing the words "several parts of the text," so as to meet the possible case of a sermon preached on the word Amen. It will show how completely the language of the draft was sometimes altered by discussion, if we set down in their original shape the paragraphs which follow the words " In exhorting." " In exhorting to Christian duty, he is to teach, if he see cause, means to be used in attaining to it, &c, and these to press by places of Scripture, &c. ; and because some may think they have attained it already, he may give, if need be, some signs for trial. In dehortation, reprehension, and public admonition, which requires special wisdom, he is not only to discover the nature and greatness of the sin and misery that attends it, but also to show the danger the hearers be in to be surprised by it, and means to escape the danger of it. In making his use for comfort, &c, it is requisite that he give some clear notes that such comforts be- long to afflicted consciences. As he needs not always to handle every doctrine that ariseth out of the text, so is he to make choice of such uses as by his residence he findeth to be most necessary and seasonable." The whole of the directions for the construction of a sermon are founded on that mode of preaching by Doctrine, Reason, and Use, which Bishop Burnet says was brought in by the Scottish preachers after 1638. It did not long continue. Baillie, a few years after this, complains that Binning and Leighton had introduced " a new guyse of preaching, contemning the ordinary way of exponing and dividing a text, of raising doctrines and uses." It was not sanctioned at West- minster without some opposition. To satisfy the objectors, the para- APPENDIX TO graph was inserted which begins, "This method is not prescribed as necessary. n The longest debate was on the propriety of quoting the dead lan- guages in the pulpit. In the Record, we find Calamy, on the one >ide. arguing, " A minister told me he was converted by a Latin sentence — Mallem esse porcus Herodis quam filiiis"* On the other, Rutherford characteristically says. i% The pot may be used in the lithing, but not brought in with the porridge." After two days1 debate, they agreed upon the cautiously guarded words, "abstaining from an unprofitable use of unknown, tongues." The last paragraph corre- sponds so exactly with the section on the office of Doctor in the Form of Church Government, as to show that it referred to the distinction, then thought so important, between pastors and teachers. The length and number of sermons were matters with which the Assembly did not interfere. The first subject was discussed, and dropped. The second was frequently legislated on in the Scottish Assembly. In 164S an Act was passed requiring two sermons to be preached every Lord's Day. Kirkton says that before the Restoration every minister preached three times a-week, and lectured and catechised once. Two sermons seem to have been the rule under the second Episcopacy. + The regulations of 1705 anent the visitation of Kirks require a lecture and sermon at morning service, the preaching of catechetic doctrine in the afternoon, and a sermon on some day of the week. The law seems to have been generally obeyed. " There, are nine hundred parishes in Scotland," says Calder, "and consequently eighteen hundred worships every Lord's Day.* The latest notice of the service for catechetical doctrine is in an Act of 1720, earnestly enjoining its observance. The question of reading of sermons is another on which the Westminster Assembly gave no opinion. At that time, the practice, though not unknown in England, was a novelty in Scotland. Baillie says that Nye, when he preached in Edinburgh in 1643, " did not please because he read much out of his paper-book." 'In 173 1, a discussion was raised in the General Assembly, because a sermon was read before His Majesty's Commissioner. § The last Act on the general subject of preaching is the long one of 1736, called forth by the theological con- troversies of the previous years. Macrobius, Saturn, ii. 4. t Fife Synod Records, p. 186. Morer, p. 61. J Miscellany, 1713, p. 8. § Wodrow Corresp., ii. 498, iii. 489. THE DIRECTORY. 339 Of Prayer after the Sermon. The only matter connected with the last prayer, which gave rise to any difference of opinion, was the use of the Lord's Prayer, about which there was a debate, as was to be expected from the opinions of some of the Independents.* On the nth of June, however, it was ordered "with little debate." It is not to be supposed that the Assembly forbade its use anywhere but at the end of the last prayer. The direction would originally stand at the end of the body of prayer ', given in by the Committee, and when this was divided into three portions, it remained attached to the last. The wScottish usage in this matter has not been uniform. In the Common Order the Lord's Prayer is at the end of the service. Henderson's Sermons imply that it was used at the end of the prayer before sermon. After the Restoration, it was repeated after the last prayer, f It is now most frequently used before the sermon. In Scotland, up to this period, the Psalm had always ended with what was known as the Conclusion, Doxology, or Gloria Patri. The laying of it aside was one of the Western novations, which had been disturbing the Church since the Glasgow Assembly. Baillie says of the English, " Independents and all sang it, as far as I know, where it was printed at the end of two or three Psalms." The objection to its being sung at the end of every Psalm was very early heard in England. + At the present day, the Liturgy of the American Episcopalians requires it to be used only at the end of the whole portion of Psalms. In Scotland, it fell into disuse after the Westminster Assembly. Baillie says distinctly that there was nothing of it in the Directory. In . Gillespie's manuscript it stands first in the list of the things not con- demned. An attempt was made in the Assembly of 1645 to lay it aside by a formal Act, as was done with bowing in the pulpit. But Calderwood, evidently against Gillespie's mind,§ defended it as a primitive usage, and " it was thought good to let desuetude abolish it." A story was still current after the Revolution, that when the motion was made, the old historian burst out with, " Let that alone, for I hope to sing it in glory." || At the Restoration, the Doxology was again heard. Ray, in 166 1, says that in Dunbar "they sung * Dissuasive, p. 119. t Morer, Mene Tekel, p. 9. Wodrow's Corr., iii. 493. Pardovan. X Zurich Letters, i. 283. § Notes, p. 120. I! Dialogue, p. 39. 340 APPENDIX TO their Gloria Patri at the cud of the Psalm after sermon, as had been ordered by the Parliament, in the.se words : — " Olore to the Father and the Sonne, And to the Holy Gheast, As it was in the beginning, Is now, and aye doth last. " In 1662 the Bishop of Aberdeen in Synod recommended " th.it at the singing of the Doxologie, the people shall stand up and not sit," showing that the usage was to sit at the singing of the Psalm.* The charge of paying more honour to a human than to an inspired com- position by this change of posture is met by an Episcopal writer of the next age with the answer, that the Doxology is not only an act of praise, but a profession of belief in the Holy Trinity, and as such ought to be repeated standing. At the same time, he does not deny that his party mostly sat at Psalms, though he regrets it.f In that age, they sang the Doxology before the blessing, and then only.J It had come to be considered a form belonging exclusively to Episcopacy. So well was this understood, that the incumbent of Burntisland was, immediately after the Revolution, libelled, among other things, for "keeping at his old forms of singing the Doxologie, &c."§ The Church of Scotland has long ceased to object to this ancient ascription of praise to the Trinity. For more than a century it has stood at the end of one of her authorised Hymns, and is often sung, in accordance with her older practice, between the last psalm and the benediction. The only discussion connected with the Benediction was on the question whether, when the Communion was to be administered, it ought to be pronounced both after the ordinary service, and after the Sacrament. After two debates it was left an open question. The words of benediction are not prescribed. The blessing of the people in the name of God was considered a function belonging exclusively to the ministerial office. || It has been the custom in the Scottish Church for ministers alone to use the words be with you. Licentiates are sup- posed not to bless, but to pray, using the form, be with us ; and their repeating it with uplifted hands, as ministers do, is probably a modern nnovation. Pardovan lays down an exception to the above rule in the case of the blessing of the General Assembly by their Moderator, when he, too, says be with us, obviously as an acknowledgment that he is only primus inter pairs. * Synod Records, p. 267. t Dialogue, p. 47. J Mene Tekel, p. 10. § Contin. of Hist. Rel. 1691, p. 68. II Form of Church Government. THE DIRECTORY. 341 The Administration of the Sacrament of Baptism. This section was considered by the Assembly at intervals between July and November, and occupied in all twelve sessions. The caution against delay was at one time more definite, and required that the Sacrament should be administered on tile second Lord's Day at furthest. From a fear that this caution might be misunderstood, and open the door to lay baptism in cases of emergency, the words were added which limit the right of baptising to ministers."" Henderson would have had the passage worded, " by the minister of Christ." This was not approved, because it confined it too strictly to one person. Mr Seaman, on the other hand, proposed to leave out "in any case," so as to allow lay baptism in times of persecution, but he had no support. The debate on private baptism extended into a second day. Both Rutherford and Gillespie took a prominent part in it. Baillie says — "We have carried, with much greater ease than we expected, the publickness of baptism. The abuse was great over all this land. * In the greatest parosch in London scarce one child in a year was brought to the church for baptisme." After this was carried, an unsuccessful attempt was made to insert in the Directory reasons for public bap- tism. At a later session, it was proposed to enact that it should' be administered only in that congregation to which the child belonged. This was first amended by a permission to take it to any nearer church, and finally passed in the present general form. Public bap- tism was enjoined as convenient in the supplementary Act of 1645, and with much more stringency by the first Assembly after the Revo- lution. It was a frequent subject of dispute with the Episcopalians during the next generation. In 1718 Wodrow in his Correspondence bitterly laments the growth of private baptism in the Church, though he says it was less common in the west than in the east. The same difference between the two sides of Scotland is to be observed at the present day. It was proposed to make it imperative that all fonts should be re- moved, and baptism administered at the place where the minister stands in his ministry. This last, which was the Scottish custom, was pressed by Gillespie and his friends. + To meet in part their wishes, Baptism at the church door was forbidden. The demolition of fonts was opposed and dropped. The clause requiring notice to be given * Gillespie's Notes, p. 89. t Notes, p. 89. 342 APPEND] X TO was added at the last moment on Lightfoot's suggestion. The Direc- tory does not fix the part of the service at which Baptism shall be administered. This deficiency was supplied by the supplementary Act of the Scottish Assembly. Henderson's Tract shows the us 1 64 1 to have been exactly the same as at present. Children were baptised as soon as the afternoon sermon was over, the prayer of Thanksgiving and Intercession following the Sacrament. The presenting of the child by the father was a Scottish custom, in- corporated in the Directory. " We have carried," says Baillie, 41 the parent's presenting of his child, and not their midwives, as was their universal custom." The Record also mentions that there was some " debate about taking the child into the father's arms." Each nation kept to its own fashion notwithstanding. Morer describes the father as holding the child in his arms during the ceremony, exactly as at present. The custom of the English Nonconformists is illustrated by an amusing passage in Calamy's own ' Life,' when he is de- scribing his visit to Scotland in Queen Anne's time. He had been asked to preach in Liberton Church, and was told that four men had children to be baptised. " When sermon was over they presented themselves before me in a row, in the face of a numerous congrega- tion, with their children in their arms. Before I proceeded to baptise them I briefly hinted at the nature and end of baptism, and then, putting up a prayer, leaned forward to receive the first of the four children from the father. To my great surprise he, instead of freely delivering it, drew back, and a number of the people smiled. I there- upon applied myself to the other fathers in their order, but they were as unwilling to part with them as the first. . . . Being come out of the church, I inquired into the reason of the shyness of these honest men, and found that it is not the practice in Scotland for ministers to take children into their arms when they baptise them ; and that the honest men were in fear that I might sign their children with the cross." Godparents in the Anglican sense are forbidden by the words which lay the duty of sponsorship on the father in the first instance, and admit a substitute only in the case of his necessary absence. This is in accordance with the doctrine of the Westminster Standards, that a child's title to Baptism is its federal holiness in right of descent from those who are by profession under the covenant of grace. The Act of Assembly 17 12, sess. 5, directs when and in what order another sponsor than the immediate parent may be admitted : — First, a kins- * Vol. ii. p. 180. THE DIRECTORY. 343 man ; failing him, a Christian friend ; and in the case of unknown children, the office-bearers of the church. The Record mentions, among other debates on the Baptismal responses, one "about I or We." This may refer to some proposal to allow secondary godparents, not displacing the parent, but standing along with him, and taking ever afterwards a Christian interest in his child. This relationship had some historical warrant in the Scottish Church. The Common Order, following Continental precedents, sanctioned it. Customs springing from it can be traced in later times. In Wod row's ' Collections on the Life of Weems,' it is said that in 1646 the session of Glasgow ordered "that those who baptise on Sabbath have no more gossips nor six." In the last century the names of two witnesses were always added to each entry in the baptismal register. This could hardly be to preserve evidence of the public administration of a Sacrament, especially as the names are not usually signatures. This very name of witness was often given to the god- parents of the Dutch, Swiss, and other Reformed Churches. We may suppose that those who bore the same name in Scotland were the representatives of the gossips of former times. The Record shows that objections were made to prescribing the matter of the long Exhortation, and the short paragraph which follows must have been added to satisfy these scruples. Still the fact of such objections having been made, and the care with which the terms of the Exhortation were weighed, show that it was meant to be received as a form. At the beginning and end we recognise language afterwards adopted in the Confession and Larger Catechism. Another passage recalls the words of the English office, " Manfully to fight under His banner against sin, the world, and the devil." There was a debate "about the order of remission of sins and regeneration," possibly on the same grounds which led the Puritans at the Savoy Conference to propose that in the Liturgy the words " may receive remission of his sins by spiritual regeneration " should be changed into "may be regenerated and receive the remission of sins." The Record mentions a long debate, which seems to have turned on the question, whether the primary reference of the water in Baptism is to the blood of Christ, or to the influences of the Holy Spirit. Gillespie and Rutherford strongly supported the first view. Both significations were embodied in the text. The words solemnly, visible, and federally were inserted in one of the sentences, after as many debates. Such minute verbal criticism seems to show that the Exhort- ation was intended not only for a model but for a form. 344 APPENDIX TO The short address to the parent is a part of the service very different from what was at first proposed. The Scots, after the Eastern fashion, caused the parent to repeat the Apostles' Creed. The Puritans disliked this custom,* and some of the Independents disliked the Creed itself, t Tli ere were various debates before it was decided in what form the vows should be taken. It was questioned first whether there ought to be a profession of faith at all. The Independents opposed it. The Scots in>i>ted on it as a custom common to all Reformed Churches, Ruther- ford even saying, " We intend to put a. jus divinum upon it." When this point was carried, the next issue was whether the profession should be made by question and answer, or by a "select speech" by the minister. After this came debates as to what the questions should be, whether there should be one or more, and about the use of the Apostles' Creed. The questions which, the Committee had proposed were the four following : — " Do you believe all the articles of faith contained in Scripture ? That all men and this child are born in sin ? That the blood and Spirit washeth away sin ? Will you have therefore this child baptised?" Afterwards, these were reduced to two: " Whether the parent or vice-parent desires the child to be baptised, and whether he believes in God the Father, Son, and Holy Ghost." At last it was "recommended that he make a profession of his faith, by answering to these or the like questions : Dost thou believe in God the Father, Son, and Holy Ghost ? Dost thou hold thyself obliged to observe all that Christ hath commanded you ? And will you endeavour so to do ? Dost thou desire this child to be baptised into the faith and profession of Jesus Christ?" An unsuccessful attempt was made to throw out the queries at the final revision of the section on the 1 2th of November. Xo account is given of their subsequent disappearance, or of the substitution of the present very imperfect form. Perhaps it is to be explained by a passage in Clarendon, who says, on the autho- rity of Lord Pembroke, that the Commons, after a debate, refused to have the Creed and Decalogue in the Directory. The words, " or the like questions," certainly permitted the use of the Creed in place of the first query, which is indeed only a summary of it ; and Gillespie's manu- script includes, among the things not forbidden, another saying of the Creed in addition to the use of the three Creeds after the Scripture. Whether or not the passage in Clarendon explains the change made on this part of the Directory, aiter it had passed the Assembly, it must be remembered that the Apostles' Creed is one of the Westminster Standards. It is much to be regretted that what profess to be autho- * Baillie, ii. 258. t Dissuasive, p. 30. THE DIRECTORY. 345 rised editions of the Shorter Catechism so often omit both the Creed and the note defining its authority, though these are as much parts of the text as any question or answer in the book. The use of the Creed in Baptism was revived at the Restoration, and becoming, for the first time, associated in the popular mind with Episcopacy, had a prejudice excited against it, which is not yet altogether extinct. It appears from Henderson's Tract that the prayer was in his time said at the commencement of the baptismal service. The Directory places it immediately before the Administration, thus restoring it to the place which it had in the Common Order. Readers are apt to overlook the fact that the rubric not only enjoins a prayer for the Di- vine blessing upon the sacramental element and rite, but requires that, as in the other Sacrament, the words of Institution (Matt, xxviii. 19) shall first be repeated, or incorporated in the prayer, as is done in the English office. Morer found two prayers used in Baptism — one, for present blessing, between the exhortation and vows ; another, be- fore the action, for future help. From the Record, it appears that the controversy on the efficacy of Baptism was raised by the wOrds, "join the inward baptism with the outward baptism." There was another debate on words now deleted, "into the Communion of the Saints." The mode of administration was discussed at great length. All admitted the validity of sprinkling. But the original draft declared that it was agreeable to the institution of Christ, which was objected to by some. By a majority of one, it was resolved to say merely, " The minister shall take water, and sprinkle or pour it," &c. This did not close the controversy, and it was the third day before they agreed on the present words, expressing a preference for pouring or sprinkling, but not excluding dipping. The words "without adding any other ceremony," refer to signing with the cross, which, in the eyes both of the Puritans and the Scots, was one of the most objec- tionable requirements in the English Liturgy. Coleman proposed to fix the number of sprinklings, but he met with no support. Probably he had in his mind the threefold sprinkling of the Dutch Reformed, founded on the trine immersion of the primitive Church. The Book of the Discipline of the Dutch Churches in England, published in 1645, makes it optional to sprinkle once or thrice. Dr Hammond objects veiy much to the want of a service for the Churching of Women. It is certain, however, that one was, by the Assembly's directions, drawn up and discussed. It was finally laid aside, but Gillespie's paper shows that it was not understood to be 346 APPENDIX TO absolutely forbidden. It has never been known in Scotland as a dis- tinct service, but the post -baptismal prayer usually contains a thanks- giving in behalf of the mother. Of the Celebration of the Communion. This section caused longer and warmer discussion than any other part of the Directory. Out o\ seventy-five sittings, eighteen were L;iven to it alone. .The keenest contests were between the Scots and the Independents, each of whom believed their distinctive principles to be involved in their mode of celebrating the Sacrament. When the question of the frequency of Communion was before the Committee, it was proposed to require at least four celebrations a-year. This was opposed by Gillespie, as an attempt to regulate what Scripture had not decided. The dispute was renewed in the Assembly, on a motion " to set down a uniformitie of the time ;" but the final decision was in very general terms. In Scotland the tendency has always been towards a less frequent celebration of the ordinance than the statutes of the Church enjoined. There were three Communions annually in Edinburgh for at least four years after the Reformation.* Wodrow's * Life of Weems' shows that in Glasgow, from 1583 to 1645, the Com- munion Mas an annual one except in six years, when it was admin- istered twice. But between 1645 and the Restoration there were only six celebrations. During the latter period St Andrews and Edinburgh were for six years in succession without the Communion, though it was being regularly administered twice a-year in the parish of Canongate.f Under Episcopacy the same irregular state of things continued. In Glasgow there were but two Communions between the Restoration and the Revolution. The pamphlets of the next age 1 contain mutual recriminations on the subject. + The Assembly en- joined more frequent Communion, but they laid down no definite rule, except a recommendation that in contiguous parishes the days of cele- bration should be as much as possible distributed over the year. Then, and long afterwards, the popular feeling was that the Com- munion, like the Passover, ought to be an annual feast. There is every reason to believe that this opinion was an inheritance transmitted from Romish times. In 12 1 5, the fourth Council of Lateran passed * Lee's History, i. 390. t Lee's History, i. 398, 401. Nicoll's Diary. X Full and Final Answer, p. 28. Calder's Miscellany, p. 47. Anderson's Answ er. p. 4. THE DIRECTORY. 347 the celebrated canon which requires all persons come to years of dis- cretion to confess and communicate at least once a-year, and that at Easter ; and when the Reformation came this extreme case had been adopted as a rule by the majority of the people. Under the new order of things the feast of Easter was suppressed ; but the annual Com- munion, the Holy Week, the preparatory Fast, the examination of the whole congregation by the minister, were all continued, or were revived at a later period without any thought of the source whence the suggestion came. Notwithstanding the undoubted usage of the early Church, the recommendations of quarterly Communion in the Book of Discipline, of monthly in the Common Order, of frequent celebration in the Directory, strengthened by many Acts of Assembly, and the appeals of such men as Willison and Dr Erskine — to say nothing of the dictum of Calvin, " consuetudo quas semel quotannis communicare jubet, certissimum est diaboli inventum" — annual Com- munions kept their place in the great majority of Scottish parishes till a few years ago. There were in the Assembly two debates, evidently raised by' the Independents — one "about that — the ministers before the officers," the other "whether the officers shall be expressed, and whether not the people." There seems to have been in the Church of Scotland, long afterwards, a party who questioned the right of the kirk-session to fix the time/' Their right, subject to the Presbytery's control, was confirmed by the Assembly of 1833, though they condemned the con- duct of the session whose acts were under review, in appointing so many Communions as to prevent uniformity within the bounds of the same city. The provision in the Directory for having the Sacrament at morning service was probably aimed at certain newly-gathered churches, which were reported to the Committee as having it every Sunday afternoon. + The subject disposed of in the second paragraph had been the cause of much discord when the Assembly were discussing church government. The Committee now gave in the words as they stand, with the choice of two passages to precede them. The first is taken nearly verbatini from Henderson's 'Government and Order,' and was, we may suppose, the Presbyterian alternative : — " None to be admitted but such as, being baptised, are found, upon careful examination by the minister before the officers, to have a competent measure of know- ledge of the grounds of religion, and ability to examine themselves, and who profess their willingness, and promise to submit themselves * Wodrow's Corr., ii. 540. t Gillespie's Notes, p. 102. 348 APPENDIX TO to all the ordinances of Christ.'' The other was, '" Who give just grounds, in the judgment of charity, to conceive that there is faitli and regeneration wrought in them," a modification by Henderson and Marshall of what had been proposed in Committee by the Inde- pendent Goodwin, " that they be such as profess a work of faith and regeneration."* The paragraph was perhaps reduced to its present dimensions when it came before the House of Commons, who were very jealous of any legislation on this point except their own, as they showed next year when preparing their Ordinance for suspension from the Lord's Supper. Hitherto in Scotland the whole congregation had been examined as to their fitness before each Communion. The supplementary Act of 1645 provided for the continuance of this practice, but it has long been abandoned. The Act 1706, xi. though applying specially to the examination of catechumens for their first Communion, maintains the theory of a congregational examination. The Act 1727, viii. enjoins the observance of the Act 1645, particularly in regard to this point. The next paragraph requires one week-day service, except where the Sacrament is so frequently administered as to make notice and preparatory worship unnecessary. Such services were not unknown in England. One of the charges brought in Parliament against Wren, Bishop of Norwich, was that he forbade the preaching of preparation sermons two or three days before the Communion. The Act of As- sembly 1645, makes imperative the Saturday service, which had long been a Scottish usage. + Up to this time there seems to have been no general observance of sacramental fasts, though a national fast and the Communion were sometimes observed in the same week. $ Wodrow does not seem to have found in the Glasgow Session Record any in- stance of a Communion fast before i655,§ except an injunction to keep a fast on the Communion Sundays of 1596. Tradition has connected the origin of the Monday service with Livingstone's sermon after the celebrated Shotts Communion in 1630. There were, of course, the same week-day services as in any other week of the year, usually on Tuesday and Thursday. But the days of fasting and of thanksgiving did not become general till they were em- braced in the new Communion customs brought in by the Protesters. These are described in a tract of 1657, a copy of which is preserved in the Advocates' Library. It is entitled ' A True Representation, Rise, * Gillespie, p. 102. + Government and Order. Lee's History, i. 393, 396. X Lee's History, i. 391, 399. ? Weems's Life. THE DIRECTORY. 349 Progress, and State of the Divisions of the Church of Scotland.' At page 35 it says, "Our dissenting brethren have taken up a new and irregular way. To omit their way of admitting persons who come from other congregations, they do not now usually celebrate that or- dinance, but they have a great many ministers gathered unto it, six or seven, and sometimes double or more, whose congregations most part are left destitute of preaching that day ; great confluences from all the country, and many congregations about are gathered at them ; and on every day of their meeting (which are Saturday, the Lord's Day, and Monday), many of these ministers do preach successively one after another ; so that three or four, and sometimes more, do preach at their preparation, and as many on the Monday following. And on the Lord's Day, sometimes three or four preach before they go to the Action ; beside those who preach to the multitude of people that can- not be contained in the church." It seems that even then the fast- day was not a recognised part of the observances. There is, in the same volume, a Latin tract of that year, entitled Uldericus Veridicus, which says : — " Cum ad rem ipsam ventum est, maxima pars eorum, ad quos beneficium pertinet, tanquam semi-Muscovitoe excluduntur ; suis autem cujuscumque deraum parochiae, tanquam veris Dei filiis, cibus ille ccelestis distribuitur ; tot illic habentur condones, quot in nulla unquam antea Ecclesia tarn brevi tempore." The new days seem to have kept their place under the second Episcopacy;'" and after the Revolution the whole system was perpetuated. The Acts of Assembly 1701 and 1724 tried, but in vain, to enforce the provisions of 1645, which forbade the shutting of neighbouring churches on the Communion day. Wodrow, speaking in 1709 of "those fair-days of the Gospel," mentions cases as exceptional in which there was only one sermon on Saturday and Monday, and where there was either no open-air preaching, or it did not begin till the Action sermon was over. These customs continued with little change throughout the century. In 175 1 and 1762 attempts by the Synods of Sutherland and Argyll to dispense with some of the preaching days were disapproved of by the x\ssembly. In the Campbelton decision in the latter year, it seems to be implied that the authority for the Saturday service was higher than for the Monday. In an Independent tract (' Series of In- teresting Questions,' &c, Edinburgh, 1800) the following services are said to be more or less generally in use : — A fast-day a month before the Communion, two or three services on the fast-day, evening service on Friday, two or three on Saturday, one on the evening of the Com- Lee\s History, i. 402. 350 APPENDIX TO munion, and two on Monday — a large extension certainly of the Satur- day preparation and Sunday thanksgiving services of the Act 1645. During the last half-century all change has been in the direction of more frequent Communion with fewer attendant ser Whatever may have been the origin of other peculiarities of the Protesters, their sacramental usages cannot be attributed to English influence. Their new terms of communion bound them to debar from the Table of the Lord all parishioners who were not of their party, a course so full of difficulty that the Sacrament was postponed year after year. When it was administered, the rarity of the event attracted all the Protesters for many miles round. Much fervid feeling was awakened on these occasions, and the nation by degrees became familiar with the system of assembling the whole ministry and population of a district for prolonged evangelistic services at any church where the Communion was being administered. After the Revolution, the open-air preaching became dearer from recollections of field-meetings in the days of persecution. Their union with the Sacrament gave these services a deeper solemnity than might otherwise have attended them, but this was too dearly purchased by the rarity of the Communion. The Assembly were occupied for two days with the questions, whether there should be a benediction at the close of the ordinary service, and whether non-communicants might be present at the Sacra- ment? Henderson pleaded for their admission, which was and is the Scottish practice. Both questions were at last passed over in silence. There was a debate on the reading of the Decalogue at some point in the Communion Service. Probably it was in the first instance recom- mended, as the House of Commons found some occasion for forbid- ding its use in the Directory. The Record speaks of a debate about the time of reading, which may refer either to the Decalogue or to the Words of Institution. According to the Common Order and ' Altare Damascenum,' these last were to be read from the pulpit. But when Henderson's Tract was published, they were not read till the minister, after debarring the unworthy, had gone to the Table. In Pardovan's time, an exhortation was delivered from the pulpit, and, after a Psalm, the minister went to the Table to " fence and open it," as the phrase was. Then followed the Words of Institution and Consecration Prayer. The language of exclusion in the Exhortation is much less strict than in the Common Order. It was probably softened by the English, as Lightfoot says that it raised a sad dispute in the Assembly. Even as THE DIRECTORY. 351 it stands, it retains more of the Scottish principle of fencing the Lord's Table from intruders than the corresponding exhortation of the Savoy Liturgy. The most obstinate contest was concerning the words, "sit at or about it." The customs of England and Scotland were here altogether at variance. In England, from the time of the Reformation, the Elements had been consecrated at a small table, so placed in the church that all might see and hear. From this they were taken by the minister, and given to the people, kneeling for the most part in their pews. Laud's new fashion of setting the Table at the eastern wall, and obliging all to communicate at the rails, had hardly been intro- duced when the civil war began. The Scottish Table, on the other hand, was intended for the communicants as well as for the Elements. It was made as long as the size of the church would allow, and the communicants sat along its sides. The Scots believed that only in this way could the true significance of the Sacrament be preserved. They would not kneel when they received the Elements, from a fear that the attitude might in time revive the doctrine of a material presence. ■ Of the three other modes used in the Reformed Churches — standing, pass- ing, and sitting — they preferred the last, because it best reminded them that they were Christ's guests, bidden to His Supper. They objected to an altar-table, because it was suggestive of sacrifice ; and yet they would not dispense with a table, because they believed the Sacrament to be not only a commemoration but a feast, wherein, in the words of the Confession, " the faithful, in the right use of the Lord's table, do so eat the body and drink the blood of the Lord Jesus, that He remaineth in them, and they in Him. As it was seldom possible to receive all the communicants in a congregation at one table, they admitted them either at different services, or in successive companies, at the same service. Out of these conflicting practices questions rose regarding the posture and the place of communicating. On the first, the Scots had already had many contests, but with the Anglicans, not with the Puritans. The difference at Westminster did not go beyond this, that while the Scots would have made sitting imperative, the Englishmen were dis- posed to leave it indifferent. Many of them had no objections to kneel- ing. Many, who objected to it, would have preferred standing, which was afterwards allowed in the Savoy Liturgy.* However, says Baillie, "they were content of sitting, though not as a ryte institute," and accepted the Scottish usage, thus described in the Assembly by Hen- derson : " The minister comes, reads the words of institution, and * See also Calamy's Life of Baxter, p. 297. 352 APPENDIX TO Standing ; and the people either sit or kneel at prayer-time in- differently, but are sure to sit in the act of receiving." But the question of place was not so easily settled. "To come out of their pewes to a table," Baillie says, " they deny the necessity of it : we affirme it necessare, and will stand to it.'1 All were willing to agree to a table, and even that as many as it would admit should receive at it. But the Independents insisted that all should communicate at once, and the other Puritans stood aloof from the contest. The question seems to have been this — where there could not be both communion at a table and simultaneous communion, which was to be retained ? The controversy began in the Committee, where Gillespie used much the same arguments as are to be found in his Miscel- lany Questions.* It continued with much heat in the Assembly, par- ticularly in one day's discussion, the violence of which is noticed both by Baillie and Lightfoot. Henderson said, "We sent from the Church of Scotland are all of one mind on this point. We can hardly part from it — nay, I may add, we may not possibly part from it." Compromises were tried in vain, and the matter had to be referred to Scotland for advice. At last in November the words passed in their present alternative form " at or about a table." But this ambiguous deliverance did not satisfy the Scots ; and an explanatory clause was inserted in the Act authorising the Directory. The result was that each nation adhered to its own custom. . The Scots received at a table, and the Puritans about it, in the nearest pews. Even under the Res- toration sitting at a table continued to be the ordinary custom in Scotland.f Dr Somerville of Jedburgh found the practice of receiving in pews observed in Dr Price's meeting-house in London, and speaks of it as if it were to him a novelty. The merits of this controversy, which put the whole scheme of uniformity in peril, are now almost forgotten. The custom of the Westminster Independents is rapidly effacing the last traces of the Scottish usage, once so strenuously defended. Towards the end of the last century the separate table for consecration began to be introduced, not without murmurs. Then pews which could be converted into tables came into use, and filled the broad open space in the middle of the church, where the long table had been on the Com- munion-day. Even these new tables were in some cases not provided. The Assembly 1825 found, in reference to some churches in Glasgow, where the people received in their pews, " that it is the law, and has been the immemorial practice of the Church of Scotland, to dispense * Notes, p. 101. t Morer. THE DIRECTORY. 353 the Sacrament of the Lord's Supper to the people seated at or round a Communion table or tables." The change went on notwithstand- ing, and now it is quite common to have the elements carried from pew to pew, where there is nothing but a narrow strip of linen on the book-shelf to represent the table spread for the spiritual nourishment of the Lord's guests, in which our fathers saw so much of the symbol- ism of the Sacrament. Undoubtedly the use of a table to receive both the Elements and the communicants had much to recommend it. No other mode of celebra- tion so well recalls the circumstances of the Last Supper, and it must have been an aid to faith to have the Sacrament associated in the mind with a part of the Church not used for any other act of worship. On the other hand, there was a difficulty in the necessity of having the administration many times repeated. This was met in two ways — either by having several services, or by admitting the communicants in successive companies at the same service. Of the first mode there were several varieties. One of Principal Lee's transcripts, in an interest- ing appendix to the first volume of his History, seems to say that in Edinburgh, in 1560, Knox administered the Communion daily for a whole week. For a century after that time it was very common to continue the celebration from Sunday to Sunday, till all had com- municated. Sometimes there was sermon and Communion in the early morning, and the same repeated at a new service later in the day. These arrangements were often further simplified by having many tables ranged side by side in the spacious unpewed churches raised for a more gorgeous worship. But all these modes have long given place to the other practice of having many administrations in one extended service. When the parish was not large there was only a single table erected, serving both for consecration and for Com- munion. If it had been used for these purposes alone, with nothing spoken to each company of communicants, but the words of adminis- tration and a few versicles or sentences as the Bread and Cup passed from hand to hand, our old usages might have been preserved. But the modern fashion of delivering two long exhortations at every adminis- tration made this impossible. When the table came to be used as a pew, the use of the pew as a table naturally followed. We learn from Lightfoot that there was something in this place about the minister's coming to the table. The Record also mentions a debate about "the minister's still keeping his place at the table," after the Consecration, where the words are now simply "being at the table." As some of the extreme Independents preferred to consecrate 354 APPENDIX TO in the pulpit,* it is likely that the objections which caused the one pas- sage to be struck out and the other to be altered, so as to allow the ministers remaining longer in the pulpit, came from that side of the Assembly. The following were the original words of the Directory in this place : — "The other officers attending that service, the minister is to begin the action with sanctification of the elements of bread and wine set before him, the bread in platters." The clause about the officers of the church was admitted in June, but was erased at some later stage. The alterations made on this paragraph have left its meaning some- what indistinct as to the order in which the Words of Institution and Consecration Prayer are to stand. The words "he is to begin the action with sanctifying and blessing the elements," do not mean that the Prayer goes before the Scripture, for the last words of the paragraph show that both the Word and Prayer are included in the word sanctify. This point was strongly insisted on by Gillespie in his 1 English Popish Ceremonies,' in protest against the doctrine that the words This is my body, &c, are the Consecration. The whole para- graph is a summary of what is thereafter set forth at more length. First must mean before the distribution, spoken of in the previous clause, for the " few words " are to be spoken after the consecration. The intimate connection between the Word and Prayer make it fitting that both should be repeated at the table, according to the original command and present permission of the Directory, as well as the custom of Scotland described by Henderson. The words sanctifying and blessing were fixed on after a long discussion, in which the terms sanctification, consecrating, and setting apart were in succession pro-' posed. The Prayer itself is in three parts — first, the Eucharistic Thanksgiving, then the profession of Belief, and last the Prayer of Invocation. The Independents strove hard to obtain some sanction for what Baillie calls "their two short graces," or double consecration of the elements, such as was afterwards allowed in the Savoy Liturgy. The Record shows that Gillespie opposed at great length their argu- ments, which rested on the words of the first two Evangelists. It may have been to allow them the option of reading the Words of Institution from these Gospels, that the Directory does not insist on the use of St Paul's version. This last has always been that read in Scotland, from the days of the Common Order and the First Book of Discipline, which appeals to "Christ's action, and to the perfect practice, a> we reade in St Paul." * Dissuasive, p. 121. THE DIRECTORY. 355 The only warrant in the Directory for our Table Addresses is the place which allows a few words to be spoken after consecration. Both Gillespie and Baillie refer to Table exhortations as a Scottish custom, but it must have been one of recent growth. Neither the Common Order, the 'Altare Damascenum,' nor Henderson's Discipline and Order mention them, though there are short addresses of this kind published among his Sermons. The Act of 1645, in plainer terms than the Directory uses, requires one short exhortation at each table before the elements are given. The second address is of much later origin ; Sage, after the Revolution, when descanting on the many services of the Scottish Communion, would have been too glad to add it to the num- ber, but he does not speak of it.* Pardovan too is silent regarding it. The Words of Administration were at first absolutely prescribed. The Record mentions a debate "about the words in the giving of the sacrament, whether the forme stand, or say in such like wordes." The amendment has been limited to the parallel passages of Scripture. In Scotland this point has never been definitely fixed. The Common Order prescribes no form. But that such words were used is plain from the First Book of Discipline, which says " that commandment ought to be given that the bread should be taken and eaten, and that all should likewise drink of the cup of wine, with declaration what both the one and the other is ; we suppose no godly man will doubt." The 'Altare Damascenum' says that the words then used were, "Our Lord, on that night on which He was betrayed, took bread, and gave thanks, as we have now done, and brake it, as I also now break, and gave it, saying, This is My body," &c. Gillespie, in his 'English-Popish Ceremonies' (1637), gives the same form, with this variation, "as we also give thanks to God, who gave His Son to die for us . as we also give thanks to God, who gave His Son to shed His blood for us." Henderson gives as the form used in 1641, part of what the Directory prescribes, beginning with Take ye, and This cup. The Savoy form is almost the same. Of all these forms, the oldest, that of Calderwood, most exactly represents the present Scottish custom. The Scots considered the breaking of the bread, not before or at, but after consecration, an important part of the Sacramental Action. + To this no opposition was made in the Assembly. Indeed the Savoy Liturgy shows that the moderate Puritans were disposed to go further, and, following an ancient use, to make it a distinct part of the service with appropriate words. Another form which the Scots thought equally * Presbytery Examined, p. 366. f English-Popish Ceremonies, p. 351. 356 APPENDIX TO important was the distribution of the elements from hand to hand among the communicants. After some discussion on minor points, 4i the great query was, whether, if one communicant take up one piece of bread, and break off a piece for himself, whether lie must lay the rest in the dish again, or give it to his next fellow." This was one of those points on which Baillie says, " We were forced to take to general expressions, which by a benigne exposition, would infer our church practices." The Scottish Assembly made the sense in which they accepted the passage very distinct both in the Act authorising the Directory, and the Act supplementary. In Aberdeenshire the bread is sometimes cut into portions for each communicant, except so much as is required for the sacramental breaking by the minister. But, generally speaking, Scotland has preserved her ancient usage. In Dumfries, and some other places in the south, a custom has long con- tinued of using for the communion, not common wheaten bread, but the cake well known in Scotland as shortbread. The Record says that there was some debate about the minister giving the Sacrament to himself, and, perhaps in consequence of this difference of opinion, the language used is not clear. Henderson's Tract says that the minister was always the first to partake. When more than one minister is present, it has been the custom for the first to receive the elements from another at a later table. But where this cannot be, Pardovan says, that the minister is to be the first to communicate. It was a practice among the Independents, corresponding to their double con- secration, not to give the cup to any till every communicant had received the bread. This point was discussed for two days, and it has been left undecided. Gillespie and Rutherford both spoke against the proposal, and the first has written against it in his ' Miscellany Ques- tions.' Henderson, however, says that in 1641, at any one table, the minister neither partook of the cup, nor gave it, till all the communi- cants had taken and eaten. We find from Baillie's ' Paper to his Colleagues' that there was in this part of the Directory a clause " dis- charging all privat prayer befor and after the participation," which he calls " the ordinare practise of the most, if not all, pastors and people I am acquaint with," and " which, to the most part of our Church, are taken for lawfull and laudable customs." He pleads against the clause that it rests on " the general maxime that all privat worshipe in the time and place of publique worshipe is to be discharged. This directly does decide the controversie of our Church in favors of that side who challenges the minister's and people's privat prayers in their entry to the publique as unlawfull worship." His protest THE DIRECTORY. 357 seems to have been successful. The Directory also recommended that while the people were receiving, the minister should stir up their affections by short sentences spoken at intervals. The Scots argued strongly for this provision against some of the Independents. It was struck out, but restored in the Scottish Act of 1645. Sage, in his description of the Scottish Communion, calls these sentences a shorter discourse. The same Act condemned a custom which was as old as the Reformation — the reading of one of the histories of the Passion during the administration. Calderwood had written against it both in ' Pastor and Prelate,' and in the ' Altare Damascenum,' on the ground that the voices of the reader and the minister were often heard at the same moment. There was also at first in the Directory a regulation that some psalm, as the 22d or 103d, should be sung as they left the table. Here, as in other cases, Henderson's hand in the draft is dis- covered by the resemblance, to a place in his Tract, where he says, " they gently depart, the whole congregation singing such psalms as 22 or 103." This clause, like everything else which implies a succession of tables, was removed, but it was inserted in the supplementary Act. It was also appointed that " the minister, after sacrament, shall go into the pulpit, and give an admonition." But the change of places was much objected to, and a week afterwards all mention of going to the pulpit was dropped, and the present short permissive enactment was substituted. Henderson describes the minister as going to the pulpit, and after a short speech tending to thanksgiving, giving thanks and praying as on other Sabbaths. This custom of adding the ordinary Prayer of General Intercession to the sacramental Prayer of final Thanksgiving is still continued, and supplies a deficiency in the Directory for Communion, which nowhere requires prayer to be made in behalf of the whole Church of Christ. The last paragraph refers to the Anglican Offertory. An offering for the poor has been a usual accompaniment of the service in Scot- land. There are said to be places in the north where it is even now collected at the table. Collections in the middle of divine service on ordinary Sundays were not unknown in 1648, when they were for- bidden by Act of Assembly. Since then they have been made either in the church before the benediction, or at the door before service. The Directory says nothing of a second service on the evening of the Communion day. But the supplementary Act requires a sermon of thanksgiving. This, and that on Saturday, are the only additional services which have the statutory authority of the Church. With this section the first and most important part of the Directory 358 APPENDIX TO ends : when it was finished, the Preface was added, and the whole sent up to Parliament. The later sections were taken up at intervals during the next two months. Of the Sandification of the Lord's Day. The second Committee had been ordered in August to prepare " a Directory for the Sabbath day." It was brought in and discussed for three days in November. After a long debate it was agreed that the title should be " For the sanctifying of the Lord's Day, the Christian Sabbath," but the three last words were afterwards struck out, on the ground that they were in the body of the section. The same point had been discussed in the previous January, on a motion that the words "Lord's Day " in a letter to foreign Churches, should be changed into " Sabbath." A number of debates are mentioned by Lightfoot, as, whether the subject ought to have a place in the Directory, or in the Catechism and Confession ; how to avoid offence of Judaism on the one hand and profaneness on the other ; how to bring in family duties, and whether discipline ought to be exercised on the Lord's Day. This was left to be decided in the Directory on Censures, where it is virtually allowed. The expression "is to be remembered before it come " was objected to and altered. First a prohibition of worldly words, and then of worldly thoughts, was added. The words "that there be no feasting on the Sabbath " were extended into the present third paragraph. To meet the case of those who lived at a distance from church, words in the fourth paragraph which required private reading of Scripture, and the following at the beginning of the sixth, " between the times of public worship, after a little time for re- freshing, the time to be spent," were changed. Finally a motion was negatived, which proposed to insert " brief and discreet " before " repetition of sermons." Of the Solemnisation of Marriage. This section was brought up in November, and passed after six days' debate. There was much opposition to the first paragraph. Goodwin and his friends held marriage to be a civil contract, in which the minister acts only as the magistrate's delegate. The debates in the Record are not very intelligible, but the Scots seem to take much higher ground than this. Henderson in his Tract had said that THE DIRECTORY. 359 marriage ought to be before the congregation with instruction, " blessing by the minister, and with the prayers of the Church." He now says, " I doubt it is not a mere civil contract. It is the com- mandment of God. A civil contract may be dissolved with consent of parties." Gillespie, who in his 'English-Popish Ceremonies' claims Scriptural authority for the "matrimonial benediction," says here, " I would be sorry any child of mine should be married but by a minister." Rutherford makes a distinction between marriage, of which the essence is consent, and solemnisation, to which belongs the vow ; but he says, " They that are married without any vow or oath of God are not lawfull marriages." The second clause of the section is an addition of Gillespie's. The original text of the next passage stood thus : " Because it was instituted by God in innocency, and those that marry," &c. It was objected that this gave no warrant for a ministerial blessing, " as the first man and first woman were joyned together by God himself," and the clause was struck out. Lightfoct and Rutherford both defended it. To satisfy Goodwin, the word " bless" was changed into " pray for a blessing." There is a memorandum in the Record "that something be prepared for the Assembly concern- ing the degrees of contiguity and affinity prohibited." The subject was afterwards treated of in the 24th chapter of the Confession. The Committee was also instructed, on Henderson's motion, to " consider of something concerning contracts or espousals to be added to the Directory." Perhaps it was intended to have, as in primitive times, and as Cart Wright's Directory enjoins, two services — one of Espousals, and one of Nuptials. Lightfoot and others spoke against requiring any contract before marriage. This is, however, implied in proclama- tion, or what the Common Order calls "publishing of banns, or contract." In Scotland it was long the custom to require the consig- nation of a sum of money by two sureties, as a guarantee that the persons proclaimed should marry within forty days. Proclamation has been enjoined by Acts of Assembly in 1690, 1698, and 1782. The notice has usually been read, not by the minister, but by the session- clerk, or his deputy the precentor. By an Act of 1784, session-clerks are not allowed to proclaim till a written intimation has been given to the minister, and his permission obtained. There was a "long and large debate what remedy children should have if their parents be unreasonable, and what parents, if children match without their consent;" but these delicate questions were left to the wisdom of Parliament. It was with some difficulty that private marriages were prohibited. Baillie says, "After two dayes' tough 360 APPENDIX TO debate, and great appearance of irreconcilable difference, thanks to God, we have gotten the Independents satisfied, and ane unanimous consent of all the Assemblie, that marriage shall be celebrate only by the minister, and that in the church, after our fashi the case of communicating in pews, time has won for the Independents the battle which they lost. Marriage in church has fallen so much into disuse in Scotland, that where it is revived many people suppose it to be an English innovation, which is a more correct description of the private ceremony. Dr Somerviile, in his Autobiography, says that marriages in church, were still the rule among the humbler classes in the middle of the last century ; and there are districts in which it has never been altogether discontinued. The change may have been in part the cause of those loose notions as to the ceremony of marriage with which our countrymen are often taunted. A service of two or three minutes, hurried over in the manse kitchen, could not strongly impress upon ignorant spectators the sacred character of the marriage-vow. The Record shows that it was at first ordered that marriages should be solemnised between eight o'clock and twelve. This was objected to, and among others by Gillespie, who said that as it stood it would make a great debate, because the Papists gave as a reason that mass was before twelve. Mr Ley proposed to limit the tfc£ to daylight. The words allowing marriages at any season of the year are a protest against the opinion that they ought not to be in Lent. Marriage on the Lord's Day is forbidden. At the Reformation it had been recom- mended in both countries, though other days were allowed by the broad principle that it should be both in the place and time of divine service, as is still required in the 62d Canon of the Church of England. Afterwards week-days were preferred. Sunday marriages were for- bidden in Glasgow in 1641, and in Edinburgh also in 1643, not as sinful in themselves, but because needless work was caused in prepar- ing a feast. Baillie's Paper to his colleagues includes marrying among the ordinary duties of Scottish ministers on the Lord's Day. Morer says that they were celebrated indifferently on any day of the week. In some places Sunday marriages were kept up within the memory of persons now living. On the whole, however, the wise advice of the Directory has been followed. The passages "out of the Scripture" are not specified. It is known that any allusion to that in Eph. v. regarding the mystical union of Christ and His Church, which is embodied in the opening exhortations of the Common Prayer and Common Order, would have been distaste- THE DIRECTORY. 361 ful to the Puritans, who feared that it might be used to support the notion that marriage is a sacrament.* The vows are to be spoken by the parties themselves. In this, as in many other things, Scotland has adhered to her older way. The vows generally imposed at the present day are those of the Directory. But they are repeated by the minister as in the Common Order, and accepted by a word or sign of assent. The words " without any further ceremony," refer to the use of the ring, to which the Scots were always opposed, on account of its Pagan origin and Romish use. Their scruples may seem to us as superfluous as the ceremony appeared to them. But this at least has to be said /or them, that if they had taken a lower view of marriage, they would not have objected to the ring. " Hunc ritura non damnaremus," says Calderwood, "si fcedera nup- tialia civili modo celebrarentur." Morer says that he found the vows followed not by a prayer, but by a short harangue, which was in con- formity with the Common Order. Concerning Visitation of the Sick. It was not at first intended to have a section on this subject, but in the debate on Burial a wish was expressed that the Committee should prepare one. It was given in on the nth of December, and at first met with almost no opposition. On the 16th the subject was resumed in a more critical spirit. Along with various debates, which we cannot now refer to their places in the text, the Record mentions that it was discusssd whether the words "out of displeasure for sin" and " being lost in himself," should stand, and that Mr Tuckney moved to add something about the Sacrament. Nothing is said of public prayers for the sick, which might have been expected in a Directory for public worship. Concerning Burial of the Dead. This section was given in by Dr Temple on the 3d of December, and occupied the Assembly six days. Some would have thrown it out altogether. Many of the Puritans had long held that, in Cartwright's words, " the care of burying the dead does not belong more to the ministerial office than to the rest of the Church." They were sup- ported by Rutherford, who said that he saw no more occasion for an act of worship at a man's leaving the world than at his entering it. * Neal, i. 282. Savoy Exceptions. 362 APPENDIX TO Whitaker's answer was, that presently after birth he was brought to baptism. The discussions turned on the questions what should he done before, at, and after the interment? On the first there was no difference of opinion. It is distinctly enacted that neither in the house, nor on the way to the grave, should any religious office be performed. The praying beside the corpse was forbidden at Lightfoot's suggestion. Wheatley says that in his time, long after this, it was still the custom in England to sing psalms all the way from the house to the churchyard gate. At first sight, it seems as if service at the grave had also been prohibited. But Lightfoot says that a proposal that something might be said at the very interment w^is passed over in silence, "and so the minister left something to his liberty." He continues — " Dr Temple moved again, Whether a minister, at putting the body in the ground, may not say, We commit the body to the ground, &c. And it was con- ceived by the Assembly that he might, and the words, without any ceremony more, do not tie him up from this." This, though not an obvious, is a possible rendering of the passage. A ceremony, in the common use of the word, and in the Directory itself, means not a form of words but a symbolical action, such as the signing of the cross in baptism, the use of the ring in marriage, or, as here, the sprinkling of earth, when the words of committal are spoken. These, words are not a prayer, could not well be sung, and need not be read, and so the letter of the statute may be obeyed. But without Lightfoot's hint no ordinary reader would so interpret it. The greatest contest was on the question "whether there might be a funeral sermon after the interment. On this the Scots and English Divines were directly op- posed to each other. Baillie says — "Our difference about funeral] sermons seems irreconcileable : as it has been here and everywhere preached, it is nothing but ane abuse of preaching, to serve the hu- mours of rich people only for a reward ; our Church expresslie has discharged them on many good reasons : it's here a good part of the minister's livelyhood ; therefore they will not quit it." We find Light- foot twice accounting for his absence from the Assembly by saying that he had to preach sermons at funerals. In Scotland, the Common Order had allowed them. But the First Book of Discipline had anti- cipated that they wrould unduly occupy the time of -ministers, "or else they shall have respect of persons, preaching at the burial Is of the rich and honourable, but keeping silence when the poore and despised de- parteth." Scottish feeling had become much opposed to them, so much so that their Commissioners would not attend Pym's funeral on account of the sermon. The Record shows that in the draft THE DIRECTORY. 363 the words were — "Nevertheless this doth not inhibit any mini- ster, at that time being present, to give some seasonable word of exhortation." Lightfoot says that the mind of the Assembly was that the present words give liberty for funeral sermons, his own contribution to the ambiguity of the passage being the substitu- tion of "their" for " t/iat duty." Extreme as Rutherford's opinions probably were, it would have been better to follow his counsel and omit the whole subject, than to expend so much ingenuity in construct- ing sentences with the permission which the Englishmen desired under- lying the prohibition insisted on by the Scots. This old controversy was revived for a moment in Scotland at the death of the Princess Charlotte, when Dr Andrew Thomson refused to preach on the day of her funeral. An interesting paper in defence of him is to be found among Dr M'Crie's works. In Scotland this section has always been read in its more obvious sense, and till this century was rigidly obeyed. Ray says that the people went to the grave with the bell before them, " where there is nothing said, but only the corpse laid in." Morer says that thecrier went round with his bell, announcing the death thus : " Faithful brethren and sisters, I let you to wot that there is a faithful brother [or sister] departed, as it hath pleased Almighty God. He was called , and lived in ." In the same way the invitation to the funeral was given. There was no minister present ; herbs and flowers were scattered on the mortcloth, and women followed in the rear. These customs are referred to in an order issued in 1652 by the session of Glasgow, mentioned in 'Weems's Life' — "The Dead Bellman is ordeaned to omit the word faithful 7, and to eshew the repetition of the name of God." Dr Somerville's description mentions the dead-bell, and the attendance of women, with the addition that these did not pass the churchyard gate. The hospitality offered to those who met in the house of the dead, which in old times often exceeded the bounds of decency, has in later days been made the occasion of introducing a kind of burial service. The custom has now become general of asking a minister to say grace and return thanks, and sometimes Scripture is read. But, unquestionably, the observance of praying where the corpse lies, except in so far as it is shielded by this fiction, is more at variance with the Directory than words of committal at the grave or service in the church after the interment would be. It was at one time intended to specify the superstitious usages of both kingdoms ; but they were found to be too numerous, and were therefore excluded in general terms. Among the things which the 364 APPENDIX TO Puritans disapproved was the wearing of mourning garments.* In Scotland great efforts were made to suppress lykwakes, or watchings by the dead, but they kept their place for more than a hundred years after this. The Synod of Fife, in 1641, forbade " the carrying the dead about the kirk, and burying unchristened children apart." The customs observed in 1712 at the burial of unchristened children are enumerated in the 4th part of Anderson's 'Dialogue.' Few were called to accompany the corpse. There was no tolling of the bell at the burial, nor intimation of the death ; and they were buried near the wall of the church or the churchyard, that none might pass over their graves. Recently it was the rule to bury suicides and the unbaptised on the north side of the church; and even to this day in most rural church- yards which have not become crowded with the dead, the northern part lies unused, from an unconscious adherence to the medieval superstition, which left that side of the church to the powers of evil. Concerning Public Solemn Fasting. This section was given in on the 13th of December, and is described by Lightfoot as "exceeding long and full on controvertible matters." Three days were given to it. The first day they considered the length of time during which abstinence was to last — a natural day, as the Record, or a day of twenty-four hours, as Lightfoot calls it. Next day there was a debate about fasting and eating, in reference, pro- bably, to the first parenthesis of the second paragraph. On the third there was a debate " on the liberty of divers families to meet together in private to fast." Several things are to be noted in this section. Among the occasions which call for the appointment of fasting days, the celebration of the Lord's Supper is not mentioned. Special Scrip- tures were to be chosen, and not those which fell to be read in ordinary course. In Scotland, the practice, as set down by Henderson and in the Common Order, was to read the Law at such times. The sing- ing of penitential Psalms and the public Prayers have a more promi- nent place than in an ordinary service. We find Wodrow, in his ' Correspondence,' speaking of customs among the Irish Presbyterians, which were evidently in more strict accordance with the Directory than what he was accustomed to see in Scotland : " their altering our ordi- nary practice on fast-days, and haranguing instead of preaching upon a portion of Scripture, and spending the rest of time in prayer." There is perhaps some connection between this appointment of the * Whitgift, i. 368, 378. THE DIRECTORY. 365 Directory and the old custom by which, on the morning of a Sacra- mental Fast-day, the minister of the parish offered a long prayer with- out preaching, leaving the sermon to another — a division of duty hardly ever seen on any other occasion. The passage is also worthy of notice in which unpremeditated prayer is discouraged. Another feature, characteristic of the age, is the solemn engagement to be the Lord's, entered into by the minister for himself and his people. There was a debate concerning the authority by which fasts ought to be appointed. In Scotland there was a controversy on this subject in the next cen- tury. Wodrow, speaking of it, says that he finds the right of the civil magistrate to fix them questioned by no authority except Rutherford and James Guthrie. We have no expression of Rutherford's views on the subject among any of the recorded proceedings of the Assembly. Concerning the Observation of Days of Public Thanksgiving. This section passed sooner than the others in this part of the Direc- tory. It was brought in in August, when it was proposed to lay it aside, that Marriage, Burial, and the Churching of Women might be considered. But as it had been introduced, it was then finished in four sessions. It at first began, " Convenient warning is to be given of the day to be set apart;" but this was altered, for the not very obvious reason, that the words might mean that the right of setting apart such days belonged to the congregation. Rutherford and others maintained that the Church had no right to set apart from common uses more of the day than was to be spent in public worship. The mention of private preparation was opposed, as going beyond the limits of a Directory for public worship. Some objected that the order of service was too strictly imposed. It was made a question, whether the narration, which is peculiar to this service, should be ordered to be given " first," or "in the forenoon." And lastly, there was a debate about the magistrates "giving due information of the occasion." But this was omitted. Of Singing of Psalms. There seems to have been no intention of taking up this subject till the Directory for ordinary worship and administration of the Sacra- ments was receiving a final revision in November. It was then for the first time entered on the list of contents, after repeated motions iGG APPENDIX TO made by Lightfoot. There must have been many who would have preferred to see it left an open question. Baillie says that in London the Puritans had two Psalms before sermon. But there was a party among them to whom "the singing of Psalms in meeter, not being formal Scripture, but a paraphrase, is unlawfull ;"* and a more ex- treme section, in their abhorrence of set forms, had singing prophets, "making one man alone to sing, in the midst of the silent congrega- tion, the hymns which he out of his own gift had composed." t But apart from such fantastic opinions, the prevalent feeling of that time was, that singing was what the First Book of Discipline had called it, "a profitable, but not necessary act of worship." The section was brought in on the 19th of December, and met with no opposition, except from Henderson, who disapproved of the reading of Psalms line by line, introduced in anticipation of a new version of the Psalms. It was less necessary in Scotland, where, after the fashion of some foreign churches, the Psalm was always repeated by the minister or reader before it was sung. This was given up, and the alternate read- ing and singing here enjoined were adopted — each line being read in monotone, on the note in which the first syllable was to be sung. In time this artificial form of praise became so dear to the people of Scotland, that they forgot that it was a modern and provisional ar- rangement. The Assembly of 1746 recommended that it should be discontinued in private worship. At a later period much angry feel- ing was excited when the natural system of continuous singing in the congregation was restored. The giving out of the line is now heard only where a Psalm is being sung in the intervals between the Com- munion table services. The intention of the Assembly was that a new version should supersede that of Sternhold and Hopkins in both kingdoms. It was already understood, both by Parliament and Assembly, that the one most likely to be adopted was that of Francis Rous, a member of the House of Commons. It was not formally sanctioned in England till 1646, by which time it had undergone considerable alteration ; and after further changes by various hands, it was finally accepted in Scotland in 1650. This is our present version, or, as it was then called, Paraphrase, and sometimes Metaphrase, of the Psalms of David. The Scottish Assembly intended the other songs of the Old and New Testament to be paraphrased in the same way. They were making provision for this at the same time that Rous's version was being re- vised for the last time ; but their intentions were frustrated by the * Dissuasive, p. 29. t Ibid., p. 81. Gangraena, i. 27; ii. 11. THE DIRECTORY, 367 religious anarchy which followed the battle of Dunbar. Soon after the Revolution the subject was revived. In the Assembly of 1696 it was remitted to the Commission to have the Scripture Songs revised. It was again taken up among the many plans for consolidating the system of the Church which occupied the Assembly immediately be- fore the Union with England. But nothing permanent was done till the publication of the present Paraphrases in 1745, and their revision in 1782. The Directory prescribes nothing here as to the number of Psalms to be sung. We may assume, therefore, that the two, which are so incidentally spoken of under the directions for ordinary service, fix the minimum, and not the measure of praise. An Appendix touching Days and Places for Public Worship. Apparently we owe this Appendix to the accidental circumstance that on the 19th of November the Assembly, through a derangement of their plans, found themselves without any work to do. First they ordered " that in the Directory for the Sabbath day something be ex- pressed against wakes and feasts, commonly called by the name of rush-bearing, as profane and superstitious, whitsunales and garlands.*' Then they spoke of declaring against .holy days as such, and yet keep- ing up some days for relief of servants. Having thus opened up the whole subject, they agreed to " consider of something concerning holy days and holy places," and the result was that this Appendix was brought up on the loth of December. There was some debate about the mention of the Sabbath in it. The views of the Divines on holy days had somewhat changed during the year. On the 22d of December 1643 they adjourned till the 28th, refusing to give any opinion as to the propriety of having service on Christmas Day. The London clergy met, and, with a few exceptions, agreed to have it, resolving generally to cry down the superstition of the day. But in 1644 the Assembly applied to the Houses for an order for the observance of the next fast day, " because the people will be ready to neglect it, being Christmas Day." This was a matter on which the Scots held decided opinions. Their historical position in reference to it is stated in the Act of Assembly 1638, sess. 17. The Assembly 1645 so far confirmed this Appendix by an Act of great stringency against the observance of Yule Day. Between the Restoration and the Revolution, the holy days were little 368 APPENDIX TO THE DIRECTORY. regarded.* The regular observance of them by Scottish Episcopalians was of a later date. Among the people at large the feeling a them w og. No act of Queen's Anne's government was more unpopular than the repeal of a law which forbade a Yulevacance^ or Christmas recess, in the Court of Session, The last paragraph originally began thus : — "All holiness of place ceasing under the Gospel, no one place is now holier than another." This was objected to, and in the debate which followed Gillespie and Rutherford spoke, the latter in favour of the passage as it stood. At last it was altered .so as to admit that places of worship have a relative holiness, but not derived from any ceremonial consecration. The extreme opinion referred to in the end of the section, that a church, once polluted by superstition, is unfitted for God's worship, was not uncommon at that period, f Hooker had thought it necessary to argue against it at some length. It is to be observed that, out of deference to the Independents, the word Church is neither here nor in any part of the Directory applied to the House of God. * Toleration's Fence Removed, p. 17. Full and Final Ans. Exam., p. 17. Mora-. t Gangraena, 26. Dissuasive, 27. T. L. THE END. Edinburgh: printed by william blackwood and sons. BOOKS PUBLISHED BY WILLIAM BLACKWOOD & SONS, EDINBURGH AND LONDON. Unox's iLtturgjj & ttje QEestmmster Birertorti. 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