LAUD, defects in the Scotch ordinal: as, first, that the order of Abp. Cant. deacons was made no more than a lay office. And secondly, in the admission to the priesthood, the essential words for conferring orders were omitted. When the king understood their book for consecrating and ordaining bishops and priests, &c. was thus remarkably short, he commanded Laud to give them the choice of this alternative; either to admit the English book, or else rectify their own, in those two important instances and when the book was ready to be published, his majesty sent the archbishops and bishops fuller instructions Rushworth. upon this affair: "First, he requires them to take care that the proclamation for authorizing the service book should not be drawn to the prejudice of his prerogative royal. Secondly, that in their calendar they should retain such catholic saints as were in the English book. That some of the Scottish nation, eminent for their sanctity, especially those of the blood royal, and some bishops, of the best distinguished and most primitive character, should be inserted." The saints added through the months in the Scotch calendar, are these: January 11th, David, king; January 13th, Mungo, or Kentigernius, bishop; February 18th, Colman; March 11th, Constantine III. king; March 17th, Patrick; March 20th, Cuthbert; April 1st, Gilbert, bishop; April 20th, Serfe, bishop; May, none; June 9th, Columba; July 6th, Palladius; August, none; September 13th, Ninian, bishop; September 25th, Adaman, bishop; October, none; November 16th, Margaret, queen; November 27th, Ode, Virgin; December 4th, Drostane.

Oct. 18,
A. D. 1636.

To go on with the king's instructions: the archbishops, &c. are required, “that in their book of ordination, in giving orders to presbyters, they should keep the words of the English book without change, 'Receive the Holy Ghost,' &c. Fourthly, That amongst the lessons, ordinarily to be read in the service, the first, second, third, fourth, fifth, and sixth chapters of Wisdom; and the first, second, fifth, eighth, thirty-fifth, and forty-ninth chapters of Ecclesiasticus, should be put in the calendar. Fifthly, That every bishop shall have the service read twice a day in his family; and that all archbishops and bishops shall oblige all universities and colleges within their dioceses to the same frequency and form of devotion. Sixthly, That the preface to the book of Common Prayer, signed by his majesty, and the proclamation for

authorizing the same, shall be printed in the book of Common CHARLES Prayer."

To go on with the remaining alterations: the word 'priest' in the English Common Prayer book, being offensive to the Scotch Novelists, 'presbyter,' which is the same in sense, was used instead of it'. In the office for public baptism, this sentence inclosed in crotchets is added; "Sanctify this fountain of baptism, thou which art the sanctifier of all things." By the rubric the water in the font was to be changed twice a month at least; and then those words were to be pronounced by the presbyter.

I.

is no com

omitted.

The main alterations stand in the Communion Service, where there are several additions, transpositions, and one remarkable omission; I shall give them the reader in their order. After the reading the Epistle, the rubric directs the people to stand up and say, "Glory be to thee, O Lord." And after the reading of the Gospel, the people in a standing posture are ordered to say, "Thanks be to thee, O Lord," in the prayer "for the whole estate of Christ's Church militant here on earth." When the holy eucharist is celebrated, this sentence is added: When there "And we commend especially unto thy merciful goodness, the munion, this congregation which is here assembled in thy name, to celebrate sentence is the commemoration of the most precious death and sacrifice of thy Son and our Saviour Jesus Christ." Towards the end of this prayer the English form is changed thus: "And we also bless thy holy name for all those thy servants, who having finished their course in faith, do now rest from their labours : and we yield unto thee most high praise and hearty thanks for the wonderful grace and virtue declared in all thy saints, who have been the choice vessels of thy grace, and the lights of the world in their several generations; most humbly beseeching thee, that we may have grace to follow the example of their stedfastness in thy faith, and obedience to thy holy commandments, that at the day of the general resurrection, we, and all they which are of the mystical body of thy Son, may be set on his right hand, and hear that his most joyful voice, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Grant this," &c. "Therefore with angels

Immediately after the Doxology,

and archangels," &c. the Consecration Prayer followeth where

1 Priest and presbyter are not the same in sense, or in reality.

LAUD, the rubric directeth the presbyter to stand at such a part of Abp. Cant. the holy table, where he may with the more ease and decency Scotch Book of Common- use both his hands. In the prayer, this ancient clause for Prayer; and invocating the Holy Ghost is inserted: "Hear us, O most merciful," &c.; "and of thy almighty goodness vouchsafe so to bless and sanctify with thy Word and Holy Spirit these thy Liturgy in gifts and creatures of bread and wine, that they may be unto king Edw.6. us the body and blood of thy most dearly beloved Son." 769.

see my

remarks

above on the first

The next which follows is that which the rubric calls the Memorial, or Prayer of Oblation. It begins thus: “Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour Jesus Christ, we thy humble servants do celebrate and make here before thy Divine Majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make, having in remembrance his blessed passion, mighty resurrection, and glorious ascension, rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same." The rest of this prayer is the same with that of the English book in the post-communion, which begins thus: "O Lord, we thy humble servants, entirely desire thy fatherly goodness mercifully to accept," &c.

After this Memorial or Prayer of Oblation, the Lord's Prayer followeth. The next is the Collect of Humble Access, which, though changed in the order, is the same in words with that in the English Liturgy, which begins thus: "We do not presume to come to this thy table, O Lord," &c.

The Benediction, as the Scotch rubric calls it, or the words pronounced by the presbyter at receiving or giving the consecrated elements, stand as they did in the first Liturgy made in the reign of king Edward VI., viz.: “The body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. The blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul to everlasting life." At the end of each of the benedictions, the rubric requires the person receiving to say "Amen."

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When all the communicants have received, this Collect of Thanksgiving is said by the presbyter: it begins, Almighty and everliving God," &c.; and is the same with that in the English Liturgy. After this, the Gloria in Excelsis is said or sung: "Glory be to God on high, on earth peace," &c., as we have it. The office concludes with the bishop or presbyter's

I.

blessing: "The peace of God, which passeth all understand- CHARLES ing," &c. And thus I have gone through the alterations. The rest of the book is the same with the English Common Prayer, only there is some difference in disposing what was offered at the holy eucharist: the Scotch rubric assigning onehalf of this to the presbyter for providing him books of divinity; the other moiety was to be spent in furnishing the Church, or relieving the poor, at the discretion of the presbyter and churchwardens.

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The proclamation for authorising the book stands thus :—

Charles, by the grace of God, king of Great Britain, France, The king's and Ireland, defender of the faith. To our lovits, mes- tion for proclamasengers, our sheriffs in that part, conjunctly and severally, authorizing specially constitute, greeting.

"Forasmuch as we, ever since our entry to the imperial crown of this our ancient kingdom of Scotland, especially since our late being here in the same, have divers times recommended to the archbishops and bishops here the publishing of a public form of service, in the worship of God, which we would have uniformly observed therein. And the same being now condescended upon, although we doubt not but all our subjects, both clergy and others, will receive the said public form of service with such reverence as appertaineth yet thinking it necessary to make our pleasure known, touching the authorising of the book thereof,—

“Our will is, and we charge you straitly and command, that incontinent these our letters seen, you pass, and in our name and authority command and charge all our subjects, both ecclesiastical and civil, by open proclamation at the marketcrosses of the head boroughs of this our kingdom, and other places needful, to conform themselves to the said public form of worship, which is the only form which we (having taken the counsel of our clergy) think fit to be used in God's public worship in this our kingdom, commanding also all archbishops and bishops, and other presbyters and churchmen, to take a special care that the same be duly obeyed and observed, and the contraveners condignly censured and punished, and to have special care that every parish, betwixt this and Pasch next, procure unto themselves two at least of the said books of Common Prayer for the use of the parish. The which to do,

the book.

LAUD,

we commit to you conjunctly and severally our full power, by Abp. Cant, these our letters, delivering the same by you duly execute and endorsed again to the bearer.

It is generally clamoured

against by

the Scots.

"Given under our signet at Edinburgh the 20th day of December, and of our reign the twelfth year, 1636. "Per actum Secreti Concilii.”

Before this proclamation was published, the Scotch took the alarm, clamoured every where against the book, and discovered the strongest aversion; prejudice of education, and ignorance of primitive practice, made them easily imposed on. Besides those who were misled by principle, there were not a few who seemed governed by interested views. The late commission of surrenders was hard of digestion; for let the title be never so objectionable, people oftentimes are unwilling to let go their hold, and part with unjust acquisitions. These men had no prospect of recovering their prey in times of public repose: this made them watch all opportunities to embarrass the administration, and distress the Church and the crown: their business was to inflame discontents, to make the ferment boil over, and blow up the people to sedition. In short, these men of design joining the Presbyterian party, made the generality believe religion lay at stake, that Laud, and some of their own bishops, had concerted a project to revive popery, and bring the mass-book upon them. This report catched upon the populace, heated them almost to madness, and brought them entirely into the measures of the malcontents. Their understandings being thus seized, and their passions at the direction of their managers, the suppressing the book was thought the only expedient to prevent a commotion and bring them to temper. The archbishop of St. Andrew's, and some of the most prudent of his brethren, were of this opinion. They wrote to the archbishop of Canterbury to solicit the king, that the publishing the book might be postponed to a more seasonable juncture. This advice might probably have been followed in case the Scotch bishops had been better agreed, and acted unanimously but some of those of this order lately preferred, having an overbalance of heat and spirits, refused to concur with their brethren of better experience. Instead of managing with this precaution, they went in with the earl of Traquair's sentiment, and pressed for execution and despatch.