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FROM    THE   LIBRARY   OF 

REV.    LOUIS    FITZGERALD    BENSON.   D.  D 

BEQUEATHED    BY    HIM    TO 

THE    LIBRARY   OF 

PRINCETON   THEOLOGICAL   SEMINARY 


9&s 


SCOTTISH  PEESBYTEEIAN  WOESHIP 


"There  is  an  inward  reasonable,  and  there  is  a  solemn  outward 
serviceable  worship  belonging  unto  God.  Of  the  former  kind  are  all 
manner  virtuous  duties  that  eaeh  man  in  reason  and  conscience  to 
Godward  oweth.  Solemn  and  serviceable  worship  we  name  for  dis- 
tinction's sake,  whatsoever  belongeth  to  the  Church  or  public  society 
,,f  God  by  way  of  external  adoration.  It  is  the  later  of  these  two 
whereupon  our  present  question  groweth."  —  Hooker's  'Laws  of 
Ecclesiastical    Polity, '  book  v.    chap.    iv.    3. 


T 1 1  E 


.NOV  6    1937 


PUBLIC    WORSHIP 


OF 


PKESBYTEKIAN    SCOTLAND 


HISTORICALLY    TREATED 


£fjc  jFottrtccntf)  Series  of  tlje  CunninjjTjam  lectures 


BY 

CHARLES    GREIG    M'CRIE 

MINISTER   AT  AYR 


WILLIAM    BLACKWOOD    AND    SONS 

EDINBURGH    AND    LONDON 

MDCCCXCII 


All  Hights  rttervtd 


TO 


ALEXANDER    F.    MITCHELL,    D.D.,    LL.D. 

PROFESSOR   OF  CHURCH   HISTORY   IN   THE   UNIVERSITY    OF  ST   ANDREWS, 

IN    ADMIRATION    OF 

VALUABLE   CONTRIBUTIONS   TO   TIIE   LITERATURE 

OF    THE    ECCLESIA    SCOTTICANA, 

AND    IN    GRATITUDE    FOR    MANY    ACTS    OF    KINDNESS, 

THIS     VOLUME 
IS     RESPECTFULLY     INSCRIBED. 


P  E  E  F  A  C  E. 


Ox  the  foregoing  title-page  I  have  endeavoured  to 
set  forth  concisely  the  scope  and  the  limitations  of 
the  following  work.  As  there  stated,  the  subject 
treated  is  not  that  of  the  principles  of  divine  service 
in  general,  neither  is  it  that  of  all  the  forms  of  public 
worship  which  have  been  or  are  at  present  observed 
in  Scotland.  All  I  have  undertaken  to  give  is  a 
statement  of  the  legislation  and  a  description  of  the 
service-books  which  have  determined  the  usage  and 
practice  of  Scotland  when  free  to  carry  out  her  chosen 
and  beloved  Presbyterian  polity  and  ritual. 

I  have  not  found  it  possible  to  do  justice  to  this 
definite  and  restricted  field  without  occasionally 
travelling  into  regions  beyond.  But  whenever  I 
have  passed  outside  national  Presbyterial  law  and 
usage,  it  is  to  be  understood  that  I  make  no  claim 
for  exhaustive  treatment  of  what  the  exigency  of  my 
subject  required  me  there  to  examine.  With  such 
matters  I  have  dealt  only  to  the  extent  it  seemed  to 

b 


Yin  PREFACE. 


me  to  have  bearing   more   or  loss  direct   upon   my 
special  province. 

Again,  the  treatment  of  the  Bubject  thus  defined 
is  purely  historical.     While  a  Presbyterian  alike  by 

ancestral  antecedents  and  independent  study,  I  have 
not   consciously  written   in   a   dogmatic    spirit  or  a 

polemic  interest.  I  hold  no  brief  for  any  side,  I 
have  received  instructions  from  no  party.  And  so 
the  following  pages  will  be  searched  in  vain  for  a 
discussion  of  such  questions  as  are  in  debate  between 
Episcopalian  and  Presbyterian  controversialists,  or 
for  a  deliverance  upon  those  details  regarding  which 
Presbyterians  are  at  variance  among  themseh 
Material  bearing  upon  the  settlement  of  controverted 
topics  will,  it  is  believed,  be  found  at  certain  stages 
of  this  historical  inquiry ;  but  the  writer  will  neither 
be  surprised  nor  disappointed  should  upholders  of 
opposite  schools  find  confirmation  of  opposing  views 
in  what  is  here  submitted  to  their  judgment. 

To  prepare,  first  for  delivery,  and  thereafter  for 
publication,  an  historical  survey  of  this  nature  within 
a  limited  space  of  time,  the  greater  part  of  which  has 
been  spent  at  a  distance  from  professional  libraries, 
and  while  discharging  all  the  functions  of  the 
ministry  in  a  county  town,  has  proved  a  some- 
what arduous  undertaking.  Willi  all  my  anxiety 
I.,  observe  the  fundamental  requirements  of  narrative 
writing,  I  do  not  suppose  there  has  been  for  me 
absolute  immunity  from  errors  of  judgment  or  from 
inaccuracies  of  statement;  but  I  cherish  the  hope 
thai  few  of  either  the  former  or  the  latter  will  be 
met  with,  and  if  any  be  observed,  that  they  are  such 


PREFACE.  lx 

as  not  substantially  to  affect  the  representation  thai 
has  been  given  whether  of  facts  or  writ  ings  mentioned 

in  the  course  of  the  following  history. 

A  vague  reference  lias  sent  many  a  reader  upon  a 
vain  quest,  with  loss  of  time,  if  not  also  of  patience, 
as  the  only  result.  A  statement  simply  of  title  and 
page — especially  in  the  case  of  authors  whose  works 
have  passed  through  many  editions — may  serve  to 
tantalise  but  will  fail  to  satisfy  the  verifying  student 
of  history.  I  have  therefore  done  my  utmost  to  ren- 
der the  references  given  in  the  footnotes  as  service- 
able as  possible,  particularising  not  only  chapter, 
page,  and  section,  but  also  the  edition  to  which  I 
have  had  access.1 

In  the  Appendix  will  be  found  matter  which  could 
not  have  been  introduced  at  an  earlier  stao;e  without 
overburdening  the  text  or  the  footnotes,  but  which 
I  anticipate  will  interest  students  of  ritual,  many  of 
whom  may  not  find  the  works  from  which  the  extracts 
are  taken  within  their  reach. 

As  the  last  sheets  of  this  work  were  passing  through 
the  press,  there  appeared  in  the  journals  of  the  day 
an  account  of  the  formation  of  a  new  Church  of 
Scotland  Society.      In  the  columns  of  a  newspaper 

1  In  this  connection  I  may  be  permitted  to  refer  to  my  honoured 
grandfather's  '  Life  of  Knox.'  In  all  the  editions  of  that  work,  includ- 
ing the  seventh  or  uniform  edition  of  1855,  the  references  to  Knox's 
standard  work  are  simply  of  this  nature — "  Knox,  Historic,  pp.  84.  BS." 
The  edition  of  the  Keformer's  'Historie  of  the  Reformatiouu  of  Reli- 
gioun  within  the  Realm  of  Scotland,'  which  Dr  M'Crie  made  use  of,  is 
the  folio  one  of  1732  printed  from  the  Glasgow  University  manuscript, 
with  life  by  Mr  Matthew  Crawfurd.  Manifestly  the  edition  to  which  all 
references  ought  now  to  be  made  is  that  of  Dr  David  Laing,  forming 
vols.  i.  and  ii.  of  Knox's  Works. 


X  PREFACE. 

of  largest  circulation,  the  statement  appeared  under 
the  heading,  "  Formation  of  a  High  Church  Party 
in  Scotland,"  and  the  association  is  described  as  "  a 
High  Church  Society  in  connection  with  the  Church 
of  Scotland."'  Having  regard  both  to  the  auspices 
under  which  the  movement  comes  before  the  public, 
and  to  the  influence  which  it  is  fitted  to  exert  upon 
the  life  and  worship  of  the  Church  within  whose 
pale  that  movement  has  originated,  I  have  given 
at  the  close  of  the  volume  a  brief  statement  of  the 
formation  and  constitution  of  "  The  Scottish  Church 
Society." 

It  only  remains  for  me  to  make  grateful  and  cordial 
acknowledgment  of  help  received.  To  no  one  have  I 
applied  for  material  or  direction  without  receiving  a 
read}''  response.  The  Rev.  Dr  Bannerman,  Perth ; 
the  Rev.  John  Boyd,  M.A.,  Skelmorlie;  Mr  D.  Hay 
Fleming,  St  Andrews;  Mr  J.  T.  Gibb,  Edinburgh; 
the  Rev.  John  Kerr,  M.A.,  Dirleton ;  Professor 
Laidlaw,  D.D.,  Edinburgh  ;  the  Rev.  Dr  Livingston, 
Stair ;  Professor  Mitchell,  D.D.,  St  Andrews  ;  the  Rev. 
Pearson  Macadam  Muir,  Morningside  ;  the  Rev.  David 
Somerville,  M.A.,  Edinburgh;  the  Rev.  Dr  Sprott, 
North  Berwick;  the  Rev.  Dr  Robert  Steel,  Australia  ; 
Mr  James  Thin,  Edinburgh,  —  these  are  coadjutors 
and  correspondents  whose  names  it  is  a  personal 
gratification  to  be  able  to  associate1  with  various 
stages  of  my  undertaking.  To  two  friends  of  long 
standing  and  tried  worth  I  am  under  a  very  special 
debt  of  gratitude.  The  Rev.  James  Kennedy,  B.D., 
has  allowed  me  bo  draw  without  stint  alike  upon  his 
extensive   bibliographical    kuowlcdge    and   upon    the 


PREFACE. 

literary  treasures  under  his  charge  as  Acting  Librarian 

of  the  New  College,  Edinburgh;  and  the  Rev, 
Alexander  Robertson,  Glasgow,  has  given  me  the 
benefit  of  his  accurate  scholarship  and  intimate 
acquaintance  with  both  the  highways  and  the  by- 
paths of  Scottish  Ecclesiastical  History,  subjecting 
the  following  sheets  to  a  most  painstaking  revision 
as  they  were  passing  through  the  press. 


C.  G.  M'CRIE. 


Free  Church  Manse,  Ayr, 
5th  November  1892. 


C  0  X  T  E  N  T  S. 


PERIOD    I. 

CELTIC    AND    ANGLO-ROMAN    WORSHIP. 

Presbyterianism  essentially  a  system  of  Church  government,  but  a  dis- 
tinct life,  theology,  and  ritual  always  associated  with  it — Presbyte- 
rian worship  not  dominant  in  Scotland  till  sixteenth  century — Some 
acquaintance  with  what  preceded  desirable — Druidism  —  Roman 
occupation  of  Caledonia — Ninian  in  the  south  of  Scotland — Columba 
among  the  Picts — Kentigern  or  Mungo  in  Clydesdale  became  Bishop 
of  "Glesgu" — Aidan,  Bishop  of  Northumbria,  Apostle  of  the  Angles 
— Cudberct  a  prior  at  Melrose,  thereafter  Bishop  of  Lindisfarne — 
Worship  introduced  by  these  men  monastic  in  type — The  Book  of 
Deer — Daily  service  —  Days  either  private  or  festival  —  Hours  of 
prayer — Ritual  or  festival  days — Baptism,  no  evidence  that  Eucharist 
administered  to  children  after  baptism — Adanman's  description  of 
services  at  death  of  Columba — The  Culdees — The  Keledei  of  St 
Andrews — Litanies  of  the  Culdees  of  Dunkeld — Queen  Margaret,  a 
devout  Romanist,  scene  at  her  deathbed,  and  her  conferences  with 
Celtic  clergy,  suppression  by  her  of  "  barbarous  rites  "  in  Scotland — 
Calendars,  earliest  Directories  for  public  worship — Calendar  of  the 
Drummond  Missal — Calendar  of  Herdmanston  Missal — Calendar  of 
Culross,  also  a  Celtic  one  unnamed — Adoration  of  Virgin  Mary,  Btagea 
of,  traceable  in  early  calendars — The  Missal,  that  of  Sarum — Edward 
I.  and  Sarum  usages,  Father  limes  upon,  Sarum  order  used  in  reign 
of  James  IV. — Ash-Wednesday  service  —  The  Breviary  —  Elphin- 
stone's  Aberdeen  Breviary  —  Lections  and  prayers  in  Aberdeen 
Breviary  founded  upon  the  lives  and  miracles  of  Columba,  Serf, 
Baldred — Wearisome  and  deadening  influence  of  the  Latin  service 
in  mediaeval  Church  well  expressed  by  Tennyson's  "Northern 
Farmer,"  .  .  ...  I 'ago  1 


XIV  CONTENTS. 

PERIOD    II. 

RITUAL    REVISION. 

Govemmenl  of  Scottish  Church  in  hands  of  Provincial  Councils  from 
1225  to  1559 — Councils  of  154!),  1550,  1552 — Hamilton's  (  iatechism — 
Baptismal  series  in — Council  of  1558-.")!) — That  of  1560  summoned 
but  never  met — Revised  Breviary  of  Quignon  in  1535 — Ritual  Reform 

oi  Hermann,  his  baptismal  service — The  Primers  published  in  Eng- 
land, Marshall's,  Hilsey's,  and  that  of  Henry  VIII.— First  English 

Piayer-Book  in  1549 — Arrival  in  England  of  Knox  same  year,  his 
views  regarding  service  and  sacrament  given  effect  to  at  St  Andrews, 
his  practice  at  Berwick  and  Newcastle,  when  Chaplain  of  Edward 
VI.  preached  at  "Windsor  upon  right  "gesture"  for  communicating, 
his  memorial  to  Privy  Council,  his  responsibility  for  the  black 
rubric  in  Communion  Office  of  Church  of  England  —  Continental 
and  English  refugees  at  Frankfort — Knox  becomes  one  of  the  pastors 
of  English  congregation — Various  drafts  of  service-book — Frankfort 
draft  of  Book  of  Common  Order — Troubles  of  Frankfort— Knox 
returns  to  Geneva — Calvin's  Order  of  Geneva,  his  views  on  public 
worship  and  on  the  state  of  matters  in  England  and  at  Frankfort, 
gathered  from  his  letters  to  Regent  Seymour,  to  Edward  VI.,  and  to 
the  British  exiles  at  Frankfort — The  historic  value  of  Calvinism — 
u  Calvinism  saved  Europe,"       ....  Page  50 


PERIOD    III. 

THE  BOOK  OF  COMMON  ORDER. 

Manifestoes  of  Protestants  in  middle  of  sixteenth  century — The  "Common 
Band"  of  1557 — Two  resolutions  bearing  on  divine  service — "The 
order  of  the  Book  of  Common  Prayers"  refers  to  Anglican  Prayer- 
Book,  limitation  of  use — Scottish  Parliament  of  1560— First  Scottish 
Confession  of  Faith — First  Book  of  Discipline — Form  and  order  for 
election  and  ordination  of  superintendents,  elders,  and  deacons  - 
The  Frankfort  draft  of  Book  of  Common  Order  referred  to  in  Book 
of  Discipline  as  "The  Order  of  Geneva,"  "our  Book  of  Common 
Order,"  &c. — 'The  Form  of  Prayers,'  &c,  published  in  1565 
M  Knox's  Liturgy,"  misleading  description  of-— Principle   underlying 

the  structure  of  the  Scottish  Book  of  Common  Order  Number  and 
ministration  of  the  Sacraments — The  Common  Prayers  Congrega- 
tional Praise,  references  to  singing  in  Book  of  Geneva  and  Book  of 
Common  Order— Metrical  content-  of  the  latter  contain  complete 


CONTENTS.  w 

Psalter  but  nothing  else-  Stewart's  "Sonnel  to  the  Church  of  S 
land"  Order  and  doctrine  of  the  General  Fast  Form  for  restoration 
of  penitents  and  excommunication  of  impenitent*,  references  in  these 
to  prayer  and  praise  Carswell's  translation  of  the  Book  of  Common 
Order  into  Gaelic—  l>  The  manner  of  blessing  a  ship  on  going  to  jea" — 
Survival  of  popish  forms  of  worship  Also  of  Anglican  service  as  found 
in  "The  Form  and  Manner  of  Burial  used  in  the  Kirk  of  Montr< 
— Bassandyne  the  printer  taking  Liberties-— Song  "Welcum  Fortune1'5 
inserted  by  him  in  Book  of  Common  Order,  published  in  L568,  traced 
to  Wedderburn's  "Gude  and  Godlie  Ballates" — Editions  of  the  Book 
of  Common  Order — That  of  L575  containing  metrical  pieces  additional 
to  the  Psalter  and  a  "  conclusion  " — That  of  1595  containing  32  "  Con- 
clusions" and  149  collects  on  the  Psalms — Troubles  in  Scotland  from 
1603  to  1688 — Action  of  Assembly  in  1601  as  to  various  revisions — 
Hart's  edition  of  the  Book  of  Common  Order  in  1616  containing 
James  Melville's  prosaic  Song  of  Moses — First  endeavour  of  King 
James  to  Anglicise  the  Scottish  Church  through  prelatic  governmenl 
— Communion  to  be  celebrated  on  Easter  Day,  1614 — Assembly  of 
1616  at  Aberdeen — "  Howatt's  Form  of  Prayer" — The  Five  Articles 
of  Perth — The  new  "  Paraphrase"  or  Psalter  of  King  James  and  Sir 
William  Alexander  of  Menstrie — Accession  of  Charles  I.  brought  no 
change  of  policy — Petition  of  ministers  against  Perth  Articles  refused 
— Kneeling  at  Communion  most  offensive  in  Scotland,  although  the 
devotional  posture  from  1569 — The  policy  of  "  Thorough " — The 
Canons  and  Constitutions  Ecclesiastical  published  in  1636,  extracts 
from — "  Laud's  Liturgy,"  compilation  of,  attempted  use  of  on  July  23, 
1637,  the  Erastian  Proclamation,  the  Preface,  quotation  in  Preface 
from  Knox's  'History  of  the  Reformation' — Public  worship  little 
affected  by  obtruded  Episcopacy  during  reigns  of  James  VI.  and 
Charles  I. — The  year  1635  that  in  which  most  perfect  metrical 
psalmody  published— Descriptions  of  Scottish  worship  during  period 
surveyed  taken  from  the  writings  of  Bishop  Cowper  of  Galloway,  Sir 
William  Brereton  of  Cheshire,  and  Alexander  Henderson,      Page  96 


PERIOD    IV. 

THE    WESTMINSTER    DIRECTORY. 

Era  of  Second  Reformation  inaugurated  by  Glasgow  Assembly  of  1638 
— Condemnation  of  six  Assemblies,  the  five  Articles  of  Perth,  the 
Book  of  Canons,  and  Laud's  Prayer-Book — Deposition  and  excom- 
munication of  the  prelates — Commencement  of  Long  Parliament 
in  1640— Scottish  Commissioners  in  London  express  a  desire  for 
a  Directory — Communications  between    ministers    in  England   and 


XVI  CONTENTS. 

Scotland  —  Movement  by  Henderson  in  1G41  in  direction  of  a 
Directory  and  a  Platform  of  Government — Proposal  in  Assembly 
of  Kill  for  a  National  Synod— Order  of  English  House  of  Commons 
calling  one,  April  1642-  First  meeting  on  l>t  July  L643— Meeting 
of  Scottish  Genera]  Assembly  in  August-  Private  conference  about 
"  N  vations"  Origin  and  nature  of  these — Action  in  Scotland  for 
preparation  of  a  Directory — Appointment  of  Scottish  Commissioners 
to  Westminster  Assembly — Taking  of  Solemn  League  and  Covenant 
by  members  of  English  Parliament,  Anglican  Divines,  and  Scottish 
Commissioners  Revision  of  Thirty-nine  Articles— Labours  of  Com- 
mittee engaged  upon  the  Directory,  completed  on  :27th  December 
1644 — Ordinance  of  Parliament  Betting  aside  the  Book  of  Common 
Prayer — Order  for  printing  the  Directory  issued  in  March  1G45 — 
Action  in  Scotland  with  reference  to  the  Directory — Act  of  Assembly 
on  3d  February  1644-45  for  establishing  and  putting  in  execution — 
The  declaratory  statement — Committee  of  Estates  and  Commission  of 
Assembly  sanction  printing  and  publishing  of  Scottish  edition — 
Title  of  the  book  —  Preface — Fourteen  sections  of — Elements  in 
divine  service  :  (1)  Prayer — (2)  Scripture  reading— Office  of  Header 
not  recognised,  legally  abolished  in  1581,  but  not  discontinued, 
Patrick  Henderson  Reader  in  St  Giles'  in  1637,  James  Paterson, 
Aberdeen,  last  Reader  in  Scotland — (3)  Praise,  section  "  of  Binging 
of  Psalms,"  provision  for  reading  the  line  "for  the  present.'"  an 
English  innovation  distasteful  to  Scottish  Commissioners— West- 
minster divines  and  the  Doxology — Baillie's  troubles  with  yeomen 
refusing  to  sing  it  at  Kilwinning — Seven  western  ministers  and  the 
three  "nocent  ceremonies" — Attitude  of  Westminster  Assembly  re- 
garding the  practices  of  offering  the  Lord's  Prayer,  praying  privately 
in  the  pulpit,  and  singing  the  Doxology  —  Decision  of  General 
inlilv —  Pay  the  naturalist  heard  Doxology  sung  in  parish 
church  of  Dunbar  in  1GG1,  testimony  of  Edward  of  MuTTOea  as  to 
use  of,  in  L683,  Patrick  Simson's  'Spiritual  Songs'  of  1685  contained 
some,  collection  of  paraphrases  and  hymns  in  1 7S1  contains  one — 
A  new  metrical  version  of  the  Psalms  included  in  parliamentary 
programme  of  Westminster  documents— Version  of  Francis  Rouse 
recommended  by  Parliament,  approved  of  by  Westminster  Assembly, 
Scottish  Commissioners  agreeable  to  a  new  version,  preference  of 
Baillie  for  version  of  Sir  W.  Mure  of  Powallan —  English  version  care- 
fully examined  and  considerably  altered  in  Scotland,  authorised  to- 
ward close  of  L6  I!)  -  Scottish  edition  of  L650  distinct  from  English  one 
of  16  lo'  Holland's  opinion  thai  Kirk  of  Scotland  Btrongly  indisposed 
to  innovate  in  psalmody  confirmed  by  Bubsequenl  history  of  metrical 
version  of  1650— State  of  matters  in  Scotland  during  Protectorate 
Lay  preaching — Silencing  of  General  Assembly  Public  worship  nol 
materially  affected — Action  of  Edinburgh  ministers  in   1650  ab.au 


CONTENTS.  Wll 

morning  and  evening  week-day  prayers— Acta  of  Assembly  in  L652, 
1654,  1656 — Reintrodnction  at  Leith  of  Scripture  reading  by  the 
"Common  Reader"  in  L658  Troubles  in  Scotland  during  reigns  of 
( Iharles  II.  and  James  VII.-  -Ad  Rescissory— Act  concerning  religion 
ami  Church  government  Subversion  of  Presbyterianism—  <  lonsecra- 
tion  of  Scottish  bishops  a1  Westminster  and  Qolyr 1 — Public  wor- 
ship in  parish  churches  from  Restoration  to  Revolution  —  Walter 
Scott's  blunder  in  'OKI  Mortality'  exposed  by  Dr  Bi'Crie—  Efforts  to 
Anglicise  Scottish  worship  by  Parliament  in  1661 — Action  of  Epis- 
copal Synods  of  St  Andrews,  Aberdeen,  and  Dunblane — Etay'i 
scription  of  worship  in  Dumfries — Morer's  account — Condemnation 
of  Scottish  burial  usages — Absence  of  religious  services  at  funerals  till 
end  of  seventeenth  century — Incident  in  life  of  Rowland  Hill — Open- 
air  services  of  Covenanters,  lecturing  or  prefacing,  singing,  dispensing 
Sacraments — Instances  of— Description  of  a  Covenanting  ( !<  immunion 
at  East  Nisbet  on  banks  of  "Whitadder,            .             .  Page  17" 


PERIOD    V. 

REVOLUTION UNION DECADENCE. 

Declaration  of  Prince  of  Orange  in  1688,  denouncing  Popery — Address 
to  him  from  people  of  Scotland  condemning  Prelacy — Meeting  of 
Estates  in  Scotland — Claim  of  right  and  offer  of  crown  to  William 
and  Mary  —  James  VII.  "  forefaulted  "  right  to  the  throne  —  First 
Parliament  of  William  and  Mary  held  at  Edinburgh  1690 — Prelacy 
abolished — Confession  of  Faith  ratified,  also  Presbyterian  Church 
government — No  mention  of  the  Directory,  current  explanation — 
First  General  Assembly  after  Revolution,  October  1690 — "  Modera- 
tion" inculcated  and  professed,  Acts  passed  by — "Rabbling"  of  two 
Episcopalian  clergymen  at  Dumfries — Opposition  tore-establishment 
of  Presbyterianism  at  Aberdeen  —  Dr  Robert  Lee's  extracts  from 
Session  records  of  Banchory-Devenick  examined,  found  not  to  bear 
out  his  inference — The  phrase  "  Uniformity  of  worship  "  traced — Act 
of  Assembly  1649— The  Barrier  Act,  stages  of,  in  1639,  1641,  1695, 
1697 — Accession  of  Queen  Anne  in  1702 — Endeavours  of  Scottish 
Episcopalians  to  secure  toleration — Act  of  Assembly  in  1707  against 
"Innovations,"  historical  reference  explained  —  Union  negotiations 
in  1705— Church  of  Scotland  safeguarded— Action  of  Commission  of 
Assembly — Conclusion  of  negotiations  in  1707—  Catholic  statement 
regarding  Church  of  Scotland  by  Archbishop  of  Canterbury  in  House 
of  Lords — Attitude  of  Scottish  ecclesiastics  at  first  hostile  to  incorpo- 
rating Union,  majority  in  course  of  time  became  favourable— -Case  of 
Rev.  James  Greenshields  stated — Passing  of  Toleration  Act  in  1712 


.Will  CONTENTS. 

opposed  by  Church  of  Scotland,  condemnation  by  some  of  that 
Church  because  of  opposition  and  also  because  of  action  in  Green- 
shields1  case,  considerations  to  be  kept  in  view — Eighteenth  century 
ecclesiastical  legislation  bearing  on  public  worship  —  Movement  in 
direction  of  enlarged  psalmody,  labours  of  Boyd,  Lourie,  and  Adam- 
son — Action  in  1706 — Patrick  Simson's  '  Script  u: 
ful  endeavours  to  interest  the  Church  in  them— The  matter  before 
Church  courts  from  L 741  to  1746,  when  first  edition  of  Paraphrases 
appeared  Second  edition  in  1781,  use  of  sanctioned  "in  the  mean- 
time," description  of  contents,  criticism  of  by  "Rabbi"  Duncan— The 
five  hymns  subjoined  —  Friction  in  South  Leith  regarding  intro- 
duction—  Unfavourable  judgment  regarding  the  collection  by  Dr 
Martin  of  Moniinail — Members  of  Paraphrase  Committee  and  con- 
tributors, names  of  some  associated  with  Modcratism — Dr  "Wither- 
Bpoon,  his  career,  his  opposition  to  the  Moderates,  his  'Ecclesiastical 
Characteristic.-/  extracts  from  bearing  upon  heresy,  the  Confession  of 
Faith,  and  divine  service — Evangelical  men  within  the  Church  of 
Scotland  during  the  decadence,  Maclaurin,  John  Erskine,  Sir  Henry 
Moncreiff  YYellwood,  Currie,  AVillison,  Riccaltoun — The  Seceders  did 
not  secede  from  the  Church  of  Scotland,  only  from  "the  present 
prevailing  party  "; — Ralph  Erskine,  his  song  "  Thus  think,  and  smoke 
tobacco,"  his  "Gospel  Canticles,"  "Gospel  Sonnets,"  "Scripture 
Songs" — Associate  Synod  recommend  Erskine  to  translate  all  the 
'a  of  Scripture  into  metre — Anti-Burgher  Seceders,  their  narrative 
and  testimony,  recognised  propriety  of  singing  other  Scripture  songs 
than  Psalms  of  David — Union  in  1820,  testimony  of  the  united  body 
in  1827  admits  the  use  of  Scripture  Doxologies  and  the  Lord's 
Prayer — Union  in  1827,  that  of  Original  Seceders,  opposed  to  the  use 
of  both  paraphrases  and  hymns — The  Relief  Church  of  1762,  never 
opposed  to  an  enlarged  psalmody,  in  17'.M  a  selection  of  hymns 
compiled  by  a  Relief  Minister  recommended  by  the  Synod  to  be 
used  in  public  praise— Estimate  of  the  services  of  the  Seceders  to 
the  cause  of  evangelical  religion — Tribute  to  their  worth  by  Prin- 
cipal Rainy,      ......  Page  241 


PERIOD    VL 

Tin:    MODERN    RBNAI8SANCE. 

Divine  service  in  Scotland  at  close  of  eighteenth  century — Description 
of ,  by  Professor  Story  -Advantage  taken  of  prevailing  carelessness 
and  irreverence,  by  an  Episcopalian  writer — Dr  James  Beattie  of  Aber- 
deen drew  attention  to  state  of  matters  and  suggested  improve- 
ments—Unsuccessful  attempt  made  by  congregation  of  St  Andrew's, 


CONTENTS.  mx 

Glasgow,  to  introduce  instrumental  music  in  1807 — Writings  <>i'  Dr 
Ritchie,  Dr  Porteous,  and  Dr  R.  S.  Candlish,  in  connection  there- 
with— Dr  Andrew  Thomson  of  Edinburgh  —  Bis  work  as  a  reformer 
of  Church  praise-— Assistance  rendered  by  Mr  Et.  A.  Smith— Testi- 
mony to  improvemenl  in  i^:»l  from  Journal  of  Arnold  of  Rugby 
Dr  Andrew  Thomson's  views  regarding  use  of  Lord's  Prayer,  offensive 
to  some — Ten  years  before  and  after  the  Disruption  —  Dr  Etoberl  I.  . 
his  qualifications  to  be  pioneer  in  ritual  reform,  and  hia  defects, 
entered  upon  a  series  of  alterations  in  public  worship  in  L857, 
kneeling  at  prayer,  standing  at  singing,  reading  of  prayers,  har- 
monium introduced  in  1863  and  organ  in  L865,  his  book  upon  'The 
Reform  of  the  Church  in  Worship  ' — The  conduct  of  worship  in  Old 
Greyfriars  brought  before  Assembly  in  1859,  1864,  1865,  L866,  and 
1867 — Indefinite  postponement  of  case  in  consequence  of  Dr  Lee's 
illness  and  death — Dr  Lee's  attitude  with  reference  to  use  of  hymns 
a  conservative  one  —  Proposals  for  issuing  hymn-bonk  before  the 
Church  of  Scotland  from  beginning  of  nineteenth  century — Pro- 
of movement  in  1811,  1814,  1821,  1854,  1860— Authoritative  use  of 
hymns  in  Church  of  Scotland  dates  from  1861 — Nineteenth-cent u re- 
action in  Secession  Church  as  to  use  of  hymns — United  Secession 
Church  took  action  in  1842,  large  collection  made  and  printed  but 
never  published — Union  of  the  Associate  and  Relief  Churches  in 
1847 — Synod  of  United  Presbyterian  Church  of  Scotland  authorised 
issue  of  hymn-book  in  1851,  what  virtually  a  new  book  under  title 
of  'The  Presbyterian  Hymnal'  in  1876  —  Action  in  matter  of 
hymns  taken,  by  the  Free  Church  of  Scotland  in  1866,  Assembly 
of  1872  "  allow  "  the  public  use  of  a  collection,  a  larger  one  in  1878 — 
Use  of  instrumental  music  unknown  in  the  Church  of  Scotland  from 
the  Reformation  till  middle  of  present  century — No  formal  sanction- 
ing of,  but  liberty  to  use  secured  by  Act  of  Assembly  in  1866 — Acl  ion 
in  same  direction  taken  by  United  Presbyterian  Church  in  1872 — 
The  Free  Church  entered  upon  discussion  of  the  subject  in  1882, 
decided  in  1883  that  nothing  in  the  Word  of  God  or  in  the  consti- 
tution and  laws  of  this  Church  to  preclude  the  use  of  instrumental 
music  in  public  worship  as  an  aid  to  vocal  praise — Formation  of 
"The  Church  Service  Society"  in  1865,  object  of  the  Society,  subse- 
quent history  of,  publication  of  '  Euchologion,  or  Book  of  Prayers,' 
afterwards  called  'A  Book  of  Common  Order,'  the  Society  still  a 
private  though  not  a  secret  society — "  The  Devotional  Service  Asso- 
ciation "  in  connection  with  the  United  Presbyterian  Church,  founded 
in  1882,  objects  and  methods  of — "The  Aberdeen  Eccleaiological 
Society"  formed  in  1886,  constitution  and  operations  of — "Public 
Worship  Association "  in  connection  with  the  Free  Church  of  Scot- 
land, constituted  in  1891,  points  on  which  it  is  believed  there  is 
general  agreement  among  members,  points  on  which  some  difference 


XX  CONTENT.-. 

of  opinion,  but  fell  to  be  important  for  conference  and  discussion — 
Closing  remarks — Presbyterian  public  worship  non-liturgical  and 
non-sacramentarian  in  i  ad  history — Matters  of  detail  sub- 

ordinate and  secondary  ought  not  to  be  elevated  to  rank  of  things 
essential  and  primary— Security  for  purity  of  worship  to  be  found  in 
adherence  to  teaching  of  Westminster  Confession  of  Faith  regarding 
divine  Bervice — That  teaching  adduced  from  three  several  chapters 
of  the  Confession,       .....  Page  310 


ArPENDIX. 


A.  Scottish   Service    for  Visitation   and   Communion   of  the 

Sick  in  twelfth  century,  ....       361 

13.  Latin  Litany  used  by  the  Culdees  of  Dunkeld  in  fifteenth 

century,       .......      362 

C.  Rubrics  and  Ritual  for  dedication  of  Churches  in  thir- 

teenth century,  with  classified  list  of  Scottish  Churches 
and  Chapels  dedicated  after  the  'Pontilicale  Ecclesia?  S. 
Andreas,'     .......      364 

D.  Eight  Scottish  Prayers  of  the  sixteenth  century,  founded 

on  the  Lord's  Prayer,        .....       368 

E.  The  Frankfort  draft  of  the  Book  of  Common  Order,  .      373 

F.  A  Prayer  printed  in  the  sixteenth  century,  to  be  used  in 

the  Highlands  before  sermon,         ....       378 

G.  A  Scottish  Burial  Service  of  the  sixteenth  century,  .       37!) 

II.  The  Love-song  printed  in  a  Scottish  Psalter,  condemned  by 

the  General  Assembly  in  1568,      ....      385 

I.  Thirty-four  Scottish  Doxologies  taken  from  Metrical  Psalter 

of  L595,       .......       386 

K.  One   hundred   and    forty-nine   Scottish    Collects   on    the 

Psalms,   taken   from   the  same,       ....        390 

L  Bidding  Prayers,  history  and  specimens  of,  .  .      422 

M.  Chronological  notes  on  the  offices  of  Header  and  Exhorter 

in  the  church  of  Scotland,  ....      428 


CONTENTS.  \\i 

N.  English  Presbyterian,  Australian,  and  Tasmanian  revisions 
and  adaptations  of  Westminister  Directory, 

0.  Tin.'  Communion  Office  of  the  Westminister  Directory,  theo- 
logically and  historically  considered;  with  statements 
from  Rutherford's  writings  bearing  upon  administration 
of  the  Sacrament,  and  upon  the  reading  of  prayers,         .       ill 

P.  Formation   and   Constitution   of    "The    Scottish   Church 

Society,"      .  .  .  .  .  .  .450 


Index,  ........      453 


THE 


PUBLIC  TTOBSHIP  OF   PEESBYTERIAN 
SCOTLAND. 


PEEIOD    I. 

CELTIC   AND   ANGLO-ROMAN   WORSHIP. 

Pbesbyterianism  is  essentially  a  system  of  Church  polity. 
having  government  by  presbyters  for  its  distinguishing  fea- 
ture. It  differs  from  Episcopacy  in  refusing  to  acknowledge 
any  such  governing  power  in  the  hands  of  prelates  or  dio- 
cesan bishops  as  would  constitute  them  an  order  in  succes- 
sion to  the  apostleship,  separate  from  and  superior  to  pres- 
byters; it  is  distinct  from  Independency,  which  lodges  the 
government  of  the  Church  in  the  individual  congregation. 
According  to  Presbyterian  rule,  all  ecclesiastical  authority  is 
lodged  in  the  presbyters  as  the  genuine  bishops  of  the  New 
Testament,  with  whom  is  the  true  apostolic  succession,  the 
presbyters  being  associated,  for  purposes  ministerial  or  ad- 
ministrative, in  congregational  Sessions,  classical  Presbyteries, 
provincial  Synods,  and  general  Assemblies. 

While,  however,  Presbyterianism  is  essentially  a  form  of 

A 


2  CELTIC   AND   ANGLO-ROMAN   WORSHIP. 

trnment,  historically  it  is  a  good  deal  more  than  that. 
For  there  has  come  to  be  associated  with  it  Christian  life  of 
a  particular  type,  the  confessional  theology  of  a  pronounced 
school,  and  a  well-defined  ritual  of  divine  service. 

It  is  with  the  last-named  concomitant  or  characteristic  of 
Presbyterianism — that  of  worship  —  that  we  are  concerned 
in  this  historical  inquiry;  and  our  range  of  treatmenl 
limited  to  tracing  the  development  of  public  worship  in  that 
country  which,  from  the  dawn  of  the  Protestant  era  until 
now,  in  spite  of  repeated  attempts  to  dictate  and  coerce,  to 
subvert  and  innovate,  has  asserted  herself  Presbyterian  in 
polity,  in  theology,  and  in  ritual. 

Not  until,  in  the  sixteenth  century,  the  great  European 
movement  of  reform  all  along  the  lines  of  church  organisa- 
tion had  reached  our  shores,  and  our  reformers,  refusing  t<> 
acknowledge  the  authority  of  papal  Rome,  of  ante-Nicene 
fathers,  and  even  of  the  sub-apostolic  age,  pressed  back  to 
Christ  and  the  Xew  Testament,  did  Presbyterian  ritual 
dominate  the  worship  of  Scotland. 

If  we  take  n<>  account  of  forms  of  worship  which  pre- 
vailed in  Scotland  previous  to  the  Reformation  in  1560,  we 
might  make  the  middle  of  the  sixteenth  century  our  point 
of  departure  in  this  endeavour  to  trace  the  development  of 
New  Testament  worship  in  the  legislation  and  practice  of 
our  country.  It  will,  however,  materially  aid  us  in  forming 
an  adequate  estimate  both  of  what  had  to  be  done  and  of 
what  was  actually  accomplished,  if  we  start  with  a  clear  and 
accurate  concept  ion  of  the  ritual  followed  in  Scotland  prior 
to  the  date  when  divine  service  was  reconstructed  with  an 
avowed  recognition  of  the  grand  Presbyterian  principle  that 
"the  acceptable  way  of  worshipping  ( rod  is  instituted  by  Him- 
self, and  so  limited  by  His  own  revealed  will  that  He  may 
not  be  worshipped  according  to  any  way  not  prescribed  in 
tin-  Holy  Scripture." 

In  this  introductory  chapter,  therefore, it  will  be  our  aim  to 


DRUIDISM    IN  'N'I». 

state  briefly  but  concisely  what  has  come  down  to  the  present 
•  lay  bearing  upon  the  substance  and  the  forms  of  worship 
in  Scotland  during  the  Celtic  and  medieval  periods  of  her 
history. 

Seeking  to  penetrate  into  an  age  anterior  to  the  invasion  of 
Britain  by  Julius  Caesar,  fifty-five  years  before  the  Christian 
era,  we  come  upon  the  Druidic  rites  of  our  pagan  forefathers. 
At  tme  lime  it  seemed  as  if  a  good  deal  were  known  about 
the  sacrifices,  animal  and  human,  the  priestly  orders  and 
vestments,  the  festivals  and  names  <>i'  the  Divine  Being, 
which  obtained  amono:  the  Druids  of  Caledonia  or  All -an. 
But  under  the  operation  of  destructive  historic  criticism  and 
the  influence  of  the  modern  historical  temper,  this  sup].. 
knowledge  shows  a  tendency  to  diminish  rather  than  to  in- 
crease  in  volume.  Disappointed,  it  may  even  be  disgusl 
to  rind  how  few  grains  of  verifiable  information  can  be  extract- 
ed from  the  rubbish-heaps  of  fable  and  fine  writing  that  have 
gathered  round  the  very  name  of  Druid,  some  modern  scholars 
have  been  led  to  question  whether  such  a  thing  as  Druidism 
ever  existed  in  the  British  Isles.1 

Avoiding  the  two  extremes  of  over-credulity  and  over- 
scepticism,  a  balanced  estimate  of  this  form  of  northern 
Pictish  paganism  will  lead  us  to  regard  it  as  a  sort  of  fetich- 
ism  which  peopled  all  the  objects  of  nature  with  malignant 
beings,  to  whose  agency  its  phenomena  were  attributed,  the 
Druids  being  medicine-men,  priests,  and  teachers,  who; 
Magi  and  Druadh,  exercised  great  inrluence  among  the 
people,   from   a   belief   that   they   were   able   to   practise    a 

1  So  Dr  John  Stuart    in   "Sculptured  Stones  of   Scotland'    (appendia 
preface),  and  Dr  J.  H.  Burton  in  article  in  'Edinburgh  Review, '  July 
and  'The  History  of  Scotland,'  vol.  i.  chap,  vi.,  "Heathendom,"  pp.  209-217, 
.second  edition.     Skene,  while  crediting  Burton  with  being  the  first  "  I 
pose  the  utterly  fictitious  basis  on  which  the  popular  conception  of  tl  i 
called  Druidical  religion  rests,"  considers  "  he  undoubtedly  carries  hi<  scepti- 
cism too  far,  when  he  seems  disposed  to  deny  the  existence  among  the  pre- 
Christian  inhabitants  of  Scotland  and  Ireland  of  a  class   of   persons   termed 
Druids." — 'Celtic  Scotland."  vol.  ii.  bk.  ii.  chap.  iii.  p.  119,  n.  73. 


4  CELTIC   AND    A.NGLO-ROMAN    WORSHIP. 

speciea  of  magic  or  witchcraft,  or  to  injure  those  to  whom 
they  were  opposed.2 

From  tin-  invasion  of  Julius  Csesar  down  to  the  year  of 
grace  410,  Scotland  formed  a  province  of  the  Roman 
Empire.  That  the  dominion  of  imperial  Rome,  extending 
over  so  many  centuries  of  time,  powerfully  influenced  the 
religious  as  well  as  the  secular  and  social  condition  of 
Britain,  must  go  without  saying.  Discounting  such  legends 
as  credit  the  apostles  Paul  or  Peter  with  being  the  founders 
of  the  British  Church,  as  also  the  rhetorical  statements  of 
Tertullian  and  Origen  about  the  universal  prevalence  of  the 
Christian  faith  in  the  first  century,  we  are  warranted  in 
affirming  that  the  religion  of  the  Cross  made  its  way  during 
the  Roman  occupation  through  the  province  of  Britain,  and 
that  as  early  as  the  second  century  a  Christian  Church  had 
obtained  a  place  among  the  institutions  of  the  country.  The 
ruined  church  of  Reculver  in  Kent,  the  early  ecclesiastical 
buildings  of  Canterbury,  the  Chi  liho  monogram,  the  remains 
of  Christian  settlements  in  Skye,  Orkney,  and  the  Gairloch 
Islands,  belonging  to  the  earliest  types  of  ecclesiastical  struc- 
tures— such  treasure-trove  of  the  archaeologist  go  far  to  prove 
thai  buildings  of  undoubted  Roman  origin  were  used  as  places 
of  ( ihristian  worship  previous  to  the  departure  of  the  Romans 
in  410.  For  us,  however,  the  period  is  a  blank,  no  records 
existing  to  tell  the  nature  of  the  worship  of  the  Romano- 

-  \V.  F.  Skene.  'Chic  Scotland,'  ut  tup.,  p.  118.  To  much  the  same 
effect  is  the  judgmenl  of  Rhys,  Professor  of  Celtic  is  the  University  of  Oxford. 
"One,"  writes  this  authority,  "may  sum  up  tin-  impressions  of  ancient  authors 
,-i-  to  the  Druids  by  describing  them  as  magicians  who  were  medicine-men, 
priests,  and  teachers  of  the  young.  This  applies  more  especially  to  Gaul,  but 
their  characteristics  appear  to  have  been  much  the  Bame  in  Ireland." — '  Lec- 
tures  on  the  Origin  and  Growth  of  Religion  as  illustrated  by  Celtic  Heathen- 
dom:' The  Hibbert  Lectures,  i>v'''.  Students  of  pre-Christian  religions  will  do 
well  to  acquaint  themselves  with  'The  Golden  Bough:  A.  Study  in  Compara- 
tive Religion.'  By  J.  <J.  Frazer,  M. A.,  Trinity  College,  Cambridge.  London: 
sfacmiUan  &  Co.,  1890,  the  work  of  a  Scottish  Btudent,  alike  fascinating  and 
informing,  no  matter  what  "pinion-  may  be  entertained  regarding  the  par- 
ticular theory  uni'<>Med  and  advocated. 


OHURCH   OF   NINIAX    AT    WHITHORN. 

British  Church.8    Although  the  closing  years  of  the  Roman 

occupation  were  full  of  struggle  and  confusion — the  barbarians 
on  the  north  and  the  west  assailing  the  imperial  province — 
yet  during  that  troublous  time  the  Christian  Church  pene- 
trated the  district  of  country  extending  along  the  north  shore 
of  the  Sol  way  Firth. 

The  agent  in  this  primitive  Church  extension  movemenl 
was  Xinian,  whom  Bede  describes  as  aa  most  reverend  bishop 
and  holy  man,  of  the  nation  of  the  Britons,  regularly  in- 
structed at  Borne  in  the  faith  and  mysteries  of  the  truth."  4 
"Whether  Ninian's  birthplace  was  in  Cumberland,  in  Wales,  or 
in  Galloway — and  claims  have  been  put  forward  in  favour  of 
all  three  places — cannot  now  be  determined  ;  but  that  he  was 
the  son  of  a  native  Christian,  and  received  his  early  education 
from  the  Church  which  existed  in  Britain,  has  never  been 
gainsaid.5  History  and  biography  are  also  at  one  in  repre- 
senting Ninian  as  receiving  the  greater  part  of  his  theological 

3  See  'Scotland  in  Early  Christians  Times.'  By  Joseph  Anderson,  LL.D. 
2  vols.  (Being  Rhind  Lectures  in  Archaeology  for  1879  and  1880.)  Edinburgh  : 
David  Douglas.  Also,  'The  Monumental  History  of  the  Early  British  Church.' 
By  J.  Romily  Allen,  F.S.A.  (Scot.)  S.P.C.K.,  1889.  Dr  James  Macdonald  of 
Glasgow,  one  of  the  most  accomplished  of  modern  Scottish  archaeologists, 
contributed  a  valuable  paper  to  the  '  Transactions  of  the  Glasgow  Archaeologi- 
cal Society,'  1891,  on  "Burghead  as  the  Site  of  an  Early  Christian  Church," 
in  which  he  contends  that  a  reservoir  cut  out  of  the  solid  rock  is  "  almost 
beyond  question  an  ancient  sacred  font  or  baptistery,"  and,  as  such,  "  the 
one  such  relic  of  the  ancient  Scottish  Church  that  has  come  down  to  our 
times." 

4  "  Xamque  ipsi  australes  Picti  .  .  .  ficlem  veritatis  acceperant,  predicante 
eis  verbum  Niniano  Episcopo  reverentissimo  et  sanctissimo  viro  de  natione 
Bretonum,  qui  erat  Rome  regulariter  fidem  et  misteria  veritatis  edoctus." — 
Baxla,  '  Hist.  Eccles.,'  lib.  iii.  c.  iv. 

5  The  language  of  Ailred,  Abbot  of  Rievaux,  in  his  '  Vita  Niniani  Pictorum 
Australium  Apostoli,'  is  explicit  as  to  the  country,  but  vague  as  to  the  par- 
ticular locality:  "In  insula  .  .  .  Britannie  .  .  .  beatus  NinianuB  extitit 
oriundus;  in  ea,  ut  putatur,  regione  que  in  occiduis  ipsius  insulc  partibus 
ubi  occeanus  quasi  brachium  porrigens,  ex  utraquc  parte  quasi  duoa  anguloa 
faciens,  Scotorum  nunc  et  Anglorum  regna  dividit  const  it  uta,  usque  novissima 
ad  Anglorum  tempora  proprium  habuisse  regem,  non  solum  hystoriarum  fide, 
sed  et  quorundam  quoque  memoria  comprobatur." — Cap.  i.,  "Tin1  Eistorians 
of  Scotland,"  vol.  v.  p.  140. 


6  CELTIC   ANI>   ANGLO-BOMAN   WORSHIP. 

training  al  Rome,  living  and  studying  there  from  a.i>.  :'.70  to 
near  the  close  of  the  fourth  century.  Becoming  a  favourite 
with  his  ecclesiastical  superiors,  and  displaying  remarkable 
proficiency  in  sacred  studies,  the  young  Briton  was  ulti- 
mately consecrated  to  the  episcopal  office  by  the  Bishop  of 
Elome,  and  sent  back  to  his  own  land  to  convert  those  who 
had  n<>t  received  the  Christian  faith,  and  to  correct  the  creed 
of  as  many  as  had  heard  the  word  of  the  ( rospel  from  heretics. 
On  his  way  home  the  newly  consecrated  bishop  turned 
aside  to  visit  the  city  of  Tour-,  desirous  of  intercourse  with, 
and  stimulus  from,  the  widely  known  and  highly  esteemed 
St  Martin.  Having  intimated  to  the  Galilean  dignitary  that, 
as  in  faith,  so  in  the  way  of  building  churches  and  consti- 
tuting  ecclesiastical  offices,  he  purposed  to  follow  the  holy 
Roman  Church,  Ninian  asked  and  obtained  the  services  of 
masons  to  enable  him  to  construct  a  stone  edifice  in  Scotland 
after  the  Roman  model.0  So  soon  as  he  was  settled  in  his 
Galloway  district,  the  missionary  bishop  set  about  the  build- 
in-  of  his  church  of  stone,  or  Candida  Casa,7  at  Whithorn; 

6  "  Beatus  Ninianus  a  sancto  ceinentarios  Bibi  dari  postulavit,  propositum 
Bibi  ease  asserens,  sicut  sancte  Romane  Ecclesie  fidem,  ita  ct  mores  in  con- 
atruendia  ecclesiis,  ecclesiastieiaqut  officii*  constituents  Lmitari."  —  Ibid.,  p. 
1  18. 

7  "  Cujus  Bedem  episcopatus  Sancti  Martini  Episcopi  nomine,  et  ecclesiam 
insignem,  ui>i  Ipseetiam  corpore  una  cum  pluribua  sanctia  requiescit,  jam  nunc 
Anglorum  gena  optinet.  <v»ui  locua  ad  provinciam  Berniciorum  pertinens  vulgo 
vocatur  ad  ( landidam  <  lasam  ;  eo  quod  Lbi  ecclesiam  <\<-  lapide,  insolito  Breton- 
ibus  in. -re,  fecit." — Bseda,  '  Hist.  Eccles.,'  lib.  iii.  c  iv. 

8  "Elegil  autem  Bibi  sedem  in  loco  qui  nunc  Witerna  dicitur;  qui  Locus 
Buper  litus  occeani  -it  u - .  dum  Be  ipsum  marc  longiua  porrigil  ab  oriente, 
occidente,  atque  meridie,  ipso  pelago  clauditur  a  parte  tantum  aquilonali,  via 
Lngredi  volentibue  aperitur." — 'Vita  Niniani.'  o.  iii.,  "Fundatio  Ecclesias  de 
Whithorn."  The  question  which  Ailred's  description  of  Whithorn  has  given 
rise  to,  Was  the  Bite  of  Nlnian'a  Church  where  the  ruina  of  the  cathedral  now 
are,  or  were  they  two  miles  distani  southwards  at  the  port  called  the  I 
Whithorn  .'  is  well  treated  by  Bishop  Forbes,  and  decided  by  him  in  Favour  of 
t  be  former  supposition  :  while  Mr  Muir,  whom  the  bishop  admits  i>  "  our  best 
authority  on  Scottish  medieval  architecture,"  argues  for  tin'  latter.— " Lives 
of  si    Ninian  and  81    Centigern"  in   'The   Sistoriana  of  Scotland,1  vol.  v. 

to  the  Life  of  S1  Ninian.  Note  M..  p.  268. 


MONASTERY  OF  COLUMBA  AT  [ONA.  7 

dedicated  to  St  Martin  of  Tours,  tidings  of  whose  deatb 
reached  the  founder  while  the  edifice  was  Hearing  completion, 
which  narrows  the  time  within  a  range  of  four  years  between 
397  and  401. 

Whether,  as  an  old  [rish  Life  of  the  sainl  affirms,0  Ninian 
spent  his  closing  years  in  Ireland,  founding  a  church  in 
Leinster,  and  whether  he  died  in  the  year  432,  is  uncertain 
and  unimportant.  The  facts  of  value  are  those  already  stated 
— facts  which  testify  to  the  moulding  influence  exerted  upon 
the  apostle  of  the  south  of  Scotland  by  the  Churches  of  Unh- 
and Gaul. 

Once  severed  from  the  civilisation  of  the  West  and  the 
culture  of  the  European  empire  by  the  termination  of  the 
Roman  dominion,  the  British  Isles  relapsed  into  paganism, — 
"  seemed,  as  it  were,  to  retire  again  into  the  recesses  of  that 
western  ocean  from  which  they  had  emerged  in  the  reign  of 
the  Emperor  Claudian ;  and  a  darkness  which  grew  more  pro- 
found as  their  isolated  existence  continued,  settled  down  upon 
them,  and  shrouded  their  inhabitants  from  the  eye  of  Europe 
till  the  spread  of  that  great  and  paramount  influence  which 
succeeded  to  the  dominion  of  the  Roman  Empire,  and  in- 
herited its  concentrating  energy  —  the  Christian  Church  — 
took  Britain  within  its  grasp,  and-  the  works  of  its  monastic 
and  clerical  writers  once  more  brought  its  fortunes  within 
the  sphere  of  history."  10 

That  condition  of  isolation  lasted  for  wellnigh  two  centuries 
— lasted  till  56:3,  when  Columba,  the  apostle  of  Pictland, 
sailed  with  twelve  disciples  from  Scotia  or  Ireland  to  Britain. 

9  For  all  our  knowledge  of  this  Irish  lite  of  Ninian.  n<>t  now  extant,  we  are 
indebted  to  Archbishop  Ussber,  who  describes  it  in  the  addenda  t<>  hia  work, 
1  De  Britannicarum  Ecclesiarum  Primordiis.'  According  to  this  biography 
Ninian  ia  stated.  "  Hiberniam  petiisse  atque  ibi  impetrato  a  rege  loco  apto  ei 
amoeno,  Cluayn-coner  dicto,  ccenobium  magnum  constituisse,  ibidemque  post 
multos  in  Hibernia  transactoa  annoa  obiiaae  traditur." — Ut  M*p.,  Genera] 
Introduction,  vol.  iv. 

10  Skene's  'Celtic  Scotland.'  vol.  i.  hook  i.  chap.  iii..  "Britain  after  the 
Romans,"  p.  11  1. 


CELTIC  AND   ANGLO-ROMAN   WORSHIP. 

Bora  in  the  wilds  of  Donegal,  this  epoch-making  man  spent 
his  early  life  in  his  native  country.  In  the  forty-second  year 
of  his  age,  having  been  ordained  a  deacon  and  thereafter 
received  into  priests'  orders,  he  crossed  the  sea  and  founded 
in  Caledonia  an  ecclesiastical  settlement,  which  formed  a  con- 
venient centre  for  intercourse  with  the  Scots  already  Chris- 
tians, at  least  in  name,  and  for  mission  work  among  the  Picts, 
who  were  avowed  pagans.  Columba  died  on  the  island  where 
for  upwards  of  thirty  years  he  had  served  God  and  sought 
the  good  of  his  fellow-men,  an  island  one  of  the  many  names 
of  which  embalms  his  memory, — [i-Cholum-Chille,  or  the 
■  Island  of  Columba's  Cell,  a  corrupted  form  of  which — Icolm- 
kill — it  still  retains.11  The  influence  of  this  Celtic-Scot,  or 
3  »to-Celt,  upon  the  worship  as  well  as  the  faith  of  the 
people  win  an  he  won  to  the  Christian  religion,  will  come  up 
for  consideration  afterwards;  meanwhile  we  pass  from  him 
to  another  missionary  saint  of  Celtic  Scotland. 

For  Kentigern,  better  known,  especially  in  the  west  of 
land,  by  his  Welsh  name  of  affection,  Munghu  or 
Mungo — the  mild  or  gentle  dear  one12— the  legends  of  the 
saints  claim  royal  parentage,  and  weave  round  his  birth  an 
unsavoury  story,  in  which  the  son  of  a  king  of  Cumbria  and 
the  daughter  of  a  king  of  Laudonia  are  criminally  implicated. 
In  reality, nothing  is  known  regarding  either  his  parentage  or 

11  All  one  'aii  ever  hope  1"  know,  it'  not  all  one  may  desire  t"  know,  regard- 
ing this  "  man  of  venerable  life  and  blessed  memory,  the  father  and  founder 
of  monasteries"  '  Yit.  s.  Column*,'  Sec  Preef.  .  i>  t<>  be  found  in  that  classic 
work  ami  splendid  specimen  of  editing,  '  Life  of  Sainl  Columba,  Found* 
Hy.  Written  by  Adamnan,  ninth  Abbol  of  that  Monastery.'  Edited  by 
William  Reeves,  D.D.,  Ml.'. I. A.  It  forms  vol.  \i.  of  'The  Eistoriana  of 
Scotland.' 

12  "  .  .  .  Pre  cunctis  sociis  suis  era!  in  oculis  sancti  senis  [Servani]  preciosus, 
el  amabilis.  CTnde  et  ilium  patria  lingua  Munghu,  quod  Latine  dicitur 
Carissimus  Amicus,  ex  consuetudine  appellavit." — 'Vita  ECentigerni,'  c.  iv. 
11  This  ia  a  Welsh  word.  It  oomee  from  mwyn,  mild,  amiable,  gentle  ;  and  eti^ 
in  composition  guf  dear.  This  is  the  same  termination  a-  in  Gleagu,  or,  a*  in 
the  British  Museum  MS.,  Deschu,  .  .  .  the  old  name  of  Glasgow,  and  trans- 
lated 'cars  familia.'"     'The  Historians  of  Scot.,' vol.  v.  pp.  169,  827  m  S. 


CHURCH    OF    KENTIGERN    AT   GLASGOW.  9 

his  birth.  Educated  by  St  Servanus  at  Culenros,  the  Culrosa 
of  our  day,  where  he  excited  the  dislike  and  persecution  of 
his  fellow-students,  young  Kentigern  Left  Fifeshire  in 
and  journeyed  till  he  reached  Clydesdale,  which  then  formed 
the  kingdom  of  Cumbria,  or  Strathclyde.  Bere  he  was  ap- 
proached by  the  king  and  clergy  of  the  region,  and  urged  to 
allow  himself  to  be  elected  Bhepherd  and  bishop  of  their  souls. 
Very  unwilling  at  first  to  turn  from  a  life  of  inward  peace 
and  holy  contemplation,  Kentigem  finally  consented,  and 
was  consecrated — one  bishop  from  Ireland,  "after  the  manner 
of  the  Britons  and  Scots,"  officiating.  "  He  established  his 
cathedral  seat,"  writes  Jocelyn,  the  monk  of  Fumess  Abbey, 
"  in  a  town  called  Glesgu,  which  is,  interpreted,  The  Dear 
Family,  and  is  now  called  Glasgu,  where  he  united  to  himself 
a  famous  and  God-beloved  family  of  servants  of  God,  who 
practised  continence,  and  who  lived  after  the  fashion  of  the 
primitive  Church  under  the  apostles,  without  private  property, 
in  holy  discipline  and  divine  service."  13 

With  the  subsequent  incidents  in  the  missionary  life  of 
Kentigem — his  taking  refuse  with  St  David  in  Wales,  his 
building  there  a  monastery,  afterwards  called  St  Asaph's,  his 
recall  to  the  Cymric  kingdom,  his  meeting  with  Columba,  and 
his  death  early  in  the  seventh  century, — with  these  matters, 
interesting  enough  in  themselves,  we  are  not  immediately 
concerned.  Our  present  interest  in  the  man  is  exhausted 
when  we  note  that,  while  his  sphere  of  missionary  labour  and 
divine  service  was  in  Strathclyde,  that  of  Xinian  being  in 
Calloway,  and  that  of  Columba  in  Pictland,  his  church 
organisation  and  ritual  were  substantially  the  same  with 
those  of  the  other  apostles  of  Celtic  Scotland. 

One  district  of  the  country,  forming  the  country  of  the 
Anglic  nation,  still  remained  to  be  Christianised,  after  the 
south,   the  north,   and    the   west  had   been   brought    out  of 

13  "  Catheclralem  sedem  suam  in  villa  dicta  Glesgu  quod  interpretatur  Cara 
Familia,  que  nunc  vocatur  Glasgu  constituit." — '  Vit.  Kentigemi,'  c.  xi. 


10  CELTIC   AND    ANGLO-BOMAN   WORSHIP. 

paganism.  The  partial  conversion  of  the  Angles  to  Chris- 
tianity is  placed  by  Celtic  scholars  under  the  year  627,  in 
which  year  of  grace  .Kduin  the  king  was  baptised  at  Fork  on 
the  holy  day  of  Easter.  But  the  name  of  Aidan,  Bishop  of 
Nbrthumbria,  must  always  be  associated  with  the  entire 
Christianising  of  the  Angles,  which  took  place  eight  years 
later,  when  King  Oswald,  sending  "  to  the  elders  of  the  Scots," 
as  Bede  expresses  it,  received  from  them  Aidan  to  be  bishop, 
appointed  him  the  island  of  Lindisfarne  for  his  episcopal  see, 
and  gave  him  money  and  lands  to  enable  him  to  build 
monasteries.14  Mailros,  the  Melrose  Abbey  of  Tweedside, 
was  one  of  these  ecclesiastical  settlements  which  royal 
munificence  enabled  Aidan  to  rear.  And  with  Mailros  there 
came  to  be  peculiarly  connected  the  name  of  Cudberct, 
popularly  called  St  Cuthbert.  Irish  parentage  has  been 
attributed  to  this  Scottish  saint,  and  it  is  not  unlikely  he 
was  the  son  of  some  Irish  chief  or  petty  king  by  an  Anglic 
mother.  When  yet  a  boy  he  was  brought  to  Britain,  and, 
after  some  wanderings,  was  appointed  prior  of  Mailros,  in 
which  office  he  displayed  fervid  zeal  lor  the  conversion  of 
the  surrounding  populace,  going  out  frequently  from  the 
monastery,  occasionally  on  horseback,  more  generally  on 
foot,  and  preaching  the  way  of  truth.  Weeks,  sometimes 
an  entire  month,  were  devoted  to  these  evangelistic  tours,  in 
the  course  of  which  the  missioner  penetrated  to  remote 
villages,  the  inhabitants  of  which  were  cut  off  from  inter- 
course with  such  as  could  instruct  them.  Transferred  in  GG4 
to   the   monastery   of   Lindisfarne,16   "to    teach    the    rules   of 

1 ;  Baada,  '  lli.-t.  Eccl.,'  lib.  iii.  c.  iii.  "  r>i>h<>]>  Aidan,  a  man  <>t'  singular  meek- 
piety,  and  moderation;  zealous  in  tin-  cause  of  God,  though  aol 
altogether  according  t<>  knowledge,  for  he  was  wont  t<>  keep  Easter  Sunday 

according  to  the  custom  of  his  country  .  .  .  from  the  14th  to  the  20th  n a, 

the  northern  province  of  the  Scots  and  all  the  nation  <>t"  the  Picts  celebrating 
Easter  then  after  that  manner.  .  .  .  Bui  the  Scots  which  dwell  in  the  south 
of  Ireland  had  1<>hl:  since,  by  the  admonition  <>t"  the  bishop  of  the  Apostolic 
See,  Learned  t"  observe  Easter  according  i<>  the  canonical  custom." 

■■  Lindisfarne,  now  called  Holy  Island,  i>  Bituated  on  the  north  of  North- 


CUTHBEBT   AT   KELROSE   AND    LINDISFi  11 

monastic  perfection  with  the  authority  of  a  superior,"  he  there 
became  zealous  in  endeavours  to  assimilate  the  Scottish  system 
to  the  customs  of  the  Roman  ( Ihurch,  and  through  pat  Lent  and 
insistent  practice  was  Largely  successful  in  his  attempt. 

After  twelve  years  of  active  service  in  the  Northumbrian 
monastery,  Cudberct  followed  the  custom  of  ecclesiastics  in 
his  day,  and  withdrew  to  lend  a  solitary  life  in  the  rem 
and  uninhabited  island  of  Fame,  about  two  miles  and  a  half 
from  the  mainland,  where  he  constructed  an  anchorite's  cell. 
Eight  years  having  been  spent  in  this  solitude,  Cudbei 
in  GS4  elected  bishop  of  Lindisfarne,  and  reluctantly  consented 
to  be  consecrated.  Two  years  after  election,  convinced  his 
end  was  near,  he  resigned  office,  retired  to  his  cell,  and  in 
687  departed  to  the  Lord,  the  circumstances  attending  his 
last  days,  as  recorded  by  his  biographer,  Bede,  being  very 
similar  to  those  in  the  case  of  Columba,  narrated  in  the  pages 
of  Adamnan.16 

These  notices  of  the  men  whose  names  stand  associated 
with  the  introduction  and  establishment  of  Christianity  in 
the  different  districts  or  kingdoms  of  Scotland,  although  in 
themselves  brief,  may  suffice  to  bring  out  one  feature  of  the 
religious  life  common  to  them  all,  and  which  materially 
affected  the  worship  they  inaugurated.  That  feature  was 
the  practice  of  monasticism.  While  the  Ninian,  the  Colum- 
ban,  and  the  Cymbrian  Churches  might  differ  as  to  the 
correct  time  for   the    observance  of  Easter,   and  as  to  the 

umberland.     Here  stood  a  monastery,  and  it  was  lor  four  centuries  the 
of  the  present  .see  of  Durham. 

16  Bseda,  'Hist.  Eccl.,'lib.  iv.  c.  xxvii.-xxxii.  In  addition  to  the  information 
supplied  in  the  foregoing  work  of  Bede,  there  is  a  life  of  the  sunt  written  by 
the  same  venerable  author,  and  given  in  his  'Minor  Historical  Works.'  "'In 
modern  times  the  Rev.  James  Bain  has  published,  in  a  collection  printed  by 
the  Surtees  Society,  two  lives  of  St  Cuthbert — a  prose  and  a  metrical.  He 
has  also  given  to  the  public,  '  Saint  Cuthbert,  with  an  Account  of  the  State  in 
winch  his  Remains  were  found  on  opening  hi-  Tomb  in  IS'27  '  (Durham,  1  v_x  ; 
and  Archbishop  Eyre  has  written  a  life  of  this  saint  (Lond.,  1 8  1'.'  ."  '  Calendars 
of  Scottish  Saints,'  by  Bishop  Forbes,  p.  -317. 


12  CELTIC   AND   ANGLO-ROMAN   WORSHIP. 

proper  mode  of  making  the  tonsure,  they  were  at  one  with 
tin.'  Churches  of  Strathclyde  and  the  Lothians  in  holding 
that  the  highest  form  of  religious  life  was  that  modelled  on 
monastic  rule. 

And  bo  tlit*  Candida  Casa  of  Ninian  at  Whithorn  became 
a  " magnum  immaMerium"  Before  Columba  crossed  from 
Ireland  to  Britain  he  had  founded  monasteries  not  a  few, 
though  these  were  little  better  than  collections  of  wooden 
huts;  and  lie  commenced  his  Pictish  mission  by  founding 
his  famous  monastery  on  the  island  of  Iona.  Kentigern,  as 
lias  been  seen,  was  no  sooner  in  touch  with  St  David  of 
Wales,  one  of  the  founders  of  monasticism,  than  he  set  him- 
self to  build  a  monastery  in  the  country  which  yielded 
him  an  asylum;  and  when  he  established  his  see  at  Glas- 
gow,  he  formed  a  society  or  college  of  the  servants  of 
God  under  monastic  rules.  And  Cudberct,  in  his  turn, 
received  the  tonsure,  became  a  monk,  and  was  afterwards 
chosen  prior  of  the  monastery  of  Mailros  or  Melrose,  w! 
it  is  testified  of  him  that  he  gave  to  his  brethren  a  splendid 
pattern  of  the  monastic  life.  Without  concerning  ourselves 
about  the  quarter  or  quarters  from  which  monachism  readied 
the  Celtic  Church  of  Scotland,  or  about  the  internal  organ- 
isation of  the  fraternity — both  of  which  matters  lie  outside 
•  air  province — we  note  the  influence  which  this  mode  of 
Christian  life  exercised  upon  the  divine  services  of  Seoto- 
Celtic  Christianity.  It  rendered  that  worship  one  of  strict 
rule,  in  the  rubric  of  which  no  room  was  found  for  the 
extemporaneous,  the  unwritten. 

Tin-  material  now  available  for  determining  the  matter. 
form,  and  order  of  worship  instituted  by  the  founders  of  the 
Scottish  Church  is  net  large.  X<>  entire  liturgical  service 
exists;  only  fragments — Welsh,  [rish,  and  Scottish  —  have 
survived.  Of  these,  by  far  the  most  interesting  is  that 
found  in  wbat   is  known  as  the  Book  of  Deer.17    This  is  a 

ir  The  Book  of  Deer,  carefully  edited  by  Dr  John  Stuart,  wae  published  by 


THE   HOOK  OF   DEER.  1 :; 

parchment  volume  of  8vo  size,  containing  86  folios,  which 
belonged  originally  to  the  Cistercian  Abbey  of  Deer,  in  the 
district  of  Buchan,  and  came,  in  the  beginning  of  the 
eighteenth  century,  into  the  possession  of  the  University 
Cambridge.  It  contains  the  Gospel  of  St  John  entire,  por- 
tions of  the  other  three  Gospels,  the  Apostles'  Creed,  and  a 
colophon  in  old  Irish,  all  in  the  same  handwriting,  which 
experts  agree  in  regarding  as  that  of  a  ninth-century  scribe. 
Also,  in  a  later  hand,  inserted  between  the  written  portion 
of  St  Mark  and  that  of  St  Luke,  there  is  a  fragment  of  an 
office  for  the  visitation  and  administration  of  the  Com- 
munion to  the  sick,  about  which  all  that  can  be  said  with 
any  certainty  is  that  it  dates  from  a  time  anterior  to  the 
changes  introduced  by  Queen  Margaret  and  her  sons.  lie- in- 
ning with  the  rubric,  "  Likewise  the  prayer  before  the  Lord's 
Prayer/'  it  opens  out  with  this  collect:  "  Creator  of  all  kinds 
of  being,  God  and  Father  of  every  fatherhood  in  heaven  and 
in  earth,  receive  from  Thy  throne  of  light  that  is  inaccessible 
these  the  devout  prayers  of  Thy  trembling  people,  and  amid 
the  unwearied  praises  of  Cherubim  and  Seraphim  who  stand 
around  Thee,  give  ear  to  our  petitions  for  the  assurance  of 
our  hope."  Then  follow  the  opening  words  of  the  Lord's 
Prayer,  which  the  rubric  directs  is  to  be  repeated  '*  usqut 
in  Jim  ni. :' 

After  that  the  Deer  fragment  gives  what  liturgiologists 
term  the  Embolismus,  being  a  short  prayer  thrown  in : 
"Deliver  us,  0  Lord,  from  evil;  0  Lord  Christ  Jesus,  keep 
us  always  in  every  good  work  ;  0  God,  the  fount  and  author 
of  all  good  things,  empty  us  of  vices,  and  fill  us  with  good 
virtues,  through  Thyself,  Christ  Jesu." 

The  rubric  which  follows  is  the  only  portion  of  the  frag- 

the  Spalding  Club  in  1869.     The  portion  containing  the  office  for  visiting  and 
administering  the  Communion  to  the  sick  has  been  reprinted  by  Haddan  and 
Stubbs  in  their  '  Councils  and  Ecclesiastical  Documents,1  vol.  ii.  pt.  i.  p,  ! 
also   by   Mr   Warren  in   his    'Liturgy   and    Ritual    of    t lie    Celtic   Church.' 
Clarendon  Press,  p.  lGD. 


U  CELTIC   AND    ANGLO-ROMAN   WORSHIP. 

mem  not  in  Latin,  being  in  the  vernacular  of  the  time,  and 
to  the  effect,  "  Here  give  the  sacrifice  to  him."     The  words 
of  administration  to  be  addressed  t<>  the  sick  man  arc  then 
uivtMi :  "The  body  with  the  blood  of  our  Lord  Jesus  Christ 
be  to  thee  health  unto  eternal  life  and  salvation."      A  formula 
of  thanksgiving  follows  up  the  act  of  administration,  couched 
in    these    terms:    "Refreshed  with    the    body   and   blood   of 
Christ,  let    us   render  alway  to  Thee,  0  Lord,  the  Alleluia, 
Alleluia  ;"  and  that  again  leads  on  to  a  cento  from  the  Psalms, 
each  quotation  ending  with  the  twice-repeated  Alleluia,  the 
formula  being  repeated  at  intervals.     The  office  comes  to  a 
conclusion  with  the  following  collect,  which,  as  in  the  i 
of  the  Embolismus,  is  addressed  to  Christ:  "0  God,  we  give 
Thee  thanks,  through  whom  we  have  celebrated  these  holy 
mysteries,  and   we  beseech    of   Thee   the   gifts  of   holiness. 
Have   mercy  upon   us,  0   Lord,   Saviour  of  the  world,  who 
reignest  for  ever  and  ever.     Amen."  ls 

This  fragment,  short  as  it  is,  has  a  twofold  value.  It 
is  of  interest  as  a  veritable  fragment  of  Scottish  Celtic 
liturgical  documents,  all  other  remains  for  which  such  an 
antiquity  is  claimed  being  either  of  Irish  extraction  or  be- 
longing to  the  Sarum  Order,  the  adoption  of  which  in  Scot- 
land 'loes  not  date  further  back  than  the  twelfth  century. 
This  short  eucharistic  office  is  also  of  evidential  value  because 
of  the  similarity  between  many  of  the  liturgical  expressions 
occurring  in  it  and  those  of  the  Mozarabie  and  Gallican 
missals,  and  because  of  its  divergence  from  certain  marked 
features  of  the  Roman  liturgy.  It  thus  affords  evidence  in 
favour  of  the  contention  of  those  who  claim  for  the  Scoto- 
Pictish  liturgy  of  the  Columban  Church  an  " Ephesine "  as 
distinguished  from  a  "  Petrine"  derivation.19 


18  Appendix  A.,  Scottish  Service  for  Visitation  and  Communion  of  the  Sick. 

n  There  la  a  close  coincidence  between  many  expressions  in  the  Bhort 
eucharistic  office  which  it  contains  and  those  of  the  Blozarabic  and  Gallican 
missals,  and  there  ia  a  marked  deviation  from  certain  invariable  features  of 


CELTIC   MONASTIC    WOBSHIP.  1 .". 

From  a  single  Liturgical  fragment  belonging  to  the  Celtic 
period  of  the  Scottish  Church  we  may  pass  to  certain  state- 
ments, phrases,  and  particular  terms  to  be  found  in  biogra- 
phies of  the  period,  which  directly  relate  to  or  incidentally 

reveal  the  details  of  early  monastic  worship. 

Public  worship  was  conducted  daily  throughout  the  y< 
Adamnan  telling,  in  his  life  of  the  saint,  what  befell  a  book 

of  hymns  for  the  office  of  every  day  in  the  week,  penned  by 
the  hand  of  Columba    himself.     The   days  of  the   Calendar 

were  either  private  and  ordinary,  or  festival;21  but  whether 
the  one  or  the  other,  each  day  had  an  office  or  -  of 

prayers,  psalms,  hymns,  and  versicles,  these  being  offered, 
sung,  and  read  at  canonical  hours  called  the  Hours  of  Prayer. 
Each  Lord's  Day,  all  birthdays  of  saints,23  ascertained  or  con- 
jectured, belonged  to  the  festival  class  of  days.  On  such 
days  the   brethren  were   summoned   to  the   Oratory  by  the 

the  Roman  liturgy.  Therefore  this  fragment,  short  as  it  is,  affords  evidence 
that  the  Scoto-Pictish  liturgy  of  the  Columban  Church  in  Scotland  belonged 
to  the  "  Ephesine  "  and  not  to  the  "  Petrine  "  family  of  liturgies.  The  reasons 
for  this  conclusion  are  given  in  detail  in  the  notes.  Warrens  '  The  Liturgy 
and  Ritual  of  the  Celtic  Church,'  p.  163. 

-  Adamnan  tells  what  befell  a  book  of  liynms  for  the  office  of  every  day  in 
the  week,  and  in  the  handwriting  of  St  Columba — "  hymnorum  liber  septi- 
maniorum  Sanctse  ColumUe  manu  descriptus." — 'Yit.  S.  Columb.,' lib.  ii.  c. 
viii.  Upon  this  Dr  Reeves  remarks  :  "  We  have  no  collection  remaining  to 
answer  the  present  description  ;  but  there  are  abundant  materials  for  an  Irish 
Hymnal  preserved  in  the  '  Antiphonary '  of  Bangor,  the  '  Leabhar  Br< 
Mone's  '  Hymni  Medii  JSvi,'  and.  above  all,  the  celebrated  '  Liber  Hymnorum,' 
now  preserved  in  the  Library  of  Trinity  College,  Dublin." — :  The  Historians 
of  Scotland,'  vol.  vi.  p.  269. 

-1  The  festival  days  were  termed  solomcs,  tola. 

--  Cursus  or  syriaxis.  The  chapter  "  De  Cursu  "  in  the  '  Rule  of  Columbanu>  " 
commences  thus:  "De  synaxi  ergo — i.e.,  de  cursu  Psalmorum  et  orationum 
modo  canonico,"  and  it  prescribes:  "Per  diurnas  terni  Psalmi  horaa  pro 
operum  interpositione  statuti  sunt  a  Senioribus  nostris,  .  .  .  deinde  pro  omni 
populo  Christiano,  deinde  pro  Sacerdotibus  et  reliquia  Deo  conseci 
plebis  gradibus,  postremo  pro  eleemosynas  facientibus.  postea  pro  pace  regum, 
novissime  pro  inimicis."  The  reference  to  "Senioribufi  nostras"  may  include 
St  Comgall  of  Bangor,  of  whom  Columbanua  waa  a  pupil — Di 
to  Introduction  to  '  Life  of  Columba,'  p.  236. 

23  "Dies  Dominicse"  and  "Sanctorum  Natales." 


1G  CELTIC   AND   ANGLO-ROHAN   WORSHIP. 

sound  of  the  bell,"  and  took  their  places  in  their  white 
robes.25  The  service  begaD  with  the  reading  of  the  Gospel, 
the  chanting  of  the  particular  office,  the  making  commemora- 
tion of  departed  saints,  chanting,  intoning,  and  singing  being 
led  by  chanters.28     Then  came  the  principal  part  of  the  Ber- 

— the  administration  of  that  ordinance  to  which  w 
applied  such  titles  as  "  the  holy  .services  of  the  Eucharist,'* 
"  the  holy  mysteries  of  the  Eucharist,"  "  the  solemn  offices  of 
the  Mass,"  "the  holy  oblation,"  "the  body  of  Christ,"  '-'the 
sacriiieial  mystery."-7  The  material  things  made  use  of  in 
celebrating  this  sacrament  were  (1)  bread,  called  u  bread  of 
the  Lord";28  (2)  wine;21'  and  (3)  water  drawn  from  a  pure 
spring.80 

Baptism  was  administered  both  to  adults  and  to  infants, 
but  what  particular  formula  was  used  in  the  administration 
does  not  appear.  It  has  been  alleged  that  "  the  once  uni- 
versal custom  of  administering  the  Eucharist  to  children  after 
baptism"  was  practised  in  the  Celtic  Church  of  Scotland. 
All  the  evidence  adduced  is  taken  from  the  Stowe  Missal,  in 

24  "  .  .  .  Bubito  ad  8uum  (licit  miniatratorem  Diormitium,  Cloocam  pulsa." 
— '  Vit.  S.  Coluinb.,'  lib.  i.  c.  vii. 

'-'•"'  "...  ad  ecclesiam  [ministeriis]  quasi  die  solenni  albati  cum  Sancto  per- 
gunt." — Ibid.,  lib.  iii.  C  xiii. 

"gjed  forte,  dum  inter  talia  cum  modulations  officia  ilia  consueta  decan- 
taretur  deprecatio,  in  qua  Sancti  Martini  commemoratur  nomen,  Bubito 
Banctua  ad  Cantorea  ejusdem  onomatia  ad  locum  pervenientee,  Sodie,  ait, 
pro  Sancto  Columbano  episcopo  decantare  debetis." — Ibid. 

"  Sacra  euchariaticae  mimsteria.  Sacra  eucharisticse  myateria.  Sacra?  ob- 
lationia  myateria.  Miasarum  aolemnia.  Sacra  oblatio.  Corpus  Christi. 
Sacrificale  myateriuni." — Ibid.,  passim. 

"Dominicum  panem.  Nam  alia  die  Dominica  a  Sancto  jusaua  christi 
corpus  ex  mors  conficsrs,  Sanctum  advocat  ut  aimul,  quasi  duo  presbyteri, 
Dominicum  panem  frangerefat.  Sanctua  proinds  ad  altarium  aocedena, 
pente  intuitua  facism  sjus,  aio  sum  compsllat,  Benedicat  ts  Christus,  frater ; 
huno  Bolus,  episcopal]  ritu,  frangs  panem  ;  nunc  acimua  quod  aia  episcopus." — 
[bid.,  lib.  i.  c  xxxv. 

•■ .  .  .  quadam  aolenni  die  vinum  ad  aacrificale  myaterium  casu  aliquo 
minims  invsnisbatur." — Ibid.,  lib.  ii.  c  i. 

"...  ad  fontsm  sumpto  psrgit  urceo,  ut  ad  Bacraa  Eucharistias  mlnisteria 
aquam,  quasi  diaconua,  fontanam  nauriret." — Ibid. 


DYING    DTTEBAN(  KBA,  17 

which  one  of  the  verses  employed  as  a  communion  anthem 
or  antiphon  is  the  verse,  "  Suffer  little  children  to  come  unto 
me,  and  forbid  them  not."81     That,  it  must  be  admitted,  is 

very  slender  evidence  in  support  of  the  assertion.  T<.  this 
has  to  be  added  that  the  Missal  in  question,  although  tin- 
earliest  surviving  belonging  to  the  Irish  Church,  is  one  about 
the  history  of  which  little  is  known,  and  that  little  does  not 

cany  the  sacramental  portion  of  the  volume  further  hark 
than  the  ninth  century.  l 

Columba,  the  apostle  of  Pictland,  died  in  597  ;  and  the 
w.>rds  in  which  his  biographer  tells  how  the  first  of  hi-  order 
passed  to  the  Lord  have  so  close  a  bearing  upon  some  of  the 
details  of  Celtic  worship  just  noticed,  that  it  may  he  well  tore- 
produce  the  substance  at  least  of  the  passage.  The  saint  had 
kept  the  nocturnal  vigils  of  the  last  Lord's  Day  he  spent  upon 
earth,  and  had  uiven  his  farewell  instructions  to  the  brethren 
in  the  hearing  of  his  attendant  alone,  saying :  "  These,  0  my 
children,  are  the  last  words  I  address  to  you — that  ye  be  at 
peace  and  have  unfeigned  charity  among  yourselves ;  and  if 
you  thus  follow  the  example  of  the  holy  fathers,  God,  the 
Comforter  of  the  good,  will  be  your  helper,  and  I,  abiding 
with  Him,  will  intercede  for  you."  33 

31  Bellesheim,  'History  of  the  Catholic  Church  of  Scotland,'  chap.  ii.  § 
p.  136.  Warren:  !:  There  are  traces  of  the  once  universal  custom  of  admin- 
istering the  Eucharist  to  children  after  baptism  in  the  Stowe  Missal  :  '  V. 
Sinite  parvulos  et  nolite  eos  prohibere  ad  me  venire.'  The  employment  of 
this  verse  as  a  communion  anthem  points  t<>  the  custom  of  infant  communion." 
— ;  The  Liturgy  and  Putual  of  the  Celtic  Church,'  pp.  136,  -07. 

-  "The  Stowe  Missal.  Little  is  known  about  the  history  of  the  MS.  which 
bears  this  name,  and  which  is  the  earliest  surviving  Missal  of  the  Irish  Church. 
,  .  .  The  sacramental  portion  of  the  volume,  with  which  alone  we  are  here 
concerned,  is  in  various  handwritings,  the  oldest  of  which  cannot,  en  liturgi- 
cal grounds,  be  assigned  to  an  earlier  period  than  the  ninth  century,  though 
several  of  the  features,  taken  singly,  seem  to  point  to  a  .-till  earlier,  and 
others  to  a  still  later,  date." — Warren,  \ii  sup.,  chap.  iii.  §14,  "  [rish  I 
ments,"  pp.  198,  199. 

33  '' Hiec  vobis,  0  rilioli,  novissima  commendo  verba,  at  inter  \<>s  mutuam  et 
non  fictam  habeati>  charitatem,  cum  pace  ;  et  si  it  a.  juxta  sanctorum  exempla 
patrum,  observaveritis,  Deus,  confortator  bonorum,  voa  auxiliabitiu 

B 


IS  CELTIC    AND    AXOLO-KOMAX    WORSHIP. 

Thereafter  the  bell  tolled  for  matins,  then  celebrated  a 
little  before  daybreak.  He  rose  hastily  from  the  bare  flag 
which  had  been  his  couch,  and  the  stone  which  had  served 
for  pillow,  and.  running  more  quickly  than  the  rest,  he  en- 
tered the  church  al<»iic,  and  knelt  down  in  prayer  beside  the 
altar.  When  the  service  was  about  to  commence,  the  Abbot 
was  found  lying  before  the  altar  speechless.  The  faithful 
Diormit  was  quickly  by  his  side,  resting  the  dying  man's 
head  upon  his  bosom,  and  raising  the  right  hand  for  a  bless- 
ing on  the  assembled  monks. 

After  the  soul  had  departed  and  the  matin  hymns  were 
finished,  the  body  was  carried  by  the  brethren,  chanting 
psalms,  from  the  church  back  to  the  chamber  from  which,  a 
little  before,  he  had  come  forth  alive:,  and  his  obsequies  were 
celebrated  with  all  due  honour  and  reverence  during  three 
days  and  as  many  nights.  These  completed,  the  body  was 
wrapped  "  in  a  clean  shroud  of  fine  linen,  and,  being 
placed  in  the  coffin  prepared  for  it,  was  buried  with  all 
due  veneration,  to  rise  again  with  lustrous  and  eternal 
brightness."34 

[n  Scottish  documents  and  chronicles  bearing  upon  matters 
ecclesiastical  in  Scotland  during  the  eighth  century,  a  word 
appears  for  the  first  time,  the  attempt  to  fix  the  origin  and 
meaning  of  which  makes  of  itself  a  chapter  in  historical  con- 
troversy. "•     When  from  the  etymology  of  the  word  Culdee 

cum  ipso  manens,  pro  vobis  mterpellabo  :  et  non  tantum  pnesentis  vita  i 
Baria  abeo  mffioienter    administrabuntur    Bed    etiam    seteraalium    bonorum 
prsemia,    divinorum    observatoribua    prseparata,    tribuentur."  — '  Vit.   Sane. 
Columb.,'  lib.   iii.   c.   xxiv. 

■'  [bid. 

35  The  Latin,  Welsh,  Irish,  and  Gaelic  languages  have  all  been  drawn  upon 
by  etymologists  when  hunting  for  the  derivation  of  the  term.  Dr  Reeves,  the 
greatest  modern  authority  on  the  subject,  believes  Culdee  t<>  be  a  corruption 
of  the  Celtic  (Me-  or  Kele-De,  that  again  being  a  translation  of  8ervut  Dei.  Dr 
.1.  II.  Burton  make-  an  amusing  contribution  to  the  history  of  the  word: 
•  'I'h i-  nl<l  Celtic  word  tor  servant  came  in  the  Scots  Celtic  of  later  times  to  he 
hardened  int..  the  word  'gilly,'  well-known  to  the  tenants  of  Highland  moors. 
Thus  has  it  happened  that  at  the  presenl  day  the  etymological  representative 


Tin:  CULDKE9   IN   s.  OTLAND.  19 

historians  and  theologians  proceed  to  determine  the  relation 
in  which  the  Culdees  stood,  on  the  one  hand,  to  the  Church 
of  Iona,  and  on  the  other  to  the  Church  of  Rome,  the  contro- 
versy becomes  keener, — so  keen  that  do  wise  man  who  has  not 

a  direct  call  to  do  so  will  care  to  become  involved  therei 
Happily  for  ns,  the  information  bearing  on  the  worship  of  the 

Culdees  can  be  reduced  within  small  compass,  and  tl 

ment  of  it  does  not  necessitate,  however  much  it  may  invite, 

debatable  treatment. 

With  Keledei,  as  the  Scottish  form  of  the  word,  there 
reference  to  the  Culdees  in  a  description  of  the  Church  oi  - 
Andrews  contained  in  the  larger  legend  of  that  saint,  drawn 
up  in  the  middle  of  the  twelfth  century.  Among  other 
interesting  items  of  information  re^ardiim-  the  Keledei  of 
that  locality,  it  is  stated  that  none  of  them  served  at  the 
altar  of  the  blessed  apostle,  but  that  they  were  wont  to  say 
their  office,  after  their  own  fashion,  in  a  corner  of  a  church 
which  was  very  small.87     What  peculiarities  of  ritual  cliarac- 

of  the  Culdee  is  found  in  the  gamekeeper's  assistant." — 'Hist,  of  Scot..'  chap, 
xii..  "  The  Church,"  vol.  i.  p.  394  n.;  2d  ed. 

The  popular  and  (to  Calvinistic  Presbyterians)  palatable  view  of  the 
Culdees  is  given  in  such  works  as  Dr  J.  H.  A.  Ebrard's  '  Haudbuch  der 
Christlichen  Kirchen  und  Dogmen-Geschichte  ';  also  in  a  series  of  papers  by 
the  same  author  in  the  '  Zeitschrif t  fur  die  Historische  TheoL.^ie  '  for  1S63, 
and  in  his  '  Culdeische  Kirche '  ;  in  Dr  John  Jamieson's  'Historical  Account 
of  the  Ancient  Culdees  of  Iona  '  (a  popular  reprint  of  what  first  appeared 
in  1S11  came  out  in  1890.  Glasgow:  T.  D.  Morison);  and  most  recently  in 
Dr  J.  A.  Wylie's  'Hist,  of  the  Scot.  Nation,'  vol.  hi.,  1890.  The  more  critical 
estimate  of  Keledean  history  and  theology  is  that  given  by  Skene.  "Celtic 
S  '..'  vol.  ii.  bk.  ii.  chap.  vi.  'The  Secular  Clergy  and  the  Culdees' — of 
which  Bellesheim's  chapter,  "The  Culdees  and  the  Secular  Clergy.-'  vol.  i. 
chap,  vi.,  is  a  barefaced  reproduction,  with  an  occasional  transposition  of 
terms,  as  in  the  title  of  the  chapter — also  by  Prof.  G.  Grub  in  his 
astical  Hist,  of  Scot.,'  an  Episcopalian  work  not  less  valuable  for  its  dill 
research  than  for  its  impartial  candour.  A  condensed  but  succinct  account 
of  the  Culdees  will  be  found  in  Haddan  and  Stubbs's  '  Councils  and  I 
tical  Documents,'  vol.  ii.  Part  i.  Period  hi.,  Append.  B. —  "Keledei  [vutgo 
'  Culdees  '  in  Scotland,  c.  a.d.  S00 — c.  a.d.  1150.)     .'  tntil 

the  middle  of  tht  fourteenth  century." 
37  u  Keledei  namque  in  angulo  quodam  ecclesise,  qua  modica  nimis  crat,  suum 


20  CELTIC   AND   ANGLO-KOMAN   WOESHIP, 

terised  the  Culdee  worship  at  St  Andrews,  over  and  above 
that   of    celebrating    the    Eucharist,   nut    at    the    altar   but 

in  a  corner  of  the  church,  cannot  be  confidently  stated; 
but   evidently    they    were    such    as    proved    distasteful    to 

the  Saxon  mind,  and  as  such  would  be  dealt  with  a.s  abuses 
in  a  barbarous  rite  by  the  reforming  and  conforming 
Council  at  which  Malcolm  III.  and   Queen  Margaret  were 

-ni. 
Then,  somewhere  about  the  middle  of  the  twelfth  century, 
the  monastery  of  Lochleven,  which  had  been  occupied  by 
Keledei,  was  made  over  to  the  prior  and  canons  of  St 
Andrews,  and  the  old  order  at  Loehlewn  was  suppressed. 
On  that  occasion  an  inventory  was  drawn  up  for  insertion 
in  the  Register  of  St  Andrews,  in  which  were  entered  all  the 
belongings  of  the  Keledean  monks.  Among  other  things 
catalogued  are  so  many  books,  and  among  the  books  are  a 
Pastoral,  a  Gradual,  a  Missal,  and  a  Lectionary.36  "While 
some  of  these,  such  as  the  first  and  last  named,  are  ordinary 
service-books,  the  other  two  are  books  employed  in  the 
celebration  of  Mass  —  the  Missal  containing  all  that  was 
necessary  for  the  celebration  of  Mass  throughout  the  year, 
and  the  Gradual  the  anthem  sung  at  the  approach  of  the 
priest  to  the  altar,  called  the  Introit,  also  the  anthem 
sung  after  the  epistle  and  the  missal  anthems  were  ended. 
How  long  these  books  had  been  in  the  Lochleven  monastory 
before  passing  into  new  hands,  it  is,  of  course,  impossible  to 
say ;  but  their  being  there  at  all,  in  the  possession  of  Culdees, 
in  the  library  of   the   old   and    wealthy   foundation,  on   the 

officium  more  suo  celebrabant."  Skene's  ' Chron.  Picta  and  Scot-.'  Raddan 
and  Stuhi..-,  nt  tup,,  ]>.  lbO.  See  also  valuable  notes  "t'  Dr  Reeves,  'On  the 
Culdee,,'  Dublin,  1864,  p.  106. 

158  " .  .  .  et  cum  hiia  Libris  i.e.,  cum  Pastorali,  Graduali,  Miasali  .  .  .  cum 
Leccienario."— A.n.  llll  1150.  Gift  of  tin-  Keledean  Monastery  of  Loch- 
Leven  by  Robert,  Bishop  "t  81  Andrews,  t"  the  prior  ami  canon-  <>t'  si  Andrews. 
And  suppression  of  the  Keledei  <>t'  Lochleven.  Haddan  ami  Stubbs,  ui  «*p., 
Period  iv.  pp.  227,  228. 


THE   CULDEB    I.ITANY    OF    DUNKELD.  2  1 

Bame  shelf  with  books  of  the  Bible  and  works  of  the  fath< 

is  of  itself  lintcwurihv. 

One  more  document  bears  in  it<  title  t«>  be  of  Culdee 
origin,  and  has  an  important  bearing  upon  Keledean  worship. 
First  printed  by  a  Glasgow  liturgiologisl  from  a  tnanuscripl 
found  in  Ratisbon  monastery,  bul  now  preserved  in  the 
library  of  the  Roman  Catholic  College  at  Blairs,  in  Kin- 
cardineshire, the  document  was  inserted  by  the  late  Bishop 
Forbes  of  Brechin  as  an  appendix  to  hi-  preface  of  the 
■  Calendars  of  Scottish  Saints,"  and  more  recently  it  has  been 
incorporated  by  Haddan  and  Stubbs  in  their  'Councils  and 
Ecclesiastical  Documents  relating  to  Great  Britain  and  Ire- 
land.' 39  The  document  purports  to  contain  "  Ancient 
litanies  used  in  the  old  monastery  of  Dunkeld,  which  the 
Keledei,  commonly  called  Culdees,  were  wont  to  sing  in 
public  processions,"  or,  more  briefly,  the  Dunkeld  Litany. 

The  anachronisms  and  historical  inaccuracies  in  the  Dun- 
keld Litany  as  it  now  stands  show  too  clearly  that  it  has 
suffered  from  interpolations,  some  of  which  are  as  recent  as 
the  fifteenth  century.40  While,  however,  the  extreme  anti- 
quity claimed  for  the  Culdee  Litany  must  be  largely  dis- 
counted, there  is  no  reason  why  it  should  be  regarded  as  an 
imposition  or  a  simulated  antique.  Forming  the  basis  of  the 
literary  structure,  there  was  in  all  probability  an  earlier  and 
simpler  genuine  writing,  giving  in  substance  the  prayers  of 
the  old  Keledei  of  Scotland,  to  which  from  time  to  time 
additions  were  made  of  certain  historical  names. 

The  Litany  opens  with,  "  Lord  have  mercy  upon  us  "  and 
"Christ  have  mercy  upon  us,"  uttered  in   each  case  three 

39  '  Kalendars  of  Scottish  Saints,'  Pref.,  pp.  xxxiv,  xxxv.  Append,  to  Pref., 
pp.  iii,  lvi-lxv.  '  Councils  and  Eccles.  Doc./  vol.  ii.  Period  iv.  Append.  C,  pp. 
278-285. 

40  E.fj.,  the  names  of  King  Constantino  (a.d.  900-P;V2)  and  Kin-  David 
I.  (a.d.  1124-1153)  occur  among  those  "Sanctorum  Confessorum  et  Mona- 
chorum  ' '  to  whom  it  is  said  ora  }rro  nobis;  while  Gerich  (Kinj  .  a.d. 
873-893)  is  prayed  for  as  still  alive. 


22  CELTIC   AND   ANGLO-ROMAN   WORSHIP. 

times.  The  cry  "pity  us"  is  then  addressed  to  God  the 
Father,  Son,  and  Spirit,  the  Triune  God.  The  invocation 
'•pray  for  us"  is  first  addressed  to  that  person  who  is 
described  as  (a)  Holy  Mary,  (b)  Holy  Virgin  of  Virgins, 
Mother  of  God.  The  same  "ora  pro  nobis"  is  then 
directed  to  a  series  of  beings  grouped  in  the  following  order: 
First,  angels,  including  the  archangels  Michael  and  Paphael, 
with  Urihel,  Cherubin,  Seraphin,  and  all  the  holy  choir  of 
the  nine  orders  of  celestial  spirits ;  second,  apostles  and 
evangelists,  to  the  number  of  sixteen,  beginning  with  Saint 
Peter,  "  Princeps  Apostolorum,"  and  Saint  Andrew,  "  Patronus 
Nbster" ;  third,  the  martyrs,  sixteen  in  all,  including  Joseph 
of  Arimathea,  Alban  and  Amphibalus,  first  martyrs  of  the 
British  Church,  with  Blaithmac  and  the  monks,  his  com- 
panions, who  are  described  as  "cruelly  slain  by  the  heathen 
Danes " ;  fourth,  the  bishops,  thirty-four  in  number,  Saints 
Victor  and  Ccelestine,  Popes  of  Pome,  heading  the  list,  but 
the  majority  of  names  being  Celtic,  and  including  among 
a  number  of  unknown  such  familiar  names  as  Ninian, 
Palladius,  Servanus,  Kentigern,  "  truly  styled  Mungo,"  and 
Cudberct ;  fifth,  the  abbots,  thirty-eight  all  told,  and,  with 
the  exception  of  three,  all  Celts,  fourth  in  order  being 
Columba,  and  fourteenth  his  successor  and  biographer, 
Adamnan ;  sixth,  the  confessors  and  monks,  the  first  six 
names  in  a  list  of  twenty-four  having  the  word  "Rex" 
written  after  them  ;  seventh,  the  virgins  and  widows,  num- 
bering twenty-two,  of  whom  Mary  .Magdalene  and  Martha 
are  the  first  and  second. 

After  "ora  pro  nobis"  of  Litany  comes  "intercedite  pro 
nobis."  That  petition  is  addressed  in  succession  t<>  Angels 
and  Archangels,  Virtues,  Thrones,  Powers,  Dominions,  Prin- 
cipalities, the  company  of  the  nine  heavenly  orders,  Patriarchs, 
Prophets,  Apostles,  Martyrs,  Bishops,  Abbots,  Confessors,  and 
Monks,  Virgins  and  Widows.  "That,"  the  Litany  goes  mi  to 
say,  "by  your  prayers  we  may  persevere  in  true  penitence, 


THE   DUNKELD   I  IJLDBB    LITANY. 

that  by  your  intercession-  we  may  overcome  the  Devil  and 
his    temptations,  and    be   led    in    safety   to    the    heavenly 

kingdom." 

The  prayer  "be  propitious,"  three  times  repeated,  with  a 
slightly  varied  response,  leads  up  1"  a  petition  for  deliverance 
from  fifteen  deprecated  evils,  the  petition  being  addressed  to 

Him  who  is  entreated  by  His  Advent,  Nativity,  Circumcision, 
Baptism,  Passion,  and  Mission  of  the  Paraclete  Spirit.  To 
that  there  succeeds  the  prayer  "  we  beseech  Thee  to  hear  us," 
addressed  to  the  thrice-invoked  "  Holy  Father,"  and  having 
reference  to  no  fewer  than  twenty-five  topics  of  intercession. 

The  thrice-repeated  invocation,  "  Lamb  of  God,  who  takest 
away  the  sins  of  the  world,"  is  answered  by  the  threefold 
response,  "  Have  mercy  upon  us,  0  Lord,  have  mercy  upon 
us ;  0  Lord,  give  to  us  peace ; "  and  it  is  followed  by  the 
words,  "  Christ  conquers,  Christ  reigns,  Christ  rules,"  repeated 
in  three  lines.  These  lines  are  in  turn  followed  by  three 
petitions  each  uttered  twice :  "  0  Christ,  hear  us,"  "  0  Lord, 
have  mercy  upon  us,"  "  0  Christ,  have  mercy  upon  us,"  the 
response  in  each  case  being  a  repetition  of  the  petition. 
Then  comes,  just  before  the  Amen,  a  versicle  of  three  lines : 
"  Thou,  0  Christ,  grant  unto  us  Thy  grace.  Thou,  0  Christ, 
give  to  us  joy  and  peace.  Thou,  0  Christ,  grant  unto  us  life 
and  salvation." 

After  the  Amen  is  the  rubric,  "  Let  us  pray,"  followed  by 
the  opening  words  of  the  "  Pater  Noster,"  and  by  the  follow- 
ing prayer : — 

"Almighty  and  life-giving  God,  we  humbly  beseech  Thy  Majesty 
that,  through  the  wonderful  merits  and  prayers  of  the  accepted 
saints,  and  through  the  powerful  intercessions  of  Saint  Mary  Thy 
Mother,  of  all  Patriarchs.  Prophets,  Apostles,  Martyrs,  Bishops, 
Abbots,  Confessors,  and  Monks,  Virgins  and  Widows,  reigning  in 
heaven  with  Thee,  Thou  wouldest  grant  to  us  pardon  and  forgive- 
ness of  all  sins,  the  increase  of  Thy  heavenly  -race  and  Thine 
effectual  help  against  all  snares  of  our  enemies  visible  and  invisible  ; 


24  CELTIC   AND    ANGLO-ROMAM    WORSHIP. 

bo  that,  our  hearts  given  up  wholly  to  Thy  commandments,  we  may 
merit  at  length,  after  the  close  of  this  mortal  life,  both  to  see  the 
face  and  glory  of  these  saints  in  the  kingdom  of  God,  and  to 
rejoice  with  them  in  our  surpassing  Lord  Jesus  Christ,  our 
Redeemer,  to  Whom,  along  with  the  Father  and  the  Holy  Spirit, 
be  honour  and  power  and  dominion,  throughout  all  ages.    Amen."  ;1 

When  we  pass,  as  it  is  necessary  we  should  now  do,  to  the 
worship  of  Scotland  in  medieval  times,  there  meets  us  at  the 
threshold  of  that  period  the  striking  personality  of  Margaret, 

the  Saxon  princess  who  became  <t>ueen  of  Scotland.  Long 
before  she  came  to  influence  religion  and  ritual  in  the  country 
to  which  she  fled  from  Norman  invasion  and  conquest,  efforts 
had  been  made  to  harmonise  the  worship  of  the  national 
Church,  the  Ecclesia  Scoticana  of  ninth-century  chroniclers, 
with  that  of  Rome.  A  large  measure  of  success  had  attended 
such  efforts,  which  began  with  the  mission  of  Augustin 
toward  the  close  of  the  sixth  century,  and  were  continued 
by  Wilfrid  of  Lindisfarne  and  Adamnan  of  Iona,  Scottish 
perverts  to  Roman  usage,  by  Xectan  the  Pictish  king,  and  by 
Ecberct  the  Saxon  monk.  Yielding  to  the  pressure  of  ex- 
ternal force  and  of  internal  divisions,  the  old  Celtic  Church 
was  in  a  state  of  decline  approaching  extinction;  the  ancient 
Columban  and  Culdean  monasteries  of  wood  were  disappear- 
ing, giving  place  to  stone  abbeys  and  priories  modelled  upon 
Italian  patterns  ;  and  the  Keledei,  whom  many  revere  as  early 
Scottish  Puritans,  were  either  being  wholly  suppressed  or 
summarily  converted  into  canons  regular. 

But  the  movement  in  favour  of  subordination  to  papal 
authority  and  assimilation  to  Roman  usage  received  its 
greatest  acceleration  from  the  example  and  the  influence  of 
the  most  devoted  daughter  of  the  Papacy  that  over  sat  upon 
a  throne. 

When  in  the  spring  of  L069  the  Scottish  king,  Malcolm, 
was  married  to  the  Anglic  princess  Margaret,  a  union  was 

a  The  Latin  <>t'  the  Dunkeld  Litany  will  be  found  condensed  in  Appendix  B. 


QUEEN    MARGAKET.  25 

consummated  that  exercised  a  mosl  powerful  influence  on 
the  religion  of  Scotland.  Protestants  have  vied  with  writers 
of  her  own  Church  in  their  endeavour  to  do  justice  to  the 
character  and  the  life-work  of  this  Saxon  saint  and  sovereign. 
She  has  been  pronounced  unsurpassed  for  purity  of  motives 
and  personal  piety,  for  entire  self-abnegation  and  the  un- 
selfish performance  of  whatever  duty  lay  before  her,  for 
earnest  desire  to  benefit  the  people  among  whom  her  lot 
was  cast,  and  for  benefactions  to  the  poor  upon  a  scale  of 
princely  munificence.42  "While  credit  is  undoubtedly  to  be 
given  her  for  these  qualities  and  graces,  it  must  not  be 
overlooked  that  her  religion  was  of  the  austerest  and  most 
ascetic  type  that  even  the  Church  of  Rome  has  developed. 
It  was  the  religion  of  the  crucifix,  the  Mass,  and  Lent 
observance ;  of  abstinence  so  complete  and  prolonged  as  to 
generate  disease ;  and  of  charity  which,  not  content  with 
relieving  the  necessities  of  the  poor,  washed  the  feet  of  six 
indigent  persons,  personally  fed  nine  little  orphans  with  pap 
put  into  their  mouths  with  the  spoon  used  by  the  royal 
feeder,  and  would  not  suffer  a  meal  to  be  partaken  of  until 
four -and -twenty  poor  retainers,  who  were  always  within 
reach,  had  been  humbly  waited  upon.  The  private  apart- 
ments of  the  queen  were  so  many  show-rooms  of  ecclesiastical 
furniture  and  workshops  of  sacred  art,  in  which  were  con- 
stantly being  made  "  copes  for  the  cantors,  chasubles,  stoles, 
altar-cloths,  and  other  priestly  vestments  and  Church  orna- 
ments." 43     The  Court  maidens  were  kept  busy  producing  such 

48  '•' There  is  perhaps  no  more  beautiful  character  recorded  in  history  than 
that  of  Margaret." — Skene,  'Celtic  Scot.,'  vol.  ii.  bk.  ii.  chap.  viii.  p.  "»14. 
"  It  would  be  impossible  to  give  any  adequate  idea  of  the  edifying  life  and 
holy  death  of  this  princess.  .  .  .  We  see  here  the  picture  of  the  highest  and 
purest  domestic  piety  of  the  middle  age." — Bishop  Forbes,  '  Calendar  of  S 
Saints.'  p.  389.  For  a  very  different  estimate  of  the  character  and  Bervicee  of 
Queen  Margaret,  see  Dr  Wylie'a  'Hist,  of  the  Scot.  Nation,'  voL  iii.  chap, 
xvii. 

48  Turgot,   'Life    of  St    Margaret,'  translated    by   W,   Forbes-Leith,    S.J. 
(Edin. :  W.  Paterson,  1884),  p.  -30. 


26  CELTIC   AND   ANGLO-ROMAN   WORSHIP. 

fabrics,  and  were  strictly  guarded  from  the  contamination  of 
male  intercourse,  no  man  being  admitted  into  their  work- 
rooms except  when  the  royal  mistress  permitted  one  to  enter 
in  her  company. 

As  Queen  Margaret  could  not  live,  so  neither  could  she  die, 
in  comfort,  without  her  material  cross  upon  which  to  fix  her 
eaze  It  is  thus  the  last  moments  of  her  life  are  described 
by  her  favourite  father-confessor,  from  whom  her  biographer 
obtained  the  account : — 

"  The  disease  gained  ground,  and  death  was  imminent.  .  .  . 
Ber  face  had  already  grown  pallid  in  death  when  she  directed  that 

I,  and  the  other  ministers  of  the  sacred  altar  along  with  me,  should 
stand  near  her  and  commend  her  soul  to  Christ  by  our  psalms. 
Moreover,  she  asked  that  there  should  be  brought  to  her  a  dross, 
called  the  Black  Cross,  which  she  always  held  in  the  greatest 
veneration.  There  was  some  delay  in  opening  the  chest  in  which 
it  was  kept,  during  which  the  queen,  sighing  deeply,  exclaimed. 
1  0  unhappy  that  we  are  !  0  guilty  that  we  are  !  Shall  we  not  In- 
permitted  once  more  to  look  upon  the  Holy  Cross  \ '  When  at  last 
it  was  got  out  of  the  chest  and  brought  to  her,  she  received  it  with 
reverence,  and  did  her  best  to  embrace  it  and  kiss  it,  and  several 
times  she  signed  herself  with  it.  Although  every  part  of  her  body 
was  now  growing  cold,  still,  as  long  as  the  warmth  of  life  throbbed 
at  her  heart,  she  continued  steadfast  in  prayer.  She  repeated  the 
whole  <>f  the  fiftieth  Psalm,44  and  placing  the  cross  before  her  i 
she  held  it  there  with  both  her  hands. 

The  narrative  is  here  interrupted  by  the  priest  requiring 
to  tell  how  the  queen's  son,  Edgar,  came  from  the  battle- 
field of  Northumbria  to  his  mother's  deathbed  in  the  Castle 
of  Edinburgh,   with  tidings  of  the  slaughter  of  his   father, 

4i  The  51st  Psalm  in  our  English  version. 

**  "  The  cross  in  que~ti<>n  was  enclosed  in  a  black  case,  and  bo  called  tl«  Black 
1-  was  -i'  gold,  set  with  diamonds,  and  was  reported  to  contain  a  por- 
tion of  our  Lord's  cross.  Margaret  brought  it  with  her  to  Scotland,  ana 
handed  it  down  as  an  heirloom  to  her  Bons:  the  youngest,  David,  when  he 
became  kin-;,  built  a  magnificent  church  for  it  near  the  city— the  Church  <>t' 
the  Holy-Rood. "— Turgot,  \ti  wp.,  p.  77.  n. 


MAEGAKET   AND   CELTIC    PRAI 

Malcolm  III.,  ami  his  brother  Edward.     Finding  her  ;a  the 
point  of  death,  he  tried  to  keep  the  tidings  from  her. 

"But,"  resumes  tin.-  narrator,  "with  a  deep  Bigh,  she  said,  'I 
know  it.  my  boy,  I  know  it.  By  this  holy  cross,  by  the  bond  of 
cur  blood,  I  adjure  you  to  tell  me  the  truth.'  Thus  pressed,  he 
told  her  exactly  all  that  had  happened.  .  .  .  Raising  her  eyes  and 
her  hands  toward  heaven,  she  glorified  God,  Baying,  '  i  give  praise 
and  thanks  to  Thee,  Almighty  God,  for  that  Th<»u  hast  been  pl< 
that  I  should  endure  such  deep  sorrow  at  my  departing,  and  1  trust 
that  by  means  of  this  suffering  it  is  Thy  pleasure  that  I  should 
be  cleansed  from  some  of  the  stains  of  my  sins.'  Feeling  now 
that  death  was  close  at  hand,  she  at  once  began  the  prayer  which 
is  usually  said  by  the  priest  before  he  receives  the  Body  and  Ijlood 
of  our  Lord,  saying,  '  Lord  Jesus  Christ,  who.  according  to  the  will 
of  the  Father  through  the  co-operation  of  the  Holy  Ghost,  hast  by 
Thy  death  given  life  to  the  world,  deliver  me.'  As  Bhe  wi 
the  words,  'Deliver  me,'  her  soul  was  freed  from  the  chains  of  the 
body,  and  departed  to  Christ,  the  author  of  true  liberty,  to  Christ 
whom  she  had  always  loved,  and  by  whom  she  was  made  a  partaker 
of  the  happiness  of  the  saints,  the  examples  of  whose  virtues  she 
had  followed."40 

Xot  content  with  exercising  such  influence  in  Court  circles 
as  a  royal  devotee  could  not  fail  to  exert,  Queen  Margaret 
brought  her  authority  to  bear  upon  the  ecclesiastical  practices 
of  her  nonconforming  subjects.  Finding  some  customs  pecu- 
liar to  the  old  Celtic  Church  which  widely  differed  from  those 
in  the  Church  which  had  been  her  alma  mater,  she  set  her- 
self strenuously  to  have  them  rectified,  holding  frequent 
councils  with  the  clergy  in  the  hope  of  bringing  them  round 
to  the  faith  and  usage  of  the  universal  Church. 

One  of  these  conferences  extended  over  three  days,  during 
which  time  the  queen,  aided  by  a  very  few  friends,  com- 
bated the  defenders  of  local  custom  with  the  sword  of  the 
Spirit — the  king,  at  home  in  both  the  Anglic  and  the  Gaelic 
languages,  acting  as  interpreter.  At  this  council  tin 
4,:  Turgot,  ui  nip.,  pp.  7'  8 


28  CELTIC   AND   AXGLO-KOMAX   WORSHIP. 

discussed  such  subjecte   as   the   Lenten   East,   Easter  Com- 
munion,47  Sabbath    observance,    and    marriage   within    the 
forbidden  degrees.     Od  all  these  topics  the  queen  spoke 
cathedra,  silencing  her  opponents  and  carrying  everything 

her  own  way.  One  oilier  subject  discussed  at  tin's  council 
lias  a  special  interest  for  ns,  although  it  is  very  briefly 
treated   by  Turgot,  Bishop  of  St  Andrews,  and  biographer 

of  the  queenly  disputant.  "There  were,"  states  our  author- 
ity, "certain  ] »laces  in  Scotland  in  which  masses  were  cele- 
brated according  to  some  sort  of  barbarous  rite  contrary  to 
the  usage  of  the  whole  Church.  Fired  by  the  zeal  of  God, 
the  queen  attempted  to  root  out  and  abolish  this  custom,  so 
that  henceforth,  in  the  whole  of  Scotland,  there  was  not  one 
single  person  who  dared  to  continue  the  practice."  4>  Un- 
fortunately the  writer  now  quoted  does  not  specify  the  rite 
obnoxious  to  the  queen,  nor  in  what  respect  it  was  regarded 
as  done  after  a  barbarous  manner.  Such  otherwise  widely 
differing  authorities,  however,  as  M'Lauchlan,  Skene,  and 
Bellesheim  agree  in  regarding  this  as  the  most  probable  ex- 
planation,— "  that  in  the  remote  and  mountainous  districts  the 
service  was  performed  in  the  native  language,  and  not  in 
Latin,  as  was  the  custom  of  the  universal  Church."  w 
The  Anglicising  of  the  Scottish  Church,  towards  which  the 

47  The  matter  discussed  under  the  head  of  Easter  Communion  was  not  the 
time  for  the  right  observance  of  Easter — that  had  been  previously  settled  in  a 
way  satisfactory  to  the  Saxon  prince  ;  but  it  was  the  alleged  practice  in  Scot- 
land of  not  partaking  of  tin1  Sacrament  on  Easter-day. 

48  <<  pra.terea  in  aliquibus  locis  Scottorum  quidam  fuerunt,  qui  contra  totiua 
Ecclesiae  consuetudinem,  nescio  quo  ritu  barbaro  BCissas  celebrareconsuaverant." 
— Turgot,  ut  xttj>.,  cap.  ii.  £  20. 

w  "This  [statement]  La  hardly  applicable  to  the  mere  introduction  of  some 
peculiar  forms  or  ceremonies,  and  the  most  probable  explanation  of  these  ex- 
pressions IS,  that  in  the  remote  and  mount ailious  districts  the  >ei \ ice  was 
performed  in  the  native  language,  and  not  in  Latin,  as  was  the  custom  of  the 
universal    Church."-    Skene  'Celtic    Scot.,'   vol.    ii.   bk.   ii.    ch&p.    viii.    p.    - i  1 1  * _ 

"Could  this  'barbarous'  rite  imply  the  use  of  the  vernacular  tongue  1  We 
know  that  the  eurtus  or  form  of  celebration  varied  in  the  Roman  church  at 
the  time,  but  the  term  'barbarous'  i-  hardly  applicable  to  mere  variations  in 


«  III  i:<  II   CALENDARS. 

efforts  of  QueeD  Margaret  were  steadily  directed,  waa  carried 
forward  by  her  sons— notably  by  I 'avid,  whom,  though  never 
canonised,  James  VI.  styled  "  the  sair  sand  for  tin-  crown." 
But  beyond  this  point  ii  i^  not  necessary  that  we  carry  our 
description  of  those  who  were  instrumental  in  bringing  about 
the  assimilation  of  the  old  historical  Church  <>i'  Scotland. 
The  development  of  Anglo-Eoman  forms  of  worship,  which 
reached  completion  iii  the  <■]»"■][  Margaret  inaugurated,  may 
best  be  understood  if  some  attention  is  now  paid  t<»  three 
departments  of  ecclesiastical  literature,  all  of  which  nourished 
in  the  middle  ages — those,  namely,  of  the  Calendar,  the  Missal, 
and  the  l>reviary. 

First,  The  Ciiukcii  Calendar. — Among  the  earliest  forms 
of  a  Directory  for  public  worship  must  be  reckoned  the 
1  Kalendarium,'  or  '  Distributio  Officiorum  per  circulum  to- 
tius  anni.'  As  drawn  up  by  early  Christian  communities, 
it  existed  for  the  purpose  of  denoting  the  days  of  the  year 
marked  for  religious  celebration,  and  was  prefixed  or  ap- 
pended to  the  Sacramentaries  and  other  liturgical  books. 
The  Christian  Calendar  was  modelled  upon  the  Eoman  '  Fasti 
Sacri,'  or  '  Fasti  Kalendares ' ;  and  out  of  the  calendars  of 
single  Churches  there  grew  the  Martyrology  of  the  Church 
at  large. 

Of  Scottish  calendars  prior  to  the  days  of  Queen  Margaret, 
while  there  may  be  fragments  in  later  compilations,  there  is 
certainly  no  complete  specimen  extant.  Thus,  the  calendar 
attached  to  the  Drummohd  Missal,  so  called  because  found 
at  Drummoncl  Castle  in  Perthshire  (a.d.  1787),  is  an  Irish 
product,  and  cannot  be  assigned  to  any  date  earlier  than  the 
eleventh  century;50  and  the  Herdmanston  Calendar,  found 

the  Latin  service." — Dr  Thomas  M'Lauchlan's  '  Early  Scottish  Church,'  chap. 
xxii.  p.  331.     Hunter  Blair's  translation  of  Bellesheim  is  just  a  reproduction 

of  Skene  upon  this  as  upon  so  many  other  point-. 

""  Warren's  '  Liturgy  and  Ritual  of  the  Celtic  Church,'  chap.  iii.  ?;  15,  p. 
269. 


30  l  ELTIC    AND   ANGLO-ROMAN   WORSHIP. 

in  an  antiphonary  belonging  at  one  time  to  a  chapel  in  the 
parish  of  Salton  and  county  of  Haddington,  while  manifestly 
used  in  Scotland,  and  containing  the  names  of  Celtic  saint-. 
is  clearly  of  thirteenth-century  manufacture.51  Leaving  these 
fragments  out  of  account,  we  come  upon  two  "  Kalendars," 
which  may  be  succinctly  described. 

One  of  these  is  that  which  figures  in  the  Bishop  of  Brechin's 
collection  as  '  Kalendarium  de  Culenros.' :'2  Culenros — the  Cul- 
ross  of  modern  designation  and  decay — was  in  1217  a  religious 
house  founded  by  the  Cistercians,  through  whom,  in  concert 
with  the  Canons  of  St  Augustin,  the  Roman  influence  came 
to  be  dominant  in  Scotland,  and  it  was  then — what  it  con- 
tinued to  be  even  after  the  art  of  printing  was  practised — a 
great  school  of  ecclesiastical  caligraphy.  When  the  Cister- 
cian monks  came  from  England  and  settled  at  Culross,  they 
brought  with  them  their  own  Roman  Calendar,  as  well  as  the 
-nice-books  introduced  to  England  by  Augustin  of  Can- 
terbury. But  to  their  religious  celebrations  and  commemora- 
tions they  deemed  it  politic,  if  not  necessary,  to  impart  some- 
thing of  a  Scottish  complexion.  That  this  was  done  as 
sparingly  as  possible  appears  from  the  fact  that  only  three 
Celtic  names  find  a  place  in  the  Calendar — Saint  Servanus, 
the  Serf  or  Sair  of  Scottish  appellation,  Saint  Felanus  or 
Fillan,  and  Saint  Fyndoca  or  Think.  The  Calendar  is  taken 
from  a  Psalter M  in  the  Advocates'  Library,  Edinburgh,  and 

51  "The  Kalendar  of  Herdmanston  is  from  an  antiphonary,  in  a  good  hand 
of  the  thirteenth  century,  with  ornamental  initial  letters  and  rubrics,  which, 
however,  are  BO  defaced  by  damp  as  to  be  in  many  places  illegible.  The 
Psalter  is  in  a  larger  hand.  .  .  .  On  the  upper  margin  of  the  first  folio  is 
this  inscription,  in  a  thirteenth-century  hand.  '  [ste  liber  est  Johannis  de  Sco. 
Claro  de  capella  sua  de  Byrdmanniston,'  which  chapel,  in  the  parish  of  Salton 
and  county  of  Eaddington,  was  founded  by  John  de  St  Clair  early  in  the 
thirteenth  century."— Forbes,  'Kalendars, '  fee.,  Tret'.,  pp.  xviii,  xix. 
;  Forbes,  ut  nip.,  Pref.,  pp.  xx-xxiii,  51-64. 
The  Psalter  formed  part  of  the  collection  of  Sir  .lames  Balfour,  Lyon 
Sing  of  Arms  in  the  -event rent h  century,  and  is  entitled,  "'  Psalterium  Ricardi 
Mareshill,  Abbatis  de  Culenros  vel  Culros  in  anno  1805." 


CULBOSS   AND   CELTIC   CALBNDARa  31 

it  has  for  colophoD  a  Latin  inscription  certifying,  -  Richard 
Marshall,  late  Abbot  of  Culenros,  whom  God  preserve  now 
and  for  ever,  caused  me  to  be  made, 

The  other  medieval  Directory  for  public  worship  which  has 
Bpecial  interest  for  us  is  one  that  bears  the  name  of  no 
locality,  and  so  is  designated  in  its  modern  reprint  "a  certain 
Celtic  Kalendar."65  Belonging  to  a  collection  of  Gaelic 
manuscripts  in  the  Advocates'  Library,  this  service-book 
assigns  a  larger  number  of  days  of  commemoration  to  Irish 
and  Scottish  saints  than  does  that  of  Culross.  The  fact  that 
those  enumerated  had  some  connection  with  Ireland  and  the 
south-west  of  Scotland  would  seem  to  indicate  that,  while  the 
Culross  Calendar  was  used  in  the  east  of  the  kingdom,  this 
unattached  one  was  drawn  up  for  the  guidance  of  some 
religious  house  in  the  Western  Islands  or  on  the  west  coast, 
where  such  Irish  celebrities  as  Brigit,  Patrick,  Brendon,  and 
Molio,  the  last-named  being  associated  with  the  Holy  Island 
in  the  Lamlash  Bay  of  Arran,  would  be  known  and  held  in 
veneration. 

Church  calendars  afford  valuable  material  for  tracing  the 
rise  and  progress  of  the  Marian  cult  in  the  Church,  from  its 
beginnings  in  simple  commemorations  of  incidents  in  the 
early  life  of  the  virgin-mother  to  its  culmination  (a.d.  1854) 
in  the  dogma  of  the  immaculateness  of  her  conception.  When 
the  two  Scottish  calendars  now  described  are  examined  with 
a  reference  to  the  festivals  of  the  Virgin  Alary,  it  appears 
that  in  both  four  find  a  place :  (1)  The  Purification  or  Temple 
Presentation,  on  the  2d  of  February;  (2)  the  Assumption  of 
soul  and  body  into  heaven,  on  the  loth  of  August;  (3)  the 
Nativity,  on  the  8th  of  September;  (4)  the  Conception,  on 
the  8th  of  December.      In   addition  to  these,  the   Culross 

34  i!Me  fieri  fecit  Ricardus  Merchel,  quondam  abbas  de  Culenroe,  quam  1 
alvet  hie  et  in  evum." 

"  Kalendarium  quoddam  Celticum." — Forbes,   ut  sup.,  Pref.,   pp.  xxix. 
xxx.  79-92.      -The  Celtic  Kalendar  printed  by  Bishop   1  .  late  and 

unimportant  document.*' — Warren,  ut  sup.,  chap.  iii.  §  5,  p.  166. 


CELTIC   AND   &NGLO-BOMAN   WORSHIP. 

Calendar  has  a  fifth — viz.,  the  Annunciation,  on  the  25th  of 
March. 

The  age  of  any  ecclesiastical  calendar  can  be  determined 
with  tolerable  accuracy  by  the  absence,  the  paucity,  or  the 
multiplicity  of  days  assigned  to  the  Virgin  Mary.  Tims 
a  short  one  belonging  to  the  Church  of  Carthage  is  entirely 
silent  concerning  such  festival  days,  and  has  consequently 
been  assigned  by  Mabillon,  who  discovered  it,  and  by  Ruinart, 
who  appended  it  to  his  '  Acta  Martyrum,'  to  the  fifth  century. 
Of  the  Marian  festivals  inserted  in  the  Culross  and  the  un- 
realised Calendar,  the  oldest  are  those  of  the  Purification 
and  the  Annunciation,  both  having  been  instituted  as  early 
as  the  sixth  century;  and  the  latest  is  that  of  the  Conception, 
which  belongs  to  the  twelfth  century,  and  which  was  con- 
demned at  the  time  it  originated  by  St  Bernard  and  his 
contemporary  Potho  as  novel,  heterodox,  unauthorised,  and 
absurd.56 

Second,  The  Missal. — From  the  very  nature  of  its  con- 
tents, a  calendar  was  neither  fitted  nor  intended  to  exist 
apart  from  books  of  church  service.  It  was  prefixed  or 
appended  to  these  in  order  to  direct  celebrants,  readers,  and 
singers  in  their  several  offices.  One  book  of  service  at  the 
commencement  of  which  a  calendar  might  naturally  be 
looked  for  was  the  Missal,  that  book  which  contained  the 
service  for  Mass  throughout  the  year. 

At  first,  and  probably  till  the  eighth  century,  the  services 
of  the  altar  were  to  be  found  in  Sacramentaries,  which,  over 
and  above  the  Eucharistic  office,  contained  the  prayers, 
benedictions,  and  prefaces  proper  to  such  rites  as  baptism, 
confirmation,  and  ordination,  the  dedication  of  churches,  the 

bleS8ing  of  nuns  and  widows,  and  the  consecration  of  oil,  sail. 

and  water. 

:,i;  Sec  article  "Calendar,"  by  Bradshaw  of  Cambridge,  in  'Dictionary  of 
Christian  Antiquities,1  edited  bj  Smith  and  Cheetham,  vol.  i.  pp.  256,  257. 


MEDIEVAL   MISSALS. 

Iii  course  of  time,  however,  owing  to  the  Mass  service  be- 
coming every  year  more  complex,  it  was  found  necessary  to 
compile  a  separate  book  for  that  department  of  divine  service 
to  which  the  Latin  missa  and  English  mass  gave  the  appro- 
priate titles  of  Liber  Missalis  and  Missal.  In  Scotland  of  the 
sixteenth  century  the  word  for  mass  being  "mess,"  books 
containing  masses  went  by  the  name  of  mess-bufys  or  missale- 

bn],i$.bl 

Even  concerning  that  part  of  the  Mass  which  is  regarded 
as  fixed,  and  to  which  the  technical  term  Liturgy,  strictly 
employed,  alone  applies,  there  is  a  consensus  of  opinion 
that  no  one  type  of  service  ever  existed,  although  there 
is  a  lack  of  agreement  as  to  the  number  of  groups  or 
families  into  which  liturgies,  ancient  and  medieval,  should 
be  divided.58  As  regards  the  varying  parts  of  the  service, 
the  power  claimed  and  exercised  by  diocesan  bishops  to 
interpolate  what  was  of  purely  local  interest,  and  otherwise 
modify  the  service,  gave  rise  at  an  early  period  to  a  bewilder- 
ing variety  of  missals. 

But  for  Scottish  students  the  Missal  of  medieval  times  and 
use  possessing  the  greatest  amount  of  interest  is  that  of 
Sarum. 

57  In  the  complaint  of  Walter  Chepman,  laid  before  the  Privy  Council  of 
Scotland  in  1509,  mention  is  made  of  ' '  mess-bukis,"  ':  manuale-bukis," 
'•  matin-bukis,"  "portuis,"  "and  diuers  other  bukis."  —  Dickson  and 
Edmond's  'Annals  of  Scottish  Printing'  (Cambridge,  1890),  chap,  ix.,  pp. 
84,  85. 

58  According  to  Palmer,  all  liturgies  may  be  reduced  to  four — Oriental, 
Alexandrian,  Roman,  and  Gallican  ('Origines  LiturgicaV  vol.  i.,  Introduction, 

Hammond  distinguishes  five  main  groups  or  families — three  Oriental, 
one  Western,  and  one  holding  an  intermediate  position  ('Liturgies  Eastern  and 
Western,'  Introd.,  p.  xvi.)  Burbidge  finds  three  great  families — the  Eastern  or 
Greek  family,  the  Gallican,  and  the  Roman  ("Liturgies  and  Offices  of  the 
Church,'  chap.  i.  p.  21).  Messrs  Addis  and  Arnold,  editors  of  a  Roman 
Catholic  Dictionary,  not  only  assert  "with  confidence  that  there  was  DO 
written  liturgy  in  the  first  three  centuries,"  in  opposition  to  Probst  in  his 
'  Liturgie  der  drei  ersten  Jahrhunderte,'  but  follow  Le  Bran  to  the  full  extent 
of  his  thesis — viz.,  that  written  liturgies  did  not  exist  for  the  first  four 
centuries. — 'A  Catholic  Dictionary:'  London,  H 

C 


34:  CELTIC   AND   ANGLO-ROMAN   WORSHIP. 

Among  the  Norman  prelates  appointed  to  English  bishop- 
ries after  the  invasion  of  the  Conqueror  was  one  Osmund, 
who  held  the  see  of  Salisbury  from  1078  till  his  death  in 
1099.  For  some  portion  of  that  time  Chancellor  of  England, 
and  one  of  the  commissioners  who  compiled  the  Domesday- 
Book,  Osmund  the  Norman  did  not  neglect  his  ecclesiastical 
functions.  He  gave  to  his  English  diocese  its  cathedral 
chapter  constituted  on  the  Norman  model ; 59  and  for  the 
Church  at  large  he  drew  up  the  use  or  custom  of  Salisbury, 
distinct  from  and  intended  to  supersede  other  existing  uses, 
such  as  those  of  Hereford,  Bangor,  York,  and  Lincoln. 
Osmund's  use  of  Sarum  includes  all  parts  of  divine  service, 
and  applies  to  the  contents  of  many  service-books ;  but  it  is 
the  Sarum  Missal  in  particular  for  the  use  of  which  in  Scot- 
land we  have  indubitable  evidence.  At  a  time  not  very  long 
gone  by,  when  Blind  Harry  the  minstrel,  and  Hector  Boece 
the  history-fabricator,  with  Bellenden  his  translator,  were 
regarded  as  veracious  witnesses  and  trustworthy  authorities, 
it  was  believed  that  Edward  I.  of  England  introduced  Sarum 
usages  into  Scottish  churches, — the  story  being  that  in  the 
year  1292,  when  devastating  the  northern  kingdom,  that 
monarch  caused  all  service-books  then  in  use  to  be  collected 
and  burned,  and  thereafter  enforced  the  adoption  of  the 
Sarum  ritual.00  The  Catholic  antiquary  and  historian, 
Thomas  Innes,  to  be  for  ever  honoured  as  the  father  of 
critical  Scottish  history,  has  the  credit  of  being  the  first  to 
expose  the  inaccuracy  of  such  a  representation.  He  con- 
clusively proved  that  the  Sarum  ritual  was  practised  in 
Scotland  long  before  the  reign  of  Edward  I. ;  that  no  violence 

59  'Diocesan  Histories,  Salisbury/  chap.  i\\,  a.u.  1075-1194,  p.  67.  London, 
S.P.C.K.  :  1880. 

80  "The  Etomsne  buikis  that  fchar  wer  in  Scotland  they  brynt  thame  all 

ilk  ane  :  Salisbery  Use  our  clerkis  then  lies  tane." — 'Bruce  and  Wallace,' 
l)k.  xi.  o.  7.  "He  [Edward]  gart  the  Scottis  write  bukis  efter  the  use  of 
Sarum,  and  constranit  thaim  to  say  efter  that  use." — Bellenden,  vol.  ii.  pp. 
377,  378. 


THE   saimm    MISSAL. 

was  employed  in  introducing  it.  bul  thai  fche  Scottish  bish 
brought  it  in  either  on  their  own   responsibility  or  at  the 
earnest  request  of  their  clergy.*0 

In  the  reign  of  James  [V.  books  of  Sarum  use  must  have 
been  extensively  imported  and  largely  used  in  Scotland. 
This  appears  from  a  patent  granted  in  L507-8  to  Walter 
Chepman  and  Andrew  Myllar,  the  first  printers  in  Scotland. 
In  that  document  "it  is  divisit  and  tliocht  expedient"  by 
king  and  council  "that  in  tyme  cuming  mess-bukis,  efter  our 
awin  Scottis  use,  and  with  legendis  of  Scottis  Banctis,  .  .  .  be 
usit  generaly  within  al  our  Eealme,  .  .  .  and  that  na  maner 
of  sic  buhis  of  Salusbery  use  be  brocht  to  be  sauld  within  ov/r 
Realm  in  tym  cuming."  G2  Some  two  years  after  the  granting 
of  this  monopoly  one  of  the  persons  interested,  Walter  Chep- 
man, had  reason  to  suspect  that  certain  traders  were  infring- 
ing the  patent.  In  a  complaint  laid  before  the  Council  he 
declared  that  four  merchants,  whom  he  named,  and  others 
along  with  them,  had  brought  to  this  country  and  were 
selling  daily  mass,  manual,  matin,  and  other  books,  the 
importation  of  which  had  been  prohibited.  In  the  deliver- 
ance upon  this  complaint,  dated  January  14,  1509,  the  Lords 
of  Council  command  the  persons  specified  in  the  complaint 
"  that  nain  of  thaim,  in  tyme  to  cum,  bring  hame,  nor  sell 
within  this  Realm,  ony  missale-bukis,  manualis,  portuiss,  or 
matin-bukis  of  the  said  use  of  Salusbery,  under  the  payn  of 
escheting  of  the  samyn." G3  That  Edinburgh  traders  were 
importing  from  abroad  and  selling  largely  in  this  country 
Salisbury  service-books  is  of  itself  evidence  of  the  demand 
there  was  for  such  literature,  costly  though  it  must  then  have 
been,  and  is  proof  conclusive  that  the  Sarum  ritual  must 
have  been  extensively  used  in  the  cathedrals,  churches,  and 

61  'Of    the    Salisbury    Liturgy    used    iu    Scotland.'      By    Thomas    Innes. 
Spalding  Club  Miscellany,  vol.  ii.   p.  364. 

62  The  patent  is  given  in  full  in  'Annals  of  Scottish  Printing,'  chap,  ii. 

63  Ibid.,  chap.  ix. 


36  CELTIC   AND   ANGLO-ROMAN   WORSHIP. 

monasteries  of  Scotland  up  to  the  beginning  of  the  sixteenth 
century. 

When  we  tnm  to  the  contents  of  the  Sarum  Missal  in 
order  to  acquaint  ourselves  with  the  manner  in  which  the 
sacrament  of  the  Mass  was  celebrated  in  Scotland  during  the 
middle  ages,  we  find  ourselves  contemplating  one  of  the  most 
elaborate  of  Western  liturgies,  a  liturgy  overlaid  with  strange 
and  complicated  ceremonies. 

In  English  dress  the  Missal  of  Salisbury  extends  over  600 
pages  of  an  octavo  volume,  and  these  pages  contain  masses 
for  festival  days  and  common  days  of  the  week ;  masses  for 
the  dead  and  for  the  living,  for  saints  and  sinners ;  masses  of 
the  Holy  Ghost,  of  the  Holy  Cross,  and  of  the  Blessed  Virgin 
Mary;  masses  for  the  Proper  and  for  the  Common  of  Saints. 

In  order,  however,  to  give  definiteness  to  our  conception 
of  the  contents  of  the  Sarum  Missal,  once  a  Scottish  liturgy, 
it  may  be  well  to  give  a  brief  description  of  a  particular 
service  as  provided  for  therein.  Let  us  take  the  Sarum  ritual 
for  Ash-Wednesday,  dies  cincrum,  the  first  day  of  the  Lent 
fast  of  forty  days.64  According  to  Sarum  use,  the  following 
officials  took  part  when  the  service  was  a  cathedral  one : 
the  bishop  or  superior  priest,  clad  in  his  vestments  and  in  a 
red  silk  cope ;  the  celebrant  with  his  ministers  in  albs  ,;:'  and 
amices;66  the  deacon  and  sub-deacon;  a  boy  holding  a  sack- 
cloth banner;  torch-bearers  and  bearers  of  incense.  Among 
the  actions  of  the  service  the  following  occur  at  several 
stages:  The  clergy  prostrate  themselves  in  the  choir  and  say 

64  "  There  i*  no  mention  in  Scripture  of  the  observance  of  Lent,  or  indeed 
of  any  determined  time  for  fasting  among  Christians." — 'A  Catholic  Diet.,' 
nt  sufi.,  p.  512. 

'"  The  Alb.  A  vestment  of  white  linen  reaching  from  head  to  foot,  fur- 
nished with  sleeves,  which  the  priest  puts  on  before  saying  ma--,  uttering  the 
prayer,  "  Make  me  white,  (>  Lord,  ami  cleanse  me." 

,i,;  The  Amice.     A  piece  "t'  fine  Linen,  oblong  in  shape,  which  the  priest  who 

i-  to  Bay  mas-,  rests  for  a  moment  on  his  head,  and  then  spread-  on  his 
shoulders,  with    the    prayer,   "Place   on  my    head,  O    Lord,    the    helmet   of 

salvation.'' 


ASH-WEDNESDAY   SERVICE.  37 

the  seven  Penitential  Psalms,  with  the  anthem,  "  Remember 

not,  Lord,  our  offences,  nor  the  offences  of  our  forefatl 
neither  take  Thou  vengeance  of  our  sins,"  and  the  "Gloria 
Patri";  prostration  of  the  people,  who,  after  receiving  the 
priestly  absolution,  rise  and  kiss  the  earth  or  the  stalls; 
ashes  placed  in  silver  vessels,  blessed  by  the  priest,  sprinkled 
with  holy  water,  and  then  distributed  on  the  heads  of  the 
clergy  and  laity  by  those  of  higher  dignity;  signing  the  sign 
of  the  cross  with  ashes,  and  saying,  "  Remember,  0  man,  thai 
thou  art  ashes,  and  unto  ashes  shalt  thou  return;"  a  proces- 
sion through  the  choir  with  torch-bearers  and  thurifers,  pre- 
ceded by  the  boy  with  the  sackcloth  banner  and  disappearing 
at  the  western  door;  ejection  of  the  penitents07  by  the 
officiant  handing  them  one  by  one  out  of  the  choir,  and 
delivering  them  to  the  ministration  of  some  priest,  each 
penitent  kissing  the  hand  of  the  officiant  on  going  out ;  the 
door  of  the  church  being  shut  upon  the  ejected  penitents, 
and  the  procession  having  returned  as  usual,  the  Mass  begins. 
Toward  the  close  of  the  service  the  deacon  says,  "Let  us 
kneel,"  and  all  kneel ;  then,  "  Arise,"  and  all  rise  and  kiss 
the  stalls.  This  order  of  service  was  observed  every  day  but 
Sunday  from  the  first  day  of  Lent  till  Easter. 

The  versicles,  collects,  and  prayers  of  the  Sarum  service 
for  Ash-Wednesday  present  a  mixture  of  the  objectionable 
and  the  commendable.  Thus  the  form  of  absolution  to  be 
uttered  by  the  priest,  with  outstretched  hand,  "  without  tone, 
but  in  audible  voice,"  is  in  these  terms :  "  We  absolve  you  in 
the  place  of  Blessed  Peter,  Prince  of  the  Apostles,  to  whom 
hath   been   given  by  the   Lord  the  power  of   binding  and 

,:"  The  administration  of  the  ashes  was  not  originally  made  to  all  the 
faithful,  hut.  only  to  public  penitents.  Out  of  humility  and  affection  friends 
of  the  penitents,  though  not  in  the  same  condition,  used  to  join  themselves 
to  them,  expressing  in  their  outward  guise  a  similar  contrition,  and  offering 
their  foreheads  also  to  be  sprinkled  with  ashes.  The  number  of  these  pe 
gradually  increased,  until  at  length  the  administration  of  ashes  was  extended 
to  the  whole  congregation. — '  A  Cath.  Diet./  ui  sup.,  pp.  .".;.  .".1. 


38  CELTIC   AND   ANGLO-ROMAN    WORSHIP. 

loosing:  and  so  far  as  self-accusation  pertaineth  to  you  and 
remission  t<>  us,  may  Almighty  God  be  unto  you  life  and 
health  and  tin-  gracious  pardoner  of  all  your  sins."  But 
before  uttering  these  misleading  words  the  absolving  priest 
has  breathed  this  striking  prayer  to  God :  "  O  Lord,  AVho  art 
not  overcome  of  our  transgression,  but  graciously  accepteth 
satisfaction,  look,  we  beseech  Thee,  upon  Thy  servants  who 
confess  that  they  have  grievously  sinned  against  Thee ;  for 
to  Thee  it  appertaineth  to  absolve  offences,  and  to  give  pardon 
to  sinners :  Thou  hast  said  Thou  wouldest  rather  the  repent- 
ance than  the  death  of  sinners ;  grant,  therefore,  0  Lord,  to 
these  Thy  servants  that  they  may  keep  unto  Thee  the  vigil 
of  penitence,  and,  amending  their  ways,  may  give  thanks  for 
eternal  joys  bestowed  on  them  by  Thee."  w 

The  invocation  of  one  of  the  Sarum  Missal  collects  for 
Lent  service  has  made  a  place  for  itself  in  both  English  and 
Scottish  prayers  to  the  present  time.  The  blessing  of  the 
ashes — benedictio  cinerum — on  the  part  of  the  priest  when  he 
had  gone  to  the  altar  and  had  turned  to  the  east  opened 
after  this  fashion:  "Almighty  and  everlasting  God,  Who  hast 
compassion  upon  all  men,  and  hatest  nothing  which  Thou 
hast  made,  passing  over  the  sins  of  men  for  their  penitence ; 
Who  also  succourest  them  that  are  in  necessity:  vouchsafe  to 
bless  -f-  and  sanctify  -f-  these  ashes,  which  for  humility  and 
holy  religion's  sake  Thou  hast  appointed  us,  after  the  manner 
of  the  Ninevites,  to  bear  on  our  heads  for  the  doing  away  of 
our  offences."00  In  the  First  Prayer-Book  of  Edward  VI. 
(1549)  there  is  a  service  for  "the  firste  daie  of  Lente  com- 
monly called  Ashe-Wednisdaye."  In  that  service  the  bless- 
ing, sprinkling,  and  distributing  of  ashes  all  disappear;  but 
the  longest  prayer  of  the  service,  coming  in  after  "  the  general 
sentences  of  Goddes  cursyng  agaynste  impenitente  sinners" 

68  'The  Sarum   Missal,  in  English'   (London:  The  Church  Press  Company, 
1868),  p.  54. 
"'  [bid.,  pp.  54,  55. 


THE   MEDIEVAL    BBETIABY. 

uttered  by  the  priest  from  the  pulpit,  and  after  the  "  Misei 
mei  Deus  "  reeited  by  kneeling  priest  and  clerks,  begins  with  : 
"0  most  mightie  god  and  merciful]  father,  which  hasl  com- 
passion of  all  incline,  and  hateste  aothyng  that  Thou  haste 

made."70 

In  the  latest  revision  of  the  Anglican  Prayer-Book  (1GG2) 
the  Ash-Wednesday  service  appears  under  the  same  descrip- 
tion as  in  1549,  and  the  collect  which  precedes  the  Epistle 
and  the  Gospel  is  in  these  words:  "  Almighty  and  everlasting 
God,  who  Latest  nothing  that  Thou  hast  made,  and  dost  for- 
give  the  sins  of  all  them  that  are  penitent;  Create  and  make 
in  us  new  and  contrite  hearts,  that  we,  worthily  lamenting 
our  sins,  and  acknowledging  our  wretchedness,  may  obtain 
of  Thee,  the  God  of  all  mercy,  perfect  remission  and  forgive- 
ness ;  through  Jesus  Christ,  our  Lord." 

That  same  collect  appears  twice  in  the  '  Book  of  Common 
Order '  issued  by  the  Church  Service  Society  of  the  Church 
of  Scotland, — once  in  the  Morning  Service  for  the  second 
Sunday  of  the  month,  when  it  is  given  as  a  prayer  "  for 
pardon  and  peace,"  and  once  among  "  Collects  for  various 
graces,"  where  it  appears  as  a  collect  "  for  contrition."  71 

Third,  The  Brevtaby.  —  Containing  at  first  simply  the 
services  for  the  canonical  hours,  this  compendium  of  Church 
offices  gradually  acquired  such  dimensions  as  to  become  the 
largest  of  all  the  service-books  of  the  Church  of  Borne. 
Divided  at  one  time  into  two  portions,  a  summer  and  a 
winter,  it  was  subsequently  amplified  into  four,  answering 
to  the  seasons  of  the  year,  and  in  its  completed  form  it 
furnishes  for  each  day  of  the  year  appropriate  prayers, 
psalms,  and  hymns,  the  Scripture  lessons,  lections  from  the 

70  "The  First  Prayer-Bonk  of  Kin-  Edward  VI.,"  1549.— cThe  Anct.  and 
Mod.  Lib.  of  Theolog.  Lit.,'  p.  2ti.">. 

71  '  Evxo\oyiov.  A  Book  of  Common  Order  : '  issued  by  The  Church  Service 
Society.     ESdin.  :  W.  Blackwood  &  Son-.     Pp.  61,  xxxvi. 


40  CELTIC   AND  ANGLO-BOMAN   WORSHIP. 

writings  of  the  fathers,  with  legends  of  the  saints  and 
martyrs.72  That  Anglo-Roman  breviaries  found  their  way 
into  Scotland  as  well  as  missals  cannot  he  doubted.  For  in 
the  judgment  of  the  Privy  Council  upon  Chepman's  complaint 
already  referred  to,  among  the  books  alleged  to  have  been 
imported  mention  is  made  expressly  of  "  portuiss."  The 
original  of  that  word  is  the  Latin  potfifbrium,  a  term  as  old 
as  brcviarium,  and  applied  to  the  service-book  in  question  as 
being  portable,  although  gradually  the  original  meaning  was 
departed  from.  From  portiforium  there  came  through  the 
French  the  terms  portcssc,  portous,  applied  to  a  breviary,  with 
portuiss  for  the  Scottish  form.73 

The  patent  granted  by  King  James  and  his  Council  in  1507 
makes  it  very  clear  why  they  prohibited  the  importation  of 
service-books  printed  abroad,  and  gave  a  monopoly  to  certain 
Scottish  printers  in  the  matter  of  producing  and  publishing. 
The  intention  was  not  so  much  to  benefit  two  enterprising 
Edinburgh  burgesses,  as  to  aid  the  undertaking  of  a  favourite 
Scottish  bishop  who  had  drawn  up  a  breviary  of  his  own,  and 
was  desirous  it  should  be  brought  into  general  use.  And  so 
these  "  loving  servants  of  the  king,"  Chepman  &  My  liar,  are 
encouraged  to  print  "  mess-bukis  and  portuiss  efter  the  use  of 
our  Realme,  with  addicions  and  legendis  of  Scottis  Sanctis 
...  as  is  now  gaderit  and  ekit  be  ane  1  Reverend  fader  in 
God,  and  our  traist  consalour  Williame  bischope  of  Abirdene, 

72  Each  part  of  the  Breviary — HiemaUs,  Vernalis,  ^Bativalu,  Autumnalis — 
contains  four  divisions  (1)  PsaUerium,  (2)  PropriumcU  t<mj«>r<,  (3)  Proprium 
Sanctorum,  (4)  Communt  Sanctorum.  The  history  of  the  Roman  Breviary  from 
the  time  of  Pope  Damasus  to  that  of  Pope  Urban  VIII.  is  lucidly  given  by 
Addis  and  Arnold,  '  Cath.  Diet.,'  ut  aup.  Unprofessional  Protestant  readers 
will  find  interesting  information  as  to  the  formation  and  contents  of  the 
Breviary  in  two  popularly  written  works  —  (1)  'The  Bible,  tin-  Biissal,  and 
the  Breviary,'  by  Rev.  <!.  Lewis:  Edin.,  1858.  (2)  'The  Roman  Breviary  ;  A 
Critical  and  Historical  Review,1  by  C.  H.  Collette:  London,  1880. 

7:1  In  1403  Roberl  III.  granted  to  the  Bishop  of  Aberdeen  the  ecclesiastical 
treasures  of  the  Bishop  of  St  Andrews,  which  had  fallen  to  the  Crown  by  the 
death  of  the  latter.  ////'/•  alia,  these  movables  contained  unum  magnum 
Portiforium, — '  Concilia  Scotiae,'  The  Editor's  Preface,  p,  ciii,  n.  '2. 


BLPHINSTONE'8   ABERDEEN    BREV]  M;V.  11 

and  utheris. " 71  The  Dative  bishop  thus  named  was  William 
Elphinstone, — "the  saintly  and  munificent  Elphinstone, 
lie  has  been  justly  styled  by  a  Scottish  archaeologist.76  This 
northern  prelate  was  essentially  an  organiser  and  a  reformer. 
Bridging  the  river  Dee,  restoring  the  fabric  of  his  cathedral, 
reforming  his  clergy,  and  improving  church  music, — these 
were  with  him  matters  of  endeavour,  and  of  at  Least  partial 
accomplishment.  His  greatest  undertaking,  however,  was 
undoubtedly  that  which  associates  his  nana'  with  Scotland's 

first  printing-pr< the  compiling  of  the  famous  Aberdeen 

Breviary  of  1509-10.  Of  this  magnum  opus  only  four  copies 
have  survived  the  lapse  of  time  and  the  wear  and  tear  of 
constant  use — all  four  being  more  or  less  defective.  As  the 
result,  however,  of  a  painstaking  and  skilful  collation  of 
these  imperfect  copies,  a  facsimile  reprint  was  issued  in  185  [. 
which  forms  a  splendid  specimen  of  scholarly  editing  and 
exact  printing.70  The  reprint,  like  the  original,  consists  of 
two  volumes.  In  the  first  volume  is  the  "  Pars  Hyemalis," 
containing  a  Calendar,  Table  of  Feasts,  Psalter,  Temporale, 
and  Troprium  Sanctorum.  Volume  second  contains  "  Pars 
.Kstivalis,"  and  it  also  has  a  Calendar,  Psalter,  the  Proper 
of  the  seasons,  and  the  Proper  of  the  Saints.77 

74  The  patent  of  James  IV.  to  Chepman  &  Myllar,  and  the  complaint  of  the 
former  regarding  an  infringement  of  the  same,  are  given  in  Appendix  X".  I. 

Memorial  for  the  Bible  Society  in  Scotland,'  drawn  up  by  Principal  Lee 
in  1824  ;  also  in  -Annals  of  Scottish  Printing,'  see  n.  62. 

75  Joseph  Robertson  in  Pref.  to  'Concilia  Scotia:,'  p.  exxv.  A  genial  ap- 
preciative -ketch  of  the  life  and  career  of  Bishop  Elphinstone  is  given  by 
Professor  C.  Innes  in  the  second  chapter  of  his  '  Sketches  of  Early  Scotch 
History." 

76  The  reprint  was  edited  by  the  Rev.  W.   Blew,  M.A.,  and  published  by 
James  Toovey,  London.     An  impression  having  been  thrown  off  in   1855  for 
the  Bannatyne  Club,  Dr  David  Laing  furnished  it  with  a  preface,  in  Beparate 
form,    which    has   all    the   characteristic   excellences    of    that    book-hun1 
workmanship. 

77  The  references  to  the  Aberdeen  Breviary  in  Dr  J.  H.  Burton-  '  Hist,  of 
Set.' are  regrettably  inaccurate.  In  vol.  i.  chap.  viii.  p.  264  (n.)  of  I'd  edi- 
tion there  are  three  errors:  (1)  Chepmau's  name  i-  given  a-  "Chapman"  : 
(2)  "only  two  copies'"  of  the  work  are  said  to  be  '*  known  to  be  in  existence"  ; 


42  CELTIC    AND   ANGLO-ROMAN   WORSHIP. 

The  title-page  of  the  first  volume  happily  exists  in  the 
Edinburgh  University  copy,  otherwise  defective,  and  runs 
thus  : — 

"The  winter  section  of  the  Breviary  of  Aberdeen,  principally 

according  to  the  use  and  practice  of  the  very  famous  Church  of 
the  Scots:  concerning  Season  and  Saint?,  and  the  Davidic  paall 
suitably  divided  over  week-days :  along  with  Invitatories,  hymns, 
Antiphons,  chapters,  Responses,  hours,  week-day  commemorations 

throughout  the  course  of  the  year,  as  also  the  common  service  of 
saints  and  of  very  many  virgins  and  matrons,  and  the  legends  of 
diverse  saints,  which  formerly  floated  about  vaguely  in  scattered 
form:  with  a  Kalendar  and  perpetual  table  of  the  movable  fea 
and  various  other  adjuncts  added  from  new  source,  and  exceedingly 
necessary  for  priests.  Printed  in  the  town  of  Edinburgh  at  tie- 
charges  of  Walter  Chepman,  merchant,  on  the  13th  of  February, 
in  the  year  of  our  salvation  and  of  grace,  the  ninth  over  and  above 
the  thousandth  and  five  hundredth"  (1509).78 

The  colophon  or  inscription  at  the  end  of  the  second 
volume  has  also  escaped  destruction,  and  as  it  contains 
some  new  matter,  the  opening  and  closing  paragraphs  may 
be  here  translated  : — 

"  Praise  be  to  God  by  whose  grace  this  present  little  work  has 
reached  its  close  [namely,  that]  of  the  summer  section  of  the  Brev- 
iary of  the  Divine  Offices  for  the  Season  and  for  the  Saints.  .  .  . 
By  the  Reverend  father  in  Christ,  William,  Bishop  of  Aberdeen; 
collected  with  special  care  and  very  great  labour,  not  only  for 
general  use  in  his  own  church  of  Aberdeen,  but  also  for  that, of  the 
whole  church  of  Scotland."  '° 

The  Aberdeen  Breviary  does  not  materially  differ  from 
other  service-books  of  that   class,  and  so  does  not  call  for 

(3)  the  printing  ifl  Btated  to  have  been  "in  the  year  1  ."00  "  ;  while  in  v«>l.  iii. 
chap,  xxwii.  p.  828,  it  a  Btated  to  have  been  issued,  "as  <>■>  /<">■<  seen,  in  the 
year  1550." 

The  original  Latin,  freed  from  the  contractions  with  which  it  abounds, 
also  the  above  translation,  are  given  in  'Annals  of  Scottish  Printing1    chap. 
x.  pp.  87,  88),  with  a  beautiful  facsimile  in  colours  of  the  title-page. 
7:'  [bid.,  pp.  '.'1.  95. 


COLUMBA    AND   BERVANU8    IN    ABERDEEN    BREYIART. 

detailed  treatment.  As  the  patent  of  King  James  and  it- 
own  title-page  would  lead  as  to  expect,  the  portion  of  the 
work  which  has  national  interest  is  that  which  contains,  in 

the  lections,  the  legends  of  Scottish  saints. 

It  wonld  be  impossible  to  enter  into  these  at  any  Length. 
It  may  suffice  if  we  glance  at  those  lections  bearing  for  the 
most  part  on  such  saints  as  have  already  been  mentioned, 

and  translate  the  prayers  founded  upon  the  legends 
narrated. 

Of  St  Columba,  confessor  and  abbot,  the  incidents  recorded 
of  his  birth,  childhood,  boyhood,  and  later  years  are  all  such 
as  are  to  be  found  in  Adamnan's  life  of  his  predecessor,  and 
so  need  not  be  here  reproduced.  To  him — described  as  "  the 
holy  father  Columba,  descended  of  noble  parentage,  a  man  of 
venerable  life  and  of  happy  memory,  a  father  and  a  founder 
of  monasteries" — this  invocation  is  addressed:  "0  happy 
Columba,  an  advocate  for  the  needy,  cleanse  us  from  our 
grievous  faults, — us,  who  are  afflicted  by  our  offences  against 
heaven,  and  crushed  by  trouble ;  and  be  thou  our  strongest 
tower."  An  oratio  follows  this  invocation,  couched  in  the 
following  terms :  "  Breathe  into  our  hearts,  0  Lord,  we  be- 
seech thee,  the  desire  of  heavenly  glory ;  and  grant  that  on 
our  right  hands  we  may  carry  thither  the  maniples  of  right- 
eousness ;  where  with  Thee,  as  a  golden  star,  the  holy  Abbot 
Columba  shines."  so 

In  the  eighth  century,  if  not  earlier,  the  county  of  Fife  was 
favoured  with  the  miracle-working  presence  of  a  bishop  and 
confessor,  with  the  Latin  name  Servanus,  but  in  the  Scotti-di 
nomenclature  Serf,  and  in  the  Irish  Serb.  To  him  there  is 
assigned  in  the  Breviary  of  Elphinstone  the  1st  of  July  as  his 
commemoration-day,  and  in  the  first  lection  under  that  date 
it  is  affirmed  of  the  east-coast  saint  that  he  had  derived  bis 

80  'Brew  Aberdon.,'  vol.  ii.  Prop.  Sanet.,  foL  <ii..  Oth  June.  Also  in  'The 
Legends  and  Commemorative  Celebrations  of  St  Kentigern.  hi>  Friend-  and 
Disciples  :  Kdin.,  1872. 


44  CELTIC   AND   ANGLO-ROMAN   WORSHIP. 

origin  from  the  nation  of  the  Scots,  lived  under  the  rite  and 
form  of  the  primitive  Church  till  the  arrival  of  the  blessed 
father  Palladius,  the  bishop,  who  had  been  sent  by  the 
blessed  Pope  Celestine  for  the  purpose  of  converting  the 
nation  of  the  Scots,  and  who  appointed  Servanus  his 
suffragan  for  the  whole  nation  of  the  Scots,  seeing  Palladius 
found  himself  unable  to  dispense  the  mysteries  to  so  great 
a  nation  without  assistance.  In  some  of  the  subsequent 
lections  very  wonderful  things  are  told  of  Servanus,  of  which 
the  following  may  be  taken  as  specimens.  On  one  occasion, 
when  going  round  homesteads,  castles,  and  villages,  sowing 
the  seed  of  the  Lord's  Word,  it  happened  that  he  and  his 
clergy  were  lodged  with  a  certain  poor  man,  who,  ascribing 
unmeasured  praises  to  God  for  guests  so  distinguished,  killed 
his  one  only  pig  for  the  refection  of  the  holy  men.  The  holy 
Servanus,  moved  with  piety  [ex  irietate\  restored  the  pig,  and 
the  poor  man  found  it  alive  in  its  sty.  Once  upon  a  time,  states 
another  lection,  the  devil  tempted  the  blessed  Servanus  witli 
diverse  questions  in  the  cave  of  Dysart ;  but,  confounded  by 
the  divine  virtue,  he  went  away ;  and  from  that  day  the 
demon  has  appeared  to  no  one  in  that  cave.  The  devil, 
seeing  from  these  things  that  he  could  prevail  in  no  wise 
against  the  holy  man,  endeavoured  to  do  serious  mischief, 
where  that  was  within  his  power.  He  therefore  entered 
into  a  certain  miserable  man,  and  bestowed  upon  him  so 
prodigious  an  appetite  that  he  could  not  by  any  means  be 
satisfied.  But  Servanus  put  his  thumb  into  the  man's 
mouth,  and  the  devil,  terrified  and  roaring  horribly,  set  him 
free.  In  lection  eight  the  following  story  finds  a  place:  A 
certain  robber,  having  stolen  a  sheep  which  had  been  domes- 
ticated in  the  house  of  Servanus,  killed  ii,  and  ate  a  part  of 
it.  By-and-by,  when  diligent  search  was  made  for  the  missing 
animal,  the  suspected  robber  hastened  to  the  holy  man,  and. 
wishing  to  justify  himself  on  the  stall'  or  crosier,  swore  a 
great  oath,  declaring  Ids  innocence.     A  wonderful  thing  fol- 


ST  BALDBED    IN    THK    BREVIAEY.  1 5 

lowed.  The  sheep  which  had  just  been  eaten  spoke  vocally 
out  by  bleating  in  the  thief's  throat!  Whereupon  the  rob- 
ber, confounded,  prostrated  himself  on  the  earth,  pitiably 
imploring  forgiveness,  and  the  holy  man  besought  the  Lord 
for  him. 

The  prayer  for  the  day  of  Servanus  is  in  these  words:  "  0 
God,  who,  for  the  salvation  of  the  human  race,  hast  made  the 
blessed  Servanus  illustrious  by  wonderful  miracles,  we  be- 
seech Thee  that,  through  his  benignant  intercession,  the 
chains  of  our  sins  being  loosed,  Thou  wouldst  bestow  upon 
us  the  heavenly  kingdom."  81 

Columba  and  Servanus  have  figured  at  an  earlier  stage  of 
this  survey :  let  us  close  with  a  Scottish  saint  not  hitherto 
named,  but  who  has  an  honourable  place  assigned  him,  as 
bishop  and  confessor,  in  the  Aberdeen  Breviary.  In  times 
considerably  nearer  our  own  than  those  we  have  been  deal- 
ing with,  the  Bass  Rock,  in  the  mouth  of  the  Firth  of  Forth, 
had  honourable  associations  with  Covenanting  struggles  and 
sufferings.  It  had  also  to  do  with  the  hagiology  of  Scotland 
in  the  beginning  of  the  seventh  century.  For  on  this  exposed 
mass  of  rotk,  rising  sheer  out  of  the  waters,  is  said  to  have 
lived  Sanctus  Baltherus,  the  St  Baldred  of  the  Scots.  This 
meditative  man,  at  one  time  a  suffragan  of  the  blessed 
Kentigern,  and  associated  with  the  Lothians,  is  stated,  in  the 
first  lection  devoted  to  him,  to  have  renounced  all  the  pomp 
of  the  world  and  vain  care  of  the  same,  and  following,  as  far 
as  he  could,  the  divine  John,  dwelt  in  solitary  deserts  and 
sequestered  places,  and  betook  himself  to  islands  of  the  sea. 
Leading  such  a  kind  of  life,  Baldred  had  no  great  need  nor 
scope  for  the  exercise  of  miraculous  powers.  But  one  forth- 
putting  of  supernatural  power  is  mentioned  in  lection  fourth 
in  the  following  terms  :  A  rock  huge  and  lofty  stood  in  the 
middle  of  the  passage  between  the  island  of  the  Bass  and  the 
nearest  land,  opposing  itself  to  ships  as  an  impediment, 
81  '  Brev.  Aberdon.,'  vol.  i.,  Prop.  Sanct.,  fol.  x\\,  1st  July. 


46  CELTIC   AND   AXGLO-KOMAX   WORSHIP. 

occasionally  causing  shipwreck.  Out  of  pity  for  others, 
Baldred  appointed  himself  to  be  set  on  the  said  rock.  When 
this  had  been  done,  that  rock,  at  his  nod,  was  straightway 
pulled  up  from  its  submarine  fastenings,  and,  like  a  boat 
impelled  by  a  favourable  wind,  approached  the  nearest  shore ; 
and  till  now  it  remains  there  in  memory  of  this  miracle,  and 
even  at  this  day  is  called  the  tomb  or  the  cock-boat  of  the 
blessed  Baldred. 

The  hermit  saint  of  the  Bass  had  special  charge  of  three 
churches  in  the  neighbouring  parishes  of  Auldhame,  Tyning- 
liame,  and  Prestonkirk,  in  Haddingtonshire.  When  the 
frailties  of  old  age  overtook  him,  he  went  to  the  first-named 
parish,  and  there,  "  in  a  certain  cottage  of  his  parish  minister, 
on  the  day  before  the  nones  of  March,  with  all  patience  and 
alacrity  and  compunction  of  heart,  bidding  his  Hock  farewell 
with  much  prayer,  he  commended  his  soul  to  the  Lord."  M 
What  ensued  when  tidings  of  his  death  reached  the  parish- 
ioners of  the  three  churches  must  be  told  in  the  language  of 
the  Aberdeen  lectionary  : — 

"They  assembled  in  three  bands  at  the  place  of  the  ,most  sweet 
body  of  Baldred  ;  and  they,  by  turns,  with  the  utmost  eagerness 
demanded  the  body,  and  urgently  begged  that  him  whom  they  had 
for  their  teacher  on  earth  they  might,  by  showing  him  due  reverence, 
have  for  their  pious  intercessor  in  the  heavens.  When  they  were 
unable  to  a^ree  among  themselves,  on  the  advice  of  a  certain  old 
man  they  left  the  body  unburied  during  the  night,  and  all  sepa- 
rately betook  themselves  to  prayers,  that  the  glorious  God  Himself 
would,  of  His  grace,  scud  them  some  sign  indicating  on  which 
church  the  body  of  the  holy  man  should  be  conferred.  But  when 
it  was  morning,  a  thing  doI  often  to  be  heard  of  is  prepared.  The 
scattered  parishioners,  assembling  as  at  first,  found  three  similar 
bodies  laid  out  with  similar  pomp  of  funereal  solemnities;  for  which 
miracle  they  gave  thanks  with  the  greatest  gladness  to  Almighty 
God  and  the  blessed  Baldred  ;  and  singing  ami  playing,  each  parish 
having  lifted  up  one  body  with  its  bier,  carried  it  with  all  reverence 

ect  v. 


INDICATION   OF    PARISH    CHURCHES,  17 

away  to  fcheir  own  church,  and  placed  it  honourably  there,  and  to 
this  day  tlif  bodies  are  held  in  the  greatest  honour  and  reverence, 
and  venerated  accordingly." 

The  oratio  for  the  day  of  the  east-country  miracle-worker 
is  in  these  terms:  "OGod,  who  through  the  contemplative 
life  of  the  blessed  Baldred,  Thy  bishop  and  confessor,  hast 

conferred  ineffable  grace  on  Thy  servants,  grant,  we  beseech 
Thee,  that,  by  his  merits  and  intercessions,  we  may  be  able  to 
obtain  in  all  things  the  saving  help  of  Thy  mercy. 

Had  our  limits  permitted,  it  would  have  been  interesting 
to  supplement  the  foregoing  with  detailed  information  bearing 
upon  the  consecration,  dedication,  and  reconciliation M  of 
churches  and  chapels,  altars  and  burying-grounds,  in  Scotland 
during  the  period  now  reviewed.  David  de  Bernham,  Bishop 
of  St  Andrews  in  the  thirteenth  century,  was  specially  active 
in  this  department  of  ecclesiastical  function.  The  record  of 
his  work  still  exists  in  a  manuscript  enriching  the  treasures 
of  the  Bibliotheque  Xationale  at  Paris,  where  it  is  catalogued 
'  Pontificale  Anglicanum,'  and  numbered  "  Fonds  Latin,  No. 
1218."  The  list  of  buildings  which  this  dignitary  consecrated 
with  divine  service  was  printed  by  Joseph  Robertson  in 
1866,80  and  the  Pontifical  itself  was  in  1885  edited  and 
published  at  Edinburgh.87  Quite  recently  interest  has  been 
revived  and  extended  in  David  de  Bernham  and  his  career 
by  the  appearance  of  a  scholarly  monograph  from  the  pen  of 

83  Lect.  vi.  For  further  information  regarding  the  east -country  hermit 
and  his  three  parishes,  see  '  The  Churches  of  Saint  Baldred.'  By  A.  J.  Ritchie. 
Edin.  :  1883. 

84  'Brew  Aberdon.,'  vol.  ii.,  Prop.  Sanct.,  fol.  lxiii.,  29th  March. 

85  In  ecclesiastical  nomenclature,  a  consecrated  building  requires  reconcilia- 
tion when  it  has  been  desecrated  by  some  crime  being  committed  within  its 
precincts.  Thus  on  the  loth  of  April  1542  the  Church  of  the  Holy  Trinity, 
at  Berwick,  was  "  reconciled  post  cffusioneru  sanguinis,"  occasioned  by  ;i  deadly 
quarrel  which  took  place  between  two  "scolocs,"  or  clericl  scholar's. 

t(i  'Concilia   Scotise,'    Pref.,    Appendix,    p.    xxxii.       "  Hee    sunt    Ecclesie 
quae  dedicauit  Episcopus  Dauid,"  pp.   ccxcviii-ccciii. 
87  '  Pontificale  Ecclesise  S.  Andreie. '     Edin. :  Pitsligo  Pi  i 


18  CELTIC    AND   ANGLO-ROMAN   WORSHIP. 

a  minister  of  the  Church  of  Scotland,  which  gives  good  pro- 
mis. •  of  further  work  in  the  department  of  Scottish  archaeo- 
logical research.88 

As  there  seema  to  be  in  sunn-  quarters  a  desire  to  revert 
to  old  usages  and  vestments  in  connection  with  the  opening 
of  church  structures,  it  may  interest  some  readers  to  find 
in  the  Appendix  some  of  the  outstanding  passages  of  the 
•  Pontificale,'  while  a  wider  circle  may  scan  the  list  of  parish 
churches  in  the  dedicating  of  which  this  service-book  was 
employed.89 

How  burdensome,  wearisome,  and  unprofitable  all  the 
services  of  Missal,  Breviary,  and  Pontifical  became,  alike 
to  those  who  rendered  them  and  to  those  who  were  simply 
auditors  of  what  had  to  them  do  meaning,  it  would  be  hard 
to  estimate.  Whatever  may  lie  said  about  the  laxity  of 
morals  among  "  the  spiritualitie  "  and  the  licentiousness  of 
the  laity,  in  causing  the  middle  ages  to  be  a  period  of 
moral  darkness  and  spiritual  death,  these,  it  will  be  ad- 
mitted, were  the  concomitants  of  public  worship  mechani- 
cally gone  through,  and  from  which  all  heart  and  life  had 
fled.  Readers  of  Tennysonian  poetry  are  familiar  with  his 
"Northern  Farmer,  Old  Style,"  and  will  remember  the  dying 
man's  words  about  church  and  parson.  Before  his  wife's 
death — so  he  reminisced — he  always  went  to  church:  there 
he  heard  the  parson  bumming  away  like  a  cockchafer  over 
his  head;  lie  never  knew  what  the  men  at  the  reading-desk 
or  in  the  pulpit  meant,  neither  did  it  occur  to  him  that 
he  had  any  business  to  know.  He  supposed  parson  had 
something  to  say,  and  that  he  said  what  he  ought.  When 
the    bumming    was    over,    the    hearer    came    away,    and    that 

88 'The  Church  ..f  Scotland  in  the  Thirteenth  Century.'  The  Life  and 
Times  of  David  de  Bernham  of  81  Andrew-  (Bishop  .  a..d.  L239  t.>  1258.  With 
List  of  Churches  dedicated  by  him,  and  dates,  by  William  Lockhart,  A.M.. 
I'.s.A.  s.ut.,  and  minister  of  Colinton  Parish,  Mid-Lothian.  W.  Blackwood 
,V  Sons,  Edin.  and  Lond.:  1889. 

8 '  Appendix  C  to  this  volume. 


MEDIEVAL    WORSHIP    WASTEFUL,    WEARISOME.  19 

was  an  end  of  divine  service.90  It  is  safe  to  say  there 
were  many  northern  farmers  of  still  older  style  than  that  of 
the  dying  pagan  described  by  the  Poet  Laureate,  who  never 
knew  nor  cared  to  know  what  priest  or  preacher  said,  to 
whom  the  whole  service  came  to  be  a  waste  of  time,  a  weari- 
ness to  the  ilesh,  an  infliction  to  be  avoided  as  often  as  it 
possibly  could. 

Happily  for  Scotland,  a  better  day  was  about  to  dawn,  a 
day  which  preceded  and  prepared  men  for  the  advent  of  the 
era  of  the  Reformation,  when  the  public  worship  of  the  land 
became  a  life  and  a  power,  being  brought  back  to  the  spon- 
taneity and  simplicity  of  Scripture  warrant  and  apostolic 
institution. 

90  "  An'  I  hallus  corned  to  's  choorch  afoor  my  Sally  wur  dead, 

An'  'eerd  un  a  bummin'  awaay  loike  a  buzzard-clock  ower  my  zeiid, 
An'  I  niver  knaw'd  whot  a  meiin'd,  but  I  thowt  a  'ad  summut  to  saiiy, 
An'  I  thowt  a  said  whot  a  owt  to  'a  said,  an'  I  corned  awaay." 

— '  Enoch  Arden,'  &c. 


50 


PEEIOD     II. 


RITUAL    REVISION. 


From  the  year  1225  until  1559  the  government  of  the 
Scottish  Church  was  in  the  hands  of  its  Provincial  Councils. 
No  stronger  proof  of  the  corruption  and  decay  which  had 
overtaken  that  Church  can  be  drawn  from  any  quarter  than 
is  to  be  found  in  the  canons  of  these  councils.  Aiming,  as 
many  of  them  did,  at  correcting  the  abuses  with  which  the 
Scottish  clergy  were  chargeable,  they  served  only  the  more 
widely  and  loudly  to  proclaim  these  abuses. 

As  confirmatory  of  this  statement,  at  a  General  Convention 
and  Provincial  Council  which  assembled  in  the  Blackfriars' 
Church  at  Edinburgh  on  the  27th  November  1549,  and  was 
presided  over  by  the  Archbishop  of  St  Andrews,  who  styled 
himself  "  Primate  of  all  Scotland  and  Legate  Natus,"  1  the 
sixty-eight  statutes  then  approved  of  and  ratified  contain  in 
explicit  terms  the  admission  that  the  flagitious  lives  and  the 
gross  ignorance  of  the  Scottish  clergy  were  the  root  and 
cause  of  all  the  troubles  and  heresies  which  then  afflicted 
the  Church.'2  While  some  of  those  statutes  were  trained 
to   arrest   the   progress   of    heresy    by    ordering   a   rigorous 

1  An  enumeration  of  fche  ecclesiastical  offices  represented  at  the  Convention, 
and  a  brief  description  of  the  men  of  any  account  who  were  present,  will  be 

found  in  the  '  Concilia  Scotia,'  Pref.,  pp.  cxlvii-cxlviil 
-  'Conril.  Set./  pp,  81,  82,  283,  290,  292. 


THE   PROVINCIAL   I  OUNCIL  OF    L551-52.  51 

search  to  be  made  with  a  view  to  the  detection  of  heretical 
persons,  and  the  burning  of  heretical  books,  ballads,  and 
poems  reflecting  upon  the  Church  or  the  clergy,8  not  a  few  of 
them  were  addressed  to  the  reformation  of  clerical  lives  and 
manners,4  and  others  provided  for  the  promoting  of  learning,6 
the  restoring  0f  discipline,  the  removing  of  ecclesiastical 
scandals;''  and  the  more  general  preaching  to  the  people.7 

When,  eighteen  months  later,  another  Provincial  Council 
assembled  in  the  metropolis,  the  confession  was  made  that 
the  reforming  canons  of  1549  were  largely  inoperative;  that 
even  in  populous  parishes  the  attendance  when  Mass  was 
celebrated  and  sermons  were  preached  was  scandalously 
small;  that  in  time  of  service  jesting  and  irreverence  were 
indulged  in  within  the  church,  while  sports  were  going  on 
and  business  being  transacted  in  the  porch  and  the  church- 
yard.8 In  the  new  canons  of  1551-52  not  only  was  provision 
made  for  the  immediate  enforcement  of  former  statutes,  but 
instructions  were  issued  that  the  names  of  all  absentees  from 
divine  service  be  taken  down  by  the  officiating  curate  and 
reported  to  the  rural  dean,  and  that  all  gatherings  within 
ecclesiastical  precincts,  whether  for  sport  or  traffic,  be  for- 
bidden alike  on  Sundays  and  other  holidays,  during  public 
worship.9  Further,  to  meet  what  is  freely  confessed,  the  in- 
ability of  the  inferior  clergy,  and  even  of  the  prelates,  either 
to  inform  or  reform  the  people,  this  same  Council  took  steps 

:;  ;  ConciL  Scot.,5  pp.  117,  118,  294,  ct  passim. 

4  Ibid.,  pp.  118,  294. 

5  Thus,  inter  alia,  provision  was  made  in  the  canons  of  1549  for  teaching 
grammar,  divinity,  and  canon  law  in  cathedrals  and  abbeys,  and  for  sending 
from  every  monastery  one  or  more  monks  to  a  university. — Ibid.,  pp.  'J."'-'.'?, 
100-102,  104,  105,  287-290,  also  102-104. 

6  The  clergy  were  enjoined  to  put  away  their  concubines  and  to  dismiss 
from  their  houses  the  children  born  to  them  in  concubinage;  while  prelate- 
were  admonished  not  to  keep  in  their  households  drunkards*  gamblers,  whore* 
mongers,  brawlers,  night-walkers,  buffoons,  blasphemers,  or  profane  swearers. 
—Ibid.,  pp.  86-88,  284,  301,  302,  also  91,  286. 

7  Ibid.,  pp.  95,  96,  97-100,  ct  passim.  8  Ibid.,  p.  1:!-. 

8  Ibid.,  pp.  131 .  132,  297,  298. 


5:2  RITUAL   REVISION. 

for  the  preparation  and  publication  of  a  popular  exposi- 
tion of  Catholic  doctrine  and  ritual,  written  in  the  Scottish 

vernacular  of  the  sixteenth  century,  and  revised  by  the  wisest 
and  most  learned  divines  and  churchmen  of  the  realm.  The 
intention  was  that  portions  of  the  work  should  be  read  to 
congregations  "before  High  Mass,  when  there  was  no  sermon: 
as  much  as  would  occupy  half  an  hour  being  read  from  the 
pulpit  every  Sunday  and  holiday,,  with  a  loud  voice,,  clearly, 
distinctly,  impressively,  solemnly,  by  the  rector,  vicar,  or 
curate  in  surplice  and  stole."10  Although  designed  for  the 
instruction  of  the  laity,  the  book  when  published  was  not  to 
be  given  indiscriminately  to  lay  persons,  but  only  to  such  as 
the  Ordinary  might  approve  of;  and  the  public  reading  of  it 
was  not  to  be  made  the  occasion  of  controversy  during  service. 
And  in  order  that  their  reading  of  what  would  soon  be  in 
their  hands  might  be  effective  and  instructive,  the  clergy 
were  enjoined  to  have  daily  practising^,  and  thus  guard 
against  such  stammering  or  breaking  down  as  would  certainly 
expose  them  to  the  ridicule  of  their  hearers."  ll 

In  August  of  the  same  year,  1552,  seven  months  after  the 
meeting  of  Council,  the  book  was  published  at  St  Andrews,12 
and  purported  to  be  'The  Catechism;  that  is  to  say.  a  com- 
mon and  Catholic  instruction  of  the  Christian  people  in 
matters  of  our  Catholic  faith  and  religion,  which  no  good 
Christian  man  or  woman  should  be  ignorant  of.' 

After  the  preface,  the  table  of  contents,  and  a  prologue,  the 

\nd  thairf or  everilk  Sonday  and  principal  halydaie,  </«/,i,>  thair  cummit 
a"  prcchcour  to  iham  t<>  Bchaw  thame  the  word  of  <  ted,  t<>  have  tin.-  Catechisme 
usit  and  reid  to  thame  in  Bteid  "t  preening,  quhil  [until]  God  "t  his  gudnes 
provide  ;mc  sufficient  oowmer  of  Catholyk  and  abil  precheouris,  quhilksalbe 
within  few  yeiria  as  we  traist  in  God,  to  quhom  It  honour  and  glore  for  evir. 
Amen."     Pref.  to  Hamilton's  Catechism. 

11  'Condi.  Scot..'  pp.  185-189,  -J1.".'. 

''J  ••  lYentit  ;it  Sand  Androus  be  the  command  and  expensia  of  the  maist 
reverend  father  in  God  Johne  Archbischop  <'t'  Sand  Androus,  and  primal  of 
the  hail  kirk  of  Scotland,  the  xxix  day  "t  August  the  yeir  "t'  our  Lord  mdi.ii." 

The  Colophon. 


ARCHBISHOP  Hamilton's  CATECHISM.  .">3 

work,  commonly  known  as  *  The  Catechism  of  John  Hamilton, 
hbishop  of  St  Andrews,'  gives  an  exposition  of  the  Ten 
Commandments,  of  the  twelve  articles  of  the  Creed,  ol  the 
seven  Sacraments,  and  of  the  Lord's  Prayer.  Then  follow 
a  preface  to,  and  a  brief  exposition  of,  all  the  words  contained 
in  tlic  .1  /••  Maria.  These  are  succeeded  by  the  proposing  and 
answering  of  two  questions:  First,  To  whom  should  we  pray  .' 
the  answer  being,  "To  God  only  as  giver  of  all  grace  and 
goodness;  also  to  good  men  and  women  on  earth,  and  spe- 
cially to  saints  and  angels  in  heaven  as  intercessors  to  Cud 
for  us."  Second,  For  whom  should  we  pray  ?  which  has  for 
answer,  "  For  all  Christian  men  and  women,  who  have  need 
of  our  prayers,  not  only  for  them  that  are  living,  but  also  for 
all  Christian  souls  which  are  in  Purgatory  and  may  be  helped 
by  our  prayers."  The  mention  of  this  "  place  in  which," 
according  to  the  teaching  of  the  Church  of  Home,  "  souls 
who  depart  this  life  in  the  grace  of  God  suffer  for  a  time," 
leads  to  the  compilers  of  the  Catechism  engaging  in  an 
explanation  and  defence  of  the  affirmation  relative  to  Purga- 
tory, founded  upon  the  alleged  teaching  of  our  Saviour,  the 
apostle  Paul,  and  the  Fathers  of  the  Church. 

The  book  concludes  with  an  epilogue  addressed  first  to 
vicars  and  curates,  to  whom  will  fall  the  reading  of  the 
foregoing  publicly,  urging  them  to  pay  attention  to  the 
errata  affixed,  so  that  their  reading  may  be  to  the  edifica- 
tion of  their  hearers ;  then  to  all  parsons  who  have  the 
cure  of  souls,  exhorting  them  to  preach  and  teach  sincerely 
the  evangel  of  God,  and  not  to  use  the  book  so  as  to  foster 
presumption,  or  make  it  the  occasion  of  negligence  or  idle- 
ness ;  and,  lastly,  to  Christian  people,  who  are  urged  to 
"hear,  understand,  and  keep  in  remembrance  the  holy  words 
of  God,  which  in  this  present  Catechism  are  truly  and 
Catholicly  expounded  for  their  spiritual  edification."18 

13  In  recent  years  there  have  been  two  reprints  "t"  Archbishop  Hamilton's 
Cateclii.-iii.     Firat,  a  facsimile  hlack-letter  edition,  published  at  Edinburgh, 


54  RITUAL   REVISION. 

I'  ssing  over  the  teaching  of  Hamilton's  Catechism  on  such 
matters  aa  the  immaculate  conception  of  Mary  and  baptismal 
regeneration,  and  finding  a  place  in  the  Appendix  for  eight 

purely  Scottish  prayers  "  made  upon  "  the  invocation  and  the 
petitions  of  the  Pater  No*ter,  and  which  are  of  unique  intei 
and  value,14  we  give  the  substance  of  that  chapter  in  which 
the  ceremonies  used  in  the  administration  of  infant  baptism 
arc  set  forth,  as  from  such  a  summary  there  may  be  gathered 
both  an  idea  of  the  style  of  the  entire  work,  and  also  some 
acquaintance  with  the  elaborate  ritual  of  baptism  as  admin- 
istered in  the  pre-Reformation  Church  of  Scotland.  After  a 
prefatory  statement  in  which  a  comparison  is  drawn  between 
a  wise  mother  who  feeds  her  young  tender  child  with  milk 
and  soft  meats,  and  "our  mother  the  holy  kirk,"  who  u 
certain  ceremonies  not  only  for  the  honest  and  reverent 
ministration  of  the  sacraments,  but  also  for  the  instruction 
of  the  recipients  and  spectators  thereof,  the  Catechism  goes 
on  to  state  what  falls  to  be  done  by  the  minister  when  the 
infant  is  brought  to  the  church. 

His  duty  is  to  meet  the  child  at  the  church  door,  and 
make  over  him  an  exorcism.  In  doing  so  lie,  first,  blows 
upon  him,  in  token  that  the  evil  spirit,  by  the  power  of 
God,  shall  be  expelled  and  have  no  power  to  annoy  him, 
and  that  the  Holy  Spirit  shall  dwell  in  him  as  guardian 
and  governor. 

Second,  He  makes  the  sign  of  the  cross  upon  the  child's 
brow  and  breast,  to  signify  that  he  is  to  be  made  a  Christian 
man,  and  that  he  should  all  the  days  of  his  life  "lippen  in 

1882.  with  "The  Twopenny  Kaith  "  of  1559  Bubjoined,  and  Historical  Notice 
by  Professor  Mitchell  of  St  Andrews.  Of  this  book  the  value  would  have  been 
greater  had  the  typographical  errors,  for  which  the  Professor  is  in  no  way 
responsible,  been  fewer.  Second,  an  edition  by  the  Clarendon  Press  in  1884, 
edited,  with  Introduction  and  Glossary,  by  '1'.  »;.  Law,  Librarian  of  signet 
Library,  Edinburgh,  with  a  Preface  by  W.  E.  Gladstone,  D.C.L.  See  also 
Note  Y,  "Of  the  Catechism  commonly  called  Archbishop  Hamilton's" — 
If'Crie'a  '  Life  of  Knox,'  pp.  845-349,  Un.  ed.  of  1855. 

14  Appendix  1>  to  this  volume. 


BAMILTONS    BAPTISMAL   SKKVICE. 

Chrisl  Jesus,  that  for  him  was  crucified,  and  thai   he  Bhould 
never   be   ashamed   openly  to   confess   himself   a   Christian 

man." 

Third,  The  minister  puts  salt  in  the  child's  mouth,  which 
betokens  that  his  words  should  ever  be  seasoned  with  tin- 
spiritual  salt  of  wisdom  and  discretion,  and  that  he  should 
keep  himself  from  the  corruption  and  ill-savour  of  deadly 
sin. 

Fourth,  The  minister  reads  the  evangel  which  mentions 
that  young  children  were  brought  to  our  Saviour  Jesus,  to 
signify  that  Christian  men  and  women  may  lawfully  offer 
children  to  our  Saviour  Christ,  and  bring  them  to  the  sacra- 
ment of  baptism,  because  our  Saviour  said,  "  Suffer  young 
children  to  come  to  me." 

Fifth,  When  this  is  done  the  godfathers  and  godmothers 
lay  their  hand  upon  the  child,  and  say  the  Creed  and  the 
Pater  Nostcr,  and  in  so  doing  they  represent  the  whole  Kirk 
of  God,  which  offers  that  child  to  our  Saviour  Christ,  and 
receives  it  to  her  faith. 

Sixth,  After  this  the  minister  takes  his  spittle  and  anoints 
the  child's  nostrils  15  and  ears,  to  signify  that  a  Christian 
man  should  have  a  sweet  savour  —  that  is  to  say,  a  good 
name  and  fame — that  he  may  be  called  a  good  Christian, 
and  also  that  he  have  always  his  ears  open  to  hear  the  Word 
of  God. 

After  the  exorcism  is  ended  the  child  is  brought  to  the 
font,  and  when  the  name  is  given  to  him  by  the  mouth  of 
the  godfather  and  godmother,  there  is  a  renouncing  of  the 
devil  and  all  his  works.  First,  the  minister  says,  "  Re- 
nouncest  thou  the  devil? "  The  godfather  and  godmother 
answer  for  the  bairn,  saying,  "  I  renounce."  The  minister 
inquires  again,  "  Renouncest  thou  all  the  works  of  the  devil  ]  " 
They  answer  again,  "I  renounce."     The  minister  inquires  the 

u  " The  sext,  eftir  this  the  minister  takis  his  spattel  ami  unctia  the  barnis 

neysthirles,"  &c. 


56  ritual  revision. 

third  time,  "  Renouncest  thou  all  his  pomp,  all  vanities  and 

glory  of  this  world,  pride,  excess,  inordinate  lust  and  pleas- 
ure '  "     They  answer  the  third  time,  saying,  "  I  renounce." 

This  being  done,  the  child  that  is  to  be  baptised  is 
anointed  with  holy  oil  upon  his  breast,  to  signify  that  his 
heart  is  consecrated  to  God,  and  that  his  mind  is  comforted 
in  the  faith  of  Christ.  Also  he  is  anointed  between  his 
shoulders,  to  signify  that  God  gives  him  strength  to  do  good 
deeds,  to  bear  the  yoke  of  Christ  by  observance  of  His  com- 
mands, to  help  his  neighbour  for  God's  sake  in  doing  the 
deeds  of  charity.  When  the  anointing  is  completed,  there 
follows  "  a  Catechism — that  is  to  say,  an  inquisitioun  of  our 
faith,  which  we  ought  to  have  of  the  blessed  Trinity,"  whereto 
they  give  answer,  saying  three  times,  "  I  believe."  Again, 
the  minister  says,  "  Believest  thou  that  there  is  a  holy 
Church  ?  remission  of  sins  ?  rising  up  again  of  the  flesh, 
and  eternal  life  after  death  ?"  The  answer  is  made  by  the 
godfathers  and  godmothers  on  the  child's  behalf,  "  I  believe." 
When  the  child  after  this  manner  has  professed  and  confessed 
his  faith,  the  minister  inquires  at  him,  saying,  "  Wilt  thou  be 
baptised?"  They  answer  again,  "I  will."  This  signifies 
"  that  no  man  can  be  saved  but  by  consent  of  his  free  will, 
moved  by  grace,  and  called  by  the  word  of  God." 

Then  forthwith  the  child  is  baptised  in  the  name  of  the 
Father,  and  the  Son,  and  the  Holy  Spirit.  In  some  countries, 
the  compilers  state,  they  dip  the  child  three  times  in  the 
water  of  the  font,  and  in  other  countries  they  lave  or  pour 
water  on  the  child  thrice.  Which  of  these  uses  is  followed 
it  matters  not,  for  baptism  is  administered  either  way. 

When  the  child  is  baptised,  he  is  anointed  with  chrism 
upon  the  forehead,  and  that  betokens  plainly  that  he  is  then 
made  a  Christian  man,  receiving  his  name  from  Christ,  and 
evermore  to  be  in  reality  and  so  to  be  named  Christ's  man, 
Christ's  servant,  or  Christ's  knight. 

Last  of  all,  the  child  that  is  baptised  is  clothed  with  a 


-  Illi:    IflNISTEB    OF    BAPTISM.  57 

white  linen  cloth  called  a  cude,M  which  betokens  that  h< 
"clean  washed  from  all  his  Bins,  that  he  is  brought  into  the 
liberty  of  the  Holy  Spirit,  that  he  should  live  an  innoc 
life  all  his  days,  until  he  come  to  the  judgment-seat  of  our 
Saviour.  And  finally,  a  Lighted  torch  or  candle  is  given  to 
him  in  his  hand,  which  betokens  that  lie  should  live  so  per- 
fectly after  the  Evangel  of  Christ,  that  he  may  give  the  light 
of  good  example  to  his  neighbour,  that  through  him  ( rod  may 
be  glorified." 

The  closing  paragraph  of  the  chapter  is  occupied  with  an 
answer  to  the  question,  Who  is  the  minister  of  baptism  ? 
We  give  the  answer  in  full : — 

"  The  minister  of  this  sacrament  should  he  a  priest,  having  ordi- 
nary authority — a  man  of  laudable  life.  Nevertheless,  when  he 
administers  baptism  or  any  other  sacrament,  we  should  take  no 
notice  of  his  life,  whether  it  be  laudable  or  unlaudable.  For  truly 
it  is  not  man  who  gives,  but  Christ  our  Saviour  gives  the  effect  of 
baptism,  and  the  priest  is  only  the  minister  of  baptism  under 
Christ.  And  when  he  says  '  I  baptise  thee,'  it  is  as  much  as  to 
say,  I  represent  Christ  as  His  minister,  and  not  in  my  merits,  but 
only  in  the  merits  of  Christ,  I  minister  to  thee  this  holy  sacrament. 
And  whenever  it  chances  that  the  child  cannot  be  brought  con- 
veniently to  a  priest,  and  there  is  reason  to  fear  the  child  is  in 
peril  of  death,  then  all  men  and  women  may  be  ministers  of  bap- 
tism, if  so  be  that,  when  they  lay  water  upon  the  child,  they  there- 
with pronounce  the  words  of  baptism  with  which  the  Kirk  intends 
that  sacrament  to  be  ministered."  17 

To  the  canons  of  only  one  more  Provincial  Council — the 
last  of  its  order  ever  held  in  Scotland — is  it  needful  to  refer. 
Summoned  at  the  instance  of  Mary  of  Guise,  the  Queen- 

16  Cude,  code,  a  white  linen  cloth  in  which  a  child  was  wrapped  at  baptism. 
From  cudd-io,  to  cover. 

"  I  pray  God  and  the  halie  Rude, 
He  had  bene  smoird  into  his  eude." 

— "Coinninun  Thit't  "  in  '  An--  Satyr-'  of  th<-  Thrio 
•  .iris'  of  Sir  David  Lynds.iy. 

::  Part  iii.  cap.   i\\,    "  Quha  is  the  minister  of   Baptyme,"  pp.   192,   193. 

Clarendon  Press  edition. 


58  RITUAL  REVISION. 

Regent,  by  authority  of  the  Archbishop  of  St  Andrews,  with 
consent  of  the  Archbishop  of  Glasgow,  this  General  Provin- 
cial Council  met  in  the  monastery  of  the  Black  Friars, 
Edinburgh,  in  January   1558-59,  and  did  not  break   up  till 

the  10th  of  April. 

The  Queen-Eegent's  interest  in  this  ecclesiastical  gathering 
arose  from  the  fact  that  there  had  been  submitted  to  her 

articles  of  reformation  drawn  up  by  certain  nobles  and  barons 
of  Scotland  who  professed  loyalty  to  the  national  Church,  but 
whose  very  loyalty  led  them  to  seek  the  correction  of  abu 
and  the  removal  of  scandals.  These  articles  touched  upon 
the  ungodly  and  dissolute  lives  of  the  prelates  and  the 
inferior  clergy,  and  urged  that  all  churchmen  should  be 
required  to  abstain  from  manifest  sins  and  notorious 
offences;  they  plead  for  more  preaching,  asking  for  a 
sermon  in  every  parish  church  on  every  Sunday  and  holi- 
day of  the  calendar — at  the  least  on  Christmas-day,  Easter- 
day,  Whitsunday,  and  every  third  or  fourth  Lord's  I 'ay  ;  and 
they  desiderated  an  improvement  in  the  quality  of  the  preach- 
ing, insisting  that  no  one  be  allowed  to  enter  a  pulpit  with- 
out satisfactory  evidence  having  been  furnished  regarding  his 
creed,  conduct,  and  culture ;  and  that  no  vicar  or  curate  be 
appointed  to  a  cure  of  souls  who  was  not  sufficiently  qualified 
to  administer  the  sacraments  and  read  Hamilton's  Catechism 
plainly  and  distinctly  to  his  people. 

Waxing  bolder  in  their  demands,  the  petitioners  asked 
that  expositions  of  the  sacraments  should  be  published  for 
the  instruction  of  the  laity:  and,  while  not  venturing  to 
propose  any  change  in  the  language  of  the  Mass,  they  ex- 
pressed the  conviction  that  the  common  prayers  and  litanies 
should  be  said  in  the  speech  of  the  people  in  all  parish 
churches,  the  same  to  hold  good  of  the  afternoon  or  evening 
prayers.18 

ls  The  article*  of  reformatio!]  are  given  in  the  'Concilia*  of  Wilkina,  vol.  iv. 
pp.  207,  208,  and  in  tlic  'Concilia  Scotia,'  pp.   146-151,  •J'.".'.  301.     They  are 


'•  THE  TWOPENNY    FAITH."  59 

This  Eoman  Catholic  Claim  of  Right  was  remitted  by  the 
Queen-Regent  to  the  Provincial  Council,  and  a  large  number 
of  the  thirty-four  statutes  passed  by  that  ecclesiastical  Con- 
vention of  1559  were  of  the  nature  of  answers  to  the  demands 

it  contained. 

The  Council  at  once  passed  stringent  canons  for  reforming 
the  lives  and  manners  of  the  clergy,  and  it  both  ratified  and 
extended  the  statutes  of  former  Councils  anent  preaching  and 

the  qualifications  of  preachers.  Steps  were  also  taken  with 
a  view  to  the  immediate  publishing  of  brief  popular  exposi- 
tions of  the  sacraments,  to  be  read  distinctly  by  the  priest 
in  public  before  administration,  although  only  one  of  these 
has  been  preserved — that,  viz.,  which  expounds  the  sacrifice 
of  the  Mass,  and  which,  from  the  price  at  which  it  was  sold, 
was  known  as  "  The  Twopenny  Faith."  19 

described  by  Dr  M'Crie  as  "  a  remonstrance  by  certain  persons  attached  to 
the  Roman  Catholic  faith  "  ('  Life  of  Knox,'  Period  vi.  p.  123  ;  Un.  ed.)  ;  by 
Joseph  Robertson  as  "  remarkable  Articles  of  Reformation  .  .  .  submitted 
.  .  .  by  certain  laymen,  nobles,  and  barons  not  disaffected  to  the  Church, 
but  solicitous  for  the  correction  of  its  abuses"  ('Con.  Scot.,'  Pref.,  p.  clvi) ; 
and  by  Prof.  Grub  as  embodying  "  the  wishes  of  the  large  party  among  the 
laity  who  were  well  affected  to  the  Church,  but  who  were  anxious  for  the 
correction  of  abuses"  ('  Eccles.  Hist,  of  Scot.,'  vol.  ii.  chap.  xxxi. p.  56).  Some 
writers  question  whether  these  articles  are,  after  all,  distinct  from  "The  First 
Oratioun  and  Petitioun  of  the  Protestantes  of  Scotland  "  as  given  by  Knox, 
'Works,'  vol.  i.  pp.  302-306.  So  English  editor  of  Bellesheim's  'Scot.  Ch.,' 
vol.  ii.  p.  243,  n. 

19  The  18th  canon  of  the  Council  of  1559  begins  thus  :  "  Insuper,  ut  populua 
Christianus  sacramentorum  ecclesne  verum  effectum,  vim,  ac  usum  facilius  ac 
commodius  intelligere  valeat,  statuit  hoc  prrcsens  Concilium  quaadcun  C<it/i<>- 
licas  cxhortationes,  easque  succinctas  declarationes  sacramentorum  baptismi," 
&c.  Writing  in  1846,  Dr  D.  Laing  stated  that  of  these  Catholic  exhortations 
none  is  known  to  be  preserved  ;  but  in  1855,  when  editing  the  third  vol.  of 
the  '  Bannatyne  Miscellany,'  he  was  able  to  state  that  one  had  been  discovered, 
which  he  had  permission  to  reproduce  in  facsimile.  The  "Exhortation"  is 
also  given  in  the  'Concilia  Scotiie,'  p.  177  ;  and  it  is  reproduced  in  the  Edin- 
burgh  reprint  of  Hamilton's  Catechism,  Laing's  introduction  to  the  Bannatyne 
reprint  being  appropriated  verbatim  without  acknowledgment.  According 
to  Dr  Laing,  "the  derisive  title,  'The  Twa-penny  Faith.'  was  derived  from 
Archbishop  Hamilton  allowing  the  pedlars  to  take  two  pennies  tor  their 
pains   in  hawking   it  abroad.     The  sum   of   twopence,   or   the  sixth   pari    of 


GO  RITUAL   REVISION. 

( >ther  canons  were  framed  and  passed  bearing  upon  preach- 
ing in  every  parish  church  oftener  than  four  times  in  the 
year,  as  heretofore;  upon  instructing  the  people  as  to  the 
worship  and  invocation  of  the  saints;  and  upon  the  re- 
baptising  of  children  to  whom  the  sacrament  had  been 
improperly  or  defectively  administered.'20 

One  point  of  importance  raised  in  the  Articles  of  Refor- 
mation the  Scottish  prelates  and  clerics,  unable  altogether 
to  avoid,  endeavoured  to  evade.  The  request  that  the  com- 
mon prayers  should  be  rendered  in  language  intelligible 
by  the  common  people 21  was  met  with  the  deliverance  that 
every  man  in  his  private  devotions  might  use  what  language 
he  pleased,  but  that  it  was  beyond  the  power  of  any  Pro- 
vincial Council  to  change  the  order  of  public  prayer  so  long 
observed  by  the  Catholic  Church.22 

The  Provincial  Council  of  1559  brought  its  proceedings 
to  a  close  by  appointing  another  to  meet  in  the  same 
place  on  Septuagesima  Sunday,  being  the  11th  of  February 
1559-60. 

"  But,"  in  the  exact  language  of  the  editor  of  the  '  Statuta 
Ecclesioe  Scoticana*,'  "  the  Synod  thus  summoned  never  as- 
sembled.     Before  the  clay  fixed  for  its  meeting  the  Reforma- 

one  shilling  Scottish  money,  was  equivalent  to  the  sixth  part  of  one  penny 
sterling."  Knox  mentions  the  publication  as  the  doing  of  the  Scottish 
bishops:  "And  that  thei  mycht  geve  some  schaw  to  the  People  that  thei 
mynded  Keformatioun,  thei  sparsed  abrod  a  rumor  thairof,  and  sett  furth 
Bomewhat  in  print,  which  of  the  People  was  called  'The  Twa-penny  Fayth.'  " 
— 'Works,'  vol.  i.  p.  291.  A  copy  of  the  original  Exhortation  is  now-at  Blairs 
College,  Aberdeen. 

'-'"  The  formula  of  this  conditional  baptism  began  in  these  terms:  "Si  tu 
es  baptizatus,  ego  non  te  baptizo  ;  Bed  >i  non  ea  baptizatus,  ego  te  baptizo,  in 
nomine  Pa1  ris,"  fee. 

21  The  Articles  of  Reformation  Baked,  inter  alia,  that  there  should  be  sermon 
in  every  parish  church  on  every  Sunday  and  other  holy  day,  or  at  least  on 
Christmas -day,  Easter,  and  Whitsunday;  that  the  common  prayers  and 
litanies  should  be  said  in  the  vulgar  tongue  in  every  parish  church  ;  and  that 
evening  prayers  he  said  in  the  Language  of  the  people.  No  change  was  pro- 
posed in  the  language  of  the  MaSS.       "  I  loncil.  Scot.,'  pp.  117,   IK 

'--'  [bid.,  p.  300. 


quignon's  revised  BREVIABT,  01 

tion  had  virtually  triumphed:  within  Little  more  than   >i\ 
months  afterwards  the  ancient  Church  waa  overthrown.    .   .   . 
Scotland  was  lost  to  Romi . 
Wellnigh  a  quarter  of  a  century  before  the  meeting  of  the 

last  Provincial  Council  in  Scotland,  steps  toward  a  revision 
and  improvement  of  Church  service-books  had  been  taken  in 
France,  in  Germany,  and  in  England.  In  the  year  L535  a 
Continental  revisionist  appeared  in  the  person  of  Cardinal 
Quignon,  General  of  the  Franciscan  Order.'-1  With  the 
sanction  and  at  the  solicitation  of  Pope  Clement  VII.,  this 
dignitary  brought  out  a  revised  Breviary,26  which  was  pub- 
lished both  at  Pome  and  at  Lyons,  under  the  auspices  and 
patronage  of  Clement's  successor,  Paul  III.,  and  the  King 
of  France. 

Although  the  Cardinal's  revision  of  the  services  was  marked 
by  certain  commendable  features,  foremost  among  which  were 
removing  a  vast  mass  of  repetitions,  enlarging  Scripture  read- 
ings, and  freeing  the  lessons  from  puerile  legends  of  the 
saints,  it  was,  after  all,  a  measure  of  mild  revision  rather 
than  one  of  radical  reform.  The  reformers  of  the  Church  of 
England  availed  themselves  of  the  labours  of  Quignon  when 
compiling  the  English  Prayer-book ;  but  after  receiving  what 
was  considered  a  fair  trial,  the  revised  Breviary  of  1535  was 

23  '  Concil.  Scot.,'  Pref. ,  p.  clxiii.  A  Roman  Catholic  writer  has,  however,  some- 
thing to  add  to  the  above  :  "  Three  hundred  and  twenty-six  years  after  the 
downfall  of  the  ancient  faith  in  Scotland,  the  restored  hierarchy  met  once  more 
in  Provincial  Council  at  Fort  Augustus,  under  the  presidency  of  an  Archbishop 
of  St  Andrews  (August  1886)."— Bellesheim's  'Hist,  of  the  Cath.  Ch.  of  Scot.,' 
translated  by  D.  0.  Hunter  Blair,  O.S.B.,  Monk  of  Fort  Augustus,  vol.  ii. 
p.  251,  n. 

-4  The  Cardinal's  full  name  was  Fernandez  de  Quihones.  He  was  of  a 
noble  family  in  Leon,  a  Franciscan,  and  Cardinal  Presbyter  of  the  title  of  Holy 
Cross. — Neale,  '  Essays  on  Liturgiology,'  p.  3. 

25  c  Breviarium  Romanum  nuper  reformatum,  in  quo  Sacra  Scriptura  libri, 
probataxp,  sanctorum  historian  eleganter  beneq.  dispositao  leguntur.'  Six 
editions  were  printed  between  February  1535  and  July  1536.  First  texl 
reprinted  at  Cambridge,  1888. — Proctor's  'Hist,  of  the  Book  of  Common 
Prayer,'  Pt.  i.  chap.  ii.  p.  18,  n.,  ISth  edition. 


G2  RITUAL  REVISION. 

aside  at  Home  under  a  bull  of  Pope  Pius  V.,  issued  in 
1568,  and  the  old  services,  with  their  old  blemishes,  were 
reinstated.28 

More  important,  because  more  thoroughgoing  and  more 
lasting  in  their  results,  were  the  labours  of  a  German  re- 
former, entered  upon  in  the  same  year  as  that  in  which  the 
French  revised  service-book  appeared.  Herman,  Count  de 
Weid,  Archbishop  and  Prince  Elector  of  Cologne,  after  his 
elevation  to  the  see  of  Cologne  in  1515 ,27  took  measures  with 
a  view  to  promoting  a  reformation  in  his  diocese.  One  of 
these  was  the  holding  of  what  its  promoter  styled  "a  simple 
and  religious  consultation,"  the  object  of  which  was  to  deter- 
mine "by  what  means  a  Christian  reformation,  founded  in 
God's  Word,  of  doctrine,  administration  of  divine  sacraments, 
of  ceremonies,  and  the  whole  cure  of  souls,  and  other  ecclesi- 
astical ministeries,  may  be  begun  among  men  committed  to 
our  pastoral  charge,  until  the  Lord  grant  a  better  to  be 
appointed,  either  by  a  free  and  Christian  counsel,  general  or 
national,  or  else  by  the  states  of  the  empire  of  the  nation  of 
Germany,  gathered  together  in  the  Holy  Ghost." 

The  outcome  of  the  consultation  was  the  publication  of 
a  series  of  suggestions  for  the  formation  of  services,  not  the 
actual  offices  themselves.  While  the  original  edition  of 
Herman's  'Consultation'  appeared  in  ir>43,2s  a  fuller  one 
was  published  at  Bonn  in  1545.29      This   was    followed  by 

-''  Further  information  regarding  this  reformed  Breviary,  and  a  specimen  of 
the  daily  services  provided  for  in  it,  will  be  found  in  'Liturgies  and  Offices  of 
the  Church,'  &c.,  by  Edward  Burbidge,  M.A.  Lond.:  G.  Bell  &  Son,-.  1885. 
<  !hap.  viii.  pp.  -i:>  I  261. 

'-'"  Before  tin-  appointment  Herman  was  Bishop  of  Paderborn,  in  Westphalia. 
For  an  account  of  this  notable  ecclesiastic,  Bee  Seckendorf's  '  Hist.  Lutheran.,' 
lib.  iii.  sect.  2(j,  §  cvii.  Also  Hardwick's  '  Hist,  of  the  Christ.  Ch.  during  the 
Reformation,'  chap.  i.  p.  59,  a.  ■'>. 

Under  the  following  title:  ' Hermann]  Binfaltigs  Bedencken  von  der 
Reformation.  Simplex  .Indicium  de  Reformatione  Bcclesiarum  Blectoratus 
( loloniensis.' 

-:'  'Simplex  ac  Pia  Deliberatio  quea  Ratione  Christiana  Reformatio  in.-tituta 
sit.'    Bonnn  :  15 1"». 


HERMAN'S    BAPTISMAL   SERVICE.  63 

an  English  translation  printed  at  London  in  L547,  and 
that  again  by  an  amended  edition  in  the  subsequent  y< 
— only  a  few  months  before  the  first  Church  of  England 
Prayer-book  was  brought  out.  In  addition  to  these  two 
English  editions  of  the  entire  'Consultation;  an  abridged 
form  of  its  baptismal  office,  translated  from  the  Latin,  was 
■•  imprinted  at  London/' :;1 

The  baptismal  service  of  Herman,  even  in  its  English 
abridgment,  presents  several  interesting  features,  and  is 
certainly  greatly  in  advance  of  that  contained  in  Hamilton's 
Catechism,  so  far  as  ritual  is  concerned. 

As  matters  are  arranged  in  it,  the  catechising  or  instruct- 
ing of  parents  and  sponsors,  as  also  the  pronouncing  of  the 
exorcism  or  adjuration  over  the  child,  ought,  when  at  all 
possible,  to  be  separated  from  the  actual  administering  of  the 
ordinance,  being  gone  through  the  day  before  the  holy  day  or 
Sunday ;  but  should  parties  not  be  able  conveniently  to  give 
attendance  on  two  successive  days,  then  the  exorcism  and  the 
instruction  may  be  gone  through  together  with  the  baptism. 
At  the  time  of  exorcising,  after  commanding  all  evil  spirits, 
in  the  name  of  our  Lord  Jesus  Christ,  to  depart  from  the 
infant  and  to  do  him  no  hurt  any  manner  of  ways,  and  after 
making  the  sign  of  the  cross  with  his  thumb  upon  the  fore- 
head and  breast  of  the  child,  the  pastor  is  to  say :  "  Take  the 
figure  of  the  holy  cross  in  thy  forehead,  that  thou  never 
be  ashamed  of  God  and  Christ  thy  Saviour  or  of  His 
Gospel ;  take  it  also  on  thy  breast,  that  the  power  of  Christ 
crucified  may  be  ever  thy  succour  and  sure  protection  in  all 
tilings." 

LTpon  the  day  of  baptism  the  infants  are  to  be  "  brought 
again  to  the  congregation,  a  little  before  the  supper  of  the 

::"  '  A  Simple  and  Religious  Consultation  of  us  Herman,  by  what  mean-  a 
Christian  Reformation  ma}T  be  begun.'     London:  1547,  1 

31  "By  Jhon  Daye  and  William  Seves,  dwellynge  in  Sepulchres  paryshe  at 
the  singe  of  the  Resurrection,  alytle  above  Holbourne  Conduit.  Cum  gratia 
et  privilegio  ad  imprimendum  solum." 


G4  RITUAL   REVISION, 

Lord,  and  the  pastor,  after  the  Gospel  is  read  and  declared, 
and  tin'  Creed  sung,  shall  bid  them  be  brought  to  the  stone 
font,  and  shall  exhort  the  parents,  the  godfathers,  and  kins- 
folk, after  a  manner"  which  is  laid  down. 

The  exhortation  is  to  be  followed  by  the  reading  of  two 
Scripture  passages  and  a  prayer,  which  ended,  the  pastor  is 
to  require  the  infants  to  be  given  to  him,  to  ask  tin*  names 
they  are  to  bear,  and  thereafter  baptise  them  in  the  name  of 
the  Father,  Son,  and  Holy  Ghost.  As  each  is  baptised,  the 
godfathers  are  to  receive  the  infant,  the  priest  saying:  "The 
almighty  everlasting  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  begotten  thee  again  with  water  and  the  Holy  Ghost, 
and  hath  forgiven  thee  all  thy  sins,  confirm  thee  with  His 
grace,  unto  everlasting  life.     Amen." 

In  Herman's  baptismal  office  provision  is  made  for  two 
exceptional  cases.  First,  in  the  event  of  the  child  being  too 
weak  to  be  brought  to  church,  the  sacrament  must  not  on 
that  account  be  withheld,  seeing  ,-  the  Ford  instituted  baptism 
that  it  may  be  to  us  a  sacrament  of  regeneration  and  washing 
of  sins  from  which  in  this  life  no  man  is  free,  no  not  an 
infant  one  day  old;"  but  pastors  may  administer  the  sacra- 
ment upon  week-days,  combining  the  catechism,  exorcism, 
and  baptism  in  one  service,  moderated  and  abbreviated  ac- 
cording to  the  size  of  the  company  and  the  strength  of  the 
child.  Second,  directions  are  given  for  the  baptising  of  a 
child  so  soon  as  born,  should  immediate  death  be  appre- 
hended. In  such  a  case  "they  that  be  present  with  the  child 
who  is  in  danger  may  join  themselves  together  in  the  Lord, 
and  lift  up  their  minds  religiously  unto  God  ;"  then  Let  them 
"call  for  His  mercy,  promised,  and  exhibited  in  Christ  Jesus 
our  Lord,  upon  the  infant,  and  when  they  have  said  the 
Lord's  Prayer.  Let  them  baptise  him  in  the  name  of  the 
Father,  the  Son.  and  the  Holy  Ghost.  Which  done,  Let  them 
not  doubt  but  that  their  infant  is  truly  baptised,  washed  from 
sins,  born  again  in  Christ,  and  made  the  son  and  heir  of  God. 


LAV    BAPTISM    PERMISSIBLE.  65 

.  .  .  If  any  godly  man  be  present  when  the  infant  i>  in 
extremity,  let  his  ministry  be  used  to  baptism." 

should  the  child  thus  baptised  be  spared,  then  he  must 
afterwards  be  brought  "to  the  temple  or  church  of  his 
parents,  kinsfolk,  and  godfathers,"  inquiry  is  to  1"'  made  by 
the  pastor  how  the  lay  baptism  was  administered,  and  if  the 
answers  seem  to  him  satisfactory,  the  child  is  in  no  wise  to 
be  rebaptised,  but  an  exhortation  is  to  be  addressed  to  those 
present,  and  the  pastor,  having  laid  his  hand  on  the  child, 
and  saying,  "  The  Lord  be  with  you,"  evoking  the  response 
of  the  people,  "And  with  thy  spirit,"  is  to  pray  that  the  Lord 
Clod  "who  has  begotten  again  this  infant  of  water  and  the 
Holy  Ghost,  and  has  given  him  in  holy  baptism  remission 
of  all  sins,"  would  "confirm  the  same"  with  His  grace,  and 
"guide  and  further  this  new  life."  In  the  event  of  the 
answers  not  proving  satisfactory,  those  presenting  the  child 
admitting  they  do  not  well  know  what  they  thought  or  did, 
being  sore  troubled  with  the  impending  danger,  then, 
"  omitting  curious  disputations,"  the  pastor  must  judge  such 
an  infant  to  be  not  yet  baptised,  and  is  to  do  "  all  those 
things  that  pertain  to  this  ministration."  32 

With  all  that  is  doctrinally  objectionable  in  this  baptismal 
liturgy  of  the  Archbishop  of  Cologne  there  are  elements  of 
simplicity,  piety,  and  reverence  which  evidence  the  working 
of  a  reforming  spirit,  moving  on  Scriptural  lines.  One 
pleasing  provision  in  the  rubrics  of  the  baptism  service  must 
not  pass  unnoticed,  after  our  reference  to  the  same  matter 
in  the  Scottish  articles  of  reformation  in  1559.  The  singing 
during  the  service  is  to  be  congregational,  and  in  the  language 
of  the  singers.  Thus  at  the  close  of  the  service,  when  the 
pastor  has  said,  "  The  peace  of  the  Lord  be  with  you,"  and  the 

-  'The  Order  of  Baptism,  both  public  and  private,  according  to  the  Use  oi 

the  United  Church  of  England  and  Ireland:  Illustrated  from  the    "  I 
Salisbury"  ;  the  "  Religious  Consultation  of  Herman,  Archbishop  of  I  lologne  ;  " 
and  the  sentiments  of  the  compilers  and  revisers  of  the   Book  of  Common 
Prayer.'     By  the  Rev.  T.  M.  Fallow..  A.M.     London  :  1S38.     Pp.  26-54. 

E 


66  RITUAL   REVISION. 

congregation  have  uttered  their  Amen,  there  comes  this 
direction:  "Hen  let  the  whole  congregation  sing  in  Dutch, 
Now  all  thanks,  &c,  or  the  Psalme,  God  be  merciful  unto 
us.  Then  letU  the  pastour  go  forth  in  flu  ministration  of  the 
Lordes  Supper"**  And  this  congregational  vernacular  singing 
is  not  confined  in  Herman's  'Consultation  '  to  the  baptismal 
service.  It  has  a  place  in  the  suggestions  "  how  the  Lord's 
Supper  must  be  celebrated."  After  Confession  and  Absolu- 
tion there  comes  this  rubric:  "  The  Clerks  shall  then  sing 
something  in  Latin  out  of  Holy  Scripture,  for  an  Entrance 
or  Beginning.  After  which  Kyrie  Eleison  and  Gloria  in 
excelsis,  and  let  the  people  sing  both  in  Dutch." 34  Then, 
in  the  same  sacramental  service,  after  the  Epistle,  the  Gospel, 
the  Sermon,  "  a  prayer  for  all  states  of  men  and  necessities 
of  the  congregation,"  the  Creed,  "  to  be  sung  by  the  whole 
congregation,  during  which  the  faithful  are  to  offer  their 
oblations  every  man  according  to  the  blessing  which  he  hath 
received  of  God,"  the  Preface,  the  Sanctus,  this  direction 
follows:  "  Then  the  Priest  shall  sing  the  fords  of  the  Lord's 
Stepper  in  Dutch,  Our  Lord  the  night  in  which  He  was 
delivered,  &c.  These  words  must  he  sung  with  great  reverence, 
and  plainly.  And  the  people  shall  say  to  these  words.  Amen, 
which  cdl  the  old  Church  observed,  and  the  Greeks  do  yet  ob& 
the  same."  35 

Meeting  with  hearty  co-operation  from  Melanchthon  and 
Martin  JUicer,  consulted  and  corresponded  with  by  Cranmer 
in  England,86  Herman  von  Wied  experienced  the  fate  of  too 

Fallow,  at  sup.,  p.  49. 

::l  I.e.,  in  German.  "  This  is  of  great  interest,  for  il  set  the  example  of  using 
the  vulgar  tongue  in  Church  services,  though  the  confusion  of  the  two  languages 
here  suggested  would  have  been  intolerable."— Burbidge,  uttup.,  chap.  vi.  p. 
191,  n. 

35  Burbidge,  ut  tup.,  p.  192. 

■'■  "  Cranmer  corresponded  with  Herman,  and  interested  the  King's  Council 
in  his  behalf;  and  it  cannoi  be  doubted  that  his  hook  was  much  employed  by 
the  commission  assembled  at  Windsor  in  the  compilation  of  their  Dew  form  of 
Common  Prayer." — Cardwell's  'Two  Liturgies  of  Ed. VI.,'  1852.    Pref.,  p.xvi. 


ENGLISH    PRIMERS.  67 

many  reformers  before  and  at    the   Reformation.      He  fell 

under  the  suspicion  of  heresy  :  7  struggled  for  a  time  against 
the  papal  excommunication  launched  in  L546;  was  ultimately 
deposed  ;  and  died  in  retirement,  August  L3,  L552, 

In  England  symptoms  of  the  desire  for  a  revision  of  church 
service-books  first  manifested  themselves  in  the  preparation 
and  circulation  of  devotional  manuals  called  Primers,  These 
compilations  of  elementary  religious  instruction  were,  for  the 
most  part,  translations  and  abridgments  of  portions  of  the 
Eoman  Breviary ;  but  many  of  them  revealed  considerable 
divergence  from,  in  some  cases  even  positive  hostility  to,  the 
teaching-  of  the  Church  of  Home. 

In  1535 — that  same  year  of  grace  which  stands  associated 
with  Quignon's  'Breviary'  and  Herman's  'Consultation' — 
there  was  printed  and  published  at  London  what  has  come 
to  be  known  as  Marshall's  38  Primer — "  A  goodly  Primer  in 
English,  newly  corrected  and  printed,  with  certain  godly 
Meditations  and  Prayers  added  to  the  same,  very  necessary 
and  profitable  for  all  them  that  right  assuredly  understand 
not  the  Latin  and  Greek  tongues." 39  In  1539  appeared 
Bishop  Hilsey's  Primer,  professing  to  be  '  The  [Manual  of 
Prayers,  or  The  Primer  in  English,  set  out  at  length.' 40 
Finally,  in  1545  there  was  issued,  by  royal  authority,  what 
goes  under  the  name  of  King  Henry's,  but  might  more  fitly  be 
styled  Cranmer's  Primer,  "  to  be  taught,  learned,  and  read."  41 

*  37  Labbe  in  his  'Concilia'  (torn.  xiv.  p.  484.  Paris  :  1671),  after  the  name 
of  Herman,  inserts  the  remark  within  brackets,  "qui  postea  in  hseresim 
lapsus  est." 

38  Regarding  William  Marshall  nothing  is  now  known.  In  identifying  him 
with  Dr  Cuthbert  Marshal,  Archdeacon  of  Nottingham,  Strype  was  evidently 
misled  by  a  partial  similarity  of  name. 

39  'Three  Primers  put  forth  in  the  reign  of  Henry  VIII.'  Edited  by 
Edward  Burton.      Oxford :    1834.     P.  1. 

4"  Ibid.,  p.  305.  In  the  title-page  the  author  is  designated  "John,  late 
Bishop  of  Rochester."  John  Hilsey  or  Hildesley  was  originally  a  Black  or 
Dominican  Friar. 

41  Ibid.,  p.  437.  'The  Primer  set  forth  by  the  King's  .Majesty,  and  his 
Clergy,  To  be  taught,  learned,  and  read  :  and  none  other  to  be  used  through- 


68  RITUAL   REVISION. 

All  these  were  issued  during  the  reign  of  Henry  VIII., 
and  paved  the  way  for  what  appeared  two  years  after  his 
death  in  the  reign  of  his  son  Edward  VI.  Upon  the  7th  of 
March  1549  there  was  printed  at  London  what  came  into  use 
on  the  9th  of  June  following,  being  Whit-Sunday,  the  first 
complete  service-book  in  the  English  language,  bearing  on 
title  -  page  to  be  '  The  Book  of  the  Common  Prayer  and 
Administration  of  the  Sacraments,  and  other  Rites  and 
Ceremonies  of  the  Church  after  the  use  of  the  Church  of 
England.' 42 

For  us  in  Scotland  that  same  year  1549  acquires  an  addi- 
tional interest  from  the  fact  that  at  an  early  stage  of  it,  prob- 
ably in  February,  there  arrived  in  London  a  Scotsman — that 
"  honest-hearted  brotherly  man,  brother  to  the  high,  brother 
also  to  the  low,  sincere  in  his  sympathy  with  both,  .  .  . 
the  much -enduring,  hard- worn,  ever  battling  man,"  John 
Knox,  "  bravest  of  all  Scotsmen."  43 

Having  obtained  licence  to  preach  in  England,  "  John 
Knox,  Scott,"  as  he  is  styled  in  the  list  of  eighty  persons  to 
whom  permission  was  extended  during  the  reign  of  Edward 
VI.,44  was  appointed  to  preach  in  Berwick-on-Tweed,  where 

out  all  his  dominions.'  1545.  Printed  for  the  first  time  in  1545  in  three 
different  sizes,  by  Richard  Grafton  ;  reprinted  in  1546  ;  a  literal  reprint  made 
in  the  reign  of  Edward  VI.  A  copy  of  the  1545  edition  is  in  the  Bodleian 
Library.     Burton.     Pref.,  nt  M*p.,  p.  lx. 

4-  'The  Two  Liturgies,  a.d.  1549  and  a.d.  1552,'  &c.  Parker  Society. 
Edited  by  Rev.  .).  ELetley,  M.A.  In  "The  Ancient  and  Modern  Library  of 
Theological  Literature"  of  Messrs  Griffith,  Farran,  Okeden,  &  Welsh,  there 
is  an  inexpensive  but  extremely  accurate  reprinl  of  the  first  Prayer-book  of 
Edward  VI.,  as  also  of  the  second,  and  also  of  Queen  Elizabeth's  Prayer-book, 
urlyle's.  '  Heroes  and  Hero- Worship.'     Lect.  iv.,  "The  Hero  as  Priest." 

u  "  The  name-  of  certayne  persons  that  have  hadd  License  to  preache  under 
th'  ecclesiastical]  Beale  since  Julys  in  anno  1547."  The  list  contains  eighty 
names  that  of  Kn<>.\  being  the  Bixty-fourth  in  order.  No1  far  from  the  name 
of  Knox  an-  those  of  three  Scottish  preachers  closely  associated  with  him  at 
different  periods  of  his  career— John  Rough,  John  M'Briar,  and  John  Willock. 
The  list  was  taken  from  the  original  in  the  Record  Office,  London,  and  first 
published   by   Dr   bain-  in   his   'Works  of  John   Knox,'  vol.  \L  Pref.,  pp. 

xxvi-xxviii. 


KNOX    BEFOBE  THE   CONVENTION    AT   ST   ANDREWS.  G9 

he  ministered  for  two  years  in  the  old  parish  church  to 
a  congregation  composed  partly  of  civilians  and  partly  of 
soldiers. 

Before  he  was  forcibly  taken  from  St  Andrews  in  a  vi 
of  the  French  fleet,  the  Scottish  reformer  had  arrived  at  and 
acted  upon  Protestant  views  regarding  the  conduct  of  public 
worship  and  the  administration  of  sacraments.  This  is  made 
abundantly  evident  from  what  took  place  during  his  brief 
ministry  subsequent  to  his  remarkable  call.  At  the  con- 
vention of  1547,  summoned  to  meet  in  St  Leonard's  Yard 
for  the  purpose  of  inquiring  into  the  preaching  of  Knox  and 
his  senior  colleague  John  Hough,  nine  articles  were  exhibited 
purporting  to  be  taken  from  the  sermons  of  the  two  preachers. 
Of  these — the  correctness  of  which  Knox,  when  conducting 
his  defence,  did  not  call  in  question — it  is  sufficient  for  our 
purpose  to  adduce  the  following : — 

"(iii.)  Man  may  neither  make  nor  devise- a  religion  that  is  ac- 
ceptable to  God  ;  but  man  is  bound  to  observe  and  keep  the  reli- 
gion that  from  God.  is  received,  without  chopping  or  changing 
thereof. 

"  (iv.)  The  Sacraments  of  the  Xew  Testament  ought  to  be  min- 
istered as  they  were  instituted  by  Christ  Jesus,  and  practised  by 
His  apostles  :  nothing  ought  to  be  added  unto  them  ;  nothing  ought 
to  be  diminished  from  them. 

"  (v.)  The  Mass  is  abominable  idolatry,  blasphemous  to  the  death 
of  Christ,  and  a  profanation  of  the  Lord's  Supper.  .  .  . 

"  (vii.)  Praying  for  the  dead  is  vain,  and  to  the  dead  is  idolatry."  :" 

When  Arbuckill,40  the  Greyfriar,  entered  the  lists  with 
Knox,  and  undertook  to  prove  that  ceremonies  are  ordered 
by  God,  the  reply  was — 

"  Such  as  God  has  ordained  we  allow,  and  with  reverence  • 
them.      But  the  question  is  of  those  that  God  has  not  ordained, 

48  -Works.'  vol.  i.  p.  194. 

4,;  Identified  by  Dr  Laing  with  Alexander  Arbuckylle,  member  of  a  Fran- 
ciscan Monastery  of  Observantinea  at  St  Andrews. — Knox's  'Works,'  ut 
p.  197,  n. 


70  BITUAL  REVISION. 

such  as,  in  baptism,  are  spittle,  salt,  candle,  cude  (except  it  be  to 
keep  tin-  bairn  from  cold),  hardis,  oyle,  ami  the  rest  of  the  papisti- 
cal inventions.  .  .  .  For  the  plain  ami  straight  commandment 
of  God  is.  •  Not  that  thin--  which  appears  good  in  thine  eyes  shalt 
thou  do  to  the  Lord  thy  God,  hut  what  the  Lord  thy  God  has 
commanded  thee,  that  do  thou:  add  nothing  to  it  ;  diminish  nothing 
from  it.'  Xow,  unless  that  ye  he  able  to  prove  that  God  has  com- 
manded your  ceremonies,  this,  his  former  commandment,  will 
condemn   both  you  and  them."47 

Following  up  his  racy  account  of  the  St  Andrews  dispu- 
tation, in  which  Dean  Winram,  who  presided,  and  the  man 
"  bearing  a  grey  cowll "  came  off  second  and  third  best,  Knox 
has  this  interesting  statement  regarding  himself  in  his  His- 
tory': "  God  so  assisted  His  weak  soldier,  and  so  blessed 
his  labours,  that  not  only  all  those  of  the  Castle,  but  also  a 
great  number  of  the  town,  openly  professed,  by  participation 
of  the  Lord's  Table,  in  the  same  purity  that  now  it  is  ministered 
in  the  churches  of  Scotland,  with  that  same  doctrine  that  he 
had  taught  unto  them."  4S 

As  preacher  of  the  Gospel  at  Berwick,  Knox  conducted 
public  worship  and  dispensed  the  sacraments  on  the  lines 
laid  down  during  his  brief  St  Andrews  pastorate. 

Two  valuable  Knox  papers,  unknown  to  his  biographer 
and  his  editor,  but  brought  to  light  by  Professor  Lorimer  of 
London,  place  this  beyond  all  reasonable  doubt.49  In  an 
"Epistle  to  the  Congregation  of  Berwick,"  written  in  1552, 
and  a  fragment  purporting  to  set  forth  "  The  practice  of  the 
Lord's  Supper  used  in  Berwick-upon-Tweed  by  John  Knox, 
preacher  to  that  congregation  in  the  church  there,"  Knox  is 
to  be  seen  openly  departing  from  the  order  of  the  English 
Prayer-book,  and  following  what  he  believed  to  be  the  teach- 

::  [bid.,  pp.  197,  199.  ,s  [bid.,  p.  201. 

49  'John  Knox  and  the  Church  of  England  :  Bis  work  in  her  pulpit  and  his 
influence  upon  her  liturgy,  article-,  and  parties.  A  Monograph  founded  upon 
several  important  paper.-  of  ECnox  never  before  published.'  By  Peter  Lorimer, 
D.D.     London  :  1875. 


KNOX    INNOVATING    AT   BERWICK    AM»   NEWCA8TLE.  71 

ing  of  Christ  and  the  practice  of  Bis  apostles.  Notably  was 
this  so  in  the  case  of  one  particular.  In  the  directions  for 
the  observance  of  "The  Supper  of  the  Lorde  and  the  Boly 
Communion,  commonly  called  the  Masse,"  at  a  certain  si 
of  the  service  the  rubric  of  the  Anglican  Prayer-book  re- 
quired the  priest  to  turn  toward  those  coming  to  the  ordi- 
nance, and  address  to  them  an  invitation  to  "draw  near  and 
take  this  holy  sacrament  to  their  comfort,  make  their  humble 
confession  to  Almighty  God,  and  to  His  holy  Church  here 
gathered  together  in  His  name,  meekly  kneeling  upon  their 
knees."  The  general  confession  was  then  to  be  made  "in 
the  name  of  all  those  that  are  minded  to  receive  the  Holy 
Communion,  either  by  one  of  them,  or  else  by  one  of  the 
ministers,  or  by  the  priest  himself,  all  kneeling  humbly  upon 
their  knees."  After  the  priest  had  repeated  "  comfortable 
words  "  from  Scripture,  he  was  to  turn  "  to  God's  board,  / 
down,  and  say,  in  the  name  of  all  them  that  shall  receive 
the  Communion,"  a  prayer,  beginning  with,  "  AVe  do  not  pre- 
sume to  come  to  this  Thy  table  (0  merciful  Lord)  trusting 
in  our  own  righteousness,  but  in  Thy  manifold  and  great 
mercies." 

Xow,  in  the  estimate  of  the  northern  preacher,  kneeling,  as 
what  he  termed  "  a  table  gesture,"  was  neither  Scriptural  nor 
convenient :  it  tended  to  foster  superstitious  notions  concern- 
ing the  elements  ;  and  it  had  for  support  only  "  the  statute 
of  that  Roman  Antichrist,  whom  Christ  Jesus  shall  confound."' 
He  accordingly  substituted  for  kneeling  the  posture  of  sitting, 
an  innovation  upon  Anglican  usage  with  which  his  congrega- 
tion did  not  refuse  to  comply,  but  "  with  all  reverence  and 
thanksgiving  unto  God  for  His  truth,"  confirmed  with  their 
gestures  and  confession."  50 

After  a  two  years'  ministry  in  Berwick,  Knox  was,  in  the 
summer  of  1551,  transferred  to  Newcastle,  where  he  re- 
mained till  the  spring  of  1553.     In  tlii-  town,  where  during 

50  Lorimer,  uf  sup.,  p,  261. 


72  RITUAL   REVISION. 

his  earlier  English  ministry  lie  had  given  his  confession  why 
he  affirmed  the  Mass  to  be  idolatry  before  an  influential 
assemblage  of  the  Council  of  the  North  in  the  great  church 
of  St  Nicolas,  Knox  conducted  public  worship  and  dispensed 
the  sacraments — not  in  harmony  with  the  direction  of  the 
1549  Prayer-book  of  Edward  VI.,  but  according  to  his  con- 
victions of  what  was  Scriptural.  Our  warrant  for  this  state- 
ment is  a  writing  of  the  reformer,  unknown  to  his  biographer, 
hut  now  accessible  to  all  in  the  edition  of  his  collected  work-."1 
It  takes  the  form  of  an  epistle  to  the  inhabitants  of  Newcastle 
and  Berwick,  in  the  course  of  which  the  brethren  of  these 
towns  are  reminded  of  their  former  profession  of  subjection 
to  Christ  "  by  receiving  the  sacraments  not  as  man  had 
appointed,  but  as  Christ  had  instituted  them;"  also,  how 
often  they  had  taken  part  in  the  administration  of  baptism 
and  the  Lord's  Supper,  "  prepared,  used,  and  ministered  in 
all  simplicity,  not  as  man  had  devised,  neither  as  the  king's 
proceedings  did  allow,  but  as  Christ  Jesus  did  institute  and 
Saint  Paul  did  practise."52 

Appointed  one  of  King  Edward's  chaplains  in  ordinary 
during  his  Newcastle  ministry,  Knox  was  in  a  position  to 
bring  his  reforming  zeal  to  bear  upon  the  improvement  of 
public  worship  as  then  conducted  in  England,  and  of  this  he 
was  not  slow  to  avail  himself.  When,  in  his  capacity  of 
royal  chaplain,  he  visited  Windsor,  and  preached  before  the 
youthful  king,  surrounded  by  courtiers,  prelates,  and  coun- 
sellors, he  selected  for  his  subject  the  right  attitude  in  the 
observance  of  the  Lord's  Supper,  creating  no  small  excite- 
ment among  his  hearers  by  the  vehemency  with  which  he 
inveighed  against  kneeling.68 

1  ••An  Epistle  bo  the  inhabitant*  of  Newcastle  and  Berwick,"  M.n.i.vin.   - 

Knox's  'Works,'  v.'l.   v.   pp.  175-494.     The   Epistle  ends  thus  touchingly: 

'•  Tin'  dayes  are  bo  wicked,  that,  I  dare  make  special  commendations  to  no  man. 

your  Brother  with  troubled  hart,  John  ECnox." 

Epistle,"  ui  sitp.,  pp.   177.  478,  180. 

John  [Jtenhovius,  writing  to  Henry  Bullinger  from  London  on  October 


MEMORIAL   AGAINST    KNEELING    AT   THE    LORD'S   SUPPER.        73 

Thereafter,  along  with  an  English  rector  and  the  Provosi 
of  Eton  College,  the  Scottish  chaplain  gave  in  to  the  Privy 
Council,  in  1552,  a.  Memorial  or  "Confession"  directed 
against  what  formed  the  38th  Article  of  Religion  in  Cran- 
mer's  original  draft,  according  to  which  the  Hook  of  Common 
Prayer  was  affirmed  to  be  u  holy,  godly,  and  not  only  by 
God's  Scriptures  probable  in  every  rite  and  ceremony,  but 
also  in  no  point  repugnant  thereto,  as  well  concerning  com- 
mon prayers  and  ministration  of  the  sacraments,  as  the 
ordering  and  admission  of  priests,  deacons,  bishops,  and 
archbishops." 54  To  that  statement  Knox  and  his  fellow- 
memorialists  refused  to  subscribe  so  long  as  kneeling  was 
enjoined  in  the  administering  and  receiving  of  the  Lord's 
Supper,  that  posture,  in  their  judgment,  edifying  no  man, 
but  offering  "  occasion  of  slander  and  offence  to  many."  M 

In  the  end  of  the  day  the  rector,  the  provost,  and  the 
chaplain  succeeded  in  effecting  a  rubric  modification  of  the 
English  Service-book. 

12,  1552,  gives  his  correspondent  the  following  piece  of  ecclesiastical  news  : 
"  Some  disputes  have  arisen  within  these  few  days  among  the  bishops,  in 
consequence  of  a  sermon  of  a  pious  preacher,  chaplain  to  the  Duke  of  North- 
umberland, preached  by  him  before  the  King  and  Council,  in  which  he  in- 
veighed with  great  freedom  against  kneeling  at  the  Lord's  Supper,  which  is 
still  retained  here  by  the  English.  This  good  man,  however,  a  Scotsman  by 
'nation,  has  so  wrought  upon  the  minds  of  many  persons,  that  we  may  hope 
some  good  to  the  Church  will  at  length  arise  from  it." — '  Orig.  Letters  rela- 
tive to  the  Eng.  Reformation.'  Parker  Society.  The  Second  Portion,  Let. 
eclxxiii.  pp.  591,  592.  Dr  H.  Robinson,  editor  of  the  Letters,  states  in  a 
footnote,  "The  preacher  referred  to  was  probably  Knox."  His  difficulties 
connected  with  the  mention  of  the  Duke  of  Northumberland  and  the  date  i> 
satisfactorily  removed  by  Prof.  Lorimer,  ut  sup.,  chap.  iii.  p.  99. 

",4  A  copy  of  the  Articles  in  Latin,  with  the  autographs  of  the  six  Edwardian 
chaplains,  is  preserved  in  H.M.  State  Paper  Office  (Calendar.  Domestic  Series, 
1547-15S0,  p.  5,  No.  34).  A  facsimile  of  the  signatures,  that  of  Kimx  being 
the  last,  is  given  by  Dr  Laing  in  Knox's  'Works,'  vol.  vi.,  Pref.,  p.  xxx. 

•"''''  'Memorial  or  Confession  to  the  Privy  Council  of  Edward  VI.,  1.W2.' 
Lorimer's  'John  Knox  and  the  Church  of  England.'  Pari  Second,  vol.  ii.  pp. 
267-274.  In  his  elaborate  Note  appended  to  the  document,  which  does  not 
hcai- the  names  of  those  who  drew  it  up,  Professor  Lorimer  gives  conclusive 
reasons  for  attributing  the  paper  to  Knox. 


74  RITUAL   REVISION. 

The  First  Prayer -book  of  Edward,  although  it  aimed  at 
preserving  "  the  godly  and  decent  order  of  the  ancient 
fathers,"  and  contained  material  drawn  partly  from  the 
ancient  liturgies  of  the  Western  Church,  partly  from  the 
labours  of  Melanchthon  and  Bucer,  was  not  satisfactory  to 
any  party.  No  sooner  did  it  appear  than  a  revision  was 
called  for.  The  matter  was  discussed  both  in  Parliament 
and  in  Convocation,  and  a  Commission,  with  Archbishop 
Cranmer  for  president,  was  appointed  to  draw  up  a  new  book. 
Questions  about  the  lawfulness  of  clerical  vestments,  the 
observance  of  holy  days,  and  the  nature  of  the  sacramental 
elements  in  the  Lord's  Supper  being  raised,  the  process  of 
revision  went  slowly  on.  It  was  toward  the  close  of  1551 
before  the  Commission  completed  their  labours.  On  the  23d 
of  January  1552  the  amended  book  was  laid  before  Parlia- 
ment and  Convocation  ;  and  in  April  a  bill  for  the  uniformity 
of  divine  service,  with  the  revised  Prayer-book  annexed, 
was  brought  into  both  Houses  of  Parliament,  and  an  order 
issued  that  the  new  Service-book  be  used  throughout  the 
kingdom  from  the  Feast  of  All  Saints  following — that  is, 
from  the  1st  of  November. 

The  printers  were  busy  working  off  impressions,  some  of 
which  had  actually  reached  the  publishers,  when  an  order 
was  issued  by  the  Privy  Council,  bearing  date  20th  Sep- 
tember, staying  further  progress,  and  prohibiting  any  of  the 
Company  of  Stationers  from  sending  abroad  copies  in  their 
keeping   "  until  certain   faults  therein  be  corrected." 5G     On 

••  A  letter  to  Grafton,  the  printer,  to  stay  in  any  wise  from  uttering  any 
of  the  books  of  the  new  Service,  and  if  he  have  distributed  any  of  them 
among  his  company  [of  Stationers],  that  then  he  give  -trait  commandment 
to  every  one  of  them  not  to  put  any  of  them  abroad  until  certain  faults 
therein  he  corrected." — '  Register  of  the  Privy  Council,'  26th  or  27th  Sept. 
1552.  Extracted  by  Strype,  '  Memorials,  Edward  VI.,'  and  reproduced  by 
Professor  Lorimer,  "/  sup.,  p.  109  j  also  by  Rev.  T.  W.  Perry  in  'Some 
Historical  Considerations  relating  to  the  Declaration  on  Kneeling.'  London: 
186:}.  |*.  :;.-,.  Mr  Perry's  Lb  a  masterly  piece  of  historical  writing,  which  Buffers 
sadly  from  defective  arrangement  of  matter  and  heaviness  of  style.    A  post- 


PRINTING    OF   REVISED    PRATER-BOOK    ARRESTED. 

the  liTth  of  October — only  four  daya  before  the  new  Prayer- 
book  was  to  come  into  use  —  an  important  decision  was 
reached,  ami  recorded  in  the  Register  of  Council,  in  these 
terms:  "A  letter  to  the  Lord  Chancellor,  to  cause  to  be 
joined  unto  the  Book  of  Common  Prayer,  lately  set  forth,  a 
certain  declaration  signed  by  the  King's  Majesty,  and  Ben1 
unto  his  Lordship,  touching  the  kneeling  at  the  receiving  of 
the  Communion."  : 

From  two  memoranda  of  Secretary  Cecil  M  which  have 
recently  been  brought  to  light,  it  is  evident  this  celebrated 
document  was  drawn  up  subsequent  to  the  Memorial  of  Knox 
already  referred  to  being  brought  before  the  Council,  and 
after  the  question  of  kneeling  or  sitting  at  the  receiving  of 
the  Eucharist  had  been  debated  at  a  meeting  held  for  that 
purpose.  At  this  meeting  Archbishop  Cranmer  contended 
for  the  rubric  his  committee  had  inserted  in  the  Communion 

script  (No.  2)  of  some  366  pp.  forms  the  bulk  of  the  volume,  which  is  in  the 
form  of  a  letter  to  Dr  Terrot,  then  Bishop  of  Edinburgh  and  Primus. 

57  Burnet's  '  Hist.  Reformation.'  Part  iii.  bk.  4.  Also  Lorimer,  ut  sup.,  p. 
119  ;  and  Perry,  ut  sup.,  p.  35. 

M  1st,  the  following  brief  entry  :  "  Mr  Knocks — b.  of  Cat1"''  |  ye  book  in  y1  [or 
y"]  B.  of  Durh1".  Memoranda  of  matters  to  be  brought  before  the  Council." — 
October  20,  1552.  State  Paper  Office,  "Domestic."  Edward  VI.,  vol.  xv.  N  . 
20.  Given  by  Perry,  at  sup.,  p.  96,  and  Lorimer,  ut  sup.,  p.  106.  "  The 
juxtaposition  of  Knox  and  Cranmer.  and  the  mention  of  the  book,  though 
separated  from  their  names,  I  cannot  but  conjecture  to  be  notes  touching  thi> 
dispute  ou  kneeling  which  was  settled  at  the  Council  of  Oct.  27th  by  ordering 
the  Declaration.  .  .  .  The  former  part  of  the  Note  looks  very  much  indeed 
like  an  allusion  to  Knox's  alleged  complaint  of  the  Rubric  on  Kneeling  and 
the  Archbishop's  defence  of  it." — Perry,  ut  sup.,  p.  96.  Professor  Lorimer 
agrees  with  Mr  Perry  in  his  conjecture.  In  his  judgment  the  latter  part 
of  the  memorandum  "refers  to  a  proposal  to  introduce  the  new  Book  of 
Common  Prayer  into  the  diocese  of  Durham,  where  no  Reformed  Prayer-book 
had  ever  been  as  yet  used." — Lorimer.  ut  sup.,  p.  107.  n. 

2d.  For  the  meeting  on  the  20th  October  there  occurs  the  following  entry  : 
"A  Brief  of  the  Dispute  at  Windsor,  for  the  King.'-  "This  '  Disputi 
Windsor'  was,  no  doubt,  the  same  'dispute  among  the  Bishops'  t"  which 
Utenhoviua  refers  as  occasioned  by  Knox's  sermon  at  Court.  Apparently  it 
had  not  taken  place  in  the  presence  of  the  king,  but  lie  had  heard  of  it,  and 
had  expressed  his  pleasure  that  a  '  Brief '  of  the  arguments  used  on  both  - 
should  be  drawn  up  for  his  perusal." — Lorimer,  ut  sup.,  p.  122. 


RITUAL   REVISION. 

office  of  their  revised  Prayer-book,  requiring  the  minis 
haying  rirst  received  the  Communion  in  both  kinds,  to 
-  deliver  it  to  other  ministers,  it  any  be  there  present  (that 
they  may  help  the  chief  minister),  and  after  to  the  people 
in  their  hands  kneelin  >  :"  while  Knox  argued  for  the  sitting 
posture  as  the  proper  table  gesture. 

The  decision  of  the  Council  was  of  the  nature  of  a  com- 
promise. The  rubric  they  allowed  to  stand  as  drawn  by 
Cranmer;  but  the  declaration  was  to  be  added,  explaining 
what  the  kneeling  of  the  communicants  was  meant  to  signify, 
and  what  it  was  not  intended  to  imply. 

••  Whereas  it  is  ordained  in  the  Book  of  Common  Prayer" — so 
runs  the  ml:  .\ph — "in  the  administration  of  the  L 

per,  that  the  eommimieants  kneeling  should  receive  the  B 
Communion :  which  thins  beimz  well  meant,  for  a  signification  of 
the  humble  and  grateful  acknowledging  of  the  benefits  i 

D  unto  the  worthy  receiver,  and  to  avoid  the  profanation  and 

i  ler.  which  about  the  holy  Communion  might  els 

the  same  kneeling  might  be  th-  I  iken  oti.  •  do 

declare  that  it  is  not  meant  thereby,  that  any  adoration  is  done, 

be  done,  either  unto   the   sacramental  bread  or  wine 

theiv  :iy  real  and  essential  presence  there 

being  of  Christ's  natural  flesh  and  blood." 

r  the  labours  of  the  Rev,  T.  W.  Terry  in  his  exhaustive 

k,  •  Some  Historical  Considerations  relating  to  the  Declar- 

:i  of  Kneeling/  and  of  the  Rev.  Dr  Lorimer  in  his  valuable 

mon  _.  s  and  the  Church  of  England,1  only 

■  The  Declaration  in  ita  n  by  Ketley  in  '  The  Two  Lit.: 

-  3     .  ana*  in  the  original  spelling  in  '  The  Second  Prayer 

'  ' ..     Mr  Perry  prints  the  form  of  Declara- 
nppeared  in  the  revised  Book  of  Charles  II..  1662— that 
y  the  Church  of  England  52.     In  the  judg- 

men:  mpetent  a  .  ere  inter, 

the  Church  of  England  a  !>elief  in  any  visible  or  invisible  presence  of  C! 
natural   body    and  blood   locally  in  the   Eucharist,    .    .    .    while   a   definite 
is  prrscriUd,  adequate  to  exprc-  .est  belief,  and  that 

the  act  of  kneeling." — L't  sup.,  pp.  5,  4. 


KNOX   RESPONSIBLE   FOB   THE   "  I;I.  . 

culpable  ignorance  or  pitiable  prejudice  can  keep  any  m 
whether  Episcopal  or  Presbyterian,  from 

that  for  that  declaration   Knox   is   mainly  responsible  .     N 
one  who  has  studied  these  two  hooks  and  the  docun* 
upon  which  they  are  founded  will  now  question  the 

-  of  the  application  to  the  Scottish  Reformer  of  Dr  Wes- 
ton's description  of  that  "runnagab  S  who  "did  take 
away  the  adoration  or  worshipping  of  Christ  in  the  sacra- 
ment, by  whose  procurement  that  heresy  was  put  into  the 
last  communion  book. 

How  obnoxious  that  declaration  has  always  been  to  Roman- 
without  and  Ritualists  within  the  Church  of  England  is 
proved  by  the  nickname  "  Black  Rubric  "  which  they  have 
applied  to  it,  as  also  by  the  insistent  efforts  that  have  been 
made  to  secure  its  ejection  from  the  Anglican  Prayer-book.61 
For  the  present  the  Knoxian  Declaration  holds  the  place  first 
given  it  in  1552,  to  be  brought  forward  and  debated  as  often 
as  cases  of  ritualistic  innovation  distract  the  Anglican  Church. 
Whether,  in  some  future  revision,  it  will  be  retained  or 
dropped  must  be  determined  by  the  ascendancy  at  the  time 
of  revisal  of  the  Romanising  or  the  Puritan  party ;  but  what- 
ever may  be  its  fate,  no  Scotsman  intelligently  acquainted 
with  the  records  of  past  revision  will  ever  read  it  without  a 
feeling  of  pardonable  pride  when  he  reflects  that  the  New- 
castle preacher  and  royal  chaplain  of  Edward  so  imprinted  his 

m  Foxe,  'Acta  and  Monuments,1  a.d.  1554  ;  Mary  Vol.  ii.  p.  1072,  ed.  187i 
MHUrie's  'Life  of  Knox,'  Period  iii.  (p.  44,  Un.  ed.)     Perry,  ut 
99.     Strype,  Townsend,  editor  of  Foxe,  Dr  Wordsworth  in  '  Eccles.  Bi"g.,'  and 
the  editor  of  Latimer's  '  Piemains  '  for  the  Parker  Society,  have  all  quest: 
the  application  of  Weston's  statement  to  Knox;   but  Mr  Perry  has  conclu- 
sively disposed  of  all  that  has  been  advanced  to  deprive  the  Scottish  chaplain 
of  such  honour  as  is  involved  in  being  vituperated  by  the  Oxford  Prolocutor. 
— Ut  mp.s  pp.  99-102. 

61  When  the  Elizabethan  Prayer-book  of  1559  was  compiled,  the  Declaration 
was  dropped  in  order  to  conciliate  the  Romanists  of  that  reign  :  but  when  the 
latest  authorised  revision  took  place  in  1662,  Charles  II.  being  on  the  throne, 
it  was  restored,  with  some  verbal  alterations,  the  policy  of  oomprehei 
being  then  pursued  towards  the  Puritans. 


7  s  RITUAL   REVISION. 

stamp  upon   the   Anglican   liturgy   that   of   this   particular 

nil »ric  one   may   Bay — John   Knux,  his  mark. 

With  tlie  death  of  Edward  in  1553,  and  the  outbreak  of 
persecution  which  Bignalised  the  accession  of  his  Bister  Mary 

to  the  throne  of  England,  the  progress  of  ritual  revision  takes 
us  to  Frankfort-on-the-Main,  an  imperial  city  of  Germany 
which  opened  its  gates  to  Protestants  from  all  quarters. 
Thither,  in  the  first  place,  removed  a  little  colony  of  Flemish 
weavers,  who  had  established  themselves  at  Glastonbury 
under  the  ecclesiastical  superintendence  of  Valerandus 
Pollanus/'2  They  were  kindly  received  by  the  authorities 
of  Frankfort,  and  were  granted  the  use  of  the  Church  of 
the  Wcisscn  Damen,  AVhite  Ladies,  as  a  place  of  worship.68 
The  weavers  of  Glastonbury  were,  at  no  long  interval,  fol- 
lowed by  a  company  of  Englishmen  and  Scotsmen,  with 
William  Whittingham,  an  Oxford  scholar  of  repute,04  at  their 
head.  A  friendly  alliance  was  entered  into  between  the 
French  and  the  British  exiles,  and  an  application  was  made 
in  favour  of  the  latter  for  permission  to  hold  their  services 
in  the  same  building  as  the  former.  This  petition  was 
favourably  received  and  cordially  granted,  the  only  condition 
attached  being  that  the  English  should  pledge  themselves  not 

■  Nor  must  the  Church  ;it  Glastonbury  in  Somersetshire  he  unmentioned, 
with  Valerandus  Pollanu.s,  their  preacher  and  superintendent.  These  con- 
sisted chiefly  of  weavers  of  worsted." — Strype,  'Eccles.  Mem.,'  vol.  ii.  pt.  i.  p. 
375.     Oxford  ed.,  1822. 

,;;  "Frankfort,  April  20,  the  day  after  the  opening  of  the  Church  of  the 
White  Virgina  t"  us,  when  Master  Valerandus  Pollanus,  the  husband  of  my 
relative,  and  the  chief  pastor  of  the  church,  preached  a  sermon  and  baptised 
his  young  son  in  the  Rhine." — Anne  Hooper  to  Henry  Bullinger :  'Orig. 
Lets.,1  fee,  "(  ■-"/<..  Let.  Ii.  p.  111.  A>  the  Weissen  Frauen  Kirch*  the  church 
still  stands.  " Maister  Valaren  Pullan,"  as  he  is  styled  in  the  Frankfort 
Troubles,  was  probably  a  native  of  Brabant,  and  became  minister  of  the 
Church  of  the  Strangers,  consisting  chiefly  of  French  and  Walloons,  who  fled 
from  Strasburg  by  reason  of  the  Interim,  in  l.r>f>0. 

,;|  An  authentic  sketch  of  the  life  of  William  Whittingham  is  preserved 
among  the  Mss.  of  Anthony  A.  Wood  in  the  Bodleian,  Oxford.  Having 
made  a  transcript  of  it  with  his  own  hand,  Professor  Lorimer  inserted  it  as 

an  appendix  in  his  'John  Knox  and  the  Church  of  England,1  pp.  308-817. 


SERVICE-BOOK    OF    l'U.VNKH )KT    BBFUGEES.  79 

to  deviate  from  the  teaching  ami  practice  of  the  French 
brethren,  but  subscribe  a  form  of  worship  and  a  formula  of 
faith  which  the  Continental  brethren  were  then  preparing.'  • 
The  best  evidence  that  this  condition  had  been  complied  with 
was  furnished  in  September  1554,  when  there  issued  from 
the  printing-press  at  Frankfort  a  small  octavo  volume  of 
92  pages,  containing  the  liturgy  of  the  Congregation  of  the 
Strangers  there,  and  a  summary  of  the  doctrines  they  held. 
The  doctrinal  summary  has  two  sets  of  signatures,  one  con- 
taining those  of  the  pastor  and  elders  of  the  French  Church, 
the  other  exhibiting  the  signatures  of  refugees  from  Great 
Britain  on  account  of  the  Gospel,  who  subscribed  in  name  of 
the  entire  congregation.  The  first  signature  in  the  Gallican 
column  of  five  names  is  that  of  Pollanus,  pastor;  the  first  in 
the  British,  containing  an  equal  number  of  names,  is  that  of 
John  Macbray,  a  Scotsman  from  Galloway ;  while  the  last  is 
that  of  the  English  scholar,  William  Whittingham.GG 

In  respect  of  arrangement  and  general  contents,  the  Frank- 
fort Service-book  resembles  an  earlier  one  which  Pastor 
Follanus  had  drawn  up  in  Latin  in  order  that  the  English 
king  and  his  Council  might  know  what  forms  the  Strasburg 
strangers  proposed  to  follow  at  Glastonbury.07     In  the  brief 

65  "  And  the  14  claie  off  the  same  monethe  [July  1554]  yt  was  graunted  that 
they  shulde  haue  libertie  to  preache  and  minister  the  sacraments,  in  that 
churche  which  the  Frenche  men  had,  the  Frenche  one  daie  and  the  Englishe 
an  other  daie  and  upon  the  Sundaie,  to  chuse  also  them  houres  as  they  coulde 
agree  amonge  them  selues,  but  yt  was  with  this  commandement,  that  the 
Englishe  shulde  not  discent  from  the  French  men  in  doctrine,  or  ceremony  cs, 
least  they  shulde  thereby  minister  occasion  off  offence,  and  willed  farther,  that 
before  they  entred  their  churche,  they  shulde  approue  and  subscribe  the  same 
confession  off  faith,  that  the  Frenche  men  had  then  presented  and  abowte  bo 
put  in  printe." — '  A  Brief  Discourse  of  the  Troubles  begun  at  Frankfort,  in 
the  year  1551.'     Petheram's  Reprint  of  Black-Letter  edition  of  157"..  p.  \  i. 

66  "  Professio  Fidei  Catholics.  Subscripserunt  Pastor  et  Seniorea  Eccleeia 
Gall,  quae  est  Francofordia?. — Valerandus  Pollanus,  Pastor  Bcdesia,  &c. 
Subscribunt  etiam  Angli  ob  Euangelium  profugi,  totius  Ecclesise  sua'  nomine. 

— JOANNKS    MaKHR.KUS,    M.  /    GUIL.    V  UHYTI  N<  I II  AM  IS.  " — Kno\'>    '  \\'.>ik-.'  Vol. 

iv.  p.  [145]. 

67  The  earlier  liturgy  bears  the  following  title:  'Liturgia  Sacra,  Mil   EtitlU 


80  RITUAL    REVISION. 

Frankfort  directory  guidance  is  given  for  the  conducting  of 
three  services  on  the  Lord's  Day,  the  afternoon  one  being 
devoted  to  the  catechising  of  children;  for  the  administration 

of  the  Lord's  Supper  on  the  first  Sabbath  of  each  month;  for 
daily  services;  for  a  service  of  repentance;  for  the  adminis- 
tration of  baptism;  for  blessing  wedlock;  for  the  visitation 
of  the  sick  and  the  administration  to  such  of  the  Commun- 
ion ;  for  burial ;  for  the  ordination  of  office-bearers  ;  and  for 
the  administration  of  discipline  and  infliction  of  excommuni- 
cation. One  feature  of  the  Continental  Service-book  may 
be  noticed  in  passing,  being  essentially  Presbyterian  in  its 
character.  "While  forms  of  prayer  to  God  and  addresses  to 
the  congregation  are  provided,  it  is  made  abundantly  plain 
that  there  was  no  intention  on  the  part  of  the  compilers  to 
restrict  those  officiating  to  such  forms,  there  being  now  and 
asain  statements  to  the  effect  that  at  certain  stages  of  the 
service  the  minister  is  at  liberty  to  follow  his  own  course, 
and  allow  himself  to  be  guided  by  the  impulse  of  his  own 
spirit.68 

Having  thus  proved  their  community  of  view  with  their 
Continental  brethren  in  exile  by  subscribing  their  articles  of 
faith,  the  British  refugees  at  Frankfort  turned  their  attention 
to  the  manner  in  which  divine  service  should  be  conducted 

Atinisterii  in  Ecclesia  Peregrinorum  profugorum  propter  Evangelium  Christi 
Argentina,  L551.  Adjects  est  ad  finem  brevia  Apologia  pro  hac  Liturgia,  per 
Valerandum  Pollanum  Flan  drum.'  Londini,  1551.  A  summary  of  this 
Argentine  or  Strasburg  Service-book  i-  given  by  Strype,  '  Eccles.  Mem.,'  vol. 
ii.  pari  i.  pp.  379-381.  The  title  of  the  later  or  Frankfort  book  runs  thus: 
'  Liturgia  Sacra,  Beu  Ritus  Ministerij  in  Eccleaia  peregrinorum  Francofordiea 
ad  Mdimiii.  Addita  eat  Summa  Doctrines  seu  Fidei  Profeasio  eiuadem 
i  -i.,..'  Francofordiec,  1554.  A  copy  of  this  Liturgy  is  preserved  in  the 
UniversM  y  Library  of  Glasgow,  which  I  have  had  an  opportunity  of  examining 
ami  collating  with  the  Btrasburg  one  a-  condensed  by  Strype. 

68  E.g. :  "  I [uic  addit  exhortal ionem  de  ( icenaa  usu  buo  arbUrio"  "  Minister, 
posl  decantatum  psalmum,  pergit  insuolibro  quemcunq.  sumpseril  exponen- 
dum."  "  ConcludM  oratione  quam  /</•.>  two  arbitrio  dicit,  commendans  Deo 
omnes  Btatus."  "Post  hora  Bpatium  concludit  precatione  aliqua  breviare 
j, roui  <i ni inns  tttlerit." 


MODIFIED    ANGLICAN    PRAYER-BOOR    AT    FRANKFORT.  Bl 

iii  their  own  language  aa  often  as  they  mel  for  public  worship 
in  the  Church  of  the  White  Ladies.  The  Second  English 
Prayer-book  of  1552  was  carefully  examined,  and  it  was 
resolved  to  make  use  of  it,  with  the  following  important 
modifications  :  audible  responses  and  the  Litany  to  be  omitted; 
the  use  of  clerical  vestments  to  be  dispensed  with  ;  the  con- 
fession to  give  place  to  another,  "  framed  according  to  the 
state  and  time":  the  people  to  have  an  opportunity,  after 
the  confession,  of  singing  a  psalm  in  metre  to  a  plain  tune, 
according  to  the  usage  of  the  French,  Dutch,  Italian,  Spanish, 
and  Scottish  Reformed  Churches ;  the  minister  to  pray  for  the 
assistance  of  the  Holy  Spirit  before  giving  his  sermon ;  a 
general  prayer  to  come  after  sermon,  concluding  with  the 
Lord's  Prayer  and  a  rehearsal  of  the  articles  of  belief ;  the 
minister  to  conclude  the  service  with  a  particular  form  of 
blessing,  "  or  some  other  of  like  effect."  In  the  administration 
of  the  sacraments  several  omissions  were  agreed  upon, 
the  matters  omitted  being  regarded  as  "  superstitious  and 
superfluous."  60 

69  "  They  consulted  atnonge  themselves  what  Order  of  Service  they  shulde 
use  (for  they  were  not  so  strictly  bownde,  as  was  tolde  them,  to  the  Cere- 
monies of  the  Frenche,  by  the  Magistrats,  but  that  if  the  one  allowed  of  the 
other  it  was  sufficient).  At  length,  the  English  Order  was  perused,  and  this  by 
generall  consente  was  concluded  that  the  answeringe  allowde  after  the 
Minister  shulde  not  be  used  ;  the  Litanye,  Surplice,  and  many  other  thiriges 
also  omitted.  ...  It  was  farther  agreed  upon  that  the  minister  (in  place 
of  the  Englishe  Confession)  shulde  use  an  other,  bothe  of  more  effecte,  and  also 
framed  accordinge  to  the  state  and  time.  And  the  same  ended,  the  people  t<> 
singe  a  psalm  in  meetre,  in  a  plain  tune,  as  was  and  is  accustomed  in  the 
Frenche,  Dutche,  Italian,  Spanishe,  and  Skottishe  churches  ;  that  done,  the 
minister  to  praye  for  the  assistance  of  God's  Holie  Spirite,  and  so  to  proceade 
to  the  sermon.  After  the  sermon  a  generall  praier  for  all  estates,  and  for  our 
countrie  of  Englande,  was  also  devised  ;  at  th'ende  of  whiche  praier  was 
joined  the  Lord's  Praier,  and  a  rehersall  of  th'  articles  of  oure  belief  ;  which 
ended,  the  people  to  singe  ane  other  psalme,  as  afore.  Then  the  minister 
pronouncings  this  blessinge,  'The  peace  of  God,'  &c.,  or  some  other  of  like 
effecte,  the  people  to  departe.  And  as  touchinge  the  ministration  of  the 
Sacraments,  sundrie  things  were  also,  by  common  consente,  omit  led  as  super- 
stitious ami  superfluous." — "The  Troubles  at  Frankfurt,"  Knox's 'Works,' 
vol.  iv.  pp.  10,  11.     Petheram's  '  Reprint,'  pp.  vi,  vii. 

F 


82  IIITUAL   REVISION. 

With  a  service-book  thus  adjusted  to  their  satisfaction, 
and  a  staff  of  office-bearers  elected  pro  tempore,  the  British 
exiles  proceeded  to  call  three  ministers  to  become  colleague 
pastors  of  the  Church  of  the  Strangers  at  Frankfurt.  One  of 
these  was  John  Knox,  who,  having  reluctantly  quitted  Eng- 
land on  the  breaking  out  of  the  Marian  persecutions,  had 
found  a  home,  and  favourable  opportunities  for  prosecuting 
his  linguistic  studies,  at  Geneva,  the  town  of  John  Calvin. 
When  the  Scottish  exile,  complying  with  the  invitation  ad- 
dressed to  him,70  arrived  at  Frankfort  in  October  1554,  he 
found  that  the  brethren  in  Zurich,  Strasburg,  and  other  Con- 
tinental places  of  refuge,  when  informed  of  the  changes  made 
at  Frankfort  upon  the  English  Prayer-book,  had  expressed 
displeasure,  and  opposition  to  any  other  service  being  em- 
ployed than  was  provided  for  in  the  book  of  1552  just  as  it 
stood.  As  a  measure  of  conciliation  and  compromise,  it  was 
proposed  that  the  Order  of  the  Geneva  Church,  an  English 
translation  of  which  was  in  the  possession  of  some  of  the 
congregation,71  might  be  used ;  but  to  that  arrangement  Knox 
refused  to  give  his  consent.72 

With  a  view  to  obtaining  an  opinion  that  would  have 
weight  with  all  parties  regarding  the  merits  or  demerits  of 
the  English  Book  of  Common  Prayer,  a  summary  of  its 
contents  was  drawn  up  in  Latin  by  Whittingham,  Knox, 
and  others,  and  forwarded  to  Calvin,  with  a  request  for  his 
judgment  and  advice.     The  answer  of  the  Genevan  reformer, 

7"  [bid.,  Knox's  'Works,'  pp.  12,  1:5;  Petheram,  pp.  xix,  xx.  Also,  'Life 
of  Knox,'  Note  V.  (p.  343,  Un.  ed.) 

71  This  was  Calvin's  Order,  drawn  up  for  the  congregation  of  which  he  was 
minister.      An  English  translation  by  "Maister  William  Huyck"  had  been 

•  imprinted  at  London  by  Edward  Whitchurche,"  1550. 

72  But  Maister  Knox  beinge  spoken  unto,  aswell  to  put  that  Order  in 
practise  as  to  minister  the  Communion,  refused  to  do  either  the  one  or  the 
other;  affirminge,  thai  for  manie  considerations  he  coulde  not  consente  that 
the  same  Order  shulde  be  practised,  till  the  lerned  men  ot'  Btrausbrough, 
Zurik,  Emden,  &c.,  were  made  privy."— Ibid.,  Knox,  pp.  20,  21  ;  Petheram, 
p,  xxvii. 


ATTEMPTS   TO   PROVIDE   A   LITURGY    OF   COMPROMISE.         83 

containing  the  oft-quoted  phrase  applied  to  some  of  the  con- 
tents of  the  book  in  question — "  foolish  things  that  might  be 
tolerated,"  "3  — has  probably  done  more  to  secure  for  its  writer 
the  ill-will  of  most  Church  of  England  authors  than  his  alleged 
responsibility  for  the  burning  of  Servetus.M 

Subsequent  to  the  receiving  of  Calvin's  unfavourable  judg- 
ment two  attempts  were  made  to  come  to  an  agreement,  and 
provide  an  order  in  following  which  all  might  unite. 

First,  Five  of  the  exiles,  including  the  English  martyrolo- 
gist  John  Foxe,  Whittingham,  and  Knox,  drew  out  an  order 
which,  although  favourably  regarded  by  many,  evoked  the 
strenuous  opposition  of  those  who  favoured  the  Anglican 
liturgy  without  modification.75  Second,  Four  brethren,  Knox 
and  Whittingham  being  of  the  number,  met  in  conference, 
and  agreed  upon  another  order,  in  which  they  partly  followed 
the  English  Prayer-book  and  partly  introduced  fresh  mate- 
rial.76    To  this  draft,  existing  onlv  in  MS.,  the  title  of  i:  the 

73  ••  Multaa  tolerabilea  ineptia-." 

74  The  il  platt  of  the  whole  Booke  of  England  "  sent  to  i;  Maister  Calvin  of 
Geneva  "  is  given  in  English  in  "  The  Troubles  at  Frankfurt,"  under  the 
heading,  "  A  Description  of  the  Liturgie  or  Booke  of  Service  that  is  used  in 
Englande." — Knox's  'Works,'  vol.  iv.  pp.  22-27;  Petheram's  'Reprint,'  pp. 
xxviii-xxxiii.  Calvin's  answer  in  the  original  Latin  is  given  in  his  '  Works ' 
('  Epistohe  et  Responsa'),  p.  98,  also  in  Knox's  '  Works,'  vol.  iv.  pp.  51-53.  An 
English  rendering  of  "  The  Answere  and  Judgemente  of  that  famous  and  ex- 
cellent lerned  man,  Maister  John  Calvin,"  is  given  in  '  The  Troubles  at 
Frankfurt,'  Knox,  ut  sup.,  pp.  2S-30  ;  Petheram,  pp.  xxxiiii-xxxvi. 

75  "'  .  .  .  after  longe  debatinge  to  and  fro,  it  was  concluded,  that  Maister 
Knox.  M.  Whittingham,  M.  Gilby,  M.  Foxe,  and  M.  J.  Cole,  shulde  drawe  forthe 

Order  meete  for  their  state  and  time  ;  whiche  thinge  was  by  them 
accomplished  and  offred  to  the  congregation  (beinge  the  same  Order  of  Geneva 
which  is  nowe  in  print).  This  Order  was  verie  well  liked  of  many  ;  but  suche 
as  were  bent  to  the  Booke  of  England  coulde  not  abide  it."'—'  The  Troubles,' 
&C.,  Knox,  ut  sup.,  p.  30  ;  Petheram,  pp.  xxxvi,  xxxvii. 

76  "  In  th'ende  an  other  waie  was  taken  by  the  congregation,  whiche  was, 
that  Maister  Knox  and  M.  Whittingham,  M.  Parry  and  Maister  Leaver,  shulde 
devise  some  Order,  yf  it  might  be,  to  ende  all  strife  and  contention.  Theis  4 
assembled  for  that  purpos.  .  .  .  WherupoD  after  some  conference,  an  Order 
was  agreed  upon  ;  some  parte  taken  forthe  of  the  Englishe  Booke  and  other 
things  put  to,  as  the  state  of  that  Churche  required." — Ibid.,  Knox,  at 

p.  31;  Petheram,  p.  xxxvii. 


84  RITUAL   REVISION. 

Liturgy   of    Compromise"   has    been    given    by    a    modern 
authority.77 

AVI  leu  laid  before  the  English  congregation  this  new  draft 
met  with  general  acceptance;  and  it  was  agreed  that  a  trial 
be  made  of  it  from  the  6th  of  February  bo  the  last  day  of 
April  1555,  provision  being  made  in  the  agreement  that  in 
the  event  of  difference  of  opinion  arising  regarding  any 
portion  of  the  drafted  liturgy,  the  matter  in  dispute  should 
be  referred  for  arbitration  to  five  Continental  divines,  of 
whom  John  Calvin  was  to  be  prinvus.7* 

The  troubles  of  Frankfort,  however,  were  far  from  ended. 
For  in  March  of  the  same  year  there  arrived  from  England 
Dr  Eichard  Cox  and  some  of  his  countrymen.  During  the 
first  service  at  which  they  were  present  the  new-comers  gave 
audible  responses  to  the  prayers,  and  persisted  in  doing  so, 
although  remonstrated  with  by  the  elders  present.  This 
violation  of  order  was  followed  up  by  a  still  mure  flagrant 
departure  from  the  agreement.  For,  on  the  following 
"  Sunday,"  as  Knox  designates  the  day,  one  of  the  Cox 
party  obtained  early  and  surreptitious  entrance  to  the  pulpit, 
from  which  he  read  the  English  Litany,  beginning  with,  "  0 
God  the  Father  of  heaven,  have  mercy  upon  us  miserable 
sinners,"  those  acting  in  concert  with  him  uttering  such  re- 

77  For  detailed  information  regarding, and  extracts  from,  this  Frankfort  Book 
of  Common  (M-der,  see  Appendix  E  of  this  volume. 

78  "And  this  Order,  by  the  consent  of  the  congregation,  shulde  continewe 
t'»  the  laste  of  April]  folowing.  [Tins  order  was  takes  the  6.  of  Feb. — Marg. 
note.]  Yff  anie  contention  Bhulde  arise  in  the  meane  time,  the  matter 
then  to  be  determined  by  theis  live  notable  learned  men  -to  wete,  Calvin, 
Blusculus,  Martyr,  Bullinger,  and  Vyret.  This  agremente  was  put  in  wrytinge. 
To  thai  all  gave  their  consentes.  This  daie  was  joyful].  Thankea  were  geven 
to  God,  brotherly  reconciliation  folowed,  great  familiaritie  used,  the  former 
grudges  seemed  bo  be  forgotten.  Xea,  the  holie  Communion  was,  uppon  this 
happie agremente,  also  ministred." — "The  Troubles,"  kc,  Knox,  utsup.,  pp, 
81,  32 j  Petheram  pp.  w.wii,  xxxviii.  "VaJaran  also,  the  Frenche  Minister, 
was  partaker  off  this  Communion,  and  a  furtherer  off  concords  and  a  wittnes 
of  theis  thinges."-  "The  Supplication  to  the  Senate,"  ibid.,  Knox.  p.  36; 
Petheram,  p.  xli. 


JUDGMENT   OF    KNOX    REGAKDING    ENGLISH    PRAYER-BOOK.      B5 

sponses  as  "Spare  us,  good  Lord;  good  Lord,  deliver  us; 
Christ,  have  mercy  upon  us;  Lord,  have  mercy  upon  us." 

To  such  a  violation  of  order  and  g 1   faith  John  Knox 

was  the  last  man  tamely  to  submit.  That  very  afternoon  it 
fell  to  him,  in  order  of  rotation,  to  conduct  the  service.  In 
the  course  of  it  he  preached  a  sermon  the  like  of  which,  it  is 
safe  to  affirm,  Dr  Cox  and  his  supporters  had  never  before 
heard  in  respect  of  outspokenness  and  impassioned  warmth. 
At  one  stage  of  his  discourse  the  preacher  Btated  how  he  now 
stood  in  relation  to  the  English  Prayer-book.  He  frankly 
acknowledged  that  at  one  time  he  thought  well  of  it  in 
general,  although  he  was  from  the  first  opposed  to  the  adop- 
tion of  all  its  details.  But  a  larger  experience,  deeper  con- 
sideration of  the  evils  resulting  from  its  unrestricted  use, 
and  a  wider  view  of  present  requirements,  had  all  led  him 
to  modify  his  earlier  judgment;  and  he  now  stood  forth  to 
tell  his  hearers  plainly  that  nothing  ought  to  be  obtruded 
upon  a  Christian  congregation  without  Scripture  warrant, 
and  that,  as  the  English  Prayer-book  contained  things  which 
in  his  judgment  were  superstitious,  impure,  unclean,  and 
imperfect,  he  for  one  would  never  consent  to  its  being  the 
service-book  of  the  Frankfort  exiles.79  In  conclusion,  he 
warned  his  hearers  of  the  guilt  incurred  by  those  who  wil- 

7:1  ".  .  .  coining  to  my  course  the  same  day  after  noon  to  preach,  .  .  . 
at  the  time  appointed  for  the  sermon  by  occasion,  I  began  to  declare  what 
opinion  I  had  sometime  of  the  English  Book,  what  moved  me  from  the  same, 
and  what  was  my  opinion  presently.  I  had  once  a  good  opinion  of  the  Book, 
I  said,  but  even  so,  I  added,  like  as  yours  is  at  the  present,  that  it  ought  not 
in  all  points  to  be  observed.  Then  afterwards,  by  the  stubborness  .>t  such 
men  as  would  defend  the  whole,  and  the  deeper  consideration  of  the  damnage 
that  might  ensue  thereof,  and  by  contemplation  of  our  estate,  which  requireth 
all  our  doings  to  have  open  defence  of  the  Scriptures,  (especially  in  God's  ser- 
vice to  admit  nothing  without  God's  Word,)  I  was  driven  away  from  my  first 
opinion  ;  and  now  do  I  tell  them  plainly,  that  as  by  God's  book  they  must 
seek  our  warrant  for  Religion,  and  without  that  we  must  thrust  nothing  into 
any  Christian  congregation  ;  so  because  I  do  find  in  the  English  Book  (which 
they  so  highly  praise  and  advance  above  all  other  Orders)  things  superstitious, 
impure,  unclean,  and  unperfect  (the  which  I  offered  myself  ready  t>>  prove, 
and  to  justify  before  any  man),  therefore  I  could  not  agree  that   their  Book 


86  RITUAL   REVISION. 

fully  make  a  breach  in  the  order  of  a  Church  of  which 
Christ  is  the  alone  Head,  adding  significantly  that,  although 
they  and  he  had  changed  countries.  Clod  had  not  changed 
His  nature. 

At  this  stage  of  the  Frankfort  troubles,  when  party  feeling- 
ran  so  high  that  a  breach  of  the  peace  was  apprehended,  a 
friendly  Senator  interposed  with  a  proposal  that  a  conference 
be  held  in  the  house  of  the  French  pastor,  the  two  English 
parties  being  represented  by  Cox  and  Lever  on  the  one  side, 
Wnittingham  and  Knox  on  the  other. 

For  two  days  these  men  laboured  at  the  task  of  compiling 
offices  of  worship  which  all  might  unite  in.  On  the  third 
day,  when  engaged  upon  the  order  for  Morning  Prayer,  the 
liturgical  party  insisted  that  after  the  general  Confession, 
the  Absolution,  and  the  Lord's  Prayer,  there  should  come  the 
following,  os  in  the  English  Prayer-book:  "  Then  likewisi  fa 
shall  say:  0  Lord,  open  Thou  our  lips.  Answer:  And  our 
mouth  shall  show  forth  Thy  praise.  Priest :  0  God,  make 
speed  to  save  us.  Answer:  ()  Lord,  make  haste  to  help  us." 
The  Puritan  party  opposed  the  insertion  of  the  versicles,  on 
the  ground  that  they  were  unscriptural  and  Popish.  "  Then," 
in  the  words  of  Knox,  "  began  the  tragedy,  and  our  consulta- 
tion ended."  so 

Thereafter  the  intervention  of  the  Frankfort  Senate  was 
sought  by  the  perplexed  congregation,  and  was  extended  to 
them  in  a  somewhat  peremptory  fashion  ;  for  at  a  congrega- 
tional meeting  held  on  the  22d  of  March  1555,  the  friendly 
civil  magistrate  already  mentioned  put  in  an  appearance,  and 
informed  all  present  that  unless  they  at  once  agreed  to  con- 
form to  the  French  exiles  both  in  doctrine  and  worship,  the 
British  refugees  would  be  expelled  alike  from  church  and  city. 

should  be  of  our  Church  received."     "  A  Narrative  by  Knox  of  the  Proceed- 
ings of  the  English  Congregation  at   Frankfurt,"  in  March  m.d.lv.,  'Works,' 
vol.  i\ .  pp.  1 1  - 1'.*. 
80  [bid.,  p.   16:  "Who  was  mosl   blameworthy,"  add-  Knox,   "God  shall 

judge  :  and  it'  I  -pake  fervently,  to  God  was  I  fervent." 


FOKMATI<>.\    OF   ENGLISH    CONGREGATION    A 1    GENEVA.       87 

This  summary  action  of  the  authorities  had  a  quieting  effe<  I 
upon  the  Cox  party,  who  professed  to  be  quite  satisfied  with 
the  Gallican  liturgy  as  "  both  good  and  godly  '*  in  all  points  ; 
and  for  one  day  at  leasl   thai   order  was  followed  by  the 

congregation  of  English  strangers  worshipping  in  the  Church 
of  the  White  Ladies  in  the  German  city. 

Although  even  then  the  troubles  were  not  ended,  it  is 
by  no  means  needful  that  we  trace  their  subsequent  stages. 
It  will  suffice  to  state  that  in  consequence  of  a  move  on 
the  part  of  his  opponents  as  discreditable  as  it  was  adroit, 
bringing  him  under  the  suspicions  of  the  municipal  au- 
thorities, Knox  felt  himself  compelled  to  retire  from  his 
pastorate,  after  a  stay  in  Frankfort  of  only  five  months' 
duration/1 

Upon  his  return  to  Geneva  he  received  a  cordial  welcome 
from  "most  courteous  Calvin,"  as  an  English  statesman  styled 
the  Swiss  reformer ; S2  and,  in  concert  with  Whittingham, 
Gilby,  Goodman,  Keith,  and  others,  he  speedily  organised  an 
English  congregation,  which  in  a  short  time  numbered  some 
hundred  members. 

The  temporary  absence  of  Knox  on  a  visit  to  his  native 
country  did  not  arrest,  nor  even  retard,  the  work  of  ecclesias- 
tical construction  and  equipment ;  for  when,  in  the  autumn 
of  1556,  he  returned  to  Geneva,  in  response  to  a  call  to 
become  one  of  the  pastors  of  the  newly  formed  congregation, 
he  found  them  in  possession  of  a  Service-book,  purporting  on 
the  title-page  to  be  "The  forme  of  prayers  and  ministration 
of  the  Sacraments,  &c,  used  in  the  English  Congregation  at 

81  The  movement  of  the  Cox  faction  to  get  rid  of  Knox,  and  the  sequel  to 
the  history  of  the  English  congregation  at  Frankfort,  are  recorded  in  the 
"Hist,  of  the  Troubles,"  &c. ;  also  by  Dr  M:Crie,  'Life  of  Knox'  (Period  iv. 
pp.  74-78,  1'n.  ed.),  who,  in  a  footnote  (p.  76),  exposes  the  inaccuracy  and 
partiality  of  Strype's  narrative  of  the  affair. 

s-  Sir  Richard  Moriaon,  writing  from  Strasburg  to  Calvin,  April  17.  1555. 
'Orig.  Lets.,1  Parker  Soc,  Let.  lxxiv.,  pp.  147,  148.  The  original  is  preserved 
at  Geneva. 


88  BTTUAL  REVISION. 

Geneva  ;  and  approved  by  the  famous  and  godly  learned  man 
John  Calvin."  and  bearing,  at  the  end  of  the  preface  addressed 
"To  our  Brethren  in  England  and  elsewhere,  which  love 
Jesus  Christ  unfeignedly,"  to  be  issued  "At  Geneva,  the  10th 
of  February,  Anno  155G."83 

This  book  of  forms  and  rubrics  is  no  other  than  the  Service- 
book  drawn  up  by  live  brethren  at  the  beginning  of  the 
Frankfort  disputes,  but  which,  owing  to  the  opposition  of  the 
liturgical  party,  never  came  to  be  used  in  the  congregation  of 
the  strangers ;  for,  when  describing  that  book,  the  author  of 
the  '  Brief  Discourse  '  makes  the  important  parenthetical  state- 
ment, "  Being  the  same  Order  of  Geneva  which  is  now  in 
print."  M 

It  will  be  remembered,  however,  that  at  a  still  earlier  stage 
of  the  Frankfort  complication  the  English  congregation  had 
agreed  to  adopt  an  Order  of  Geneva  already  existing  in  an 
English  form,  and  some  copies  of  which  had  found  their  way 
to  Frankfort,  but  which  Knox  refused  to  employ.  This  was 
the  Order  drawn  up  by  Calvin,  and  used  in  the  church  of 
which  he  was  the  minister.85  The  Order  of  Geneva  is  thus 
earlier  in  date  of  composition  than,  and  quite  distinct  from, 
"  The  Form  of  Prayers  used  in  the  English  Church  at  Geneva."' 
although  it  stood  in  a  close  relation  to  what  succeeded  it  in 
point  of  time. 

In  view,  however,  of  the  influence  which  the  great  Swiss 
reformer  exercised  no  less  upon  the  worship  than  upon  the 
theology  of  Presbyterian  Scotland,  as  also  of  the  affinity 
between  it  and  the  Form  of  Prayers  used  in  the  English 
congregation  at  Geneva,  Calvin's  Order  may  fitly  rind  a  place 
in  any  treatment  of  English  and  Continental  ritual  revision. 

During  his  banishment  from  ( reneva  and  his  brief  pastorate 
at  Strasburg,  Calvin  prepared  a  Directory  for  Divine  Service 

83  Knox's  'Works,'  vol.  iv.  pp.  141-2]  l.     The  preface  or  Address  to  "Our 
Brethren  in  England"  i-  attributed  to  Whittangham. 

■   Dote  7.".  p.  v:'-.  85  See  notes  71,  72.  p.  B2, 


FORMS  OF  PRATER  PREPARED  BY  CALVIN.        89 

written  in  the  French  language.  We  have  this  work  sub- 
stantially reproduced  in  Latin  by  his  successor  at  Strasburg 
in  the  'Liturgia   Sacra.'  published  by  Valerandus   Pollanus 

in  London,  owing  to  circumstances  already  described.  After 
his  return  to  Geneva  in  1541,  Calvin  drew  up  for  the  use  of 
the  Church  three  Catechisms  and  several  Forms  of  Vn,\ 
Some  of  these  works  were  in  French,  others  in  Latin  ;  in  some 
cases  Catechism  and  Form  were  in  one  volume,  and  in  other 
cases  they  were  published  separately.  The  earliest  of  the 
separate  Forms  was  issued  in  1542,88  and  from  it  can  be 
gathered  what  were  the  distinctive  features  of.  the  worship 
rendered  by  the  congregation  which  had  John  Calvin  for 
their  minister. 

At  the  outset  there  is  this  general  direction  bearing  on  the 
prayers  to  be  offered  at  the  week-day  services  :  "  The  minister 
useth  such  words  in  prayer  as  may  seem  to  him  good,  suiting 
his  prayer  to  the  occasion,  and  the  matter  whereof  he  treats 
in  preaching." 

In  the  first  or  morning  service  upon  the  Lord's  Day  the 
following  order  was  followed:  (1)  The  Invocation  sentence, 
"  Our  help  is  in  the  name  of  the  Lord,  who  made  heaven  and 
earth."  (2)  The  Exhortation,  "  Brethren,  let  each  of  you 
present  himself  before  the  Lord,  with  confession  of  his  sins 
and  offences,  following  in  heart  my  words."  (3)  The  general 
Confession,  beginning  with,  "  0  Lord  God,  Eternal  and 
Almighty  Father,  we  acknowledge  and  confess  before  Thy 
holy  Majesty  that  we  are  miserable  sinners,  conceived  and 
born  in  guilt  and  corruption,  prone  to  evil,  unable  of  our- 
selves to  do  any  good  work."  w     (4)  Singing  by  the  congrega- 

";  '  La  Forme  des  Prieres  et  Chantz  Ecclesiastiques,  avee  la  Maniere 
d'adniinistrer  les  Sacrarnens  et  cousacrer  le  manage  selon  la  eoustume  de 
L'Eglise  ancienne.'  m.d.xlii.  'Corpus  Reformat*  >rum."  vol.  xxxiv.  j».  160. 
Brunsvigaa? :  1867. 

"  Seigneur  Dieu,  Pere  eternel  et  tout  puissant/'  b°*  -^  translation  of  Una 
prayer  is  given  by  Bingham  in  his  treatise,  'The  French  Church'-  Apology  for 
the  Church  of  England'  (Bk.   iii.  chaj».   ix.  voL  ii.  ]>.  761,   f"l.  cd.      London  : 


90  RITUAL   REVISION. 

tion  of  a  psalm.     1 5 1 

discretion  of  the  minister,  but  in  which  he  asks  of  God  the 
grace  of  His  Holy  Spirit  to  the  end  that  His  Word  may  be 

faithfully  expounded  to  the  honour  of  His  name  and  to  the 
edification  of  the  Church.88  (6)  Praise.  (7)  The  Sermon. 
(8)  "At  the  close  of  the  sermon,  the  minister,  having  made 
exhortation  to  prayer,  beginneth  thus" — then  follows  a  prayer 
of  intercession  of  considerable  length,  followed  up  with  an 
expansion  or  paraphrase  of  the  Lord's  Prayer.89  (9)  The 
Benediction,  "  pronounced  at  the  departure  of  the  people, 
according  as  our  Lord  hath  commanded,"  the  particular  form 
specified  being  the  Aaronic  Blessing. 

The  directions  for  the  administration  of  the  Lord's  Supper 
are  characterised  by  a  like  simplicity.  Upon  the  day  of 
celebration  the  minister  either  devotes  his  entire  discourse  to 
the  ordinance,  or  makes  closing  reference  to  it,  unfolding 
what  our  Lord  would  say  and  signify  by  this  mystery,  and 
after  what  manner  He  would  have  us  receive  it.  Then,  having 
prayed  and  made  confession,  testifying  in  name  of  the  people 
that  all  wish  to  live  and  die  in  the  Christian  verity  and  faith, 
he  calls  upon  the  congregation,  with  a  clear  voice,  to  attend 
to  the  words  of  institution,  which  he  reads  from  the  eleventh 
of  1st  Corinthians,  on  which  he  founds  an  exhortation.  In 
the  course  of  his  address  he  debars  all  leading  scandalous 
lives,  warning  such  to  abstain  from  approaching  the  holy 
table;    and    he    calls    on    each    intending    communicant   to 

172G)  ;  also  by  Rev.  ('.  W,  Baird  in  'A  Chapter  on  Liturgies.'    London  :  L856. 

IV-  35,  36. 
s8   In  view  of  su.li  ;i  rubric  ;i>  tin-  above,  one  is  amazed  at  the  audacity  and 

recklessness  of  ;t  Bampton  lecturer  who  could  assure  English  hearers  that 
Calvin  "equally  approved  of  public  forms,  and  never,  like  his  followers  in  after- 
bimes,  dreamed  of  praying  by  the  Spirit."  'An  Attempt  to  illustrate  those 
Articles  of  the  Ch.  of  Eng.  which  the  Calvinists  improperly  consider  as  Calvin- 
Lstical.'  Bampton  Lees,  for  1804.  By  It.  Laurence,  LL.D.  Note  7  on 
Sermon  i.,  p.  207. 

This  paraphrase  is  omitted  in  the  present  liturgy  of  Geneva.  Mr  Baird 
inserts  the  Lord's  Prayer  and  the  Creed  after  the  Intercession,  but  neither 
forms  a  part  of  "  I  .a  Forme  "  in  1."  12. 


CALVIN'S    LETTEB    TO    REGENT   SEYMOUR  91 

examine  himself  with  a  view  to  ascertaining  whether  he  is 
placing  his  whole  trust  in  God's  mercy,  and  seeking  his 
salvation  entirely  in  Jesus  Christ,  with  a  true  and  earnest 
purpose  to  live  in  harmony  and  brotherly  Love  with  his 
neighbour.  The  exhortation  ended,  the  ministers  present  and 
officiating  distribute  the  bread  and  the  cup  to  the  people, 
having  admonished  them  to  come  forward  with  reverence  and 
in  good  order.  A  psalm  is  sung,  or  a  portion  of  Scripture 
suitable  to  the  occasion  is  read.  Thanksgiving  is  then 
rendered  either  in  a  form  beginning,  "Heavenly  Father, 
we  give  Thee  eternal  praise  and  thanks,"  or  in  a  similar 
one. 

From  these  specimens  of  the  contents  of  Calvin's  Order  of 
Geneva,  it  is  not  difficult  to  determine  what  were  the  prin- 
ciples of  divine  service  which  guided  the  Genevan  reformer 
in  its  compilation. 

As,  however,  these  principles  receive  striking  elucidation 
from  Calvin's  printed  correspondence,  and  as  his  view  of  the 
situation  of  affairs  in  England  and  at  Frankfort  during  the 
period  now  reviewed  can  be  clearly  gathered  from  the  same 
quarter,  we  propose  to  pass  in  review  such  of  his  letters  as 
have  a  bearing  upon  the  conduct  of  public  worship  and  the 
administration  of  sacraments. 

In  October  154S,  Calvin  indited  a  long  and  elaborate  lettei 
to  Edward  Seymour,  Regent  of  England  during  the  minority 
of  Edward  VI.  Because  of  what  is  in  that  letter  Calvin  has 
been  claimed  by  such  writers  as  Bingham  and  Bishop  Hall00 
as  favouring  a  fixed  and  unvarying  form  of  service,  he  being 
represented  as  urging  upon  the  British  statesman  that  every 
church  ought  to  have  a  fixed  Catechism,  a  definite  Confession 
of  Faith,  and  a  prescribed  Form  of  Prayer.  A  careful  study. 
however,  of  the  letter  in  its  entirety  will  not  be  found  to 

!"  Bingham,  ut  sup.,  Bk.  iii.  chap.  i.  p.  747.      Bishpp   Hall,  'Defen 

the  Humble  Remonstrance  against  the  frivol.. us  and  false  exceptions  of 
Smectymnuua,'  1641,  pp.  27,  28. 


RITUAL   REVISION. 

bear  out  that  construction  of  a  part  of  it.91  For  in  this  com- 
munication to  tin-  English  Protector,  Calvin  is  dealing  with 
the  existing  state  of  matters  in  Britain.  From  what  he  had 
heard  he  was  led  to  believe  there  were  two  classes  of  incom- 
petent pastors  in  that  country.  One  class  consisted  of  those 
who  could  only  deliver  their  sermons  when  reading  from  a 
manuscript;  the  other  was  made  up  of  flighty  enthusiasts 
who  went  beyond  all  hounds  in  spreading  their  own  silly 
fancies.  Any  danger  arising  from  this  state  of  matters  ought 
not,  in  the  judgment  of  the  reformer,  to  he  allowed  to  hinder 
the  Spirit  of  God  from  having  liberty  and  free  course  in  those 
to  whom  He  has  given  grace  for  the  edifying  of  the  Church. 
At  the  same  time,  it  is  right  and  fitting  to  take  steps  to 
oppose  the  levity  of  fantastic  minds,  and  shut  the  door  against 
all  eccentricities  and  novel  doctrines.  The  steps  which  the 
sagacious  foreign  correspondent  recommends  as  fitted  to 
diminish,  if  not  entirely  check,  the  evils  arising  from  an 
inefficient  and  Mighty  ministry  are  these :  The  preparing  of 
an  explicit  summary  of  the  truths  which  all  ought  to  preach ; 
a  common  catechism  for  the  instruction  of  children  and 
ignorant  persons ;  a  form  for  public  prayers  and  for  the 
administration  of  the  sacraments.  While  admitting  that, 
in  view  of  the  existing  state  of  matters,  it  may  be  well, 
and  even  necessary,  to  bind  down  pastors  and  curates  to  a 
prescribed  form,  Calvin  is  careful  to  add  that,  "whatever  in 
the  meantime  be  the  arrangement,  caution  must  be  observed 
not  to  impair  the  efficacy  which  ought  ever  to  attend  the 
preaching  of  the  Gospel.  At  an  after-stage  of  his  weighty 
epistle,  he  enumerates  certain  corruptions  which  ought  to  be 
cleared  away  at  once — Buch  corruptions  as  prayers  for  the 
dead  at  the  time  of  the  celebration  of  the  Lord's  Supper,  the 

:''  The  l«'tt<T  in  it-  original  Latin  form  is  given  in  '  Calvini  Epistolse  el 
Reeponaa.'  Amst. :  16T>7.  A  French  copy  of  it  ia  in  the  Library  of  Geneva, 
eoi.  107;  and  an  English  translation  in  'Letters  of  John  Calvin."  by  Dr  J. 
Bonnet.    Rdin.    \'<»1.  ii.  Let.  oczzix.  p.  168. 


•  ALVlN's   LETTEB   TO    EDWARD   VI.  93 

chrism  in  the  baptism  of  Infants,  and  extreme  unction  admin- 
istered to  the  dying.  "The  Bpiritnal  government  of  the 
Church,"  remarks  the  Bagacious  adviser  oi  the  English  duke, 
"  oimht  to  be  according  to  the  ordinance  of  the  Word  of  God. 
Herein  we  are  not  at  liberty  to  yield  up  anything  to  men, 
nor  to  turn  aside  on  either  hand  in  their  favour,  [ndeed 
there  is  nought  that  is  more  displeasing  to  God  than  when 
we  would,  in  accordance  with  our  own  human  wisdom, 
modify  or  curtail,  advance  or  retreat,  otherwise  than  He 
would  have  us." 

So  far,  then,  as  the  Somerset  letter  of  1548  is  concerned,  it 
appears  that  Calvin  was  no  advocate  of  liturgic  forms,  but 
only  tolerated  them  out  of  a  wise  regard  to  the  exigencies  of 
the  times.  One  can  cordially  endorse  the  statement  of  a 
distinguished  Irish  Presbyterian  controversialist,  who  argues 
from  this  very  writing  of  the  Genevan  reformer  that  he 
was  "too  well  acquainted  with  the  Word  of  God  and  with 
the  nature  of  man  to  imagine  that  the  desires  of  the  Church 
should  throughout  all  time  ascend  to  heaven  in  one  unalter- 
ing  form  of  supplication."  °2 

In  the  month  of  January  1551,  Calvin  wrote  to  Edward 
when  forwarding  to  him  copies  of  two  of  his  Commentaries, 
which  he  had  dedicated  to  the  boy-king  of  England.  The 
letter  to  the  royal  "  Sire,"  who  died  in  his  sixteenth  year, 
takes  the  form  of  an  exhortation  to  persevere  in  the  work 
of  the  reformation  in  his  kingdom,  and  an  enumeration  of 
abuses  which  ought  not  to  be  endured.  As  specimens  of  the 
abuses,  he  instances  "prayer  for  the  souls  of  the  departed, 
putting  forward  to  God  the  intercession  of  saints  in  ourt 
prayers,  as  also  joining  them  to  God  in  invocation."  Distinct 
from  such  abuses  "are  things  indifferent  which  one  may 
allowably  tolerate."  What  these  indifferent  things  are  is  not 
stated;   but  the  toleration  of  them  is  thus  guarded:    "Wi 

92  ' Presbyterianism  Defended,'  by  Ministers  of  the  Synod  of  Ulster;  Dis- 
course iw,  by  Rev.  Dr  A.  P.  Goudy,  Strabane,  p.  231. 


9  1  BITUAL   REVISION. 

must  always  carefully  insist  that  simplicity  and  order  be 
observed  in  the  use  of  ceremonies,  so  that  the  clear  light  of 
the  Gospel  be  not  obscured  by  them,  as  if  we  were  still  under 
the  shadows  of  the  law:  and  then  that  there  may  be  nothing 
allowed  that  i>  uot  in  agreement  with  and  conformity  to  the 
•  adcr  established  by  the  Son  of  Clod,  and  that  the  whole  may 
serve  and  be  suited  to  the  edification  of  the  Church.  For 
God  does  not  allow  His  name  to  be  trilled  with — mixing  up 
silly  frivolities  with  His  holy  and  sacred  ordinances."  93 

In  harmony  with  the  strain  of  these  letters  sent  across 
seas  to  the  Protector  and  to  the  King  of  England  is  that  of 
one  despatched,  four  years  after  the  date  of  the  last-named, 
to  the  British  exiles  at  Frankfort,  to  which  reference  has 
already  been  made.  In  that  i:  answer  and  judgment  of  that 
famous  and  excellent  learned  man.  Master  John  Calvin,  .  .  . 
touching  the  Book  of  England  after  that  he  had  perused  the 
same,"  there  is  the  same  distinction  between  tilings  that 
ought  to  be  clean  taken  away  and  "tolerable  foolish  things" 
— things,  that  is  to  say,  not  having  the  purity  to  be  desired, 
but  yet  "for  a  season  to  be  tolerated."  In  the  liturgy  of 
England,  as  it  then  was  in  1555,  the  writer  discerned  many 
of  these  latter  things.  As  the  defects  of  these  things  could 
net  be  rectified  in  a  day,  and  as  there  was  no  manifest  impiety 
implied  in  them,  they  might,  for  the  present,  be  allowed  to 
stand.  Ii  was  permissible  to  make  a  beginning  with  such  a 
rudimentary  or  elementary  form ;  but  so  doing,  the  learned. 
grave,  and  godly  ministers  of  Christ  ought  to  aim  at  some- 
thing higher,  and  set  forth  in  course  of  time  "something 
.more  filed  from  rust,  and  purer."  The  writer  cannot  under- 
stand how  persons  can  lake  delight  in  what  he  styles  "the 
Leavings  of  Popish  dregs,"  but  supposes  the  explanation  must 
be  that  they  "love  the  things  whereunto  they  are  accus- 
tomed."    The  1 k  is.  in  his  judgment,  "a  thing  both  trilling 

Bonnet'i  'Letters,' Ac.,  "t  rap.,  vol.  ii.  pp.  284-2SS.     Also  in  'Original 
Letters,'  fee.,  >if  rap.,  Second  Portion,  pp.  707-711. 


calvin's  advice  to  the  prankfort  exiles.  95 

and  childish/1  and  the  new  order  contained  in  it  is  very  far 
from  being  a  change  for  the  better.  For  both  parties  in  the 
Church  of  the  Strangers  at  Frankfort,  Calvin  has  a  word  of 
advice.  The  progressive  men  of  the  congregation  desirous  of 
attaining  to  an  order  in  advance  of  that  contained  in  the  book 
submitted  to  his  judgment,  lie  counsels  not  to  be  over-exact- 
ing in  their  demands  upon  those  whose  infirmity  will  not 
suffer  them  to  ascend  to  a  higher  elevation.  The  obstructives 
he  advertises  that  they  please  not  themselves  in  their  foolish- 
ness, nor,  by  their  forwardness,  hinder  the  progress  of  sacred 
edification.94 

Such  was  the  judiciously  balanced  counsel  tendered  to  his 
*'  dearly  beloved  brethren  and  servants  of  Christ,"  among 
whom  were  "the  oxxllv  and  learned  men,  Master  John  Knox 
and  Master  "William  Whittingham,"  by  one  who  signed  him- 
self, "  Your  John  Calvin." 

It  may  lead  some  to  attach  value  to  these  sentiments  of 
Calvin  if  they  know  in  what  light  the  system  which  bears 
his  stamp  and  his  name  is  regarded  by  an  Anglican  Church- 
man of  learning  and  insight,  which  give  him  a  right  to  be 
heard  in  such  a  matter.  "  The  Protestant  movement,"  wrote 
Mark  Pattison,  "  was  saved  from  being  sunk  in  the  quick- 
sands of  doctrinal  dispute  chiefly  by  the  new  moral  direction 
given  to  it  in  Geneva.  .  .  .  Calvinism  saved  Europe."  95 

94  See  note  74,  p.  83.  95  «  Essays,'  vol.  ii.  p.  31. 


96 


PERIOD  III. 

THE  BOOK  OF  COMMON  ORDER. 

By  the  middle  of  the  sixteenth  century  the  Protestant  move- 
ment was  in  the  ascendant  among  the  nobility  and  laity  of 
Scotland.  The  extent  and  strength  of  the  hold  which 
Information  principles  had  taken  are  evinced  alike  by  the 
actions  and  the  manifestoes,  civil  and  ecclesiastical,  of  the 
Protestant  leaders  in  1  ~» ~> 7  and  following  years.  So  much  of 
the  Reformation  movement  as  has  a  1  tearing  upon  public 
worship  will  fall  now  to  be  narrated. 

Moved  in  great  measure  by  communications  received  from 
Knox,  then  at  Dieppe,  the  Protestant  lords  and  commoners 
of  Scotland  entered  into  "a  common  band,"  in  which  they 
solemnly  vowed  "before  the  Majesty  of  God  and  His  Congre- 
gation" that  they  would,  "with  all  diligence,  continually  apply 
their  whole  power,  substance,  and  very  live-,  to  maintain,  set 
forward,  and    establish   the    most    blessed   Word   of  God  and 

His  Congregation,"  and  do  all  in  their  power  "to  have  faith- 
ful ministers  purely  and  truly  to  minister  Christ's  Evangel 
and  Sacraments  t<>  His  people."  This  covenant  or  engage- 
ment was  subscribed  in  the  first  place  by  the  Kails  of  Argyll, 
Glencairn,  and  Morton,  by  Archibald  Lord  of  Lorn,  John 
Erskine  of  Dun,  and  thereafter  by  many  others.1 

1  Knox's  •  lli-t.  "i'  the  Reformation  in  Soot.,'  Book  i.  'Works,'  vol.  i.  pp, 
278,  274. 


EARLY  USE  OF    ENGLISH    PRAYER-BOOK,  97 

These  associated  and  avowed  Protestants  of  Scotland 
followed  up  their  covenanting  by  formulating  two  resolu- 
tions, both  of  which,  since  they  have  an  important  bearing 
upon  Scottish  Reformatiou   Divine  Service,  we  give  in  the 

words  of  the  reformer  and  historian: — 

"First,  it  is  thought  expedient,  devised,  and  ordained  thai  in  all 

parishes  of  this  Realm  the  Common  Prayers  be  read  weekly  on 
Sunday  and  other  festival  days,  publickly  in  the  Parish  Kirks, 
with  the  Lessons  of  the  New  and  Old  Testament,  conform  to  the 

order  of  the  Book  of  Common  Prayers  :  and  if  the  curates  of  the 
parishes  be  qualified,  to  cause  them  to  read  the  same  ;  and  if  they 
be  not,  or  if  they  refuse,  that  the  most  qualified  in  the  parish  use 
and  read  the  same. 

"  Secondly,  it  is  thought  necessary  that  doctrine,  preaching,  and 
interpretation  of  Scriptures  be  had  and  used  privately  in  quiet 
houses,  without  great  conventions  of  the  people  thereto,  till  after- 
ward that  God  move  the  Prince  to  grant  public  preaching  by 
faithful  and  true  ministers."  2 

It  was  at  one  time  keenly  disputed  whether  "  the  order  of 
the  Book  of  Common  Prayers  "  mentioned  in  the  first  of  these 
resolutions  was  the  Second  Prayer-book  of  Edward  VI.,  pub- 
lished, as  we  have  seen,  in  1552,  or  the  Form  of  Prayers  and 
Ministration  of  the  Sacraments  compiled  at  Frankfort,  and 
used  by  the  British  refugees  at  Geneva.  Scottish  Episco- 
palians, represented  by  Bishop  Sage,  contended  that  it  was 
the  former;  while  the  Rev.  John  Anderson  of  Dumbarton, 
the  champion  of  Presbyterianism,  argued  that  it  was  the 
latter.  No  one  of  competent  knowledge  and  unbiassed  judg- 
ment now  questions  the  accuracy  of  reference  on  the  part  of 
Episcopalian  writers.  The  statements  of  two  public  char- 
acters of  the  period  place  it  beyond  reasonable  doubt  that 
the  English  Prayer-book  was  used  in  Scotland  at  the  time  in 
question. 

Writing  on  the   1st  of  July  1559   to   Sir  Henry  Percy, 

-  Ibid.,  pp.  275,  276. 
G 


98  THE  BOOK  OF  COMMON  ORDER. 

informing  him  of  the  manner  in  which  the  Reformation  move- 
ment was  being  carried  on  in  Scotland,  William  Kirkaldy  of 

Grange,  after  telling  how  monasteries  and  abbeys  had  1 n 

pulled  down,  goes  on  to  say:  "As  to  parish  churches,  they 
cleanse  them  of  images  and  all  other  monuments  of  idolatry, 
and  command  that  no  Mass  he  said  in  them;  in  place  thereof, 
the  Book  set  forth  hy  godly  King  Edward  is  read  la  t)u  so 
churches"*  Similar  to  this  is  the  testimony  of  Sir  William 
Cecil,  writing,  eight  days  later,  to  the  English  Ambassador  at 
Paris  on  the  same  subject:  "The  Protestants  he  at  Edinburgh. 
The  parish  churches  they  deliver  of  altars  and  images,  "/"/ 
have  received  the  service  of  tin  Church  of  England  according  to 
King  Edivard's  Boole!' 4 

The  use  of  the  English  Prayer-book,  however,  although 
deemed  expedient  in  the  transition  state  of  matters,  was  a 
use  with  limitations.  It  was  agreed  to  read  lessons,  but 
these  are  expressly  confined  to  "the  Xew  and  Old  Testa- 
ment," thus  excluding  the  apocryphal  books,  from  which 
some  portions  were  taken  in  the  Anglican  Service-book. 
Then,  a  considerable  portion  of  the  English  offices  of  worship 
must  have  been  omitted  in  the  Scottish  use — all  such  as 
could  only  rightly  be  discharged  by  a  priest — as  often  as  a 
competent  layman  read  prayers,  the  curate  of  the  parish 
being  either  incompetent  or  obstructive.  Indeed  the  whole 
arrangement  was  provisional,  made  to  suit  the  exigencies  of 
the  times — times  in  which  there  were  in  most  places  no 
settled  parish  churches  and  no  congregations  with  regularly 
ordained  ministers.6 

::  The  letter  i-  given  in  full  by  Dr  Lain-  in  Knox's  '  Works,'  vol.  vi.  pp.  .!■», 
34.  It  ends  thus:  "The  first  of  Jullij,  in  haist,  redy  i<>  tak  the  levre. 
Youris,  m  ze  knaw,  to  the  deathe." 

4  ForbeB'a  'State  Papers,'  voi  i.  p.  155.  Quoted  by  Dr  M'Crie  in  'Life  of 
Knox,'  Notes  to  Period  Fifth,  Note  DD,  "On  the  Form  of  Prayer  used  in 
Sootland  at  the  beginning  of  the  Reformation,"  which  note  contains  an  ex- 
haustive treatment  "i  the  question  al  issue  between  Sage  and  Anderson. 

8  "Such  arrangements,  however,  were  merely  prospective,  to  suit  the 
•  ncies    of    the   times  ;    and   if    we    admit  that   the    English    Liturgy   was 


PROTESTANT   BUPPLICATION    OF    L660. 

What  lias  been  justly  characterised  aa  "  the  most  important 
meeting  of  the  Estates  of  the  kingdom  thai  had  ever  been 
held  in  Scotland,"6  engrossing  the  attention  of  the  Elation, 
and  fixing  the  eyes  of   Europe  on  its  proceedings,  was  the 

meeting  of  the  Scottish  Parliament  held  in  the  Tulbooth  of 
Edinburgh  in  the  month  of  August  1~)G0.  Before  this 
memorable  gathering  the   Protestant  interests  were  brought 

by  means  of  a  Supplication  offered  by  "the  barons,  gentle- 
men, burgesses,  and  others,  true  subjects  of  this  realm,  pro- 
fessing the  Lord  Jesus  Christ  within  the  same,"  a  document 
certainly  not  wanting  in  either  plainness  or  forcibleness  of 
expression.  The  petition  desired  remedy  against  the  action 
of  "  that  Man  of  Sin,"  claiming  to  himself  such  titles  as  "  The 
Vicar  of  Christ,  the  successor  of  Peter,  the  head  of  the  Kirk," 
and  taking  upon  him  "  the  distribution  and  possession  of  the 
whole  patrimony  of  the  Kirk,"  and  also  against  them  "  that 
are  called  the  clergy,"  utterly  "  corrupt  of  life  and  manners," 
living  in  scandalous  violation  of  the  seventh  commandment. 

But  in  the  Supplication  the  first  place  is  given  to  the 
teaching  of  the  Church  of  Rome,  declared  to  be  opposed  to 
Scripture,  without  foundation  in  the  teaching  of  the  Master 
Jesus  Christ,  His  prophets  and  apostles.  The  doctrines 
specified  are  those  of  Transubstantiation,  the  Adoration  of 
Christ's  body  under  the  form  of  the  bread  of  the  sacrament, 
the  merit  attaching  to  good  works,  and  the  justification 
Mowing  therefrom,  together  with  the  doctrine  of  Indulgences, 
Purgatory,  Pilgrimages,  and  praying  to  departed  saints — all 
which  the  Supplication  craves  that,  as  they  are  by  God's 
Word  condemned,  so  they  may  be  abolished  by  an  Act  of 
this  present  Parliament,  and  punishment  be  appointed  for 
transgressors.7 

actually  adopted,  it  could  have  only  been  to  a  partial  extent,  and  of  no  long 
continuance." — Dr  Laing,  Knox's  'Works/  vol.  vi.  p.  [278]. 

6  M'Crie's  '  Life  of  Knox,'  Period  vi.  p.  160,  Un.  ed. 

7  Knox's  'Hist,  of  the  Reformation  in  Scot.,'  bk.  hi.,  'Works.'  vol.  ii.  pp. 
89-92. 


100  THE   BOOK    OF   COMMON    ORDER, 

The  petition  led  to  those  who  were  responsible  for  it  being 
requested  to  lay  before  Parliament  a  Bummary  of  the  Pro- 
testant   faith  which  they  were  prepared   to   maintain,  and 
which  they  desired  Parliament  to  establish  within  the  realm. 
Four  days  afterwards8  the  required  "sum"  of  doctrine  v 
presented  in  the  form  of  and  under  the  title  of  "  The  Confes- 
sion of  Faith  professed  and  believed  by  the  Protestants  within 
the  realm  of  Scotland.-     Read  in  the  hearing  of  the  Estates, 
article  by  article,  this  first  Scottish  Confession  of  Faith  was 
ratified   and  approved  as  "wholesome  and  sound   doctrine, 
grounded  upon  the  infallible  truth  of  God's  "Word."  ' 
fitting  sequel  to  the  national  recognition  of   the  Protestant 
faith,  three  Acts  were  passed  by  the  same  Parliament  of  1560 
—one  directed  against  the  Mass  and  all  persons  administer- 
ing or  being  present  at  its  celebration,10  another  abolishing 
the  jurisdiction  of  the  Pope,11  and  the  third  rescinding  all 
laws  made  in  support  of  Roman  Catholicism,  or  containing 
any  provision  contrary  to  the  teaching  of  the  newly  ratified 
Confession  of  Faith.12     Before  this  parliamentary  legislation 

s  «  Within  fouredayis  [the  Barronia  and  Ministerial  preeentit  thia  Conf  ea- 
Bioun." — Knox,  ibid.,  p.  92. 

This  ConfeaaioD  of  1560  will  be  f ound  in  the  '  Scottiah  Acta  of  Parliament, 
vol.  ii.  pp.  526-534  ;  in  Dunlop'a  '  Collection  of  Confeaaiona  of  Faith,'  &c.,  voL 
iL  pp<  21-98— "The  Scots  Confeaaion"  ;  and  in  Knox'a  'Worka,'  vol.  n.  pp. 
93-120  Summariea  of  the  contenta  are  given  by  Dr  M'Crie,  '  Lite  of  Knox, 
Period  vi..  pp.  101,  162,  Un.  ed.  ;  and  by  Profeaaor  Grub,  'EccL  Hiat  oJ 
Scot.,'  vol.  ii.  chap.  33,  pp.  89,  90. 

\ncnt  the  Meaae  aboliachit,  and  puniaching  of  all  that  heiria  oraayia 
the  aamin."-AetB  of  Parliament,  1567:  -The  Act  againat  the  Bieaae,  - 
Knox'a  ;  Hiat  of  the  Reformation  in  Scotland,'  bk.  iii.,  'Worka,  voL  u.  p. 
128      Violation  of  thia  Act  waa  to  be  viaited  with  " confiacatioun  of  all  thair 

■  ■ ii,  [movabfll  and  unmovabffl],  and  puniaheing  of  thair  bodyia  at  the  dia- 

cretioun  of  the  Magiatrattia  .  .  .  for  the  firai  fault  ;  baniaching  of  the  Realme, 
for  the  aecound  fault ;  and  juatifeing  to  the  dead,  for  the  thrid  fait  "  rhu 
batute  waa  never  executed,  ro  Ear  aa  I  have  been  able  to  learn,  and 
probably  it  waa  aever  intended  to  be  executed  in  its  full  extent.  -Principal 
Lee,  ■  Lecte.  on  the  Hiat  of  the  Ch.  of  Scot,'  Lect.  vi.,  vol.  L  p.  1 19. 

u  "The  Act  for  Aboliahing   the  Juriadictipun  of  the   Pape.'       Knoxa 
'  Worka,'  vol  ii.  pp.  124,  125. 
u  "There  waa  likewiae  another  Act  annulling  all  former  Acts  made  for  the 


"  THE    BUKB   OF   DISCIPLINE.  101 

was  accomplished,  both  the  Protestant  laity  and  the  Reformed 
pastors  had  realised  the  necessity  of  having  a  polity  for  the 
Protestant  Presbyterian  Church  of  Scotland.  Thus,  as  early 
as  the  29th  of  April  1560,  the  great  Council  of  the  land  gave 
it  in  charge  to  the  Protestant  ministers  to  draft  and  submit 
to  Parliament  some  platform  of  common  doctrine,  worship, 
government,  and  discipline.  To  this  task  those  intrusted 
with  it  addressed  themselves  so  ardently  and  unremittingly 
that  in  the  course  of  three  weeks  they  had  in  readiness 
several  "  Heads  for  common  order  and  uniformity."  13  Xo 
further  action,  however,  was  taken  till  after  the  dissolution 
of  Parliament.  When  the  desirableness  of  having  "  a  good 
and  godly  policy  "  was  again  made  matter  of  urgency,  a  com- 
mission of  divines  was  charged  to  complete  the  work.14  This 
was  done,  and  the  volume  containing  the  policy  and  disci- 
pline of  the  Reformed  Church  was  submitted  to  the  Lords  of 
the  Congregation.  By  these  ecclesiastical  leaders  it  was  care- 
fully perused,  with  varying  results.  Some  cordially  approved, 
and  wished  legal  sanction  given  to  the  polity,  as  had  been 
done  in  the  case  of  the  Confession  ;  others  disliked  the  docu- 
ment, styling  it  "  a  devout  imagination  "  of  the  clerical  brain. 
Laid  before  one  of  the  earliest  meetings  of  the  General  As- 
sembly,  held  on  the  5th  January  1560-61,  made  by  the 
fathers  and  brethren  matter  of  "  great  pains,  much  reading, 
prayer,  and  meditation,"  the  "  Heads  of  the  Policy  of  the 
Kirk "  received  the  approval  of  all  present,  some  articles 
deemed  too  lengthy  being  abridged.15  Although  never  rati- 
fied by  Parliament,  this  Reformation  standard  received  the 

maintenance  of  Idolatry,  or  'contrary  to  the  Confession  of  Faytli.  published  in 
this  Parliament.' " — Dr  Laing,  Knox's  '  Works,'  vol.  ii.  p.  123,  n.  1.  The  three 
A.cts  were  republished,  with  others  of  a  similar  nature,  at  Edinburgh  in  158  . 
and  again  in  1593. 

13  The  Preface  to  the  'Book  of  Discipline,'  Knox's  '  Works,'  vol.  ii.  p.  1S4. 

14  The  Commission  consisted  of  two  superintendents.  John  Spotewood  and 
John  Winram,  with  three  ministers,  John  Douglas,  .John  Row,  and  John 
Knox — a  truly  notable  Johannine  company. 

18  Row's  '  Hist,  of  the  Kirk  of  Scotland,'  p.  16  of  Woditrw  Soc  ed. 


102  THE  BOOK  OF  COMMON  ORDER. 

approval  of  a  majority  »>f  the  Lords  of  Council,  who  declared 
it  to  be  "  good,  and  conform  to  God's  Word  in  all  points,"  and 
promised  to  further  the  same  to  the  utmost  of  their  power.10 
The  work  thus  stamped  with  ecclesiastical  and  civil  approval 

is  best  known  under  the  familiar  title  of  the  '  Book  of  Dis- 
ci]-line,'  although  the  alternative  title,  '  Look  of  Polity/  is 
more  expressive  of  its  scope  and  more  descriptive  of  its 
contents. 

Other  two  documents  may  be  classed  along  with  the  Con- 
fession and  the  Book  of  Discipline  as  belonging  to  the  same 
early  Reformation  movement.  These  are,  "  The  Form  and 
Order  of  the  Election  of  the  Superintendents,"  1T  and  "  The 
Order  of  the  Election  of  Elders  and  Deacons  in  the  privy 
Kirk  of  Edinburgh,  in  the  beginning,  when  as  yet  there  was 
no  public  face  of  a  Kirk,  nor  open  Assemblies,  but  secret 
and  privy  Conventions  in  Houses  or  in  the  Fields."  l8  The 
earlier  of  these  directories  bears  to  have  been  used  in  1560-61, 
when  John  Knox  was  minister,  and  John  Spotswood  was  ad- 
mitted Superintendent  of  Lothian ;  the  later  one,  although  in 
its  completed  form  it  has  material  that  can  only  have  been 
inserted  in  1568,  has  a  place  in  the  manuscript  copy  of 
Knox's  'History/  belonging  to  the  University  of  Glasgow, 
under  the  year  1561. 

Throughout  the  Book  of  Discipline  references  occur  to 
what  is  designated  "  the  Order  of  Geneva,"  "  our  Book  of 
Common  Order,"  "  the  Book  of  our  Common  Order  called  the 
Order  of  Geneva,"  "the  Common  Prayers."19  The  Service- 
book  thus  variously  described  is  manifestly  the  one  drawn 

16  Knox's  'Hist.,'  &c,  bk.  iii.  p.  129,  pp.  2"»S-2b*0  of  '  Works,'  vol.  ii.  ;  Row, 
ut  mp.t  p.  17. 

17  "The  Forme  and  Ordour  of  the  Electioun  of  the  Superintendents,  quhilk 
may  serve  also  in  Electioun  of  all  uther  Ministers.  At  Edinburghe,  the  9th 
of  Merche  1560  yeiris,  John  Knox  W-inL,r  Minister. " — Knox's  '  Hi>t.,'  bk.  iii., 
'Works,'  v..].  ii.  pp.  144-150;  Dunlop's  'Confessions,'  &c.,  vol.  ii.  pp. 

686. 

18  Ibid..  pp.  151-154  ;  Dunlop,  uttup.,  pp.  686-641, 

''  [bid.,  pp.  186,  196,  289,  210;  Dunlop,  ui  sup.,  pi-.  520-624,  paaim. 


"ORDEB   OF  GENEVA"    [NTBODUCED   [NTO   SCOTLAND.       103 

up  at  Frankfort,  but  Qrst  used  by  the  British  refugees  form 
into  a  congregation  at  Geneva,  and  which  has  for  title.  ■■The 
Form  of  Prayers  and  Ministration  of  the  Sacraments,  - 
used  in  the  English  Congregation  at  Geneva,  and  approi 
by  the  famous  and  godly  learned  man.  John  Calvin."  While 
there  is  no  formal  sanctioning  of  this  book  of  forms  in  any  ol 
the  early  Reformation  documents  just  enumerated,  the  notices 
taken  of  it  are  such  as  show  it  to  have  been  in  actual  use. 
That  it  had  gradually  superseded  the  English  Prayer-book 
from  the  time  of  the  return  of  John  Knox  to  Scotland  in 
1559  seems  very  evident.  Naturally,  as  the  Reformed  faith 
spread  over  Scotland,  and  Protestant  congregations  became 
larger  and  more  numerous,  the  use  of  the  Geneva  Form  of 
Prayers  assumed  greater  proportions,  and  the  demand  for 
copies  was  more  difficult  to  meet.  That  this  was  the  state 
of  matters  in  15G2  can  be  gathered  from  two  incidents  of 
that  year. 

First,  There  was  then  printed  the  earliest  Scottish  edition 
of  the  Geneva  Order.  "  Imprinted  at  Edinburgh,  by  Robert 
Lekprewick,  cum  privilegio,  1562,"  it  bears  on  title-page  to  be 
'•  The  Form  of  Prayers,  .  .  .  whereunto  are  also  added  the 
prayers  which  they  use  there  in  the  French  Church."  20 

Second,  On  the  closing  day  of  December  in  that  same  year, 
the  General  Assembly  passed  an  Act  requiring  a  uniform 
order  to  be  taken  and  observed  in  the  administration  of 
sacraments,  the  solemnisation  of  marriage  and  burials,  "  ac- 
cording to  the  Book  of  Geneva"  21 

20  "  The  Forme  of  prayers  and  ministration  of  the  Sacraments,  &e.  used  in 
the  English  Churche  at  Geneua,  and  approued  by  the  famous  and  godlie 
learned  man,  John  Caluin,  whereunto  are  also  added  the  praiera  which  they 
use  there  in  the  FrSche  Churche:  With  the  confession  of  Faith  whiche  all 
they  make  that  are  received  into  the  vniuersitie  of  Geneua.  1  Corinth,  iii., 
'No  man  can  lave  any  other  fundation  the*  that  which  la  laid,  euen  Christ 
Jesus.'  Imprinted  at  Edinburgh,  by  Robert  Lekprewik.  Cum  j>ri>>i/>:ii<K 
—Knox's  'Works.'  vol.  iv.  p.  [155]. 

Sessio  .V   lialdin  the  last  of  December  1562.    .    .    .    It  is  ooncludit  that 
ane  uniforme  ordour  >all>e  takin  or  keipit  in  the  administratioun  of  the  Sacra- 


104  THE   BOOK    OF   COMMON    ORDER. 

A  larger  use  of  the  Forms  of  Geneva,  however,  soon  made 
it  evident  that,  in  their  original  form  and  local  application 

—intended  for  the  guidance  of  a  single  congregation  abroad 
—they  fell  Bhort  of  the  requirements  of  an  entire  country 
and  the  Scottish  people. 

Steps  were  accordingly  taken  to  have  the  work  enlarged 
and  adapted  to  existing  circumstances  and  national  require- 
ments.22 Several  prayers,  selected  and  original,  were  added, 
and  the  metrical  rendering  of  the  Psalms  appeared  in  com- 
pleted form. 

When  all  was  ready  for  publication,  the  General  Assembly, 
at  a  meeting  held  on  the  2Gth  of  December  1564,  issued  a 
prospective  injunction,  to  the  effect  that  "every  Minister, 
Exhorter,  and  Header  shall  have  one  of  the  Psalm-books 
lately  printed  in  Edinburgh,  and  use  the  order  contained 
therein  in  Prayers,  Marriage,  and  ministration  of  the  Sacra- 
ments." 23  The  book  thus  referred  to  duly  appeared,  with 
the  following  for  its  descriptive  title :  "  The  Form  of  Prayers 
and  Ministration  of  the  Sacraments,  &&,  used  in  the  English 
Church  at  Geneva,  approved  and  received  by  the  Church  of 
Scotland.  Whereunto,  besides  that  was  in  the  former  books, 
are  also  added  sundry  other  prayers,  with  the  whole  Psalms 
of  David  in  English  metre.     M.D.LXV."  24 

ments  wid  solemnization  of  manages  and  burialls  of  the  dead,  according  to  the 
Bookeof  Geneva."— 'The  Booke  of  the  Univereall  Kirk  of  Scotland, '  1562, 
Maitland  Club  edition.     Part  I.,  p.  30. 

We  have  no  information  regarding  the  persons  to  whom  thetaskoi  en- 
larging  and  adapting  was  intrusted  ;  but  we  get  curious  insight  into  the  typo- 
graphical arrangements  of  the  undertaking  from  this  entry  in  the  proceedings 
0f  fche  Assembly  of  1662:  "For  printing  of  the  psalms,  the  Kirk  lent  Rob. 
Lickprivick,  printer,  twa  hundreth  pounds,  to  help  to  buy  irons,  ink.  and 
papper,  and  to  fie  craftesmen  for  printing."— Dickson  and  Bdmond's  -An- 
nals of  Scottish  Printing,'  chap,  xviii.  p.   199. 
The  B.U.K.S.,'  uA  sup.,  p.  54. 
w  "The  Forme  of  Prayers  and  ministration  of  the  Sacraments,  &c.  vsed  in 
bhe  English  Church  at   Qeneua,  approued  and  receiued  by  the  Churche  of 
Scotland,  whereunto  beeydes   thai   was  in  the  former  bokea  are  also  added 
toe  other  prayers,  with  the  whole  Psalmes  of  Dauid  in  English  meter. 


BOOK   OF  COMMON   ORDEB    NOT   A    LITURGY.  106 

It  is  this  remodelled   Book  of  Geneva  which  sometimes 
passes  under  the   name  of   "  Knox's    Psalms  and    Linn 
more  frequently,  specially  in  modern  reprints,  under  that   oi 
"Knox's  Liturgy."     More  misleading  and  incorrect   titles  it 
would  be  difficult  to  light  upon. 

While  Knox  had  undoubtedly  a  share  in  the  compiling  oi 
the  book,  he  was  not  soldv  responsible  for  its  contents,  any 
more  than  was  Cranmer  for  those  of  tin'  Church  of  England 
Trayer-book.     AVho  ever  speaks  of  Cranmer's  Liturgy  ' 

It  is,  however,  the  application  of  the  term  "  Liturgy  "  to 
the  Scottish  Service-book  of  the  sixteenth  century'-"'  that  is 
open  to  the  severest  condemnation.  Never  by  Knox  or  any 
of  his  associates  is  the  word  applied  to  the  book  either  of 
Geneva  or  of  Edinburgh. 

Calderwood  the  historian,  born  in  1575  and  dying  in 
1650,  whose  'History'  was  not  published  till  some  years 
after  his  death,  writes  in  that  work  of  what  may  be 
gathered  "  not  only  of  the  First  Book  of  Discipline,  but 
also  out  of  the  Liturgy  or  manner  of  ministration  of  the 
sacraments,  and  form  of  divine  service,  which  is  set  down 

The  contents  of  this  boke  are  conteined  in  the  page  following.  1  Corinth, 
hi.,  '  Xo  man  can  lay  any  other  fundation,  then  that  which  is  laid,  euen  Christ 
Jesus.'  Printed  at  Edinburgh  by  Robert  Lekprevik,  m.d.lxv." —  Knox's 
'Works,'  vol.  vi.  p.  [287].  The  edition  of  the  above  printed  in  Dunlop's 
1  Collection'  is  that  of  1600,  "compared  with  several  other  editions,  particu- 
larly with  that  of  Geneva,  1558,"  vol.  ii.  p.  383.  In  the  reprint  of  the  '  Book 
of  Common  Order  and  Directory  of  the  Church  of  Scotland,'  edited  by  Dr 
Sprott  and  Dr  Leishman,  and  published  in  1868,  the  edition  reproduced  is 
that  of  Andro  Hart,  1611,  by  which  date  the  title  had  been  altered  to  "  The 
Psalmea  of  David  in  Meeter,  with  the  Prose.  Whereunto  is  added  Prayers 
commonly  vsed  in  the  Kirke,  and  private  houses :  with  a  perpetual!  Calendar 
and  all  the  Changes  of  the  Moone  that  shall  happen  for  the  space  of  xix  y< 
to  come.  Duelie  calculated  to  the  Meridian  of  Edinbvrgh."  A  useful  list  of 
the  principal  editions  of  the  'Book  of  Geneva'  and  the  '  Book  of  Common 
Order,'  from  1556  to  1644,  with  a  statement  of  where  copies  exist,  is  given 
by  Dr  Sprott  at  the  outset  of  his  "Notes"  to  the  foregoing  reprint,  pp.  287, 
238. 

38  In  1S40  Dr  John  Gumming  of  London  republished  what.  In1  call-  'The 
Liturgy  of  the  Church  of  Scotland,  or  John  Knox's  Book  of  Common 
Order.' 


10G  THE   BOOK    OF   COMMON    ORDER. 

before  the  Psalms;"26  while  Anderson  of  Dumbarton,  writ- 
ing in  1711,  represents  his  opponent  Sage  as  acknowledging 
••  that  our  Scotch  Liturgy,  commonly  called  Knox's  or  the 
Geneva  Liturgy,  was  universally  used  for  wellnigh  fourscore 
years  after  the  year  15G4;"  and  he  himself,  at  an  after-st. 
of  'The  Countrey  Man's  Letter  to  the  Curat,'  makes  refer- 
ence to  "the  Scotch  or  Genevan  Liturgy.'-7  How  much 
earlier  than  the  dates  now  given  this  loose  way  of  speaking 
was  in  use  may  not  now  be  ascertained,  but  whenever  and 
by  whomsoever  introduced,  the  expression  "  Liturgy  "  applied 
to  the  Form  of  Prayers  was  both  unfortunate  and  infelicitous. 
For  whether  the  term  be  taken  in  the  more  restricted  techni- 
cal sense  in  which  it  is  applied  to  the  Communion  service  at 
the  altar,  or  in  the  wider  and  more  popular  acceptation  ac- 
cording to  which  it  describes  prescribed  and  obligatory  forms 
or  offices  of  worship,  it  is  altogether  inapplicable  to  any  Pres- 
byterian service-book,  which  never  aims  at  being  more  than 
a  directory,  with  forms  for  optional  use.  This  will  appear 
when  the  contents  of  this  particular  Presbyterian  directory 
come  to  be  dealt  with ;  meanwhile,  it  may  be  noted  that  such 
accurate  and  accuracy-loving  authorities  as  the  biographer  and 
the  editor  of  Knox  avoid  the  use  of  the  expression  "  Knox's 
Liturgy."  While  telling  their  readers  that  the  book  is  "  some- 
times  called  Knox's  Liturgy,"  they  give  it  to  be  understood 
that  the  more  suitable  title  is  that  by  which  it  was  generally 
known  in  early  times,  "  The  Book  of  Common  ( )rder."  2S  Let 
us  in  our  after-treatment  so  designate  the  work,  applying 
to  the  earlier  one  the  distinctive  title  of  "  The  Book  of 
Geneva." 

Drawing  our  information   as  well   from  the  ecclesiastical 
standards   already   enumerated   as   from   the   book   itself,  we 

dderwood'a  '  Historic,'  1561,  vol.  ii.  p.  51  of  Wod.  Boc  ed. 

-7  Anderson's  '  Countrey  Man'.-  Letter  to  the  Curat,'  pp.  61*63. 
28  M'Crie'a  '  Life  of  Knox/  Period  iv.  p.  72,  n.  2  in  On.  ed.     Also,  Note 
I>I>.  )>.  356,  Laing'a  '.Worka  of  Knox,"  vol.  vi.  p.  277. 


UNDERLYING    PRINCIPLE    IX    BOOK   OF  COMMON    ORDER       1". 

proceed  to  state  the  principle  applied  in  the  structure,  and 
thereafter,  the  Leading  features  of  the  contents,  of  the  Bo 

of  Common  Order. 

The  principle  regulating  all  the  divisions  and  details  of  the 

Scottish  Presbyterian  book  of  ritual  is  the  sole  and  supreme 
authority  of  Scripture  in  all  that  enters  into  the  essence 
public  worship.  The  compilers  of  the  Reformation  subor- 
dinate standards  did  not  undertake  to  lay  down  an  order  t") 
every  detail,  in  every  particular.  They  acted  upon  a  dis- 
tinction between  what  is  necessary  if  there  is  to  be  the  face 
of  a  visible  Church  in  the  land,  and  what  may  be  profitable 
and  desirable,  but  is  not  absolutely  necessary.  In  the  latter 
category  they  placed  the  singing  of  psalms,  the  selection  of 
passages  of  Scripture  for  public  reading,  the  number  of  week- 
day services,  the  frequency  or  rarity  of  the  dispensation  of 
the  Lord's  Supper.29  These  and  suchlike  matters,  not  enter- 
ing into  the  essence  of  divine  service,  they  left  to  be  deter- 
mined by  each  particular  congregation,  and  according  to  the 
discretion  of  ministers  and  elders. 

The  things  deemed  "  utterly  necessary  "  were  the  preaching 
of  the  Word,  the  administration  of  sacraments,  prayer,  cate- 
chising, and  discipline.30 

-  "  Polecie  we  call  ane  exercise  of  the  Churche  in  suche  thingis  as  may 
bring  the  rude  and  ignorant  to  knawledge,  or  ellis  inflambe  the  learned  to 
greater  fervencie,  or  to  reteane  the  Churche  in  gude  ordour.  And  thairof 
thair  be  two  sortis  :  the  one  utterlie  necessarie.  .  .  .  The  other  is  profitable, 
but  not  of  mere  necessitie  ;  as,  that  Psalmes  suld  be  sung  ;  that  certane  placis 
of  the  Scripturis  suld  be  red  whan  thair  is  no  sermon  ;  that  this  day  or  that 
day,  few  or  many  in  the  weeke,  the  churche  suld  assemble.  Off  these  and 
suche  utheris  we  can  not  se  how  ane  certane  ordour  can  be  establisehed.  For 
iu  some  churcheis  the  Psalmes  may  be  convenientlie  sung ;  in  utheris.  per- 
chance thay  can  not.  Some  churcheis  may  convene  everie  day  ;  some  thryiae 
or  twise  in  the  weeke;  some  perchance  bot  onis.  In  these  and  such  like  muat 
everie  particular  Churche,  by  thair  awin  consent,  appoint  thair  awin  Polecie."' 
— 'The  Puke  of  Discipline,'  "The  Nnyt  Heade,  concernyng  the  I 
the  Churche."  Knox's  'Works/  vol.  ii.  pp.  2o7,  238;  Duolop'a  'Collection,* 
vol.  ii.  p.  5S2. 

;!0  "...  two  sortis:  the  one  utterlie  necessarie;  a-  thai  the  word  be 
treulie  preched,  the  sacramentis  richtlie  miniatratj  common  prayeria  publictlie 


108  THE  HOOK  OF  COMMON  ORDEK. 

Iii  the  case  of  these  necessary  things  the  principle  laid 
down  and  strictly  applied  was,  that  for  each  part  of  the  wor- 
Bhip  there  must  be  divine  sanction  in  the  form  of  Scripture 
wai rant  :  all  professed  honouring  of  God  not  contained  in 
His  holy  Word  is,  it  was  maintained,  not  worship,  but 
idolatry;81  the  sacraments  are  rightly  administered  when 
to  Scriptural  institution  nothing  is  added,  and  from  such 
nothing  is  taken, — all  is  to  be  done  "as  Christ  our  Saviour 
hath  taught  us,  .  .  .  according  to  His  example;  so  that  with- 
out His  word  and  warrant  there  is  nothing  in  this  holy  action  " 
to  be  "attempted."32 

Among  tilings  that  ought  to  be  abolished,  because  involving 
a  violation  of  this  principle,  the  compilers  of  the  Book  of 
I  discipline  specify  prayers  for  the  dead,  observance  of  fast- 
ing days  superstitiously,  and  of  holy  days — such  as  the  so- 
styled  Feasts  of  Apostles,  Martyrs,  and  Virgins,  of  Christmas, 
Circumcision,  and  Epiphany,  with  the  Purification  and  other 
festivals  of  "  our  Lady " — all  of  which  are  declared  to  be 
inventions  of  the  Papists."  33 

maid;  that  the  children  and  rude  personis  be  instructed  in  the  cheat'  pointia 
of  religioun,  and  that  offences  be  corrected  and  punisched  ;  these  thingis,  we 
Bay,  be  bo  necessarie,  that  without  the  same  thair  is  no  face  of  ane  visible 
Kirk." — Knox,  ut  sup.  ;  Dunlop,  ut  8Up. 

31  "By  Idolatrie  we  understand  the  Messe,  Invocatioun  of  Sanctis,  Adora- 
tioun  of  YinaLris,  and  the  keping  and  retcnying  of  the  same;  ami  tinallie,  all 
honoring  <>t'  God,  not  conteaned  in  his  holie  Word."  —  Ibid.,  "The  Thrid 
Bead."     Knox,  ut  sup.,  pp.  188,  189  ;  Dunlop,  ut  nip.,  p.  ."-!.">. 

'■'■'-  ;'  .  .  .  quhen  farther  to  thame  is  nothing  added,  from  bhame  no  thing 
diminisait,  and  in  thair  practise  nathing  changil  besydis  the  institu tioun  of  the 
Lord  Jesus,  and  practise  of  hi-  holie  Apostles."  -Ibid.,  " The  Secound  Head, 
of  Sacramentis."  Knox,  ut  nip.,  p.  186 ;  Dunlop,  ut  sup.,  p.  520.  "Then 
taking  bread  we  give  thankee,  breake  and  distribute  it.  as  Christ  our  Saviour 

hath  taught  US.  Finally,  the  mini-t  ration  ended,  we  give  thankee  againe, 
according  to  his  example:    So   that.  Without   his   WOrde   ami    warrant,  there   L8 

nothing  in  this  holie  action  attempted."  'The  Book  of  Common  Order,' 
"The  Maner  of  the  Lord's  Supper.  To  the  Header."  Knox's  'Works,'vol. 
. i.  ]>.  :;•_'•;:  Dunlop's  'Collection,1  vol.  ii.  p.  i">i  :  Dr  Sprott's  Reprint,  p. 
L28. 

Among  things  of  doctrine  declared  to  he  repugnant  t"  Christ's  evangel 
ami  ''  damnabill  to  mannis  Balvatioun,"  a  place  is  given  to  the  "  keping  of  holy 


BAPTISMAL  SERVICE    IN    HOOK   OF  COMMON   ORDEB,        109 

I.  Coming  dow  to  the  contents  of  the  Book  of  Common 
Order,  it  may  be  well  to  begin  with  the  sacraments,  their 
number  and  mode  of  administration.     In    L551   the  people 

of  Scotland  were  told,  on  the  authority  of  holy  mother 
Church,  speaking  to  them  through  Hamilton's  Catechism, 
that  there  are  seven  sacraments — Baptism,  Confirmation,  the 
Sacrament  of  the  Altar,  Penance,  Extreme  Unction,  Holy 
Orders,  and  Matrimony.  In  their  first  national  Confession 
of  Faith  the  Protestants  of  Scotland  affirmed:  "  We  now,  in 
the  time  of  the  Evangel,  have  two  sacraments  only,  instituted 
by  the  Lord  Jesus,  and  commanded  to  be  used  of  all  those 
that  will  be  reputed  members  of  His  body — to  wit,  Baptism, 
and  the  Supper  or  Table  of  the  Lord  Jesus,  called  the  Com- 
munion of  His  body  and  blood."  3i 

In  "the  Order  of  Baptism"  the  following  are  the  rubrics 
of  direction : — 

"  First  note,  that  forasmuch  as  it  is  not  permitted  by  God's 
AVord  that  "Women  should  preach  or  minister  the  Sacraments,  and  it 
is  evident  that  the  Sacraments  are  not  ordained  of  God  to  be  used 
in  private  corners  as  charms  or  sorceries,  but  left  to  the  congrega- 
tion, and  necessarily  annexed  to  God's  Word,  as  seals  of  the  same  ; 
Therefore,  the  Infant  which  is  to  be  baptised  shall  be  brought  to 
the  Church,  on  the  day  appointed  to  common  prayer  and  preaching, 
accompanied  with  the  Father  and  Godfather,  so  that  after  the  Ser- 
mon, the  Child  being  presented  to  the  Minister,  he  demandeth  this 
Question:  Do  you  present  this  Child  to  be  baptised,  earnestly  de- 
siring that  he  may  be  ingrafted  in  the  mystical  body  of  Jesus 
Christ  1     The  Answer. — Yes,  we  require  the  same." 

The  foregoing  question  and  answer  are  identical  with  those 

dayis  of  certane  Sanctis  commandit  by  man,  suche  as  be  all  those  that  the 
Papistis  have  invented,  as  the  Feistis  (as  thai  terme  thame)  of  Appostillis, 
Martyres,  Virgenis,  of  Clmstmess,  Circumci.sioun,  Epiphany,  Purification, 
and  uther  found  [fond]  feistis  of  our  Lady."  —  'The  Buke  of  Discipline,' 
"The  First  Head,  of  Doctrine.  The  Explications  of  the  Fh>t  Head." 
Knox's  'Works,'  vol.  ii.  pp.  185,  186  ;  Dunlop's  '  Collection, '  vol.  ii.  p.  519, 

w  Knox's  'Works,'  vol.  ii.  p.   113;   Dunlop's  'Collection,'  vol.  ii.  pp.    77, 
78. 


110  THE    BOOK    OF   COMMON   ORDER. 

given  at  this  stage  of  the  service  in  the  Book  of  Geneva,  8 
also  is  a  lengthened  address  to  which  the  minister  "  pro- 
leth"  after  receiving  the  answer.  This  given,  the  rubric 
proceeds:  "Then  tin*  Father,  or  in  his  absence  the  Godfather, 
shall  rehearse  the  Articles  of  his  Faith;  which  done,  the 
Minister  expoimdeth  the  same  as  after  followeth."  This 
leads  up  to  "An  Exposition  of  the  Creed,"  not  as  commonly 
divided  into  twelve  articles,  but  as  arranged  in  "  four  prin- 
cipal parts."  "Then  followeth  this  prayer."  The  prayer  that 
follows  is  the  same  as  that  in  the  Book  of  Geneva,  and  it 
concludes,  as  does  the  earlier  order,  with  the  petition  for  the 
child,  that  after  this  life  be  ended  he  may  be  brought  as  a 
living  member  of  Christ's  body  "  unto  the  full  fruition  of 
Thy  joys  in  the  heavens,  where  Thy  Son  our  Christ  reigneth, 
world  without  end.  In  whose  name  we  pray  as  He  hath 
taught  us:  Our  Father,"  &c.  "When  they  have  prayed," 
continues  the  rubric,  "the  Minister  requireth  the  child's 
Dame,  which  known,  he  saith,  '  N.,  I  Baptise  thee  in  the 
Name  of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost.' 
And  as  he  speaketh  these  wordes,  he  taketh  water  in  his 
hand,  and  layeth  it  upon  the  child's  forehead:  which  done, 
lie  niveth  thanks  as  followeth." 

The  thanksgiving  in  the  Book  of  Common  Order  is  also 
taken  from  the  Order  of  Baptism  in  the  Book  of  Geneva.85 

"The  Manner  of  the  Lord's  Supper,"  as  set  forth  in  the 
first  directory  of  the  lieforined  Church  of  Scotland,  is  char- 
acterised  by  ;i  like  simplicity  and  adherence  to  Scripture  rule. 
This  will  he  apparent  if.  as  in  the  ease  of  the  other  sacrament, 
we  follow  the  order  and  directions  of  the  rubrics.  "  The  day 
when  the  Lord's  Supper  is  ministered" — so  runs  the  first 
instruction — "which  commonly  is  used  once  a  month,  or  so 
oft  as  the  Congregation  shall  think  expedient,86  the  Minister 

Knox's  '  Works,1  vol.  vi.  pp.  816  824.    Compare  with  voL  iv.  pp.  186-191; 
Dunlop's '  Collection,'  vol.  ii.  pp,  427-445;  Dr  Sprott'i  Reprint,  pp.  135*149. 
■  Fours  tymee  in  tin.'  years  we  think  sufficient  to  the  sdministratioun  <>f 


"THE   MAXNKK   OF  THE    LORD'S   SUPPER."  Ill 

usetli  to  say  as  followeth."  The  exhortation,  which  includes 
the  reading  of  the  words  of  institution  as  found  in  Lst  Cor- 
inthians, is  substantially  that  of  the  Book  of  Geneva,  the 
paragraph  of  excommunication  being  somewhat  fuller  and 
more  strongly  worded.  ••The  exhortation  ended,  the  Minister 
cometh  down  from  the  pulpit,  and  sitteth  at  the  Table,  every 
man  and  woman  in  likewise  taking  their  place  as  occasion 
best  serveth :  then  he  taketh  bread  and  giveth  thanks,  either 
in  these  words  following,  or  like  in  effect."  The  form  of 
prayer  supplied  begins  with:  "0  Father  of  mercy,  and  God 
of  all  consolation,  seeing  all  creatures  do  acknowledge  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 ; "  and  ends  with  an  ascrip- 
tion of  "  all  thanks,  praise,  and  glory  "  for  "  most  inestimable 
benefits  received  of  Thy  free  mercy,  by  Thy  only  beloved  Son 
Jesus  Christ."  "  This  done,"  continues  the  Directory,  "  the 
Minister  breaketh  the  bread,  and  delivereth  it  to  the  people, 
who  distribute  and  divide  the  same  amongst  themselves,  ac- 
cording to  our  Saviour  Christ's  commandment,  and  likewise 
giveth  the  cup.  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  occupied  in  these  outward  signs  of  bread  and  wine,  which 
are  called  the  visible  word ;  but  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  the  action  is  done,  he  giveth  thanks."     The  thanks- 


the  Lordis  Tabill,  which  we  desire  to  be  distiucted,  that  the  superstitioun  of 
tymes  may  be  avoided  so  far  as  may  be.  .  .  .  We  do  uot  deny  but  that  any 
severall  churche,  for  reasonable  causses,  may  change  the  tyme,  and  may  min- 
ister of  ter  ;  but  we  study  to  suppresse  superstitioun." — 'The  Buke  of  Disci- 
pline,'  "The  Nnyt  Heade."  Knox's  'Works,'  vol.  ii.  pp.  239,  240.  "  Ait>ur 
[moreover]  ordains  the  Communion  to  be  ministrat  four  tymes  in  the  voir 
within  burrowes,  and  twyse  in  the  yeir  to  landwart." — 'The  B.U.K.,'  1562, 
Tart  I.     Mait.  Club  ed.,  p.  30. 


112  THE  BOOK  OF  COMMON  ORDER. 

giving  which  follows,  beautifully  conceived  and  tenderly 
worded,  is,  with  a  few  verbal  alterations,  identical  with  that 
used  at  Geneva.  "  The  action  thus  ended,"  directs  the  closing 
rubric,  "  the  people  sing  the  103d  Psalm,  '  My  soul  give  laud,' 
&c,  or  some  other  of  thanksgiving :  which  ended,  one  of  the 
blessings  before  mentioned  is  recited,  and  so  they  rise  from 
the  Table,  and  depart."  In  both  the  Book  of  Geneva  and 
the  Book  of  Common  Order  this  closing  rubric  is  followed  up 
with  a  statement  "  to  the  Beader,"  the  purpose  of  which  is  to 
explain  "  Why  this  order  is  observed  rather  than  any  other," 
— an  order  in  which  "  first  of  all  we  utterly  renounce  the  error 
of  the  Papists  ;  secondly,  we  restore  unto  the  sacrament  his 
own  substance,  and  to  Christ  His  proper  place."  37 

II.  From  the  sacraments  and  their  administration  we  pass 
to  the  Common  Prayers,  which  form  a  distinctive  feature  of 
the  public  worship  of  Presbyterian  Scotland.  The  very  titles 
of  the  Service-books,  whether  compiled  at  Frankfort,  used  at 
Geneva,  or  remodelled  at  Edinburgh,  testify  to  the  importance 
attached  to  the  devotional  element  on  the  part  of  those  who 
arranged  them.  In  all  such  these  words,  "  The  Form  of 
Prayers,"  form  the  opening  part  of  the  description  of  con- 
tents. The  prayers  contained  in  these  books  of  form  were 
read  from  the  printed  book  at  certain  stages  of  divine  service, 
— as  openly  and  regularly  read  as  were  the  passages  of  Scripture 
forming  the  lessons  for  the  day.  In  the  case  of  some  of  these 
printed  and  read  prayers  we  are  able  to  state,  with  consider- 
able probability,  the  sources  from  which  they  were  taken. 
Thus,  what  in  the  Book  of  Common  Order  comes  before  the 
sermon  as  "  The  Confession  of  our  Sins,"  appears  in  all  the 
Liturgies  of  the  Beformed  Churches  as  "  The  Common  Con- 
fession,"  is  taken,  in  the  first  instance,  from  Calvin's  Latin 

37  Knox's  'Works,'  vol.  vi.  pp.  324-326,  compared  with  vol.  iv.  pp.  191- 
197;  Dunlop's  'Collection.'  vol.  ii.  pp.  445-454;  Dr  Sprott's  Reprint,  pp. 
121-128. 


PRAYERS  IN  BOOK  OF  COMMON  ORDER.        113 

Form  of  1545,  but  is,  in  all  probability,  originally  a  pre- 
Eeformation  prayer.38 

Other  devotional  forms  bear,  on  the  face  of  them,  to  have 
been  prepared  in  view  of  special  requirements  of  the  nation 
or  of  the  Church,  and  were  only  intended  for  temporary 
use. 

This  holds  good  of  a  form  "  used  in  the  Churches  of  Scot- 
land in  the  time  of  their  persecution  by  the  Frenchmen," 
and  of  another  called  "  A  Thanksgiving  unto  God  after  our 
deliverance  from  the  tyranny  of  the  Frenchmen."  39  Of 
these  special  forms,  some  were  recast  in  successive  ver- 
sions or  editions  of  the  Book  of  Geneva.  In  this  way  "  A 
Confession  of  Sins,  with  Prayer  for  remission  of  the  same,  to 
be  used  in  these  troublesome  days,"  inserted  in  the  Edinburgh 
edition  of  the  Book  of  Geneva,  appears  in  the  Book  of  Com- 
mon Order,  with  some  modifications,  under  the  title  of 
"  Another  Confession  and  Prayer  commonly  used  in  the 
Church  of  Edinburgh  on  the  day  of  common  prayers."  40 

The  distinguishing  peculiarity  of  this  department  of  divine 
service,  as  provided  for  in  the  Book  of  Common  Order,  is  one 
that  has  often  been  pointed  out,  but  which  cannot  be  too 
strongly  emphasised, — the  liberty  vested  in  the  officiating 
minister,  the  discretionary  power  left  with  him  to  employ,  to 
modify,  or  to  omit  the  forms  of  prayer  provided. 

At  the  weekly  gathering  for  the  interpretation  of  Scripture, 
for  example,  the  rubric  provides  that  the  Confession  of  Sin 
be  used  by  the  minister,  but  adds,  "  or  like  in  effect." 41 
Then  before  preaching  the  officiating  clergyman  is  enjoined 

38  The  "  General  Confession  "  in  the  Communion  Order  of  the  Church  of 
England  is  substantially  this  form  of  prayer.  According  to  Mr  Procter,  the 
English  reformers  took  it  from  Herman's  '  Simple  and  Religious  Consulta- 
tion.'— 'Hist,  of  the  Book  of  Common  Prayer,'  chap.  iii.  sect,  iii.,  pp.  355, 
356  n.  of  eighteenth  edition. 

29  Knox's  'Works,'  vol.  vi.  pp.  309,  313. 

40  Ibid.,  pp.  294,  371. 

41  Ibid.,  p.  294. 

H 


114  THE  BOOK  OF  COMMON  ORDER. 

to  pray ;  but  no  form  of  prayer  is  provided :  he  is  simply 
directed  to  invoke  "  the  assistance  of  God's  Holy  Spirit,  as 
the  same  shall  move  his  heart."  42  After  sermon,  prayer  is 
to  be  offered  "  for  the  whole  state  of  Christ's  Church,"  and 
confession  is  to  be  made  in  the  articles  of  the  Creed ;  but 
when  supplying  a  form  for  this  prayer  the  compilers  describe 
it  in  this  alternative  way — "  this  prayer  following,  or  such 
like."  43  To  the  specific  directions  for  the  conduct  of  divine 
service  on  the  Lord's  Day  there  is  subjoined  this  intimation  : — 

"  It  shall  not  be  necessary  for  the  Minister  daily  to  repeat  all 
these  things  before  mentioned,  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  accord- 
ing to  the  time,  and  matter  which  he  hath  treated  of.  And  if  there 
shall  be  at  any  time  any  present  plague,  famine,  pestilence,  war,  or 
such  like,  which  be  evident  tokens  of  God's  wrath,  ...  it  shall  be 
convenient  that  the  Minister,  at  such  time,  do  not  only  admonish 
the  people  thereof,  but  also  use  some  form  of  prayer,  according  as 
the  present  necessity  requireth,  to  the  which  he  may  appoint,  by  a 
common  consent,  some  several  day,  after  the  sermon,  weekly  to  be 
observed."  u 

In  this  connection  there  is  a  statement  in  the  Book  of 
Discipline  bearing  upon  the  daily  service,  deemed  proper  to 
be  held  in  all  large  towns,  which  is  significant  as  showing 
that  the  authors  were  fully  alive  to  the  abuses  connected 
with  printed  prayers  constantly  read.  At  these  week-day 
services  it  is  deemed  expedient  there  should  be  either  the 
preaching  of  a  sermon  or  the  reading  of  the  common  prayers 
and  of  Scripture.  On  those  days  upon  which  there  is  preach- 
ing it  is  not  required  nor  greatly  approved  of  that  the  com- 
mon prayers  be  publicly  used.     For  this  arrangement  two 

42  Ibid.,  p.  297. 

43  Ibid.,  p.  297. 

44  Ibid.,  vol.  iv.  p.  186  ;  Dunlop's  'Collection,'  vol.  ii.  p.  426  ;  Dr  Sprott's 
Reprint,  pp.  90,  91. 


CONGREGATIONAL   PRAISE.  115 

reasons  are  assigned.  One  is  that  the  unvarying  use  of  the 
prayers  would  foster  in  the  people  a  superstitious  regard  for 
them,  leading  worshippers  to  come  to  the  prayers  as  they  had 
come  in  former  days  to  the  Mass.  The  other  is  that  this 
constant  hearing  of  read  prayers  might  lead  people  to  regard 
as  no  prayers  at  all  those  not  read  but  made  before  and  after 
sermon.45 

From  all  that  has  now  been  advanced  it  will  be  seen  how 
impossible  it  is  to  impugn  the  accuracy  of  the  biographer  of 
Knox,  when  he  affirms  that  "  the  Scottish  prayers  were  in- 
tended as  a  help  to  the  ignorant,  not  as  a  restraint  upon  those 
who  could  pray  without  a  set  form."  46 

III.  By  a  natural  transition  we  pass  from  the  "  Common 
Prayers "  to  the  Congregational  Praise,  as  ordered  in  the 
subordinate  standards  of  the  Church  of  Scotland  reformed 
from  Popery. 

One  of  the  Reformation  documents  mentioned  at  an  earlier 
stage  of  this  survey  was  "  The  Form  and  Order  of  the  Elec- 
tion and  Admission  of  the  Superintendent."     In  this  short 

45  "  In  greit  Tounis  we  think  expedient  that  everie  day  thair  be  eathir  Ser- 
mon, or  ellis  Common  Prayeris,  with  some  exercise  of  reiding  the  Scripturis. 
"What  day  the  publict  Sermon  is,  we  can  neathir  require  or  gretlie  approve 
that  the  Commoun  Prayeris  be  publictlie  used,  least  that  we  shall  eathir 
fostar  the  peple  in  superstitioun,  wha  come  to  the  Prayeris  as  thay  come  to 
the  Messe  ;  or  ellis  give  thanie  occasioun  to  think  that  those  be  no  prayeris 
whiche  ar  maid  before  and  efter  Sermon." — 'The  Buke  of  Discipline,'  "The 
Xnyt  Heade,"  Knox's  ''Works,'  vol.  ii.  p.  238  ;  Dunlop's  'Collection,'  vol.  ii. 
pp.  582,  583. 

46  'Life  of  Knox,'  Note  DD,  p.  357  of  Un.  ed.  Dr  M'Crie  adds:  "The 
readers  and  exhorters  commonly  used  them  ;  but  even  they  were  encouraged 
to  perform  the  service  in  a  different  manner."  In  support  of  this  statement 
reference  is  made  to  '  The  Ordour  and  Doctrine  of  the  General  Fast'  of  1565, 
in  which  this  occurs  for  the  regulating  of  "The  Exercise  of  the  whole  Weke  "  : 
' '  The  beginning  ever  to  be  with  Confession  of  our  sinnes,  and  imploring  of 
God's  graces.  Then  certane  Psalmes,  and  certane  Histories  to  be  distinctly 
red,  exhortation  to  be  conceaved  thereupon,  and  prayers  lykewise,  as  God  shall 
instruct  and  inspyre  the  Minister  or  Reader." — Knox's  'Works,' vol.  vi.  pp. 
420,  421  ;  Dunlop's  '  Collection,'  vol.  ii.  pp.  693,  694. 


116  THE  BOOK  OF  COMMON  ORDER. 

paper  the  several  stages  in  the  service,  as  first  used,  were 
these  :  (1)  A  sermon  was  made,  in  the  course  of  which  four 
heads  were  "  intreated,"  followed  up  by  (2)  A  declaration  by 
the  maker  of  the  same  what  the  Lords  of  the  Secret  Council 
had  done  in  the  matter  of  the  appointment  of  Mr  John 
Spottiswood  to  be  Superintendent  of  the  Churches  of  the 
Lothian.  (3)  Questions  were  put  to  and  answered  by  the 
congregation  assembled,  as  also  in  the  case  of  the  Superin- 
tendent elect.  (4)  Prayer  was  addressed  to  Christ,  "  the 
eternal  Son  of  the  eternal  Father,"  "  our  Lord,  King,  and 
only  Bishop,"  and  ending  with  the  Lord's  Prayer.  (5)  The 
extending  the  hand  of  fellowship  to  the  Superintendent  elect 
on  the  part  of  "  the  rest  of  the  Ministers  and  Elders  of  that 
Church,  if  any  be  present,  in  sign  of  their  consent."  (6)  The 
Benediction  by  "  the  chief  Minister,"  concluding  with  a 
doxology.  47  (7)  An  "  Exhortation  to  the  elected."  (8)  The 
Form  concludes  with  the  injunction,  "  Then  sing  the  xxiii. 
Psalme."  4S 

In  the  '  Compendious  Book  of  Psalms  and  Spiritual  Songs/ 
commonly  known  as  'The  Gude  and  Godlie  Ballates,'  and 
associated  with  the  names  of  John  and  Eobert  Wedderburn, 
there  is  a  Scottish  rendering  of  the  23d  Psalm,  of  which  these 
are  the  opening  lines  : — 

"  The  Lord  God  is  my  Pastor  gude, 
Aboundantly  me  for  to  feid  ; 
Then  how  can  I  be  destitute 

Of  ony  gude  thing  in  my  neid  ? "  49 

The  reference  in  the  Form  for  the  election  of  a  Superin- 
tendent may  be  to  this  rendering  of  the  psalm,  as  the 
composition  of  most  of  the  "  Godlie  Ballates,"  judging  from 

47  "  .  .  .  The  Lord  Jesus  ;  to  quhoine,  with  the  Father  and  the  Holy  Ghost, 
be  all  honour,  prayse,  and  glory,  now  and  ever.     So  be  it." 

48  Knox's  'Works,'  vol.  ii.  p.  150  ;  Dunlop's  'Collection,'  vol.  ii.  p.  636. 

4y  '  A  Compendious  Book  of  Psalms  and  Spiritual  Songs,  commonly  known 
as  "The  Gude  and  Godlie  Ballates."'  Edinburgh:  Reprinted  from  the 
edition  of  1578.     m.dccc.lxviii.     Preface  by  Dr  David  Laing.     P.  79. 


SINGING  AT   ORDINATION   OF   OFFICE-BEARERS.  117 

the  language  employed,  may  be  attributed  to  the  middle  of 
the  sixteenth  century,  and  even  to  an  earlier  date,  if  we  are 
to  be  guided  by  the  history  of  their  reputed  authors. 

There  is,  however,  greater  probability  attaching  to  the 
supposition  that  the  version  intended  to  be  sung  is  one  to  be 
found  in  the  metrical  psalms  of  the  Book  of  Geneva,  as  also 
in  that  of  the  Book  of  Common  Order,  which  has  William 
Whittingham  for  its  maker,  and  the  opening  verse  of 
which  is — 

"  The  Lord  is  onely  my  supporte, 
And  lie  that  doeth  me  fede  : 
How  can  I  then  lack  anything 
"Whereof  I  stand  in  nede  ? '"'"  & 

Although  there  is  uncertainty  attaching  to  the  date  of  it, 
there  has  always  been  associated  with  the  foregoing  Form  and 
Order  another  Reformation  document  of  similar  purport — 
viz.,  "  The  Order  of  the  Election  of  Elders  and  Deacons." 
With  the  contents  of  this  Order,  interesting  as  they  are  in 
themselves  and  in  other  connections,  we  do  not  now  con- 
cern ourselves  further  than  to  note  that  at  a  certain  stage 
of  the  service,  after  there  has  been  a  saying  of  the  Lord's 
Prayer  and  a  "rehearsal  of  the  belief,"  there  comes  this 
rubric:  "After  which  shall  be  sung  this  portion  of  the  103 
Psalm,  verse  19,  'The  Heavens  high  are  made  the  Seed,'  and 
so  forth  to  the  end  of  that  Psalm."  51 

The  quotation  is  from  a  version  of  the  103d  Psalm  which 
formed  one  of  forty-four  published  in  1549  by  John  Hopkins, 
the  greater  number  of  which  came  from  the  pen  of  Thomas 
Sternhold.  This  same  rendering  finds  a  place  in  the  Psalter 
both  of  the  Book  of  Geneva  and  of  the  Book  of  Common 
Order. 

Turning  now  to  the  Book  of  Common  Order  itself,  we  shall 
note,  first,  the  references  to  congregational  singing  in  the 
rubrics  of  the  earlier  prose  portion ;  and,  second,  the  pro- 

5,1  Knox's  'Works,'  vol.  vi.  p.  [335].  51  Ibid.,  vol.  ii.  p.  154. 


118  THE  BOOK  OF  COMMON  ORDER. 

vision  made  in  the  metrical  part  of  the  volume  for  giving 
effect  to  these  directions. 

The  references  to  singing  in  the  Forms  both  of  the  Book 
of  Geneva  and  of  the  Book  of  Common  Order  are  few  in 
number,  and  are  of  a  twofold  nature,  either  pertaining  to 
praises  in  general,  or  specifying  certain  psalms  appropriate 
to  particular  services. 

Of  the  former  class  there  are  only  two.  (1)  After  a  "  Con- 
fession used  in  time  of  extreme  trouble,"  before  sermon,  there 
occurs  this  direction:  "This  done,  the  people  sing  a  Psalm 
all  together,  in  a  plain  tune." 52  (2)  At  the  close  of  the 
"general  prayer  for  the  whole  state  of  Christ's  Church," 
which  is  to  be  offered  after  sermon,  and  which  concludes 
with  the  Belief,  the  rubric  directs,  "  Then  the  people  sing  a 
Psalm."  53 

The  references  to  particular  psalms  are  also  two  in  number. 
(1)  After  setting  forth  "  the  manner  of  the  Lord's  Supper," 
the  closing  direction  begins,  as  we  have  already  had  occasion 
to  state,  in  these  words  :  "  The  action  thus  ended,  the  people 
sing  the  103  Psalm,  'My  soul  give  laude,'  &c,  or  some  other 
of  thanksgiving." 54  (2)  In  the  Form  of  Marriage,  the 
exhortation,  the  putting  and  answering  of  questions,  and 
the  charging  of  the  couple  "to  live  a  chaste  and  holy  life 
together,  in  godly  love,  in  Christian  peace,  and  good  ex- 
ample," lead  up  to  a  commending  them  to  God  "in  this 
or  such  like  sort :  '  The  Lord  sanctify  and  bless  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.' "  The  marriage  service  then  concludes  after  this 
fashion :  "  Then  is  sung  the  128  Psalm,  '  Blessed  are  they 
that  fear  the  Lord,'  &c,  or  some  other  appertaining  to  the 
same  purpose."  55 

While  the  references,  general  and  specific,  to  congregational 

52  Ibid.,  vol.  vi.  p.  297.  53  Ibid.,  p.  298. 

M  Tbid.,  p.  326.  55  Ibid.,  p.  327. 


PSALTERS    OF   GENEVA   AND    EDINBURGH.  119 

praise  in  the  earlier  half  of  the  Scottish  Book  of  Common 
Order  are  thus  few  in  number,  the  provision  for  this  part  of 
divine  service  is  more  ample  than  in  any  preceding  version 
of  the  Frankfort-Geneva  Book.  So  largely  did  the  metrical 
matter  bulk  in  the  volume,  or  so  important  did  it  appear  in 
the  eyes  of  the  people  using  it,  that  from  an  early  date  in  the 
seventeenth  century  the  entire  book  was  styled,  "  The  Psalms 
of  David  in  Metre,  .  .  .  whereunto  is  added  Prayers  com- 
monly used  in  the  kirk  and  private  houses." 

When  a  comparison  is  instituted  between  the  metrical 
portion  of  the  Book  of  Common  Order  printed  at  Edinburgh 
in  1564-65,  and  that  of  the  Book  of  Geneva  imprinted  by 
John  Crespin  in  1556  for  the  use  of  the  English  congregation 
there,  they  are  found  to  differ  in  two  respects. 

First,  The  Psalter  of  the  former  forms  a  complete  metrical 
version  of  the  Hebrew  Book  of  Psalms. 

The  second  portion  of  the  Book  of  Geneva  purports  to 
contain  "  One-and-fifty  Psalms  of  David  in  English  Metre, 
whereof  37  were  made  by  Thomas  Sternhold,  and  the  rest  by 
others.  Conferred  with  the  Hebrew,  and  in  certain  places 
corrected,  as  the  text  and  sense  of  the  Prophet  required." 
What  an  advance  had  been  made  upon  this  selection  by  the 
time  the  Book  of  Common  Order  was '  published  can  be 
gathered  from  the  seventeenth  item  in  the  contents  of  the 
Book:  "The  150  Psalms  of  David  in  metre." 

The  growth  from  a  selection  of  51  to  the  completed  num- 
ber, 150,  had  been  gradual.  Thus  in  1560  fourteen  versions 
were  added,  bringing  the  number  up  to  65,  and  in  the 
following  year  the  number  was  increased  to  87.  In  its  com- 
pleted form  the  Psalter  of  the  Book  of  Common  Order 
embodied  the  labours  of  no  fewer  than  nine  versifiers,  if  not 
poets,  six  of  whom  were  Englishmen,  while  the  remaining 
three  were  Scotsmen.56 

56  The  fullest  and  most  accurate  information  regarding  the  successive 
editions  of  the  Genevan  and   Scottish   Psalters  is   to  be  found  in  Dr  Neil 


120  THE  BOOK  OF  COMMON  ORDER. 

Second,  The  metrical  portion  of  the  Scottish  Service-book 
differed  from  that  in  the  Book  of  Geneva  in  drawing  its 
material  exclusively  from  the  Hebrew  Psalms. 

The  earliest  issue  of  the  Frankfort-Geneva  Book,  in  addi- 
tion to  the  "  one-and-fiftie  Psalms  of  David,"  contained  a 
metrical  version  of  the  Ten  Commandments,  the  authorship 
of  which  can  be  traced  to  William  Whittingham.57  When, 
in  1560,  the  number  of  Psalter  metrical  renderings  was 
increased  to  sixty-five,  there  was  also  an  increase  in  the 
number  of  metrical  renderings  of  other  portions  of  Scripture, 
and  the  following  pieces  were  added  :  A  prayer  after  the  Com- 
mandments, called  an  "Addition";  The  Lord's  Prayer;  The 
Creed  ;  The  Bencclictus ;  The  Magnificat ;  The  Nunc  Dimittis. 
But  in  1561,  with  an  increase  of  Psalter  renderings  in  verse, 
there  was  a  diminution  in  the  other  department  of  metrical 
renderings.  For  while  the  metrical  version  of  the  Command- 
ments was  retained,  as  also  that  of  the  Lord's  Prayer,  with  two 
additional  versions  subjoined,  and  a  new  version  of  the  Nunc 
Dimittis  was  substituted  for  that  of  1560,  all  the  other  pieces 
were  dropped. 

In  1562  a  Scottish  edition  of  the  Book  of  Geneva,  printed 
by  Lekpreuik  at  Edinburgh,  contained  no  mention  of 
metrical  Psalms  in  "  The  Contents  of  the  Boke,"  and  no 
renderings  in  the  book  itself, — a  feature  of  this  issue  which 
probably  was  the  ground  upon  which  the  editor  of  the  '  Phenix  ' 
characterised  "the  Liturgy  us'd  in  the  English  Church  of 
Geneva  "  as  "  a  grave  demure  piece,  without  either  Eesponses, 
or  Psalms,  or  Hymns,  without  fringe  or  philactery ;  but 
terribly  fortify'd  and  pallisado'd  with  texts  of  Scripture."  58 

Livingston's  standard  work,  'The  Scottish  Metrical  Psalter  of  a.d.  1635.' 
Glasgow:  1864.  There  may  also  be  consulted  with  advantage  Dr  D.  Laing's 
•'  Notices  regarding  the  Metrical  Versions  of  the  Psalms  received  by  the 
Church  of  Scotland,"  in  Baillie's  'Letters  and  Journals,'  vol.  iii.  pp.  525-554. 

57  "The  'Commandments'  appears  anonymously  in  1556,  but  in  1561,  &c, 
it  is  assigned  to  Whittingham." — Dr  Livingston,  vt  sup.,  Diss.  iii.  p.  34. 

58  'The  Phenix  :  or,  a  Revival  of  Scarce  and  Valuable  Pieces  from  the  Re- 


THE   SCOTTISH   PSALTER   OF   1565.  121 

When  the  Book  of  Common  Order  appeared  in  1565,  re- 
modelled for  Scottish  use,  it  was  found  to  contain  a  full 
metrical  Psalter,  but  no  other  metrical  pieces,  in  the  form 
either  of  paraphrases  of  Scripture  passages,  or  of  hymns,  to 
be  used  in  congregational  praise. 

There  is,  indeed,  a  poetical  composition  in  that  earliest 
version  of  the  Book,  which,  however,  is  not  Scriptural,  and 
was  obviously  not  intended  to  be  sung.  It  is  a  "  Sonnet,"  in 
three  stanzas,  addressed  by  William  Stewart  to  the  Church 
of  Scotland.  In  this  poetic  address  the  Church  is  described 
as  the  "  little  Church  to  whom  Christ  hath  restored  the  clear 
lost  light  of  His  Evangel  pure,"  and  is  congratulated  upon 
being  now  under  "  the  careful  cure  of  such  Pastors  as  truly 
teach  His  Word."  From  the  hands  of  these  pastors  the 
Church  of  Scotland  is  called  upon  gratefully  to  receive 

"  All  David's  Psalnies  set  foorth  in  pleasant  verse." 

A  greater  gift  than  this,  it  is  declared,  could  not  be  craved, 
— a  gift  all  the  fruit  of  which  the  sonnet-writer  finds  it  im- 
possible to  set  forth — 

"  For  here  thou  hast,  for  everie  accident 
That  may  occurre,  a  doctrine  pertinent."  ® 

This  poetical  effusion  disappeared  from  all  subsequent 
editions  of  the  Scottish  praise  -  book ;  and  the  fate  which 
overtook  the  composer  of  it  was  both  striking  and  mysteri- 
ous. Beginning  his  public  career  as  Pioss  Herald,  in  which 
capacity  he  visited  Denmark,  William  Stewart  was,  on  his 
return  from  that  country,  appointed  Lyon  King-at-Arms,  and 
upon  the  22d  of  February  1567-68  was  installed  in  the 
Church  of  St  Giles,  in  presence  of  the  Eegent  and  nobility. 
Within  six  months  he  was  deprived  of  office,  and  imprisoned 
at   Dumbarton   on   a   charge   of    conspiracy.      Tried    at    St 

rnotest  Antiquity  down  to  the  Present  Times.'  London,  m.dcc.vii.  Vol.  ii., 
Preface,  p.  viii, 

59  Knox's  'Works,'  vol.  vi.  p.  [334]. 


122  THE   BOOK    OF   COMMON   ORDER. 

Andrews  after  a  twelve  months'  imprisonment,  the  charge 
was  disproved.  Thereupon  he  was  tried  for  witchcraft  and 
sorcery,  condemned,  and  sentenced  to  be  burnt.  The  pro- 
ceedings at  the  trial  have  unfortunately  not  been  recorded ; 
but  there  is  preserved  in  the  Register  of  the  Secret  Council 
a  grant  to  his  widow  of  all  his  goods  and  property  which  had 
fallen  to  the  Crown,  and  in  that  grant  he  is  described  as 
"  William  Stewart,  sometime  Lyon  King-of-Arms,  convict 
and  justified  to  the  dead  for  certain  crimes  of  witchcraft, 
necromancy,  and  other  crimes."  G0 

In  our  enumeration  of  early  Reformation  manifestoes  we 
have  specified  the  Confession  of  Faith  ratified  in  1560,  the 
Book  of  Discipline  subscribed  by  Lords  of  Council  in  January 
1560-61,  the  Form  and  Order  of  the  election  of  Superin- 
tendents, with  the  Order  of  election  of  Elders  and  Deacons 
in  March  of  the  same  year,  and  the  Book  of  Common  Order 
sanctioned  by  the  General  Assembly  in  December  1564 

The  series  is  completed  when  to  those  mentioned  there  are 
added  two  treatises  which  in  later  editions  of  the  Service- 
book  find  a  place  among  its  contents.  The  first  of  these 
supplementary  documents  is  a  treatise  on  Fasting,  called 
"  The  Order  and  Doctrine  of  the  General  Fast,  appointed  by 
the  General  Assembly  of  the  Kirk  of  Scotland,  holden  at 
Edinburgh,  the  25th  day  of  December  1565  ; "  G1  the  other  is 
a  form  for  the  restoration  of  penitents  and  the  excommuni- 
cation of  the  obstinate  and  impenitent,  called  "  The  Order 
of  excommunication   and  of  public  repentance  used  in  the 

60  In  the  edition  of  1565  there  is  an  address  by  William  Stewart,  but  it  is 
occupied  wholly  with  the  Calendar  at  the  commencement  of  the  volume.  Of 
Stewart,  Dr  Livingston  states,  "  Nothing  is  known,  but  it  may  be  supposed 
that  he  was  an  elder  of  the  Church,  and  that  he  had  less  or  more  to  do  with 
the  preparation  of  the  volume." — ('The  Scot.  Met.  Psalter,'  Diss.  ii.  p.  13.) 
The  information  given  above  regarding  the  sonneteer's  checkered  career  and 
tragic  ending  was  brought  to  light  by  Dr  Laing.  Knox's  '  Works,'  vol.  vi. 
pp.  :'»:;  1-692. 

01  Knox's  'Works,'  vol.  vi.  pp.  [393J-430  :  Dunlop's  'Collection,'  vol.  ii.  pp. 
645-700  ;  Dr  Sprott's  Reprint,  pp.  150-191. 


ORDEES   OF   FASTING  AND   EXCOMMUNICATION.  123 

Church  of  Scotland,  and  commanded  to  be  printed  by  the 
General  Assembly  of  the  same,  in  the  month  of  June 
1569."  62 

Valuable  and  interesting  as  these  treatises  are  because  of 
the  glimpses  they  give  into  old  Church  life  in  Scotland,  and 
the  information  they  supply  regarding  the  ecclesiastical 
discipline  of  Eeformation  times,  there  is  not  much  in  them 
bearing  upon  public  worship  that  need  long  detain  us.  In 
both  are  to  be  found  the  features  characteristic  of  the  pro- 
vision made  in  the  Book  of  Common  Order  for  common 
prayers  and  congregational  praise.  Thus,  the  prayer  to  be 
offered  at  the  afternoon  diet  of  worship  on  "the  Sunday  of 
Abstinence "  is  simply  "  referred  unto  the  Minister " ;  63 
while  at  the  week-day  services  during  the  continuance  of 
the  public  fasting,  along  with  "  certain  Psalms  and  certain 
Histories  to  be  distinctly  read,"  with  "  exhortation  to  be 
conceived  thereupon,"  there  are  to  be  "prayers  likewise,  as 
God  shall  instruct  and  inspire  the  Minister  or  Header."  64  In 
the  case  of  "  the  Exhortations  and  Prayers  of  every  several 
Exercise,"  the  compilers  state,  "  we  have  remitted "  them 
"  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  with  what  heart  and 
affection,  and  for  what  causes  we  should  pray  in  this  great 
calamity."  65 

62  Knox,  ibid.,  pp.  447-470.  Dunlop,  ibid.,  pp.  703-747.  Dr  Laing  points 
out  that  the  date  "  Junij  "  on  the  original  title-page,  and  repeated  in  all  subse- 
quent editions,  is  an  error  for  Julij,  the  General  Assembly  having  met  at 
Edinburgh  on  the  5th  of  the  latter  month.  —  Knox's  'Works,'  ut  sup.,  p. 
[448]. 

63  Knox,  ut  sup.,  p.  420  ;  Dunlop,  ut  sup.,  p.  693. 

64  Ibid.,  pp.  421,  694. 

65  Ibid.,  pp.  421,  695.  That  "penned"  prayers  were  to  be  combined  with 
conceived  ones  is  made  evident  by  such  a  rubric  in  the  Order  of  the  General 
Fast  as  this  :  "  The  Sermone  ended,  the  commone  prayer  shalbe  used,  that  is 
conteaned  in  the  Psalme  booke,  the  46.  page  thereof,  beginning  thus  :  '  God 


124  THE  BOOK  OF  COMMON  ORDER. 

The  same  general  rule  determines  the  nature  of  the 
prayers  prescribed  and  provided  in  the  companion  Order. 
The  closing  rubric  of  that  treatise  is  couched  in  these 
latitude-giving  terms  :  "  This  Order  may  be  enlarged  or 
contracted  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."  66 

As  with  the  prayers  so  also  with  the  praise.  For  the  close 
of  the  service,  when  the  form  of  public  repentance  is  to  be 
followed,  the  103d  Psalm  is  specified  as  suitable  to  be  sung, 
and  when  that  of  excommunication,  the  101st ;  but  in  both 
cases  there  is  to  be  the  exercise  of  discretion,  the  rubric  in 
the  one  case  being,  "  Then  after  shall  the  Church  sing  the 
103d  Psalm,  so  much  as  they  think  expedient;"  and  in  the 
other,  "The  Assembly  shall  be  dismissed,  after  they  have 
sung  the  CI.  Psalm,  or  one  portion  thereof,  as  it  shall  please 
the  congregation!' G" 

If  there  is  anything  in  the  requirements  and  provision  of 
the  two  supplementary  treatises  which  has  no  place  in  the 
devotional  arrangements  of  the  earlier  documents,  it  will  be 
found  in  that  part  of  the  Order  of  the  General  Fast  which 
makes  provision  for  private  silent  prayer.  The  Confession 
ended,  and  the  Minister  or  Eeader  having  distinctly  read  the 
27th  and  28th  chapters  of  Deuteronomy,  there  follows  this 
rubric :  "  The  Minister  shall  wish  every  man  to  descend 
secretly  into  himself,  to  examine  his  own  conscience,  where- 
into  he  findeth  himself  guilty  before  God.      The  Minister 

Almyghtie  and  heavenly  Father.'"  The  prayer  thus  referred  to  is  in  the 
Book  of  Common  Order,  and  is  introduced  with  this  rubric  :  "  This  Prayer 
following  is  used  to  be  said  after  the  Sermon,  on  the  day  which  is  appointed 
for  commune  Prayer  :  and  it  is  very  propre  for  our  state  and  time,  to  move  us 
to  true  repentance,  and  to  turne  backe  God's  sharpe  roddes  which  yet  threaten 
us." — Knox,  ut  sup.,  p.  304. 

'";  Knox,  ut  svp..  p.  470  ;  Dunlop,  ut  sup.,  p.  746. 

,;;   Knox,  ut  sup.,  pp.  460-4G8  ;  Dunlop.  ut  sup.,  pp.  727-742. 


BOOK  OF  COMMON  ORDER  IN  GAELIC.         125 

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  followeth."  6S 

Taking  a  conjunct  and  general  view  of  the  two  Forms,  it 
is  abundantly  evident  that  in  the  ordering  of  the  services  for 
public  fasting,  for  the  readmission  of  penitents,  and  for  the 
excommunication  of  the  obstinately  impenitent,  much  is  left 
to  the  discretion  of  officiating  ministers — or  rather,  to  use  the 
very  language  of  the  compilers,  "  to  the  wisdom  of  the  dis- 
creet Ministers,  who  best  can  judge  both  what  the  auditors 
may  bear,  and  what  themselves  are  able  to  sustain."  69 

Between  the  date  of  publication  in  the  case  of  the  Treatise 
on  Public  Fasting  (1566)  and  that  of  the  Form  of  Excom- 
munication (1569),  there  issued  from  the  printing-press  of 
Eobert  Lekpreuik,  at  Edinburgh,  a  book,  the  first  of  its  kind, 
of  which,  in  its  original  form,  only  one  perfect  copy  is  known 
to  exist.70  This  is  a  translation  of  the  Book  of  Common 
Order  into  Gaelic.  It  was  the  work  of  John  Carswell, 
Superintendent  of  Argyll  and  the  Isles  in  the  early  Be- 
formation  Church,  subsequently  Bishop  of  the  Isles,  and 
held  in  repute  by  students  of  Celtic  literature  as  the  first 
to  publish  any  work  in  the  Gaelic  language.  In  the  scholarly 
reprint  of  this  work,  edited  by  the  late  Dr  M'Lauchlan  of 

68  Knox,  ut  sup.,  p.  419  ;  Dunlop,  ut  sup.,  p.  690  ;  Dr  Sprott's  Reprint, 
p.  182. 

69  "  The  tyme  that  shalbe  spent  aswell  before  none  as  after,  must  be  left 
to  the  wisdome  of  the  discrete  Ministers,  who  best  can  judge  both  what  the 
auditore  may  beare,  and  what  themselves  are  able  to  sustene.  .  .  .  We  think 
that  three  houres  and  less,  before  noune,  and  two  houres  at  after  noune,  shalbe 
sufficient  for  the  whole  exercyse  publict." — Knox,  ut  sup.,  p.  417  ;  Dunlop, 
ut  sup.,  p.  687. 

70  The  work  is  dedicated  to  Archibald,  Earl  of  Argyll,  whose  descendants 
possess  the  only  perfect  copy.  There  is  a  copy  in  the  British  Museum  which 
wants  title-page  and  several  signatures  ;  and  a  third  copy,  wanting  several 
leaves,  is  in  Edinburgh  University  Library. — Dickson  and  Edmond's  'Annals 
of  Scottish  Printing,'  chap.  xix.  pp.  231,  232. 


126  THE   BOOK   OF   COMMON   ORDER. 

Edinburgh,  translator  of  '  The  Book  of  the  Dean  of  Lismore,' 
will  be  found  admirably  stated  all  the  information  now  pro- 
curable about  Bishop  Carswell  and  his  undertaking.71  We 
content  ourselves  with  noting  the  following  features  of  in- 
terest in  this  Gaelic  Service-book  of  Reformation  times. 

First.  The  title-page  of  the  work  has  an  interest  of  its 
own :  "  Forms  of  Prayer  and  administration  of  the  Sacra- 
ments and  Catechism  of  the  Christian  faith,  here  below. 
According  as  they  are  practised  in  the  churches  of  Scotland 
which  have  loved  and  accepted  the  faithful  gospel  of  God,  on 
having  put  away  the  false  faith,  turned  from  the  Latin  and 
English  into  Gaelic  by  Mr  John  Carswell,  Minister  of  the 
Church  of  God  in  the  bounds  of  Argyll,  whose  other  name  is 
Bishop  of  the  Isles.  No  other  foundation  can  any  man  lay 
save  that  which  is  laid  even  Jesus  Christ. — 1  Cor.  3.  Printed 
in  Edinburgh,  whose  other  name  is  Dunmony  the  24th  day 
of  April  1567.     By  Robert  Lekprevik." 

Second,  A  statement  at  the  close  of  the  book,  called  "  A 
lawful  Apology,"  attracts  attention.  In  this  declaration  the 
translator  intimates  that  he  lays  his  account  with  the  ridicule 
and  laughter  of  men  who  may  mock  his  little  work  "  because 
that  the  language  wants  the  polish  of  the  poets,  and  because 
the  words  want  force."  To  account  for  the  typographical 
errors  that  may  be  detected,  it  is  further  stated  "  the  printer 
had  not  one  word  of  Gaelic,  but  printed  by  chance  or  by 
guess."  The  apology  concludes  with  this  peculiarly  worded 
doxology :  "  To  the  one  God  in  three  persons  —  viz.,  the 
powerful  merciful  Father,  and  the  fair  marvellous  Son,  and 
the  powerful  Holy  Spirit,  be  all  praise,  honour,  and  glory, 
now  and  for  ever,  Amen." 

Third,  The  imprint  on  the  closing  page  is  peculiar,  con- 

71  The  Book  of  Common  Order  ;  commonly  called  John  Knox's  Liturgy. 
Translated  into  Gaelic  Anno  Domini  1567.  By  Mr  John  Carswell,  Bishop  of 
the  Isles.  Edited  by  Thomas  M'Lauchlan,  LL.D.,  translator  of  'The  Book 
of  the  Dean  of  Lismore.'     Edinburgh  :  Edmonston  &  Douglas,     mdccclxxiii. 


GAELIC  FORM  FOR  BLESSING  A  SHIP.         127 

taining  the  following  information :  "  This  little  book  was 
finished  by  the  Bishop  of  the  Isles  on  the  24th  day  of  the 
month  of  Aprile,  in  the  fifteen  hundred  and  sixty-seventh 
year  of  the  annals  of  our  Lord  Jesus  Christ.  In  the  twenty- 
fifth  year  of  the  reign  of  the  most  powerful  Queen  Marie, 
Queen  of  Alban," — the  information  being  followed  up  with 
two  lines,  apparently  intended  for  poetry,  to  the  effect — 

"  The  Grace  of  God  in  its  beginning  we  are, 
It  has  not  yet  reached  an  end." 

Fourth,  The  most  interesting  portion  of  the  contents  is  a 
form  for  blessing  a  ship  on  going  to  sea.  For  this  no  original 
has  as  yet  been  discovered  in  any  edition  of  the  Book  of 
Common  Order,  so  that  the  Bishop  of  the  Isles  may  safely  be 
credited  with  its  conception  and  its  execution.  As  it  is  brief, 
and  gives  an  instance  of  responsive  service  not  to  be  met 
with  elsewhere  in  Scottish  Presbyterian  ritual,  it  will  not  be 
out  of  place  to  reproduce  this  manner  of  blessing  an  outward- 
bound  ship,  as  translated  for  us  by  the  accomplished  editor 
fA  this  unique  Gaelic  Prayer-book  : — 

"  Let  one  of  the  crew  say  thus :  The  Steersman,  Bless  our  ship. 
The  rest  respond,  May  God  the  Father  bless  her.  The  Steersman, 
Bless  our  ship.  Response,  May  Jesus  Christ  bless  her.  The  Steers- 
man, Bless  our  ship.  Response,  May  the  Holy  Spirit  bless  her. 
The  Steersman,  What  do  ye  fear  and  [seeing]  that  God  the  Father 
is  with  you  %  Response,  We  fear  nothing.  The  Steersman,  What 
do  ye  fear  and  that  God  the  Son  is  with  you  1  Response,  We  fear 
nothing.  The  Steersman,  What  do  ye  fear  and  that  God  the  Holy 
Spirit  is  with  you  1  Response,  We  fear  nothing.  The  Steersman, 
May  the  Almighty  God,  for  the  sake  of  His  Son  Jesus  Christ, 
through  the  comfort  of  the  Holy  Ghost,  the  one  God  who  brought 
the  children  of  Israel  through  the  Red  Sea  miraculously,  and 
brought  Jonah  to  land  out  of  the  whale's  belly,  and  brought  the 
apostle  Paul,  and  his  ship,  with  the  crew,  out  of  the  great  tempest, 
and  out  of  the  fierce  storm,  save  us,  and  sanctify  us,  and  bless  us, 
and  carry  us  on  with  quiet  and  favouring  winds,  and  comfort,  over 
the   sea,  and  into  the  harbour,   according  to  His  own  good  will. 


128  THE  BOOK  OF  COMMON  ORDER. 

Which  thing  we  desire  from  Him,  saying,  Our  Father  which  art  in 
heaven,  &c.     Let  all  the  rest  say,  So  be  it."  72 

All  students  of  ancient  usages  know  how  firmly  these 
hold  their  place,  how  slowly  the  old  order  gives  place  to  a 
new.  It  was  so  in  the  case  of  those  forms  of  service  which 
the  Book  of  Common  Order  was  intended  to  supersede. 
Even  after  provision  had  been  made  for  the  Reformed  ritual 
beinGf  followed  in  both  the  Lowlands  and  Highlands  of  Scot- 
land,  there  were  parts  of  the  country  in  which  Romish  rites 
and  forms  probably  Anglican  continued  to  be  practised. 

That  the  old  Anglo-Eoman  worship  was  not  wholly  discon- 
tinued till  a  considerable  time  after  the  Reformation  appears 
from  the  action  taken  by  several  of  the  early  General  As- 
semblies of  the  Reformed  Church.  Representations  were 
from  time  to  time  made  to  the  secular  powers,  urging  that 
sharp  punishment  be  inflicted  upon  all  idolaters  and  ruain- 
tainers  thereof  who,  "  in  contempt  of  God,  the  true  religion,, 
and  acts  of  Parliament,  either  said  Mass,  caused  it  to  be  said, 
or  were  present  at  the  celebration."  Places  infected  with  this 
form  of  idolatry  were  specified,  including  such  districts  as 
Nithsdale  and  Galloway,  Fifeshire,  Ayrshire,  East  Lothian, 
the  Ettrick  Forest;  and  persons  chargeable  with  the  sin  in 
various  of  its  forms  were  enumerated — among  them  being 
Earls  and  Lairds  ; 73  Abbots,74  Priors,75  and  Curates  ; 76  "  the 
auld  Ladie  Hoome  in  Thornetoun,"  "  the  goodman  of  Gallow- 
scheils,"  and  the  parishioners  of  Maybole,  Girvan,  Kirkoswald,. 
and  Dailly.77    It  would  appear  that  the  celebration  of  the  Sac- 

72  Dr  M'Lauchlan's  Reprint,  id  sup.,  pp.  240,  241.  For  Highland  prayer 
before  sermon,  see  Appendix  F  of  this  work. 

"•■'  "  In  Nithesdaile  and  Galloway:  The  Laird  of  Kirkmichaell,  who  causes 
Masse  daylie  to  be  said,  and  images  holden  up,  and  idolatrie  to  be  mantained 
within  his  bounds."— 'The  B.U.K,'  1560.     Fart  I.    Maitland  Club  ed.,  p.  6. 

74  "  The  abbot  of  Corsraguell. "—  Ibid. 

75  "  The  Pryor  of  "Whithernc  and  his  servants  in  Crugletone." — Ibid. 
7,i   "  The  curate  of  Currie  for  abusing  the  Sacraments." — Ibid. 

77  "The  parochiners  of  Mayboill,  Girvan,  Oswald,  and  Dalay,  within  the- 
kirk  whereof  Messe  is  openly  said  and  mantained." — Ibid. 


BAPTISMS   "IN   A   PAPISTICAL   MANNER."  129 

rament  of  the  altar  was  not  discontinued  in  Scotland  till  after 
1574,  for  in  May  of  that  year  a  priest  was  hanged  in  Glasgow 
for  a  violation  of  the  law  of  the  land  in  celebrating  the  illegal 
ordinance.78 

And  Eomish  practices  were  not  confined  to  the  one  sac- 
rament. Meeting  on  Christmas  -  day  1565,  the  Assembly 
pronounced  sentence  of  excommunication  upon  all  persons 
who,  in  addition  to  receiving  the  sacrament  of  the  altar, 
offered  their  children  for  baptism  "  after  the  Papistical 
manner."  Two  years  later  the  Assembly  required  to  deal 
with  a  complaint  given  in  against  "  my  Lady  Argyle,"  charg- 
ing her  with  giving  "assistance  and  presence  to  the  baptising 
of  the  king  [James  VI.]  in  a  Papistical  manner,"  the  offence 
being  aggravated,  in  the  opinion  of  her  accusers,  by  the  fact 
that  she  had  been  at  the  table  of  the  Lord  Jesus,  and  there 
professed  His  evangel.  The  bearing  of  the  offender  and  the 
punishment  inflicted  will  appear  in  the  following  extract 
from  the  '  Book  of  the  LTniversal  Kirk ' :  "  The  said  Lady 
being  present,  granted  that  she  had  offended  to  the  eternal 
God,  and  had  been  a  slander  to  the  Kirk  in  committing  the 
premiss,  and  therefore  willingly  submitted  herself  to  the 
discipline  of  the  Kirk  and  discretion  of  them.  Therefore 
the  Kirk  ordains  the  said  Lady  to  make  public  repentance 
in  the  Chapel-Eoyal  of  Stirling,  upon  a  Sunday  in  time  of 
preaching,  and  this  to  be  clone  at  such  time  as  the  Kirk 
hereafter  shall  appoint  by  the  superintendent  of  Lothian, 
providing  always  it  be  before  the  next  Assembly."  79 

As  in  the  case  of  Eomish  ritual,  so  also  with  that  based 
upon  the  offices  of  the  English  Prayer-book — there  was  a 

78  '  Diurnal  of  Occurrents  iu  Scotland,'  Bannatyne  Club  ed.,  p.  341.  George 
Buchanan,  in  his  account  of  the  execution  of  Archbishop  Hamilton  in  1571, 
states  that  the  priest  on  whose  evidence  mainly  that  prelate  was  condemned, 
himself  suffered  death  for  saying  Mass  a  third  time.  Buchanan's  statement  of 
dates  is  not  to  be  relied  upon,  and  both  historian  and  journalist  may  be  refer- 
ring to  the  same  person — Thomas  Robison,  at  one  time  schoolmaster  at  Paisley. 

79  'B.U.K.,'  1567,  p.  117,  Mait.  Club  ed.  An  account  of  the  baptism,  which 
took  place  at  Stirling,  is  given  in  the  'Diurnal,'  &c.  ut  sup.      "Thir  solem- 

I 


130  THE  BOOK  OF  COMMON  ORDER. 

survival  of  Anglican  forms  even  after  the  authorising  of  the 
Presbyterian  Book  of  Common  Order.  This  appears  from  a 
valuable  document  brought  to  light  within  recent  years,  and 
printed  in  "  The  Miscellany  "  of  the  "Wodrow  Society.  This 
short  paper  has  for  title,  "  The  Form  and  Manner  of  Burial 
used  in  the  Kirk  of  Montrose " ;  it  bears  no  date,  but  has 
been,  on  good  grounds,  assigned  to  a  period  subsequent  to 
the  Reformation  and  prior  to  1581,  and  it  is  in  a  handwriting- 
belonging  to  the  latter  years  of  the  sixteenth  century. 

The  directions  for  burial  in  the  Reformation  standards  are 
largely  prohibitive ;  they  make  little  or  no  provision  for 
services,  either  public  or  private,  in  the  house  or  at  the 
churchyard.  To  guard  against  superstition  and  idolatry,  the 
Book  of  Discipline  prohibited  such  practices  as  singing  of 
Mass,  Placebo,  Dirige,  while  it  discountenanced  preaching, 
singing,  and  reading,  seeing  superstitious  people  might  think 
these  things  engaged  in  by  the  living  were  intended  to  profit 
the  dead.80  All  the  compilers  allowed  for  was,  to  use  their 
own  words,  "  that  the  Dead  be  conveyed  to  the  place  of 
burial,  with  some  honest  company  of  the  Kirk,  without 
either  singing  or  reading ;  yea,  without  all  kind  of  ceremony 
heretofore  used,  other  than  that  the  dead  be  committed  to 
the  grave,  with  such  gravity  and  sobriety  as  those  that  be 
present  may  seem  to  fear  the  judgments  of  God,  and  to  hate 
sin,  which  is  the  cause  of  death."  81 

nities,"  states  the  anonymous  chronicler,  "endit  with  singing  and  playing  on 
organis." — P.  104. 

so  «  Buriaii  in  aJl  aiges  hath  bene  holden  in  estimatioun,  to  signifie  that  the 
same  body  that  was  committed  to  the  earth  should  not  utterlie  perishe,  but 
should  ryse  agane.  And  the  same  we  wold  have  keapt  within  this  Realme, 
provided  that  superstitioun,  idolatrie,  and  whatsoever  hath  proceaded  of  a  fals 
opinioun,  and  for  advantage  saik,  may  be  avoyded  ;  as  singing  of  Messe,  Placebo, 
and  Dirige,  and  all  other  prayeris  over  or  for  the  dead,  are  not  onlie  super- 
fluous and  vane,  but  also  ar  idolatrie,  and  do  repugne  to  the  plane  Scriptures 
of  God.  .  .  .  For  avoiding  all  inconvenientis,  we  judge  it  best  that  neather 
singing  nor  reading  be  at  the  Buryall." — "  Off  Buriall,"  Knox's  '  Works,' vol. 
ii.  pp.  249,  250  ;  Dunlop's  '  Collection,'  vol.  ii.  pp.  596,  597. 

81   Ut  sup. 


THE   MONTROSE   BURIAL   SERVICE.  131 

The  section  "  Of  Buryall "  in  the  Book  of  Common  Order 
is  very  brief,  not  to  say  bald,  and  only  grants  a  liberty  of 
exhortation  to  the  minister  under  carefully  guarded  condi- 
tions. The  entire  section  is  contained  in  these  lines :  "  The 
Corpse  is  reverently  brought  to  the  grave,  accompanied  with 
the  Congregation,  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 
Besurrection."  82 

In  the  Montrose  Form  and  Manner  of  Burial  there  is  a 
disregard  both  of  the  spirit  and  the  letter  of  these  restric- 
tions and  requirements.  For  the  Order  contains  a  service  in 
three  parts. 

First,  Exhortation.  —  The  body  having  been  reverently 
brought  to  the  grave,  accompanied  by  the  congregation,  "  the 
Minister  or  Beacler"  is  to  give,  as  provided  in  the  Order, 
an  address  of  some  length,  in  which  are  several  Scripture 
quotations  taken  from  Tyndale's  translation  of  the  New 
Testament,  and  the  doctrinal  teaching  of  which  is  distinctly 
Protestant. 

Second,  Prayer. — "  This  being  done,"  is  the  direction  given, 
"  the  Minister  shall  pray  in  effect  as  follows."  The  prayer 
is,  with  some  slight  variations,  that  which  appeared  as  part 
of  "the  Order  for  the  burial  of  the  dead"  in  the  Church  of 
England  Book  of  Common  Prayer  in  1552.  It  differs  from 
that  in  the  version  of  1549,  or  the  First  Prayer-book  of 
Edward  VI.,  chiefly  in  the  rigid  exclusion  of  all  supplications 
for  the  soul  of  the  departed  ;  and  it  is  substantially  the  prayer 
of  the  version  of  the  Prayer-book  at  present  in  use,  begin- 
ning, "  Almighty  God,  with  whom  do  live  the  spirits  of  them 
that  depart  hence  in  the  Lord,  and  with  whom  the  souls  of 
the  faithful,  after  they  are  delivered  from  the  burden  of  the 
flesh,  are  in  joy  and  felicity." 

82  Knox's  '  Works,'  vol.  vi.  p.  333  ;  Dunlop's  '  Collection,'  vol.  ii.  p.  468. 


132  THE  BOOK  OF  COMMON  ORDER. 

Tli.  ird,  Singing. — A  hymn  in  the  Scottish  vernacular,  con- 
consisting  of  twelve  stanzas,  follows  the  Anglican  prayer,  and 
at  the  end  of  the  MS.  two  staves  are  drawn,  the  musical 
notes  being  unfortunately  omitted,  but  inadvertently,  as 
would  appear  from  the  words  that  are  added :  "  This  Sang 
is  to  be  sung  eftir  this  tune." 

The  words  of  the  hymn  can  be  traced  back  to  the  Wedder- 
burn's  "  Compendious  Book  of  Psalms  and  Spiritual  Songs," 
the  variations  between  the  two  versions  being  mostly  in 
spelling,  and  in  collocation  of  words  not  affecting  the  meaning. 
The  original  of  the  first  eight  stanzas  of  this  quaint  and 
beautiful  funeral  hymn  is  the  composition  of  Michael  Weiss, 
a  minister  of  the  Bohemian  Church,  who  in  1531  translated 
the  hymns  of  the  Bohemian  Brethren  into  German ;  the 
four  closing  stanzas  of  the  Wedderburn  collection  and  the 
Montrose  burial  service,  having  no  counterpart  in  the  Ger- 
man texts,  may  be  taken  to  be  original.  The  German 
original,  with  the  music,  is  to  be  found  in  the  Nuremberg 
collection  of  1570,  and  an  English  translation  of  the  hymn 
is  given  by  Miss  Winkworth  in  the  Second  Series  of  the 
"  Lyra  Germanica,"  the  translation  being  reprinted,  with  the 
original  tune  harmonised,  in  "  The  Chorale  Book  for  England," 
London,  1863.83 

With  its  Scottish  exhortation,  English  prayer,  and  German 
hymn,  the  post-Reformation  form  of  burial,  as  used  in  the 
Kirk  of  Montrose,  yields  interesting  material  for  a  study  of 
the  survival  of  ancient  usages. 

It  is  all  the  more  remarkable  that  this  Order  should  have 
had  even  local  observance,  when  it  is  considered  how  care- 
fully the  reformed  Church  of  Scotland  guarded  the  purity  of 
her  Service-book.  Of  the  Church's  vigilance  in  this  particular 
an  illustration  was  given  in  1568,  when  an  Edinburgh  printer 

83  Yor  "  The  Forme  and  Maner  of  Buriall  used  in  the  Kirk  of  Montrois,"  Bee 
'The  Miscellany  of  the  Wodrow  Society,'  pp.  291-300.  For  the  prayer  and 
the  hymn  collated  with  other  forms,  see  Appendix  G  of  this  work. 


bassandyne's  LOVE-SONG,   1568.  133 

incurred  ecclesiastical  displeasure  and  censure.  By  the 
Assembly  of  1563  it  had  been  made  matter  of  statute  and 
ordinance  that  no  work  "  touching  religion  or  doctrine  "  be 
printed  nor  circulated  in  writing  until  such  time  as  it  had 
been  submitted  to  the  Superintendent  of  the  diocese  for  the 
revision  and  approval  of  himself  and  as  many  of  the  most 
learned  within  the  bounds  as  he  may  call  to  his  aid.  Should 
the  examiners  be  in  doubt  regarding  any  matter  raised  in  the 
work,  they  are  to  report  to  the  Assembly. S4 

Either  in  ignorance  or  in  defiance  of  this  ordinance,  Thomas 
Bassandyne,  a  noted  craftsman  of  the  sixteenth  century, 
printed  two  books  in  1568  without  having  obtained  the 
necessary  municipal  licence  and  ecclesiastical  sanction.  One 
of  the  books  S5  was  an  edition  of  the  Book  of  Common  Order, 
briefly  termed  a  Psalm-book.  After  publication  it  was  found 
by  the  Church  censors  to  contain,  in  addition  to  its  sacred 
contents,  a  secular  composition  in  verse,  which  the  ecclesias- 
tical court  regarded  with  great  disfavour,  and  to  which  it 
applied  an  epithet  of  extreme  severity.56  "  The  said  Thomas  " 
was  immediately  ordained,  by  a  unanimous  resolution  of  the 
Assembly,  first,  to  call  in  again  all  copies  of  the  work  already 
sold,  and  then  to  keep  back  from  publication  all  the  unsold 
ones  until  he  had  cancelled  the  page  containing  the  obnoxious 
song.  Till  recently  the  song  in  question  could  not  be  traced, 
no  copy  of  the  edition  of  the  metrical  Psalter  into  which  it 
had  been  unwarrantably  foisted  having  escaped  confiscation. 
The  mystery  has,  however,  been  cleared  up,  and  that  in  an 
unexpected  way.  At  the  sale  of  the  literary  effects  of  a 
Dundee  teacher,  one  lot  of  odds  and  ends  sold  for  the  modest 
sum  of  eightpence.     In  that  lot  there  was  found  by  the  pur- 

J4  '  The  B.  of  the  U.K.  of  Scot.,'  1563.     Part  First,  p.  35.     Msrit.  Club  ed. 

55  The  name  of  the  other  book  was,  '  The  Fall  of  the  Rouiane  Kirk.'  No 
copy  of  the  book  has  been  discovered.  The  same  holds  good  of  the  "  psalme 
booke." — Dickson  and  Edmond's  'Annals  of  Scot.  Printing,'  chaps,  xxi.,  xxii. 

s6  "Ane  baudie  song  callit  'Welcum  Fortoun.'" — 'The  B.U.K.,'  vt  sup., 
pp.  125,  126. 


134  THE  BOOK  OF  COMMON  ORDER. 

chaser  an  imperfect  copy  of  an  early  edition  of  the  "Weclder- 
burns'  'Compendious  Book,'  or  '  Gude  and  Godlie  Ballates,' 
to  which  the  name  of  "  Dundie  Psalmes  "  would  seem  from 
an  early  date  to  have  been  given,  owing  probably  to  the 
Wedderburn  connection  with  that  town.  The  imprint  of 
this  valuable  fragment  bears  the  date  1567,  eleven  years 
earlier  than  the  date  of  the  edition  from  which  Dr  Lain?: 
prepared  his  reprint,  and  only  one  year  prior  to  that  in  which 
Bassandyne  came  under  the  censure  of  the  Church.  In  this 
rare  find  there  is  a  composition  of  five  stanzas  which  has 
dropped  from  subsequent  editions  of  the  collection,  and  which 
has  for  opening  verse  these  four  lines  : — 

"  Welcume  Fortoun,  welcum  againe, 
The  day  and  hour  I  may  weill  blis, 
Tliou  lies  exilit  all  my  paine, 

Quhilk  to  my  hart  greit  plesour  is."  - 

This,  there  can  be  no  reasonable  doubt,  is  the  poetical  piece 
which  the  Edinburgh  printer  unwittingly  or  contumaciously 
inserted  in  one  of  his  editions  of  the  Church's  Book  of  Com- 
mon Order.  It  turns  out  to  be  a  purely  secular  love-song, 
to  neither  the  sentiment  nor  the  language  of  which,  judged 
as  a  literary  product,  can  any  objection  be  taken  on  the  score 
of  morality.  Evidently  the  head  and  front  of  the  offence 
committed  by  the  reprimanded  typographer  was  the  inserting 
of  what  was  certainly  neither  psalm,  hymn,  nor  spiritual  song 
in  an  issue  of  the  Psalms  of  David  in  metre,  doing  so  without 
licence  and  without  sanction  from  the  constituted  authorities 
of  Church  and  State. 

This  vigilant  guarding  of  the  contents  of  the  Book  of 
Common  Order  from  unauthorised  liberties  did  not,  however, 
stand  in  the  way  of  alterations  being  made  from  time  to  time 
with  the  knowledge  and  approval  of  the  Church.  Many  of 
the  editions  subsequent  to  1564-65  can  only  be  regarded  as 
reissues,  distinguished   from  one  another  by  greater  or  less 

87  The  complete  song  will  be  found  in  Appendix  H  of  this  volume. 


PSALM-BOOK   AND   DOXOLOGY   OF   157").  135 

degrees  of  accuracy  in  the  printing  of  the  literary  contents 
and  the  musical  notation. 

There  are,  however,  two  early  editions  of  the  Scottish  Pres- 
byterian book  of  forms  and  material,  the  metrical  portions 
of  which  present  distinctly  new  features  calling  for  some 
notice. 

First,  In  1575  the  Edinburgh  printer  already  mentioned 
published  a  volume  having  for  title :  "  The  cl.  Psalms  of 
David  in  English  metre.  With  the  Form  of  Prayers  and 
Ministration  of  the  Sacraments,  &c,  used  in  the  Church  of 
Scotland.  "Whereunto  besides  that  was  in  the  former  books, 
are  added  also  sundry  other  Prayers,  with  a  new  and  exact 
Kalendar  for  xvi.  years  next  to  come."  ss 

It  will  be  remembered  that  from  the  first  complete  Scot- 
tish metrical  Psalter,  issued  in  1564-65,  all  spiritual  songs 
outside  the  Hebrew  Psalm  and  Prayer  Book  were  excluded. 
In  Bassandyne's  issue  of  1575,  however,  metrical  compositions, 
such  as  had  a  place  in  the  earlier  Books  of  Geneva,  reappear, 
and  Scottish  congregations  had  for  the  first  time  in  their 
hands  an  enlarged  psalmody,  containing  metrical  compositions 
additional  to  the  Psalms  of  David.  These  consist  of  the 
Lord's  Prayer,  the  Commandments,  a  Prayer  addressed  direct 
to  Christ,  a  Lamentation,  and  the  Veni  Creator. 

Another  distinctive  feature  of  the  1575  edition  of  the  Pres- 
byterian Service-book  is  the  insertion  at  the  very  end  of  the 
book  of  what  then  went  by  the  name  of  a  "  conclusion,"  or 
the  "  Gloria  Patri"  being  in  substance,  though  not  in  name, 
a  doxology.so     Why  there  should  be  only  one  such  composi- 

Of  this  edition  no  complete  copy  is  known.  A  copy  in  the  library  of  the 
late  Dr  D.  Laing  had  the  Psalms  entire,  but  wanted  several  leaves  of  the 
Prayers  and  Catechism.  Another  copy  in  the  Bodleian  Library,  Oxford,  has 
the  Prayers  and  Catechism  perfect,  but  the  Psalms  are  wanting.  A  third 
copy,  with  the  general  title,  Kalendar  and  Psalms  (but  wanting  all  the 
Prayers  and  Catechism),  is  now  also  in  the  Bodleian.  Pressmark,  Mason  CC, 
S4. — Dickson  and  Edmond's  'Annals,'  &c,  chap.  xxii.  p.  310. 

89  Students  of  Hooker  will  here  recall  the  magnificent  passage  in  book  v. 
"  touching  the  Hymn  of  Glory,  our  usual  conclusion  to  Psalms,"  in  which  it 


136  THE   BOOK   OF   COMMON   ORDER. 

tion  in  the  book,  why  it  should  be  apparently  restricted  in 
its  use  to  the  close  of  one  psalm  and  that  one  the  148th,  it 
seems  impossible  now  to  determine. 

Second,  In  1595-96  there  issued  from  the  printing-press  of 
another  Edinburgh  typographer,  Henry  Charteris  by  name,90 
a  work  which  may  fitly  be  described  as  epoch-marking  in  the 
history  of  Scottish  Presbyterian  worship. 

While  the  prose  division  of  the  volume  contains  the 
"  Prayers  and  Catechism  according  to  the  form  used  in  the 
Kirk  of  Scotland,"  with  a  slight  variation  in  the  order  of 
contents,  special  interest  attaches  to  the  metrical  portion,  as 
may  be  gathered  from  its  title,  which  runs  thus  :  "  The  Psalms 
of  David  in  Metre.  According  as  they  are  sung  in  the  Kirk 
of  Scotland.  Together  with  the  Conclusion  or  Gloria  Patri 
after  the  Psalm :  and  also  a  Prayer  after  every  Psalm,  agree- 
ing with  the  meaning  thereof."  91 

The  conclusions  or  doxologies  are  thirty-two  in  number — 

is  asked  "if  that  joyful  Hymn  of  Glory  have  any  use  in  the  Church  of  God 
whose  name  we  therewith  extol  and  magnify,  can  we  place  it  more  fitly  than 
where  now  it  serveth  as  a  close  or  conclusion  to  Psalms  ?  " — '  Of  the  Laws  of 
Ecclesiastical  Polity,'  book  v.  chap.  xlii.  [7],  pp.  565,  566  of  two-vol.  ed.  of 
'  Works.'  Oxford  :  m.dccc.lxv.  And  lovers  of  Robert  Browning  will  think  of 
the  closing  lines  of  his  "  Christmas-Eve  "  : — 

"  I  put  up  pencil  and  join  chorus 
To  Hepzibah  Tunc,  without  further  apology, 
The  last  live  verses  of  the  third  section 
Of  the  seventeenth  hymn  of  Whitfield's  Collection, 
To  conclude  with  the  doxology."— '  Poetical  Works,'  vol.  v.  p.  165. 

90  "There  is  perhaps  no  Scottish  printer  whose  name  is  more  honoured  by 
those  who  love  the  vernacular  poetry  of  the  country  than  that  of  the  worthy 
burgess  of  Edinburgh,  Henry  Charteris." — Dickson  and  Edmond,  ut  tup., 
chap,  xxvii.  p.  348. 

yi  A  copy  of  this  edition  of  the  Book  of  Common  Order  is  in  the  British 
Museum  (pressmark,  3436,  f.  16).  It  is  very  imperfect,  but  has  the  date  1595 
on  the  title-page  of  the  second  part.  Another  copy  is  in  Cambridge  Uni- 
versity Library,  lacking  the  first  title-page,  but  otherwise  perfect.  A  third 
copy  was  in  the  private  collection  of  the  late  Dr  D.  Laing.  A  facsimile  of  the 
title-page  of  part  second  is  given  by  Dr  Livingston,  'Scot.  Met.  Psalter,' 
"  Facsimiles  from  various  editions,"  p,  72.  The  Scottish  Doxologies  of  this 
Psalter  will  be  found  in  Appendix  I  of  this  work. 


XIXIAX    WJXZET   AND    THE   DOXOLOGY.  137 

a  number  equal  to  that  of  the  musical  forms,  there  being  one 
for  each  particular  metre.  The  contention  of  some,  that  the 
"  conclusion  "  was  not  employed  in  divine  service  earlier  than 
1595,  or  at  least  than  1575,92  cannot  now  be  upheld  in  view 
of  an  explicit  reference  to  Protestant  use  of  doxologies  made 
by  Ninian  "Winzet,  the  able  defender  of  the  old  unreformed 
Church,  which  has  hitherto  escaped  notice  in  this  connection. 
Among  the  eighty-three  questions  touching  doctrine,  order, 
and  manners  published  at  Antwerp  in  1563  by  the  ex-school- 
master of  Linlithgow,  and  delivered  to  John  Knox,  with  a 
challenge  to  answer  them  if  he  could,  one  (the  67th)  was 
thus  drawn  up :  "  Why  do  you,  Calvinian  Preachers,  sing 
with  us  Catholics  at  the  end  of  every  psalm,  Glory  be  to  the 
Father,  to  the  Son,  and  to  the  Holy  Ghost,  &c,  seeing  that 
godly  form  of  praise  was  first  ordered  to  be  sung  by  Pope 
Damasus  as  a  rebuke  to  heretics  ? "  93  The  very  construc- 
tion of  such  a  question,  pointing  as  it  does,  not  to  the  simple 
repeating,  but  to  the  singing,  of  doxologies  by  Scottish  Pro- 
testants, would  seem  to  indicate  that  they  had  association 
with  psalm-singing  from  the  very  beginning  of  the  Reforma- 
tion movement. 

In  this  connection  it  may  be  pointed  out  that  the  \Ved- 
derburn  Collection  of  Psalms  and  Spiritual  Songs,  with  some 
if  not  all  of  which  Winzet  was  presumably  acquainted,  con- 
tains Scottish   doxologies,   of   which  this,  occurring   at    the 

92  Dr  Livingston,  ut  sup.,  Diss.  I.,  p.  4. 

93  '  The  Buke  of  Four  Scoir  Thre  Questions,  tuecliing  Doctrine,  Odour 
and  Maneris  .  .  .  sett  furthbe  Xinian  Winzet  a  Catholik  Preist.'  .  .  .  1563. 
Antverpiae.  "67.  Of  the  forme,  Gloir  to  the  Father,  &c,  in  end  of  euery 
Psalme."  This  treatise  of  Winzet,  along  with  'Certain  Tractates,'  was  re- 
printed by  Bishop  Keith  in  the  Appendix  to  his  -'History'  (Spott.  Soc.  ed., 
vol.  ii.)  Both  the  Buke  of  Questions  and  the  Tractates,  as  also  'The  Last 
Blast '  and  '  Translation  of  Vincentius  Lirinensis,'  were  published  by  the 
Maitland  Club  in  one  vol.,  with  a  Memoir  by  J.  B.  Gracie.  But  the  edition 
facile  princeps  of  the  vernacular  writings  of  Winzet  is  that  in  two  vols,  printed 
by  the  Scottish  Text  Society,  1887-1891,  edited  by  J.  K.  Hewison,  M.A., 
F.S.A.  Scot.,  minister  of  Bothesay.  The  editor's  Introduction,  Appendix, 
Notes,  and  Glossary,  are  all  models  of  editing. 


138  THE  BOOK  OF  COMMON  ORDER. 

close  of  a  hymn  upon  our  Lord's  nativity,  may  be  taken  as 
a  specimen : — 

"  To  God  the  Father  mot  be  [/loir,  may,  glory. 

And  ah  to  Christ  for  euer  moir,  also. 

The  Haly  Gaist  mot  blissit  be, 
Wirkar  of  this  Xatiuitie."  94 

The  other  outstanding  feature  in  the  metrical  part  of  the 
1595  edition  of  the  Book  of  Common  Order  is  that  referred 
to  in  the  words  of  the  title,  "  Ane  Prayer  efter  everie  Psalme." 
The  exact  number  of  the  devotional  prose  forms  is  149,  those 
following  two  of  the  Psalms  (the  107th  and  108th)  being, 
with  two  unimportant  variations,  the  same.  The  closing  ten 
in  this  unique  collection  of  prayers  are  brief  simple  breath- 
ings of  desire  directed  to  Him  who  is  addressed  as  "dear 
Father,"  "  good  God,"  "  puissant  God  of  armies  "  ;  while  the 
earlier  pieces  constitute  a  collection  of  139  Scottish  col- 
lects, each  containing,  in  observance  of  liturgical  rules,  an 
Invocation,  a  Petition,  and  a  Conclusion. 

What  use  these  prayers  were  intended  to  serve  cannot  be 
affirmed  with  certainty.  Their  having  a  place  in  the  Psalter 
of  the  Church  might  seem  to  point  to  use  in  public  worship; 
on  the  other  hand,  their  appearing  in  only  one  edition  of  the 
Church's  Service-book,  and  the  absence  of  reference  to  them 
in  any  subsequent  readjustment  of  sanctuary  service,  favour 
the  supposition  that  they  were  simply  intended  for  the 
private  use,  guidance,  and  edification  of  those  who  possessed 
the  volume.95 

But  the  most  curious  circumstance  connected  with  these 
Scottish  prayers  is  one  relating  to  their  authorship.  As  re- 
cently as  1864,  Dr  Livingston,  our  greatest  living  authority 
on  Scottish  psalmody,  when  directing  attention  to  them  and 


!'4  'The  Oude  and  Godlie  Ballates.'    Patereon'a  edition,  p.  6S. 
!'5  Dr    Livingston   favours  the  latter  view.     '  The  Scot.    Met.   Psalter,'  ut 
sup.,  p.  ->7. 


SCOTTISH   PRESBYTERIAN   COLLECTS.  139 

reproducing  them  in  their  entirety,  confessed  to  a  lack  of 
information  regarding  their  origin,  in  the  absence  of  which 
he  was  disposed  to  regard  them  as  of  purely  Scottish  ex- 
traction. In  1885,  however,  another  minister  of  the  Free 
Church,  who  has  rendered  valuable  service  in  this  depart- 
ment of  historical  research — the  Eev.  Dr  Bannerman  of  Perth 
— came  upon  a  copy  of  the  Marot  and  Beza  French  Psalter 
among  the  books  of  the  Innerpeffray  Library,  Perthshire. 
The  title  of  the  little  volume  ends  with  a  statement  which 
stimulated  curiosity  and  closer  examination.  It  was  in 
these  words ;  "  And  a  Prayer  at  the  end  of  each  Psalm  by 
M.  Augustin  Marlorat." 96  An  inspection  of  the  appended 
prayers  convinced  the  finder  that  for  all  practical  purposes 
the  Scottish  "Prayers  on  the  Psalms"  of  1595  are  simply 
translations  of  the  French  "  Oraisons."  Augustin  Marlorat, 
whose  name  appears  on  the  Huguenot  Psalter,  was  an  honoured 
theologian,  devotional  writer,  and  reformer  of  the  sixteenth 
century,  the  friend  of  Calvin,  the  coadjutor  of  Beza,  and 
ultimately  a  victim  of  Boman  Catholic  intolerance  and 
cruelty  at  the  siege  and  capture  of  Bouen  in  1562. 

It  may  be  possible  for  future  investigators  to  trace  some  of 
the  French  prayers  in  substance  and  modified  form  to  the 
contents  of  early  pre-Beformation  service-books,  from  which 
so  much  good  material  was  taken  by  both  Continental  and 
English  compilers  of  liturgies  and  psalters ;  but  in  a  matter 
of  this  kind  the  judgment  of  M.  Bovet,  historian  of  the 
Psalter  of  the  Beformed  Churches,  is  entitled  to  great  weight, 
and  he  holds  that  "  Marlorat  was  the  original  and  the  only 
author  of  the  prayers  which  bear  his  name."  97     In  any  case, 

96  The  full  title  of  this  interesting  volume,  which  I  have  personally  ex- 
amined, is  :  '  Les  cl.  Pseaumes  de  David,  mis  en  rime  Francoise  par  Clement 
Marot  et  Theodore  Beze.  Avec  la  prose  en  marge,  comme  elle  est  en  la  Bible, 
et  un  Oraison  a  la  fin  d'un  chacun  Pseaume  par  M.  Augustin  Marlorat.'  A 
Paris.     Par  Pierre  Haultin  :  1567. 

97  "  Le  primitif  et  le  seul  auteur."— '  Histoire  du  Psautier  des  Eglises  Re- 
formers.'    Neuchatel :  1872. 


140  THE  BOOK  OF  COMMON  ORDER. 

enough  has  been  clone  in  thus  tracing  a  connection  between 
the  Scottish  prayers  and  those  of  the  Church  of  the  Huguenots 
to  justify  that  connection  being  taken  to  furnish  "  a  fresh  evi- 
dence of  the  close  and  cordial  relations  which  subsisted  from 
the  first  between  the  Reformed  Churches  of  the  Continent 
and  the  Church  of  Scotland."98 

With  the  beginning  of  the  seventeenth  century,  and  the 
accession  of  James  to  the  throne  of  England  in  1603,  the 
Church  of  Scotland  entered  upon  a  period  of  trouble  and 
conflict  from  which  ultimate  relief  was  obtained  only  by  the 
Revolution  of  1688,  when  the  Stewarts  were  righteously 
dispossessed  of  the  throne  of  Great  Britain.  All  through 
the  two-and-twenty  years  of  the  century  during  which  James 
VI.  of  Scotland  and  I.  of  England  was  reigning  sovereign,  the 
Reformed  Church  took  no  legislative  action  of  any  importance 
affecting  the  conduct  of  divine  service.  A  movement  in  the 
direction  of  revision  was  indeed  initiated  in  an  Assembly 
which  ought  to  have  met  at  St  Andrews,  but  which,  owing 
to  the  king's  indisposition,  was  held  at  Burntisland,  the 
king,  "  with  his  Commissioners  of  the  Nobility  and  Burghs," 
being  present."  At  that  Assembly,  on  the  16th  of  May 
1601,  several  measures  of  revision  were  proposed.  One 
proposal  was  to  correct  "  sundry  errors  in  the  vulgar  trans- 
lation of  the  Bible ; "  another  to  do  the  same  in  the  case 
of  the  metrical  version  of  the  Psalms ;  and  a  third  to  alter 
"  sundry  prayers  in  the  Psalm-book  in  respect  they  are  not 
convenient  for  the  time."  10°  Xone  of  these  proposals  resulted 
in  any  common  action  being  then  taken.     In  the  case  of  the 

98  Dr  Bannernian  in  'Presbyterian  Review'  (vol.  vii.  1SS6,  pp.  151-155). 
"Origin  of  the  Scottish  Collects  of  1595  :  A  Discovery."  For  the  prayers  in 
their  entirety,  see  Appendix  K  of  this  work. 

99  "  The  Generall  Asseinblie  of  the  Kirk  of  Scotland,  haklin  at  Bruntiland, 
the  12  clay  of  May  1601  yeirs.  In  the  quhilk  the  King's  Majestie,  with  his 
Commissioners  of  the  Nobilitie  and  Burrowes,  were  present." — '  The  B. U.K. 
of  Scot.,'  1600.     Part  Third.     Maitland  Club  ed. 

100  Ibid.,  p.  970. 


REISSUES   OF  THE   BOOK   OF   COMMON   ORDER.  HI 

metrical  Psalter,  the  conclusion  come  to  was  "  that  the  same 
be  revised  by  Mr  Eobert  Pont,  minister  at  St  Cuthbert's 
Church  [Edinburgh],  and  his  travels  to  be  revised  at  the  next 
Assembly."  As  regards  the  prayers,  it  was  not  thought  good 
that  those  already  contained  in  the  Service-book  be  altered  or 
omitted  ;  but  if  any  brother  wished  to  have  other  prayers 
added  as  being  suitable  for  the  times,  the  Assembly  ordained 
the  same  to  be  first  tried  and  then  sanctioned  by  some  future 
Assembly.101 

All  through  the  stages  of  the  crisis,  however,  which  ended 
in  the  temporary  and  enforced  ascendancy  of  episcopal 
government,  editions  of  the  Book  of  Common  Order  con- 
tinued to  issue  from  the  press.  Some  of  these  were  printed 
abroad  at  such  places  as  Dort  and  Middleburgh  ;  some  at 
Aberdeen  by  Edward  Eaban,  of  whom  more  hereafter ;  but 
the  greater  number  at  Edinburgh.  "What  Lekpreuik  and 
Bassandyne  had  been  in  the  sixteenth  century — privileged 
printers  of  ecclesiastical  literature — Andro  Hart  became  in 
the  century  following. 

One  of  Hart's  editions,  bearing  date  1615,  has  a  novel  if 
not  notable  feature.  After  the  treatise  on  Public  Fasting, 
drawn  up  in  1565,  and  before  the  twelve  tunes  to  which  it 
is  intimated  all  psalms  of  common  measure  may  be  sung, 
there  is  inserted  a  metrical  piece  called  "  The  Song  of  Moses." 
The  composition  is  prefaced  by  a  statement  from  the  printer 
of  the  reason  that  led  to  its  insertion. 

Being  in  conversation  with  a  godly  brother  to  whom  he 
made  known  his  intention  of  reprinting  the  Psalter,  this 
friend  expressed  surprise  that  "  The  Song  of  Moses "  had 
never  found  a  place  in  any  earlier  edition.  Moved  by  the 
representations  of  this  adviser,  Andro  Hart  requested  him  to 
cast  the  song  into  English  metre,  with  a  view  to  insertion  in 
the  forthcoming  issue.  The  result  was  the  appearing,  for  the 
first  time,  of  a  metrical  paraphrase  of  the  32d  chapter  of 
101  Ibid.,  pp.  970,  971. 


142  THE  BOOK   OF   COMMON   ORDER. 

Deuteronomy,  broken  up  into  six  parts,  a  prose  summary  of 
each  part  being  given  at  its  commencement  in  the  margin.102 

Attached  to  the  song  in  this  edition  of  1615  are  the 
initials  "J.  M."  These  stand  for  James  Melville,  minister 
of  Kilrenny,  in  Fife,  and  the  nephew  of  the  more  widely 
known  Andrew  Melville.103  While  creditable  to  the  piety  of 
the  versifier,  this  product  of  his  labours  has  done  nothing  to 
extend  the  reputation  of  one  whose  racy  autobiography  and 
diary  sufficiently  guard  his  name  from  oblivion.  Although 
it  continued  to  appear  in  successive  editions  of  the  Scottish 
praise-book  down  to  the  time  when  a  new  version  was 
adopted,  James  Melville's  setting  of  the  grand  old  Hebrew 
song  failed  to  secure  a  place  in  modern  collections  of  Para- 
phrases and  Hymns,  and  is  not  likely  to  find  one  in  any 
future  compilation,  however  large  and  varied. 

Leaving  it  to  his  grandson  to  make  the  announcement 
that  Presbyterianism  is  unworthy  of  the  fine  gentleman, 
King  James  formed  the  conclusion  that  Episcopacy  is  the 
form  of  Church  polity  most  favourable  to  the  designs  of  a 
despot.  And  so  his  first  move  towards  bringing  the  northern 
kingdom  into  ecclesiastical  conformity  with  that  of  the  south 
was  to  have  himself  declared  by  the  Scottish  Parliament  of 
1606  absolute  prince,  judge,  and  governor  over  all  persons, 
estates,  and  causes,  both  spiritual  and  temporal ;  to  revive 
the  order  of  prelates,  restoring  to  such  the  status  of  a  hun- 
dred years  back,  that  status  including  livings,  prerogatives, 
and  place  in  Parliament ;  and  to  reorganise  the  institution 
of  chapters,  which  had  been  suppressed.  Having  by  acts  of 
intimidation,  usurpation,  and  despotic  cruelty,  fashioned  the 
government  of  the  Church  of  Scotland  to  his  liking,  James 
proceeded  to  deal  with  the  Church's  ritual.     The  first  step  in 

102  The  musical  direction  for  the  public  singing  of  the  composition  is,  "Sing 
this  as  the  32  Psalme." 

103  A  manuscript  volume  in  the  Advocates'  Library,  Edinburgh,  known  to 
lie  in  the  handwriting  of  James  Melville,  contains  the  same  rendering  of  the 
Scripture  passage. 


JAMES   VI.   AND   SCOTTISH   TJTUAL.  143 

this  direction  was  the  issuing  of  a  royal  proclamation  at  the 
Cross  of  Edinburgh,  requiring  all  ministers  to  celebrate  Holy 
Communion  on  Easter  -  day,  the  24th  of  April  1614,  and 
calling  upon  all  members  to  communicate  in  their  respective 
parish  churches.104  But  graver  measures  were  in  contempla- 
tion. Being  in  London  at  the  time  when,  through  the  death  of 
Gladstanes,  the  primacy  of  all  Scotland  was  in  the  gift  of  the 
Crown,  James  Spottiswoode,  then  Archbishop  of  Glasgow, 
secured  this  piece  of  preferment  for  himself.  At  the  same 
time  consultation  took  place  between  him  and  his  royal 
patron  as  to  what  still  constituted  desiderata  in  the  polity 
of  the  northern  Church.  In  the  judgment  both  of  the  king 
and  of  the  prelatic  Scotsmen  these  included  a  good  many 
things,  prominent  among  them  being  "  a  form  of  divine 
service," 105  orders  to  be  followed  in  the  election  of  arch- 
bishops and  bishops,  in  the  electing  of  elders  and  their 
ordination,  forms  for  marriage,  baptism,  and  administration 
of  the  Holy  Supper,  and  a  service  for  confirmation  "  most 
profitable  for  children,  but  wanting  in  our  Church." 

A  movement  towards  supplying  what  was  thus  deemed 
lacking  in  Scottish  ritual  was  made  when,  at  the  request  of 
the  pliant  bishops,  a  General  Assembly  was  summoned  to 
meet  at  Aberdeen  in  August  1616. 

To  those  Lords  and  Barons,  Archbishops,  Bishops,  and 
Commissioners  from  Presbyteries  who  there  assembled,  and 

104  u  The  true  intent  was  to  try  how  the  people  wold  beare  with  alterations 
and  innovations  in  the  worship  of  God.  The  most  part  obeyed,  but  not  all." — 
Calderwood,  'Historie,'  1614.  Vol.  ii.  p.  191  of  Wod.  Soc.  ed.  "This  was 
justly  supposed  to  be  a  preparation  for  other  measures  which  were  soon  to 
follow." — Prof.  Grub.   'Hist.,'  vol.  ii.  chap.  xlv.  p.  300. 

loo  «  Articles  required  for  the  service  of  the  Church  of  Scotland — 1.  There 
is  lacking  in  our  Church  a  form  of  divine  service  ;  and  while  every  minister  is 
left  to  the  framing  of  public  prayer  by  himself,  both  the  people  are  neglected 
and  their  prayers  prove  often  impertinent."  (A  paper  in  the  handwriting  of 
Spottiswoode. )— '  Orig.  Letters  relating  to  the  Eccl.  Aff.  of  Scot.,' vol.  ii.  p. 
445.  Cited  by  Prof.  Grub,  ut  sup.,  p.  305,  and  by  Dr  Sprott  in  Introd.  to 
1  Scot.  Liturgies  of  the  Reign  of  James  Sixth.'     Edin. :  1871.     Pp.  xv,  xvi. 


144  THE   BOOK   OF   COMMON   ORDER. 

over  whom  the  primate  claimed  a  royal  warrant  to  preside,100 
the  King's  Commissioner  submitted  certain  "instructions" 
sent  by  his  Majesty  to  be  proposed  to  "this  present  As- 
semblies Of  these  royal  instructions,  the  eighth  was  in 
these  terms  :  "  That  a  Liturgie  be  made,  and  form  of  divine 
service,  which  shall  be  read  in  every  church  in  common 
prayer,  and  before  preaching  every  Sabbath,  by  the  Reader, 
where  there  is  one,  and  where  there  is  none,  by  the  Minister, 
before  he  conceive  his  own  prayer,  that  the  common  people 
may  learn  it,  and  by  custom  serve  God  rightly."  107  Before 
the  Assembly  broke  up,  but  not  till  the  last  session  was 
reached  and  ministers  from  the  south  had  begun  to  leave, 
decisions  were  registered  giving  effect  to  all  the  king's  wishes. 
In  the  matter  of  public  worship,  it  was  resolved  that  a  uni- 
form order  of  service  be  drawn  up,  to  be  read  in  all  churches 
at  all  meetings  for  prayer,  and  on  every  Lord's  Day  before 
sermon.108  To  give  effect  to  this  resolution,  a  committee  of 
four  were  appointed,  with  instructions  to  revise  the  Book  of 
Common  Order,  and  to  set  down  a  form  of  service  to  be  used 
in  all  time  hereafter.     By  the  close  of  1616,  or  the  beginning 

106  "The  King  ordained,  by  his  Letter,  the  Primat  to  rule  the  Clergie,  and 
his  Commissioner,  the  Earl  of  Montrose,  to  order  the  Laitie.  ...  So  Mr  John 
Spotswood,  Archbishop  of  Sanct  Androis,  stepped  into  the  Moderator's  place 
without  election." — 'The  B.U.K.  of  Scotland.'  ut  sup.,  p.  1116. 

107  Ibid.,  p.  1123.  Calderwood's  'Hist.,'  1616,  vol.  vii.  pp.  105,  106, 
Wod.  Soc.  ed. 

108  "  Item,  It  is  statute  and  ordainit  that  ane  vniforme  ordour  of  Liturgie 
or  Divyne  Service  be  sett  down  to  be  red  in  all  Kirks,  on  the  ordinaire  dayes 
of  prayer,  and  every  Sabbath  day  befor  the  sermoun.  .  .  .  And  to  this 
intent,  the  Assemblie  lies  appoint  it  the  saids  Mi-  Patrick  Galloway  ...  to 
revise  the  Booke  of  Commoun  Prayers  containit  in  the  Psalme  Booke,  and  to 
sett  downe  ane  commoune  forme  of  ordinaire  service,  to  be  vsed  in  all  tynie 
heirafter." — Ibid.,  ut  sup.,  pp.  1127,  1128.  "The  term  'Liturgy'  had  not 
previously  been  in  use  to  express  a  form  of  prayer  in  Scotland.  It  must  be 
remembered,  however,  that  although  the  Assembly  of  1616  probably  did  not 
nourish  any  Innovation  approaching  thai  of  the  Service-book  of  1637,  their 
Acts  as  an  Assembly  were  afterwards  repudiated,  and  they  were  treated  as 
prelatical  usurpers,  who  had  interrupted  the  government  of  the  Church 
according  to  the  legitimate  Presbyterian  order." — Dr  J.  H.  Burton,  'The 
Hist.  <>t'  Scot.,'  chap,  lxviii.,  '"  Charles  I.,"  vol.  vi.  p.  116. 


ho  watt's  form  of  prayer.  145 

of  the  following  year,  some  progress  had  been  made  either 
by  the  committee  or  by  an  individual  member  thereof.  For 
there  is  in  existence  the  MS.  of  a  draft  liturgy  which  has 
written  on  the  last  sheet,  "  Howatt's  Form  of  Prayer."  The 
Eev.  Peter  Ewat,  Hewat,  or  Howatt,  one  of  the  Edinburgh 
ministers,  was  a  member  of  the  liturgical  committee,  and  it 
is  highly  probable  that  he  had  been  made  convener  by  his 
fellow-members,  and  in  that  capacity  had  drafted  what  bears 
his  name,  while  it  has  for  fuller  title  a  description  closely 
resembling  the  terms  employed  by  the  Aberdeen  Assembly.109 
Immediately  after,  if  not  even  earlier  than,  the  Assembly 
of  1616,  King  James  had  summarised  his  scheme  of  uni- 
formity with  Anglican  usage  under  five  heads.  Dissuaded 
from  brinoino-  these  articles  forward  when  first  drafted,  and 
foiled  in  his  endeavours  to  have  them  adopted  by  the  As- 
sembly that  met  in  St  Andrews  shortly  after  his  return  from 
Scotland,  where  he  had  an  opportunity  of  showing  his  northern 
subjects  how  he  liked  divine  service  conducted  and  sacra- 
ments dispensed,110  the  headstrong  monarch  resolved  to  force 

109  «  ^  Form  of  Service  to  be  used  in  all  the  Parish  Churches  of  Scotland 
upon  the  Sabbath  Day  by  the  Readers  -where  there  are  any  established,  and 
where  there  are  no  Readers  by  the  Ministers  themselves  before  they  go  to 
sermon."  Written  on  the  last  sheet  of  the  MS.  in  a  different  hand  is, 
"  Howatt's  Form  of  Prayer."  Advocates'  Library.  Edinburgh.  MS.  (Wod- 
row  MSS.,  vol.  20,  quarto),  Lib.  No.  ccc.  2-12.  Dr  Sprott  has  brought  this 
literary  curiosity  to  light,  and  has  printed  it  as  an  Appendix  to  his  valuable 
reprint,  '  Scottish  Liturgies  of  the  Reign  of  James  VI.'     Edinb.  :  1871. 

no  "Among  other  directions  sent  from  the  king,  one  was  for  repairing  of 
the  Chappell,  and  some  English  carpenters  employed,  who  brought  with  them 
the  portraits  of  the  Apostles  to  be  set  in  the  Pews  or  Stalls  ;  as  they  were 
proceeding  in  their  work,  a  foolish  and  idle  rumour  went,  that  Images  were 
to  be  set  up  in  the  Chapell :  and  as  people  are  given  to  speak  the  worst,  it  was 
current  among  them,  that  the  Organs  came  first,  now  the  Images,  and  ere  long 
they  should  have  the  Masse." — Spottiswoode's  'Hist,  of  the  Ch.  of  Scot.,'  an. 
1616,  lib.  vii.  p.  530  of  folio  ed.  London  :  MDCLV.  Upon  the  day  following  the 
royal  entrance  into  the  capital — i.e.,  Sunday,  18th  May — service  was  conducted 
in  the  Chapel  Royal  according  to  the  ritual  of  the  Church  of  England,  "  with 
singing  of  choristers,  surplices,  and  playing  on  organs."  On  the  8th  of  June, 
being  Whitsunday,  Holy  Communion  was  celebrated  in  the  same  place  after 
the  same  order,   those  communicating  doing  so   Jcneeling.       Several    of   the 

K 


146  THE  BOOK  OF  COMMON  ORDER. 

them  upon  the  Assembly  of  the  following  year,  which  was 
summoned  to  convene  at  Perth.  In  this  he  succeeded ;  and 
so  the  King  James  articles  of  assimilation  have  taken  their 
place  in  the  records  of  history  under  the  name  of  the  Five 
Articles  of  Perth. 

They  range  over  the  following  particulars :  (1)  Kneeling 
in  the  act  of  communicating;  (2)  administering  the  Com- 
munion to  sick  persons  in  private ;  (3)  baptising  in  private ; 
(4)  confirmation ;  (5)  the  observance  of  the  four  holy-days — 
Christmas,  Good  Friday,  Easter,  and  Whitsunday.111  When, 
according  to  the  usage  of  the  times,  the  Acts  of  Assembly 
came  before  the  Privy  Council,  the  Five  Articles  were  all 
ratified,  and  so  also  was  a  finding  which  gave  commission  to 
certain  persons  to  review  the  labours  of  the  previously  ap- 
pointed commissioners  in  the  matter  of  Common  Order  Book 
revision.112  This  revising  was  carried  on  partly  in  Scotland 
by  the  bishops  there,  and  partly  in  England  by  James  him- 
self in  consultation  with  Anglican  dignitaries.  Drafts  of 
what  was  proposed  having  been  sent  across  the  Border  and 

nobility  and  clergy  who  were  present  but  who  scrupled  to  communicate, 
received  a  royal  mandate  requiring  them  to  do  so  next  Lord's  Day.  — Calder- 
wood's  '  Hist.,'  1617,  vol.  vii.  p.  246,  Wod.  Soc.  ed. 

111  The  Five  Articles  are  given  in  full  in  '  The  B.U.K.  of  Scot.'  (at  s«/>.,  pp. 
1165,  1166).  Because  of  its  bearing  upon  what  is  to  be  found  in  Period  II. 
on  the  same  subject,  I  give  at  length  the  first  of  the  five  relating  to  kneeling 
at  the  celebration  of  the  Lord's  Supper.  "  Seing  we  are  commanded  by  God 
himself,  that  when  wee  come  to  worship  him,  we  fall  doun  and  kneel  before  the 
Lord  our  Maker ;  and  considdering  withall,  that  there  is  no  partof  divine  worship 
more  heavenly  and  spiritual,  then  is  the  holy  receiving  of  the  blessed  body  and 
blood  of  our  Lord  and  Saviour  Jesus  Christ ;  like  as  the  most  humble  and  rever- 
end gesture  of  the  body,  in  our  meditation  and  lifting  up  of  our  hearts,  best  be- 
coineth  so  divine  and  sacred  an  action  :  Therefor,  notwithstanding  that  our  Kirk 
hath  used,  since  the  Reformation  of  Religion,  to  celebrate  the  holy  Communion 
to  the  people  sitting,  by  reason  of  the  great  abuse  of  kneeling  used  in  the 
idolatrous  worship  of  the  Sacrament  by  the  Papists  :  yet  now  seeing  all 
memory  of  bypast  superstition  is  past ;  in  reverence  of  God,  and  in  due  regard 
of  so  divine  a  mystery,  and  in  remembrance  of  so  mystical  an  union  as  we  are 
made  partakers  of,  the  Assembly  thinketh  good,  that  that  blessed  Sacrament 
be  celebrat  hereafter  meekly  and  reverently  upon  their  knees." 
112  Dr  Sprott,  '  Scot.  Liturgies,'  &c,  ut  tup.s  Introduc,  p.  xxix. 


SCOTTISH   LITURGIES   OF   THE   REIGN   OF  JAMES   VI.        U7 

returned,  with  "  observations,  additions,  expunctions,  muta- 
tions, accommodations,"  m  matters  were  so  far  advanced  by 
June  1619  that  a  royal  licence  was  then  granted  to  an 
Edinburgh  bookseller — Gilbert  Dick  by  name — authorising 
him  to  print  the  book,  and  giving  him  exclusive  right  to 
do  so  for  nineteen  years  to  come.114  So  certain  did  it  seem 
that  in  a  short  time  the  old  Book  of  Common  Order,  with  its 
optional  forms,  directions,  and  suggested  material,  would  be 
superseded  by  a  Book  of  Common  Prayer  with  set  forms  and 
prescribed  prayers,  that  Archbishop  Spottiswoode,  in  the  heat 
of  altercation  with  Thomas  Hog,  minister  at  Dysart,  charged 
with  speaking  disrespectfully  of  the  Perth  Articles,  thought 
to  silence  the  sturdy  Presbyterian  by  assuring  him  that, 
although  his  prayers  had  up  till  now  been  in  harmony  with 
the  usage  of  his  Church,  and  according  to  the  ritual  of  the 
Book  of  Common  Order,  in  a  short  time  the  old  order  would 
be  discharged,  and  ministers  would  be  tied  115  to  set  forms, 

113  <<  Tkjg  B00ke  [a  pUblike  forme  of  Liturgie,  or  Booke  of  Common  Prayer] 
.  .  .  being  by  those  who  were  deputed  for  that  purpose  framed,  was  by  the 
Lord  Archbishop  of  Saint  Andrewes  that  now  liveth,  sent  up  to  Our  Royall 
Father,  who  not  onely  carefully  and  punctually  perused  everie  particular 
passage  of  it  himselfe  but  had  it  also  considerately  advised  with,  and  revised 
by  some  of  that  Kingdome  here  in  England,  in  whose  judgement  He  reposed 
singular  trust  and  confidence ;  and  after  all  His  owne  and  their  observations, 
additions,  expunctions,  mutations,  accommodations,  He  sent  it  backe  to  those 
from  whom  He  had  received  it,  to  be  commended  to  that  whole  Church,  being 
a  Service  Booke  in  substance,  frame,  and  composure,  much  about  one  with  this 
verie  Service  Booke  which  We  of  late  commended  to  them  [1637]." — '  A  Large 
Declaration,' &c.  By  the  King.  London:  mdc.xxxix.  Pp.  16, 17.  This  work 
was  written  for  Charles  I.  by  Dr  Balcanquhall,  Dean  of  Durham.  Baillie  calls 
it  "  that  unexampled  manifesto,  which,  at  Canterburie's  direction,  Balquan- 
quall,  and  Rosse,  and  St  Andrewes,  had  penned,"  and  describes  it  as  "heaping 
up  a  rabble  of  the  falsest  calumnies  that  ever  was  put  into  one  discourse  that  I 
had  read." — Baillie's  '  Letters  and  Journals,'  vol.  i.  p.  208. 

114  Dr  Sprott's  '  Scot.  Liturg.,'  tit  sup.,  Introd.,  p.  xxxiv. 

115  "Ye  are  not  content,  said  the  Bishop,  to  declaim  in  your  Sermons 
against  the  Course  and  State  of  Bishops  ;  but  also  ye  pray  ordinarily  after 
Sermon  against  Bishops,  as  Belligods  and  Hirelings.  He  [Mr  Thomas  Hogg, 
minister  at  Dysart]  answered  that  he  prayed  ordinarily  against  Belligods  and 
Hirelings  in  the  Ministry,  by  the  warrant  of  God's  Word,  and  conform  to 
the  prayer  published  in  the  book  of  Discipline,  for  the  use  of  the  Kirk  of  Scot- 


148  THE  BOOK  OF  COMMON  ORDER. 

and  not  permitted  to  conceive  prayers  just  as  it  pleased 
them. 

To  complete  the  equipment  of  the  Anglicised  Church  of 
Scotland,  it  was  thought  desirable  that  there  should  be  a  new 
Psalter.  That  also  James,  in  the  exercise  of  royal  interest 
and  forethought,  had  provided.  Taking  the  matter  into  his 
own  special  charge,  he  had,  in  leisure  hours,  prepared  metrical 
renderings  of  the  psalms  in  the  Scottish  dialect.110  After 
trying  his  skill  in  the  case  of  thirty  compositions,1^7  the 
king  availed  himself  of  the  co-operation  of  Sir  William 
Alexander  of  Menstrie,  afterwards  Earl  of  Stirling,  and 
author  of   tragedies  now  forgotten.ns      So  largely  did   the 

land.  .  .  .  Then  said  the  Bishop,  in  great  indignation,  in  short  space,  that 
book  of  Discipline  (meaning  the  book  of  Common  order  before  the  Psalmes) 
shall  be  discharged,  and  Ministers  shall  be  tied  to  set  Prayers,  and  shall  not 
be  suffered  to  conceive  prayers,  as  they  please." — Calderwood's  '  History,'  1619, 
pp.  726,  727  of  fol.  ed.  ;  vol.  vii.  p.  369  of  Wod.  Soc.  ed. 

116  A  volume  of  these  metrical  translations,  in  the  king's  handwriting,  is  in 
the  British  Museum  Library.  In  addition  to  renderings  of  thirty  psalms, 
not  in  consecutive  order,  there  are  paraphrases  of  the  twelfth  chapter  of 
Ecclesiastes,  of  the  Lord's  Prayer,  and  of  the  Song  of  Moses. 

117  "Hee  [James  VI.  ]  was  in  hand  (when  God  call'd  him  to  sing  psalmes 
with  the  angels)  with  the  translation  of  our  Church  psalmes,  which  hee 
intended  to  have  finished  and  dedicated  with  all  to  the  onely  saint  of  his 
devotion,  the  Church  of  Great  Britaine  and  that  of  Ireland.  This  worke  was 
staied  in  the  one  and  thirty  psalme." — Dr  Williams,  "  Great  Britain's  Salomon  ; 
a  Sermon  preached  at  the  magnificent  Funerall  of  the  most  high  and  mighty 
King  James"  (London,  1625),  p.  42. 

118  "  The  revising  of  the  Psalmes  he  [his  Majesty]  made  his  own  labour,  and 
at  such  hours  as  he  might  spare  from  the  publick  cares,  weut  through  a 
number  of  them,  commending  the  rest  to  a  faithfull  and  learned  servant,  who 
hath  therein  answered  his  Majesties  expectation." — Spottiswoode's  'Hist,  of 
the  Ch.  of  Scot.,'  an.  1601,  p.  465  ;  fol.  ed.,  vol.  iii.  pp.  98,  99  of  Spot.  Soc. 
ed.  In  a  letter  to  William  Drummond  of  Hawthornden,  dated  April  18, 
1620,  Sir  William  Alexander  wrote  in  these  terms  :  e:  Brother,  I  received  your 
last  letter  with  the  Psalm  you  sent,  which  I  think  very  well  done  ;  I  had 
done  the  same  long  before  it  came  ;  but  He  prefers  his  own  to  all  else  ;  tho' 
perchance,  when  you  see  it,  you  will  think  it  the  worst  of  the  three.  No  man 
must  meddle  with  that  subject,  and  therefore  I  advise  you  to  take  no  more 
pains  therein." — Drummond's  '  Works  *  (Edinburgh,  1711),  p.  151.  On  the 
28th  December  1627  there  was  granted  licence  for  the  space  of  31  years,  to 
print  the  Psalms  of  King  David,  translated  by  King  James,  in  favour  of  Sir 
William  Alexander,  "  to  quhais  cair  his  Majestie  hath  speciallie  entrusted  the 


THE   PSALMS   OF  KING   DAVID   AND  KING  JAMES.         149 

coadjutor  assist  in  the  undertaking  that  the  version  might 
fairly  bear  his  name  rather  than  that  of  his  sovereign ;  but 
the  courtesy  of  a  courtier  and  the  vanity  of  a  king  kept 
every  name  but  one  out  of  the  title-page.  It  is  doubtful, 
however,  if  James  ever  had  the  gratification,  which  in  his 
case  would  have  been  intense,  of  seeing  the  work  even  in 
draft,  and  of  reading  on  the  title-page,  "  The  Psalms  of  King 
David,  translated  by  King  James."  119  Certainly  there  never 
came  to  him  the  satisfaction  of  knowing  that  the  Church  of 
Scotland  had  accepted  that  Prayer-book  in  the  preparation 
of  which  he  took  such  interest,  and  that  Psalter  which  he 
fondly  hoped  would  be  associated  with  his  name  for  all  time 
to  come.  For  when  he  died  in  1625  the  Book  of  Common 
Prayer  was  still  in  draft,  and  the  world  was  not  favoured 
with  a  sight  of  the  Psalter  till  six  years  after  the  death  of 
the  royal  versifier. 

The  accession  of  Charles  I.  to  the  throne  of  Great  Britain 
brought  no  relief  to  the  people  of  Scotland  from  State 
meddling  and  dictation  in  matters  spiritual  and  ecclesias- 
tical. A  petition  from  ministers  opposed  to  the  Perth 
Articles  gave  the  newly  crowned  king  an  opportunity  of 
making  it  known  that  it  was  his  determination  to  have 
the  ordinances,  instructions,  and  injunctions  of  his  father 
strictly  enforced  in  all  matters  of  government  and  worship. 

said  work  in  collecting  and  reviewing  of  the  same  and  in  seeing  the  first  inipres- 
sioun  thairof  to  be  carefullie  and  weill  done  and  withal!  being  gratiouslie  pleased 
that  he  sould  reape  the  benefite  of  his  travellis  thairin."  The  licence  is  given 
in  full  by  Principal  Lee  in  his  '  Memorial  for  the  Bible  Societies  in  Scotland,' 
Edin.,  1824  ;  Appendix  Xo.  xxi.  pp.  36-38.  For  further  information  regard- 
ing Sir  William  Alexander  and  his  psalter  renderings  see  John  Holland's 
'Psalmists  of  Britain'  (London,  1843),  vol.  i.  pp.  259-267;  also  Dr  D.  Laing's 
'  Xotes  regarding  the  Metrical  Versions  of  the  Psalms  received  by  the  Church 
of  Scotland.' — Baillie's  'Letters  and  Journals,'  vol.  iii.  p.  530. 

119  '  The  Psalmes  of  King  David,  translated  by  King  James.  Cum  Privi- 
legio  Regiao  Maiestatis.'  On  another  engraved  leaf  are  the  royal  arms  and  the 
king's  authority  allowing  the  psalms  "  to  be  sung  in  all  the  Churches  of  oure 
Dominions."  Imprint:  "Oxford,  Printed  by  William  Turner,  Printer  to  the 
famous  University,  m.dc.xxxi." 


150  THE  BOOK  OF  COMMON  ORDER. 

Of  all  the  articles  recently  forced  upon  ministers  and  people 
the  most  offensive  was  the  first,  according  to  which  the 
Assembly  was  represented  as  thinking  it  good  that  the 
sacrament  of  Holy  Communion  "  be  celebrated  hereafter 
meekly  and  reverently  upon  their  knees"  The  opposition 
to  the  enforcement  of  this  requirement  was  not  grounded 
upon  dislike  of  kneeling  as  a  posture  in  worship ;  neither 
did  it  spring  from  unwillingness  to  yield  to  an  innovation 
implied  in  the  posture.  For,  as  far  as  appears,  kneeling  in 
public  worship  had  been  practised  in  Scotland  among  Presby- 
terians from  the  time  of  the  Reformation.  Thus  in  the  Order 
of  Excommunication  and  of  Public  Repentance  published  in 
1569,  before  uttering  "the  invocation  of  the  name  of  Jesus 
Christ  to  excommunicate  the  impenitent,"  the  minister  briefly 
addresses  the  congregation,  concluding  with  these  words : 
"  And  that  we  may  do  the  same,  not  out  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  manner  pray."  12°  Then  in  1587  the 
Glasgow  Session  ordained  that  all  persons  in  time  of  prayer 
"  bow  their  knees  to  the  ground " ; m  and  Lindsay,  in  his 
vindication  of  the  Perth  Assembly,  states,  "  We  were  accus- 
tomed, and  still  are,  to  kneel  at  the  thanksgiving."  122 

The  opposition  to  the  "  gesture  of  kneeling  "  when  com- 
municating was  that  which  John  Knox  urged  so  vehemently 
in  his  day,  and  which  led  to  the  insertion  of  the  "  black 
rubric  "  into  the  English  Prayer-book  of  1552, — opposition, 
viz.,  to  the  adoration  of  the  Host  believed  to  be  implied,  if  not 
intended,  in  that  posture.  Kneeling  at  Communion  was  wor- 
shipping and  bowing  down  in  the  house  of  Rimmon,  an  act  of 

120  Knox's  '  Works,'  vol.  vi.  p.  466. 

121  "  Anent  Prayers.  1587,  Sept.  21 — That  all  persons  in  time  of  prayer  bow 
their  knee  to  the  ground." — Wodrow's  '  Collections  on  the  Life  of  Mr  David 
Weems,'  Maitland  Club,  p.  22. 

IJ-  Lindsay's  'True  Narrative  of  Perth  Assembly,'  p.  47;  also  his  'Resolu- 
tion- for  Kneeling,'  pp.  34,  65.     Dr  Sprott  in  '  Introd.  to  Scot.  Liturg.,'  p.  xxx. 


THE   POLICY   OF   "THOROUGH."  151 

constructive  idolatry  to  be  reprobated  and  abhorred  by  all 
sound  Protestant  Presbyterians. 

And  so,  when  on  Easter  Sunday  of  1627  the  Communion 
was  dispensed  in  the  churches  of  Edinburgh  to  as  many  as 
would  receive  the  elements  kneeling,  instead  of  communi- 
cants coining  forward  in  thousands,  not  more  than  six  or 
seven  persons  presented  themselves  in  the  Church  of  St 
Giles,  and  some  of  the  ministers  refused  to  conform.1'23 
During  an  entire  year  the  sacrament  of  the  Lord's  Supper 
was  not  observed  in  the  city  churches  ;  and  when  in  February 
1629  there  was  a  celebration,  the  result  was  a  scene  of  scan- 
dalous disorder  characterised  by  the  historian  of  the  times  as 
"  pitiful  to  behold ;  some  of  the  ministers  kneeling,  some 
sitting,  some  standing ;  similar  confusion  among  the  people ; 
the  minister  giving  the  elements  out  of  his  hands  to  each  one, 
and  the  reader  reading,  or  the  people  singing  at  that  same 
time."  124 

By  this  time  Charles,  and  those  courtiers  and  ecclesiastics 
who  were  in  his  confidence,  were  fully  committed  to  that 
policy  of  disregard  of  constitutional  restraints  and  disdain  of 
half  measures  which  passed  among  themselves  as  the  policy 
of  Thorough,  and  which  was  applied  with  perfect  impar- 
tiality, though  with  very  different  results,  to  England,  Ire- 
land, and  Scotland.  Applying  it  to  the  ecclesiastical  affairs 
of  the  last  -  named  country,  those  intrusted  with  carrying 
out  the  thorough  treatment  of  the  Church  prepared  for 
the  Scots  two  ecclesiastical  directories  intended  to  be  coin- 
cident in  date  of  appearance ;  but,  as  matters  turned  out, 
they  were  separate  from  each  other  by  a  considerable  inter- 
val of  time. 

The  first  in  order  of  time  appeared  when,  in  the  beginning 
of  1636,  there  issued  from  the  press  of  Edward  Eaban,  printer 
in  Aberdeen,  a  publication  bearing  the  royal  coat  of  arms, 

123  Rowe's  '  History,'  a.d.  1627,  p.  343  of  Wocl.  Soc.  ed. 

124  Ibid.,  a.d.  1629,  p.  318. 


152  THE  BOOK  OF  COMMON  ORDER. 

and  described  on  title-page  as  "  Canons  and  Constitutions 
Ecclesiastical ;  gathered  and  put  in  form  for  the  government 
of  the  Church  of  Scotland.  Eatified  and  Approved  by  His 
Majesty's  Royal  Warrant,  and  ordained  to  be  observed  by  the 
Clergy,  and  all  others  whom  they  concern."  125 

Of  the  Canons,  contained  under  nineteen  heads  or  chap- 
ters, some  took  to  do  with  public  worship  and  the  ad- 
ministration of  sacraments,  and  that  in  a  very  thorough 
manner.  Thus,  according  to  two  canons,  no  presbyter  or 
reader  was  thenceforth  to  pray  in  public  ex  tempore ;  but  all 
preachers  were  to  exhort  their  hearers  to  join  with  them  in 
prayer,  using  some  convenient  expressions,  and  always  con- 
cluding with  the  Lord's  Prayer.126  Another  canon,  while 
condemning  the  adoration  of  the  bread,  required  "  that  the 
holy  sacrament  of  the  Lord's  Supper  be  received  with  the 
bowing  of  the  knee,  to  testify  the  devotion  and  thankfulness 
of  the  receivers  for  that  most  excellent  gift."  It  was  enjoined 
by  yet  another  royal  mandate  that  in  time  of  divine  service 
11  no  man  shall  cover  his  head,"  but  all  persons  present  shall 
reverently  kneel  when  the  Confession  and  other  prayers  are 
read,  and  shall  stand  up  at  the  saying  of  the  Creed.  In 
several  of  the  chapters  explicit  reference  is  made  to  a  Service- 
book  in  course  of  preparation.  Thus  it  was  set  down  as  one 
of  the  duties  of  a  presbyter  that  he  either  personally,  or  by  a 
qualified  representative,  read  or  cause  to  be  read  divine  ser- 
vice "  according  to  the  Form  of  the  Book  of  Common  Prayer." 

125  Upon  the  authority  of  Wharton,  Professor  Masson  states  that  the  title 
in  the  original  draft  was,  "  Canons  agreed  on  to  be  proposed  to  the  several 
Synods  of  the  Kirk  of  Scotland,"  and  that  the  alteration  was  made  by  Laud. 
—  'Life  of  Milton  and  Hist,  of  his  Time,'  vol.  i.  p.  717. 

126  «  They  [the  Scottish  Presbyterians]  disliked  the  sixteenth,  pretending 
themselves  bound  to  the  form  of  bidding  prayer,  prescribed  in  the  55th  Canon 
of  the  Church  of  England,  which  was,  in  effect,  they  said,  to  subject  them  to 
the  discipline  of  a  foreign  Church." — A.  Stevenson's  'Hist,  of  the  Ch.  and 
State  of  Scot.,'  book  i.  chap.  ii.  p.  1(31  of  one-vol.  ed.  Edinburgh:  1840. 
For  information  regarding  Bidding  Prayers,  with  illustrative  specimens,  see 
Appendix  L  of  this  work. 


CANONS   ECCLESIASTICAL,    1636.  153 

Still  more  explicitly,  it  was  ordained,  for  the  manifestation 
of  unity  in  faith  through  uniformity  in  worship,  "  that  in  all 
meetings  for  Divine  Worship,  before  Sermon,  the  whole 
Prayers  according  to  the  Liturgy  be  deliberately  and  distinctly 
read ; "  while  in  his  visitation  of  the  sick  the  presbyter  was 
enjoined  to  instruct  and  comfort  them  "  according  to  the 
Book  of  Common  Prayer." 

For  the  silencing  of  all  fault-finders,  it  was  decreed  and 
ordained  that  whosoever  affirmed  the  form  of  worship  con- 
tained in  the  book  now  established  under  his  Majesty's 
authority  to  contain  anything  repugnant  to  the  Scriptures, 
to  be  corrupt,  superstitious,  or  unlawful,  should  be  excom- 
municated, and  not  restored  till  after  his  repentance,  and  a 
public  revocation  of  such  wicked  errors.  For  the  punishing 
of  nonconforming  presbyters,  it  was  likewise  decreed  and 
ordained  that  any  such,  as  also  any  reader,  guilty  of  using 
any  other  form  in  the  public  service  than  the  one  now 
prescribed,  be  visited  with  deprivation  of  licence  or  of 
cure."  127 

127  Even  Clarendon  admits  "  it  was  a  fatal  inadvertency,  that  neither  before 
nor  after  these  canons  were  sent  to  the  king  they  were  never  seen  by  the 
Assembly,  or  any  convocation  of  the  clergy,  which  was  so  strictly  obliged  to 
the  observation  of  them  ;  nor  so  much  as  communicated  to  the  Lords  of  the 
Council  of  that  kingdom."  The  same  historian  considers  it  "strange  that 
those  canons  should  be  published  before  the  liturgy  was  prepared,  when  three 
or  four  of  the  canons  were  principally  for  the  observation  and  punctual  com- 
pliance with  the  liturgy  ;  which  all  the  clergy  were  to  be  sworn  to  submit  to, 
and  to  pay  all  obedience  to  what  was  enjoined  by  it,  before  they  knew  what 
it  contained." — 'The  Hist,  of  the  Rebellion  and  Civil  Wars  in  England,'  Bk. 
ii.  pp.  45,  -46  :  Oxford,  one-vol.  ed.,  1839.  "  In  this  [the  authority  whence 
they  came  forth]  it  may  safely  be  said  that  they  stand  alone  among  the  State 
papers  of  Christian  Europe.  Whoever  may  have  given  personal  help  in  their 
preparation,  they  were  adopted  by  the  king,  and  were  as  much  his  sole  per- 
sonal act  as  if  he  had  penned  them  all  alone  in  his  cabinet,  and  sent  them  as 
a  despatch  to  those  who  were  to  obey  their  injunctions.  ...  A  complete  code 
of  laws  for  the  government  of  a  Church,  issued  by  a  sovereign,  without  official 
consultation  with  the  responsible  representatives  of  that  Church,  is  unex- 
ampled in  European  history." — Dr  J.  H.  Burton,  'The  Hist,  of  Scot.,'  chap, 
lxviii.,  -'Charles  L,"  vol.  vi.  pp.  109,  110  (sec.  ed.,  1874).  When  the  above 
admissions  of  Royalist  and  Episcopalian  historians  are  kept  in  view,  the  reader 


154  THE   BOOK   OF   COMMON   ORDER. 

The  other  measure  which  brought  matters  to  a  crisis  was 
the  issuing  of  a  Service-book,  intended  to  have  been  pub- 
lished along  with  the  Canons,  although  it  was  fifteen  months 
later  of  making  its  appearance.  The  delay  was  probably  due 
to  the  number  of  persons  concerned  in  its  preparation.  When 
the  compiling  of  a  Prayer-book  for  the  Church  of  Scotland 
was  again  taken  in  hand,  it  was  felt  it  would  not  be  possible 
to  ignore  the  recently  elevated  Scottish  prelates.  To  those 
of  their  number  taken  into  confidence  at  Whitehall  and 
Lambeth,  the  proposal  was  first  made  that,  in  the  interests 
of  uniformity,  the  new  ritual  should  be  the  Book  of  Common 
Prayer  used  .across  the  Border.128  The  proposal,  however, 
failing  to  approve  itself  to  the  northern  prelates,  who  judged 
that  it  would  be  exceedingly  distasteful  to  the  bulk  of  the 
nation,  they  were  called  upon  to  draw  up  a  scheme  of  what 
they  deemed  might  be  accepted,  and  submit  it  for  the  con- 
sideration of  King  Charles  and  those  whom  he  might  asso- 
ciate with  him  in  the  work  of  final  revision.  The  men  in 
Scotland  intrusted  with  the  work  of  drafting  were  the  wary 
Primate    Spottiswoode,129   Maxwell,   Bishop    of   Boss,130   and 

will  appreciate  the  statement  of  Professor  Masson,  that  in  Scotland  the  book 
'•'  was  received  with  a  kind  of  dumb  amazement." — ;  Life  of  Milton,'  ut  sup., 
vol.  i.  p.  716. 

128  "  J  [Laud]  told  him  [Maxwel,  Bishop  of  Ross]  I  was  clear  of  opinion  that 
if  his  Majesty  would  have  a  Liturgy  settled  there,  it  were  best  to  take  the 
English  Liturgy  without  any  variation,  that  so  the  same  Service-book  might 
be  established  in  all  his  Majesty's  Dominions.  .  .  .  He  [his  Majesty]  inclined 
to  my  Opinion,  to  have  the  English  Service  without  any  alteration  to  be  estab- 
lished there.  And  in  this  Condition  I  held  that  Business,  for  2  if  not  3  years 
at  least." — '  The  Hist,  of  the  Troubles  and  Tryal  of  The  Most  Reverend  Father 
in  God  and  Blessed  Martyr,  William  Laud,  Lord  Archbishop  of  Canterbury.' 
Wrote  by  Himself  during  his  Imprisonment  in  the  Tower  (London,  mdcxcv.), 
pp.  168,  169. 

129  "A  prudent  and  mild  man,  but  of  no  great  decency  in  his  course  of 
life."— Burnet,  'Hist,  of  His  Own  Time,'  bk.  i.  "A  Summary,"  &c,  p.  14, 
one-vol.  ed.      London:  Chatto  &  Windus,  1875. 

1;:o  "  Now  among  these  late  bishops  whom  king  Charles  preferred,  none 
were  generally  esteemed  gifted  for  the  office,  except  bishop  Maxwell,  of  whom 
it  cannot  be  denied  but  he  was  a  man  of  great  parts  ;  but  the  mischief 
was,  they  were  accompanied  with  unbounded  ambition." — 'The  Memoirs  of 


LAUD'S   LITURGY,   1637.  155 

Weclderburn,  Bishop  of  Dunblane,  whom  Laud  afterwards 
affected  to  depreciate  as  "  a  mere  scholar  and  a  bookman," 
but  who  was  known  to  be  in  sympathy  with  the  Arminian 
and  High  Church  leanings  of  the  English  prelate. 

In  England  the  proposals  were  carefully  examined  by  the 
king  ;  but  for  final  revision  they  were  passed  on  to  three 
Church  of  England  dignitaries — Archbishop  Laud,  Dr  Juxon, 
Bishop  of  London,  and  Dr  Wren  of  Norwich. 

After  this  process  of  drafting,  revising,  and  recasting  had 
gone  on  for  some  time,131  the  book  assumed  completed  form 
when  Laud  and  Wren  wrote  in  a  copy  of  the  English  Book 
of  Common  Prayer  such  modifications  as  had  been  suggested 
in  Scotland  and  had  secured  royal  approval,  and  also  the 
additions  which  English  revisionists  had  resolved  upon. 
This  book  was  sent  to  Scotland  for  the  guidance  of  the 
compilers  there,  with  a  plain  intimation  that  the  liberty 
seemingly  granted  to  alter  some  things  was  one  not  to  be 
exercised,  his  Majesty's  will  being  that  there  should  be  little 
or  no  alteration.132  Whatever  contributions  may  have  been 
made  by  others  to  the  offices  of  worship  as  finally  adjusted, 
no  one  now  seems  to  doubt  that  the  really  responsible  editor 
was  "  the  little,  low,  red-faced  man,"  William  Laud,  that  evil 
genius  of  his  sovereign  "  of  the  narrow  forehead  and  melan- 
choly vandyke  air."  133  In  this  case  there  is  as  much  of  ap- 
propriateness in  conjoining  the  name  of  Laud  with  the  book 
as  there  is  of  inaccuracy  in  associating  the  name  of  Knox 
with  the  term  liturgy.  What  is  popularly  known  as,  "  Laud's 
Liturgy,"  is  justly  so  called.     As  in  the  compiling,  so  also  in 

Henry  Guthry,  late  Bishop  of  Dunkeld,'  sec.  eel.  (Glasgow,  mdccxlyii.),  pp. 
16,  17. 

131  Dr  Sprott  regards  what  issued  from  the  press  in  April  1637  as  the  fourth 
or  fifth  draft. — '  Scot.  Liturg.,'  ut  sup.,  Introd.,  p.  lxiv. 

132  Ibid.,  Introd.,  pp.  lix,  lx. 

133  « -phe  alterations  proposed  were  forwarded  to  Scotland  for  the  approval 
of  the  Scottish  bishops  ;  but  the  brain  which  had  conceived  them  was  that  of 
the  restless  Archbishop  of  Canterbury." — S.  R.  Gardiner,  '  Hist,  of  England 
from  the  Accession  of  James  VI.,'  vol.  viii.  chap.  lxxx.  p.  309. 


156  THE  BOOK   OF  COMMON   ORDER. 

the  bringing  out,  of  the  new  book  of  forms,  there  was  con- 
siderable delay. 

Copies  of  the  work  issued  from  the  Edinburgh  press  of 
Robert  Young  in  April  1637,  the  intention  being  that  it 
should  be  in  use  by  Easter  of  that  year.  And  individual 
cases  of  its  employment  in  two  or  three  provincial  towns  and 
in  college  chapels  may  be  met  with ;  but  Easter  came  and 
passed  without  the  new  Prayer-book  having  been  used  in 
the  capital.  By  midsummer,  however,  the  Privy  Council 
took  action  in  the  matter,  bringing  such  pressure  to  bear 
upon  the  hesitating  or  dilatory  bishops  that  it  was  deter- 
mined by  the  ecclesiastical  authorities  to  begin  the  use  of 
the  liturgy  upon  Sunday,  the  23d  of  July,  intimation  to  that 
effect  to  be  made  on  the  16th  in  all  the  city  churches.  The 
way  in  which  this  order  was  dealt  with  by  the  Edinburgh 
ministers  was  ominous  of  trouble.  "  Some  of  them,"  says  the 
historian  Row,  "  refused  to  read  it  at  all ;  some  did  cast  it 
down  to  the  Reader  to  read  it ;  and  some  did  read  it,  yet  in 
such  a  way  that  any  might  perceive  he  cared  not  whether 
that  edict  was  obeyed  or  not."  134 

What  took  place  on  the  eventful  23d  of  July  1637  in  the 
churches  of  St  Giles  and  Greyfriars  is  familiar  to  every 
schoolboy  in  Scotland,  and  need  not  be  here  narrated.  If 
any  one  wishes  to  freshen  his  acquaintance  with  the  some- 
what hackneyed  story,  he  has  only  to  read  the  narrative  of 
the  Edinburgh  tumults  of  that  year,  as  told  by  the  town-clerk 
of  Aberdeen,135  by  the  parson  of  Rothiemay,130  or  by  the  minis- 
ter of  Carnock ; 137  and  one  of  the  most  dramatic  episodes  of 
Scottish  Church  History  will  appear  all  aglow  with  national 
enthusiasm  and  tumultuous  with  popular  excitement. 

The   official  condemnation  of   the  obtruded   Service-book 

134  'Historie,'  1637,  p.  408,  Wod,  Soc.  ed. 

1)5  John  Spalding's  '  Memorialls  of  the  Troubles  in  Scot,  and  Eng.,'  a.d. 
1624-1645,  Spalding  Club,  pp.  79,  80. 

188  James  Gordon's  '  Hist,  of  Scots  Affairs,'  Spalding  Club,  vol.  i. 

1:7  John  Rowe's  'Hist,  of  the  Kirk  of  Scot.,'  pp.  408,  409,  Wod.  Soc.  ed. 


ROYAL   PROCLAMATION   ANENT   LAUD'S   LITURGY.  157 

will  fall  to  be  stated  under  the  subsequent  period  which 
opens  with  the  General  Assembly  of  1638.  Just  now  it  will 
be  enough  to  direct  attention  to  a  remarkable  proclamation 
and  an  equally  remarkable  preface  with  which  the  contents 
of  the  volume  were  brought  before  the  people  of  Scotland. 
The  title-page  prepared  them  to  find  in  what  followed,  "  The 
Book  of  Common  Prayer  and  Administration  of  the  Sacra- 
ments ;  and  other  Parts  of  Divine  Service  for  the  Use  of  the 
Church  of  Scotland."  After  a  table  of  contents  came  "A 
Proclamation  for  the  authorizing  of  the  Book  of  Common 
Prayer  to  be  used  throughout  the  Piealm  of  Scotland." 
This  edict  purported  to  emanate  from  "  Charles,  by  the 
Grace  of  God,  King  of  Great  Britain,  France,  and  Ireland, 
Defender  of  the  Faith,"  and  was  addressed  to  various  civil 
functionaries  enjoining  them  straitly  and  immediately  to 
"  command  and  charge  all  our  subjects,  both  ecclesiastical 
and  civil,  to  conform  themselves  to  the  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."  Then,  "all  Arch- 
bishops, and  Bishops,  and  other  Presbyters  and  Church-men," 
were  commanded  "  to  take  a  special  Care  that  the  same  be 
duly  obeyed  and  observed,  and  the  Contraveeners  conclignly 
censured  and  punished ;  and  to  have  special  Care  that  every 
Parish  betwixt  and  Pasch 138  next  procure  unto  themselves 
two  at  least  of  the  said  Books  of  Common  Prayer  for  the  use 
of  the  Parish."  139 

133  "Betwixt  and  Pasch  next."  The  elliptical  phrase  might  well  puzzle 
such  an  English  editor  as  the  Rev.  Peter  Hall  ('Reliquice  Liturgica?,'  vol.  ii. 
p.  6),  who  imagines  a  word  to  be  omitted — "Between  this  and  Easter  next." 
But  the  wording  is  in  correct  Scottish  legal  style.  The  phrase  occurs  in  one  of 
Baillie's  letters  :  "  So  I  did  what  I  could,  with  so  manie  of  the  Commission  I 
got  betuixt  and  ten.'" — 'Letters  and  Journals,'  vol.  ii.  p.  97. 

13y  Dr  J.  H.  Burton  characterises  the  proclamation  as  "a  very  offensive 
secular  document  printed  at  the  beginning  of  the  book,  to  flare  in  the  face,  as 
it  were,  of  those  for  whom  it  was  destined.  .  .  .  Surely  it  may  be  safely  said 
that  the  history  of  Christianity  cannot  show  another  instance  of  a  book  of 


158  THE  BOOK  OF  COMMON  ORDER. 

The  proclamation  of  authorisation  is  followed  by  a  preface 
of  explanation.  In  the  opening  paragraph  it  is  affirmed  that 
"  the  Church  of  Christ  hath  in  all  ages  had  a  prescript  Form 
of  Common  Prayer,  or  Divine  Service,  as  appeareth  by  the 
ancient  Liturgies  of  the  Greek  and  Latin  Churches."  This, 
it  is  claimed,  is  in  the  interests  of  uniformity  in  public  wor- 
ship, an  object  so  desirable  and  seemly  that  "  it  were  to  be 
wished  that  the  whole  Church  of  Christ  were  one  as  well  in 
Form  of  publick  Worship,  as  in  Doctrine  :  And  that,  as  it 
hath  but  one  Lord  and  one  Faith,  so  it  had  but  one  Heart  and 
one  Mouth."  Such  a  uniformity  may  not  be  attainable  "  in 
the  whole  Catholic  Christian  Church,"  but  ought  surely  to  be 
matter  of  endeavour  "  in  the  Churches  that  are  under  the 
Protection  of  one  Sovereign  Prince."  Keference  is  then  made 
to  the  pains  taken  in  this  matter  by  "  King  James  of  blessed 
memory,"  and  to  the  resolve  of  the  reigning  sovereign  not  to 
suffer  his  father's  purpose  to  fall  to  the  ground.  Of  this 
evidence  was  given  "soon  after  his  coming  to  the  Crown," 
when  he  "  gave  order  for  the  framing  of  a  Book  of  Common 
Prayer  like  unto  that  which  is  received  in  the  Churches  of 
England  and  Ireland,  for  the  Use  of  this  Church."  Exception 
is  then  supposed  to  be  taken  to  "  this  good  and  most  pious 
Work,"  on  the  ground  that  the  framers  of  it  have  followed 
the  Service-book  of  England.  Any  disposed  to  sympathise 
with  that  objection  are  asked  "  to  consider  that,  being,  as  we 
are,  by  God's  Mercy,  of  one  true  Profession,  and  otherways 
united  by  many  Bonds,"  it  would  not  have  "  been  fitting  to 
vary  much  from  theirs,  ours  especially  coming  forth  after 
theirs."  It  was  therefore  deemed  "  meet  to  adhere  to  their 
Form,  even  in  the  Festivals,  and  some  other  Pates,  not  as  yet 
received  nor  observed  in  our  Church,  rather  than  by  omitting 
them,  to  give  the  Adversary  to  think  that  we  disliked  any 
part  of  their  Service." 

devotion  announced  in  such  a  fashion  to  its  devotees." — 'The  Hist,  of  Scot.,' 
vol.  vi.  chap,  lxviii.  pp.  144,  145,  sec.  ed. 


KNOX'S  HISTORY  AND  LAUD'S  LITURGY.        159 

Iii  a .  remarkable  closing  paragraph  the  framers  of  the 
Scottisli  Prayer-book  endeavour  to  strengthen  their  position 
by  adducing  the  opinion  and  the  practice  of  those  whom  they 
style  "  our  first  Reformers."  This  is  done  by  a  reference  to 
the  ordinance  passed  at  a  meeting  of  nobles  and  barons  in 
1557.  On  that  occasion,  it  is  stated  "the  first  Head  con- 
cluded "  by  those  "  professing  Christ  Jesus  "  was  to  the  effect 
"  that  in  all  the  Parishes  of  this  Realm  the  Common  Prayer 
should  be  read  Weekly  on  Sundays  and  other  Festival  Days, 
with  the  Lessons  of  the  Old  and  New  Testament,  conform  to 
the  Order  of  the  Book  of  Common  Prayer  (meaning  that  of 
England) ;  for  it  is  known  that  divers  Years  after  we  had  no 
other  Order  for  Common  Order."  Then  follows  the  state- 
ment, "  We  keep  the  Words  of  the  History  "  divided  from 
which  by  a  semicolon,  and  printed  in  italics,  are  the  additional 
words :  "  Religion  was  not  then  f  laced  in  Rites  and  Gestures, 
nor  Men  taken  vrith  the  Fancy  of  extemporary  Prayers."  But 
at  the  close  of  the  first  limb  of  the  sentence  affirming  aclher- 
ence  to  the  ipsissima  verba  of  the  record  is  an  asterisk 
directing  to  an  authority  on  the  margin  of  the  page,  that 
authority  being  thus  given :  "  The  History  of  the  Church  of 
Scotland,  p.  218." 

It  may  surprise  some  to  learn  that  the  History  thus  re- 
ferred to  is  no  other  than  '  The  History  of  the  Reformation  of 
Religion  within  the  Realm  of  Scotland,'  by  John  Knox.  Of 
that  famous  work  an  attempt  was  made  to  print  an  edition 
in  England  by  Vaultrollier  in  1586  or  the  year  following  ; 
but  after  a  limited  number  of  copies  had  been  thrown  off, 
further  progress  was  arrested  by  the  ecclesiastical  authorities, 
and  what  had  been  printed  was  seized  in  order  to  be  destroyed. 

This  imperfect  and  suppressed  edition,  in  small  octavo,  had 
for  title,  '  The  Historie  of  the  Church  of  Scotland ' ;  and  on 
page  218  of  the  volume  a  statement  substantially  the  same  as 
that  now  quoted  is  to  be  found.140     Needless  to  state  that  John 

140  I  have  been  able  to  trace  and  verify  the  above  reference  through  the 


160  THE  BOOK  OF  COMMON  ORDER. 

Knox  is  not  responsible  for  the  words  that  follow  the  asterisk 
and  semicolon,  although  that  impression  might  quite  well  be 
created  in  the  mind  of  a  cursory  reader.  He  is  no  more 
responsible  for  affirming  that  at  the  Reformation  religion  was 
not  made  to  consist  in  rites  or  postures,  nor  were  men  car- 
ried away  with  a  "  fancy  of  extemporary  prayers,"  than  he 
is  chargeable  with  advancing  the  averment  with  which  this 
remarkable  preface  closes,  to  wit,  "  Sure,  the  public  Worship 
of  God  in  His  Church,  being  the  most  solemn  Action  of  us 
His  poor  Creatures  here  below,  ought  to  be  performed  by  a 
Liturgy  advisedly  set  and  framed,  and  not  according  to  the 
sudden  and  various  Fancies  of  Men." 

Any  one  who  examines  the  matter  with  care  will  find  that 
the  extent  to  which  the  ascendancy  of  Episcopacy  in  Scotland 
during  the  reigns  of  James  VI.  and  Charles  I.  affected  the 
public  worship  of  the  country  was  very  limited.  When 
divine  service  was  rendered  in  the  presence  of  earthly 
royalty,  care  was  taken  that  it  should  be  after  the  English 
pattern.  It  was  so  when  James  visited  his  native  country  in 
1617,  and  again  in  1633,  when  Charles  paid  his  coronation 
visit,  having  Laud  for  his  chaplain  and  master  of  ceremonies. 

And  services  of  a  similar  kind  were  no  doubt  conducted 
elsewhere  than  in  Edinburgh — in,  for  example,  Aberdeen 
and  St  Andrews,  where  it  would  be  safe  to  venture  upon 
them.  But  cases  of  this  kind  were  only  occasional  and  ex- 
ceptional. In  the  great  majority  of  parish  churches,  both 
in  town  and  country,  public  worship  was  conducted  on  the 
lines  laid  down  in  that  Order  which  was  used  at  Geneva, 
approved  and  received  by  the  Church  of  Scotland,  and 
"imprinted"  at  Edinburgh  in   1565. 

courteous  co-operation  of  Mr  J.  S.  Gibb,  Edinburgh.  Among  his  many 
other  literary  treasures,  that  gentleman  possesses  a  copy  of  the  earliest  printed 
edition  of  Knox's  '  History,'  of  which  he  has  kindly  granted  me  the  use. 
Further  information  regarding  this  and  other  editions  of  the  History  will  be 
found  in  '  Life  of  Knox,'  Notes  TTT,  UUU ;  also  in  '  Works,'  vol.  i.,  Introd. 
Notice,  pp.  xxxii-xxxix. 


SCOTTISH   METRICAL   PSALTER,    1635.  161 

In  confirmation  of  this  statement  we  may  point  to  the 
fact  that  1635,  the  very  year  in  which  Charles  I.  issued 
letters  patent  authorising  the  Canons  which  prohibited  the 
use  of  any  other  ritual  than  that  which  English  and  Scottish 
bishops  were  busy  framing,  was  the  year  in  which  there  was 
published  at  Edinburgh  the  edition  of  the  Scottish  Presby- 
terian metrical  Psalter  regarded  by  competent  authorities 
as  the  most  complete  of  its  kind,  and  as  such  selected  for 
reproduction  in  a  modern  verbatim  reprint  which  reflects 
the  greatest  credit  alike  upon  generous  promoter,  learned 
editor,  and  painstaking  lithographers.141  In  this  edition  of 
1635,  the  only  one  in  which  the  tunes  are  harmonised,  there 
are  three  "  conclusions  "  or  doxologies  printed  by  themselves 
and  placed  at  the  opening  of  the  metrical  portion  of  the 
volume,  and  fourteen  Spiritual  Songs  brought  in  at  "the  end 
of  the  Psalms  of  David  in  Prose  and  Metre,"  and  with  in- 
structions at  the  beginning  of  each  as  to  the  number  of  the 
psalm  to  the  tune  of  which  it  is  to  be  sung.  Some  of  these 
metrical  pieces  may  fairly  enough  be  styled  paraphrases  of 
Scripture  passages,  as,  for  example,  "The  Ten  Command- 
ments," "  The  Lord's  Prayer,"  "The  Song  of  Simeon,"  "The 
Song  of  the  Blessed  Virgin  Mary,"  and  "  The  Song  of  Moses." 
Others,  again,  can  only  with  any  measure  of  correctness  be 
designated  hymns,  for  among  the  collection  are  the  "  Veni 
Creator,"  "  The  xil  Articles  of  the  Christian  Belief,"  "  The 
Humble  Suit,"  "  Lamentation,"  and  "  Complaint  of  a  Sinner," 
and  what  is  termed  "  a  Spiritual  Song,"  having  for  opening 
lines — 

"  What  greater  wealth  than  a  contented  mind  ? 
What  poverty  so  great  as  want  of  grace  1 " 


141  "  The  Scottish  Metrical  Psalter  of  A.  d.  1635,  reprinted  in  full  from  the 
original  work.  The  Additional  Matter  and  Various  Readings  found  in  the 
editions  of  1565,  &c,  being  appended,  and  the  whole  illustrated  by  Disserta- 
tions, Notes,  and  Fac  Similes.  Edited  by  the  Rev.  Neil  Livingston  [D.D.] 
Printed  from  stone,  by  Maclure  &  Macdonald,  Lithographers  to  the  Queen. 
Glasgow:  1864." 

L 


162  THE  BOOK  OF  COMMON  ORDER. 

That  the  uniformity  of  Presbyterian  worship  was  not 
materially  affected  by  the  obtruding  upon  the  country  of 
a  popularly  disliked  Episcopacy  can  be  made  good  in  another 
way, — one  which  will  give  us  greater  breadth  of  view,  while 
it  will  furnish  us  with  the  testimony  of  widely  differing  and 
quite  independent  witnesses. 

"We  propose,  then,  to  extract  from  the  writings  of  a  Scottish 
Episcopalian,  an  English  traveller,  and  a  Scottish  Presby- 
terian divine,  descriptions  of  the  ritual  practised  in  Scotland 
at  times  in  the  period  reviewed,  when  kingcraft  and  prelatic 
abetting  of  it  were  specially  active  in  the  interests  of  Episco- 
palian government  and  worship. 

Our  first  description  is  one  relating  to  divine  service  in 
the  reign  of  King  James,  and  comes  from  the  pen  of  William 
Cowper,  who  commenced  his  public  life  as  a  Presbyterian 
minister,  but  became  Bishop  of  Galloway  in  1612,  having 
got  "  new  light "  14'2  which  caused  him  to  change  sides  and 
brought  to  him  promotion.  This  estimable  man  and  evan- 
gelical writer  published  a  controversial  treatise  in  1623.  It 
takes  the  form  of  a  series  of  conferences  or  dialogues  between 
a  "  Catholic  Christian "  and  a  "  Catholic  Roman,"  as  the 
author  styles  them ;  and  one  of  the  imaginary  conferences 
is  held  on  a  Sabbath,  upon  which  day,  at  the  suggestion  of 
the  Catholic  Christian,  they  attend  divine  service  in  a  Pro- 
testant place  of  worship.  This  is  what  they  are  reported  by 
the  Scottish  bishop  to  have  seen  and  heard.  The  congrega- 
tion bow  reverently  while  the  Header  makes  humble  con- 
fession and  supplication  in  their  name;  they  then  open  their 
psalm-books  in  order  to  join  in  praise,  the  Pieader  having 
given  out  a  particular  psalm  for  all  to  sing,  after  which  he 
opens  the  Bible  and  reads  a  portion  of  Scripture.  These 
exercises  of  prayer,  praise,  and  reading  occupy  an  hour,  all 

I4-  For  favourable  estimate  of  the  writings  and  racy  anecdote  regarding 
the  "  new  light "  of  William  Cowper  .see  31  'Cric's  '  Life  of  Melville,'  chaps. 
i\\,  xii. 


COWPER   AND   BRERETOX   OX   SCOTTISH  RITUAL.  163 

being  engaged  in  with  the  utmost  quietness  and  devoutness, 
everything  uttered,  it  is  observed  by  the  Romanist,  being- 
spoken  in  the  vernacular  of  the  country.  The  ringing  of  a 
bell 143  brings  this  part  of  the  service  to  a  close,  and  the 
minister  enters  the  pulpit.  He  commences  with  a  conceived 
or  unwritten  prayer,  during  which  the  worshippers  reverently 
humble  themselves.  He  thereafter  reads  his  text  and  pro- 
ceeds with  his  sermon,  the  majority  of  his  male  hearers 
having  their  heads  uncovered,  those  whom  considerations  of 
health  might  influence  being  at  liberty  to  remain  covered. 
The  sermon  finished,  the  minister  engages  in  thanksgiving; 
a  psalm  is  sung  by  the  congregation;  the  minister  pro- 
nounces the  blessing  in  the  name  of  the  Lord,  "  and  so 
demits  them." 

When  the  two  friends  have  left  the  building  the  Eoman 
Catholic  expresses  himself  highly  pleased  with  what  he  terms 
a  "most  comely  and  comfortable  order,"  thanking  God  for 
"  the  best  Sabbath-day  that  ever  he  saw."  1U 

The  second  writer  of  whose  testimony  we  avail  ourselves 
is  an  English  traveller.  Sir  William  Brereton  of  Cheshire 
belonged  to  the  Puritan  party  in  England,  and  acquired  some 
distinction  as  an  officer  in  the  Parliamentary  army.  He 
visited  Scotland  and  other  countries  in  1634  and  1635;  and 
his  account  of  his  travels  was  published  by  the  Chatham 
Society  in  1844. 

143  «  T}ie  third  bell."  The  first  bell  was  rung  at  an  early  hour  to  prepare 
the  people  for  setting  out ;  the  second  at  the  commencement  of  the  Reader's 
service  ;  and  the  third  to  mark  the  beginning  of  that  of  the  minister.  Thus 
the  Glasgow  Session  made  the  following  arrangement  on  the  29th  July  1592  : 
"  the  first  bell  at  half  nyne  [8.30  a.m.],  the  2d  at  nyne,  and  the  3d  at  half  ten 
[9.30  a.m.]  ; "  and  on  Jan.  23,  1597,  "  that  at  the  3d  Bell  the  two  Bells  in  the 
Laigh  Steeple  shall  both  be  rung  together;"  and  in  March  1652,  "That  an 
Elder  attend  in  every  kirk  between  the  ringing  of  the  first  and  2d  Bells,  to  see 
decency  and  order  keeped  in  people  taking  their  seats." — '  Collections  on  the 
Life  of  Mr  David  Weems,'  Maitland  Club,  pp.  17,  18. 

144  '  The  Workes  of  Mr  Willia  Cowper,  late  Bishop  of  Galloway. '  London  : 
1626. 


164  THE   BOOK   OF   COMMON   OKDER. 

This  is  Brereton's  description  of  public  worship  in  Scotland 
when  Charles  I.  was  on  the  throne,  and  was  doing  his  utmost 
to  Anglicise  the  polity  of  Presbyterian  Scotland : — 

"  Upon  the  Lord's  day  they  do  assemble  betwixt  eight  and  nine 
in  the  morning,  and  spend  the  time  in  singing  psalms  and  reading 
chapters  in  the  Old  Testament,  until  about  ten  o'clock  ;  then  the 
preacher  comes  into  the  pulpit,  and  the  psalm  being  ended,  he  reads 
a  printed  and  prescribed  prayer,  which  is  an  excellent  prayer  j  this 
being  ended,  another  psalm  is  sung,  and  then  he  prays  before  ser- 
mon, and  concludes  his  sermon  betwixt  eleven  and  twelve  o'clock ; 
and  during  the  intermission,  many  continue  in  the  church  until  the 
afternoon  exercise,  which  begins  soon  after  one,  is  performed  in  the 
same  manner  as  in  the  morning,  save  the  chapters  then  read  are  out 
of  the  Xew  Testament  ;  and  they  conclude  about  four  o'clock." 

Sir  William  also  describes  the  administration  of  the  sacra- 
ments. In  the  case  of  baptism  he  represents  the  preacher  as 
standing  in  the  pulpit,  to  which  is  fastened  "  a  frame  of  iron 
shaped  and  proportioned  to  a  basin,  wherein  there  stands  a 
silver  basin  and  ewer." 

"  The  minister  useth  an  exhortation  of  gratitude  for  God's  great 
goodness  in  admitting  them  to  this  privilege,  &c,  and  demanding 
from  the  witnesses  (who  are  many,  sometimes  twelve,  sometimes 
twenty)  according  to  a  printed  form  of  Baptism ;  the  parent  receives 
the  child  from  the  midwife,  presents  the  same  unto  the  preacher, 
who  doth  baptize  it  without  any  manner  of  ceremony,  giving  a  strict 
care  of  Christian  and  religious  education,  first  unto  the  parent,  then 
to  the  witnesses." 

According  to  the  English  tourist  of  the  seventeenth 
century,  the  sacrament  of  the  Lord's  Supper  is  administered 
after  this  manner  :  A  narrow  table  is  placed  in  the  middle 
aisle,  the  whole  length  of  it,  round  about  which  the  most 
of  the  communicants  sit,  as  in  the  Dutch  and  French 
churches,  although  Brereton  found  conformity  to  English 
Church  ceremonies  being  much  pressed,  especially  in  the  case 
of  the  "  gesture  of  kneeling."     Of  the  strain  that  existed  in 


"ORDER   OF   THE   CHURCH   OF   SCOTLAND,"  1641.  165 

the  country  generally  because  of  the  endeavour  to  introduce 
the  "  nocent  ceremonies  "  from  England,  Sir  William  Brereton 
had  evidence  when  he  visited  Ayr.  On  inquiring  of  his 
landlady  there  regarding  the  town  minister,  he  found  her 
ready  with  complaints  against  him  because  of  the  zeal  with 
which  he  was  pressing  conformity,  particularly  in  the  matter 
of  kneeling.  She  further  informed  him  that  upon  Easter-day 
so  soon  as  the  minister  went  to  the  communion-table  the 
people  left  in  a  body,  no  one  remaining  but  the  conform- 
ing pastor.145 

Our  remaining  testimony  is  that  of  one  who  played  an 
important  part  in  the  stirring  events  that  led  up  to  the 
Second  Eeformation,  one  to  whom  Presbyterian  Scotland 
owes  a  debt  of  gratitude  only  second  to  that  due  to  John 
Knox.     Our  reference  is  to  Alexander  Henderson. 

In  1641  there  was  printed  at  Edinburgh  a  small  treatise 
upon  "The  Government  and  Order  of  the  Church  of  Scot- 
land." Republished  in  London  "by  authority"  [?]  in  1644 
with  some  omissions  and  alterations,  a  third  edition  was  issued 
at  Edinburgh  in  1690.  In  his  "Advertisement"  to  the  latest 
issue,  the  publisher,  George  Mosman  by  name,  professes  that 
he  "  cannot  certainly  learn  who  was  the  author,"  but  thinks 
he  must  have  been  a  stranger.  It  is  further  stated  that 
where  anything  appeared  to  be  either  omitted,  erroneously 
stated,  or  different  from  present  practice,  care  has  been  taken 
to  mark  and  supply  such  by  means  of  brief  marginal  notes 
"  by  a  good  hand." 

Although  published  anonymously,  and  written  as  if  coming 
from  the  pen  of  an  English  Puritan,  this  masterly  treatise 
is  now,  by  general  consent,  associated  with  the  name  of 
Henderson.146 

145  'Early  Travellers  in  Scotland.  1295  to  16S9.'  Edited  by  P.  Hume 
Brown,  author  of  'The  Life  of  George  Buchanan.'    Edin.:  1891.    Pp.  132-158. 

146  In  a  letter  of  the  historian  Wodrow,  dated  Jan.  11,  1723,  he  sends  his 
correspondent  "a  List  of  what  of  Mr  H.'s  I  have  in  print  and  manu- 
script."    Second  in  his  enumeration  of  printed  works  is  'Government  and 


166  THE  BOOK  OF  COMMON  ORDER. 

Iii  his  prefatory  remarks  "  to  the  Reader,"  the  writer  con- 
fesses he  had  been  made  to  believe  two  things  which  he 
afterwards  found  to  be  not  in  accordance  with  the  facts  of 
the  case.  The  first  erroneous  impression  was  "  that  the  true 
Government  of  "  the  Church  of  Scotland  "  was  Episcopal,  and 
that  beside  the  order  of  Episcopacy,  there  was  nothing  in  that 
Church  but  disorder  and  confusion,  through  the  Parity  of 
their  Ministers ; "  and  the  second  was  "  that  they  had  no 
certain  rule  or  direction  for  their  public  worship,  but  that 
every  man  following  his  extemporary  fansie,  did  preach  and 
pray  what  seemed  good  in  his  own  eyes."  A  sufficient  proof 
of  the  inaccuracy  of  this  last  statement  the  author  finds  in 
"  the  form  of  Prayers,  administration  of  the  Sacraments, 
admission  of  Ministers,  Excommunication,  solemnizing  of 
Marriage,  visiting  of  the  sick,  &c.  which  are  set  down  before 
their  Psalm  Book,  and  to  which  the  Ministers  are  to  conform 
themselves."  "  For  although,"  he  Gjoes  on  to  remark,  "  thev 
be  not  tied  to  set  forms  and  words,  yet  are  they  not  left  at 
randome,  but  for  testifying  their  consent  and  keeping  unity, 
they  have  their  directory  and  prescribed  order.     Nowhere 

order  of  ye  Church  of  Scotland,  4to,  Lond.,  1641.'  'Sermons,  Prayers,  and 
Pulpit  Addresses,  by  Alexander  Henderson,  1638.'  Edited  from  the  original 
MS.  by  the  Rev.  R.  Thomson  Martin,  Wishaw.  Edin. :  1867.  'Memorial 
about  Mr  Alexander  Henderson,'  p.  xxxiii.  As  late  as  1864  the  authorship  of 
the  treatise  was  supposed  by  some  to  be  unknown,  and  the  author  regarded  as 
an  English  Puritan.  So  in  "  Report  of  Committee  anent  Innovations  in  Public 
Worship  appointed  by  the  General  Assembly  of  the  Church  of  Scotland  "  in 
1863.  But,  writing  in  May  1868,  Dr  Sprott  calls  it  '  Henderson's  Government 
and  Order  of  the  Church  of  Scotland,'  and  in  a  footnote  states  that  "though 
anonymous,  and  written  as  if  by  an  Englishman,  there  can  be  no  doubt  that 
Henderson  was  the  author.  Baillie  speaks  of  Henderson  writing  such  a  work  at 
the  time.  ...  In  a  pamphlet  of  1659  it  is  referred  to  as  Henderson's." — Re- 
print of  '  Book  of  Common  Order,'  Introd.,  p.  xxx,  n.  Dr  J.  H.  Burton  accepts 
Dr  Sprott's  view  which  he  gives,  and  adds  regarding  the  little  book  :  "  It  is  an 
extremely  clear  exposition  ;  and  as  the  best  account  of  the  government  and 
worship  of  the  Church  of  Scotland  at  this  critical  juncture,  one  is  surprised 
that  it  has  not  been  reprinted  in  later  times,  and  remains  a  rarity  little 
known."— 'The  Hist,  of  Scot.,'  chap,  lxviii.,  "Charles  I.,"  p.  124  (n.),  2d  ed. 
The  copy  in  my  possession  i.s  one  of  the  1690  edition. 


Henderson's  "order  kept  in  preaching."         167 

hath  preaching  and  the  Ministery  more  spiritual  and  less 
carnal  liberty,  the  Presbytery  and  Assemblies  encouraging 
to  the  one  and  restraining  from  the  other." 

The  treatise  itself  is  divided  into  two  parts,  the  first  treat- 
ing "  Of  the  Officers  of  the  Church,"  and  the  second  "  Of  the 
Assemblies  of  the  Church." 

Section  third  of  part  first  treats  of  the  duties  of  the  pastor 
under  the  following  particulars  :  1.  The  Order  kept  in 
Preaching.  2.  The  Order  of  Baptism.  3.  The  Order  of 
administering  the  Communion.  4.  The  Order  of  public 
Fasting,  &c.  5.  The  Order  of  Marriage.  6.  The  Order  of 
Burial  of  the  Dead.  Any  one  who  compares  these  "  Orders  " 
with  what  is  contained  under  the  same  or  similar  headings 
in  the  Book  of  Common  Order,  and  thereafter  with  the 
contents  of  the  Westminster  Directory,  will  have  all  trouble 
repaid  by  the  results  of  the  comparison.  For  the  present, 
however,  we  confine  ourselves  to  the  first  of  the  orders 
enumerated — that  "  kept  in  preaching." 

Starting  with  the  general  statements  that  "  the  Pastor  is 
bound  to  teach  the  Word  of  God  in  season  and  out  of  season," 
and  that,  in  addition  to  occasional  and  week-day  sermons, 
"  which  in  Cities  and  Towns  use  to  be  at  least  two  dayes  every 
week,"  the  writer  states  there  is  a  gathering  of  the  congrega- 
tion twice  on  the  Lord's  Day.  What  takes  place  at  such 
gatherings  is  thus  described : — 

"  Notice  is  given  of  the  time  by  the  sound  of  a  Bell.  When  so 
many  of  all  sorts,  Men  and  Women,  Masters  and  Servants,  Young 
and  Old,  as  shall  meet  together,  are  assembled ;  the  public  Worship 
beginneth  with  Prayer,  and  reading  some  portion  of  holy  Scripture 
both  of  the  Old  and  ISTew  Testament,  which  the  people  hear  with 
attention  and  reverence  ;  and,  after  reading  the  whole  Congregation 
joineth  in  singing  some  Psalm.  This  reading  and  singing  do  con- 
tinue till  the  Preaching  begin.  At  which  time  the  Minister  having 
prefaced  a  little  for  quickening  and  lifting  up  the  hearts  of  the 
people,  first  maketh  a  Prayer  for  remission  of  sin,  Sanctification, 


168  THE  BOOK  OF  COMMON  ORDER. 

and  all  things  needful,  joyning  also  Confession  of  sins  and  Thanks- 
giving, with  special  relation  to  the  Hearers.  After  -which  is  an- 
other Pxitlm,  and  after  the  Psalm  a  Prayer  for  a  Blessing  upon  the 
preaching  of  the  Word." 

After  a  passing  reference  to  the  text — "  ordinarily 147 
some  part  of  "  a  "  Book  of  Canonical  Scripture "  —  and  to 
the  sermon,  the  description  is  continued  in  these  terms: — 

"  After  Sermon  he  praiseth  God,  and  prayeth  again  for  a  Bless- 
ing, joyning  earnest  petitions  for  the  Church  Universal,  and  for  the 
coming  of  the  Kingdom  of  Christ,  for  all  the  afflicted  Churches,  for 
the  Churches  in  His  Majesties  Dominions,  for  the  Church  of  Scot- 
land, Ministry  and  People,  for  the  King,  the  Queen,  the  Prince, 
and  their  whole  Royal  Progeny,  for  all  the  Members  of  that  par- 
ticular Congregation,  as  well  absent  in  their  lawful  Affairs  as 
present,  for  all  that  are  afflicted  among  them  in  Body,  Mind  or 
Means.  The  prayer  ended,  a  Psalm  is  sung,  and  the  people  dis- 
missed with  a  Blessing." 

The  other  Lord's  Day  service  is  thus  briefly  described : — 

"  In  the  afternoon  either  the  same  Order,  in  all  things  almost,  is 
followed  in  performing  the  parts  of  public  Worship,  or  some  part 
of  the  Catechism  is  expounded  ;  and  thereafter  so  much  time  as 
may  be  spared  is  bestowed  in  Catechising  some  part  of  the  parish, 
warned  particularly  to  attend."  148 

If  these  descriptions  of  Cowper,  Brereton,  and  Henderson 
have  any  historical  value,  it  will  be  found  to  consist  in  the 
confirmation  they  yield  to  two  conclusions  a  study  of  the 
period  now  surveyed  cannot  fail  to  leave  with  any  unpre- 
judiced, unbiassed  judgment.     The  first  of  these  is,  that  all 

147  The  italics  are  Henderson's. 

148  To  the  above  description  of  his  author  the  "good  hand"  in  the  edition 
of  1690  makes  the  following  marginal  addition  :  "  This  Form  is  a  little  altered 
in  a  few  Circumstances  ;  for  now  the  Reading  "t  Scripture  ia  performed  by  the 
Minister,  who  both  Reads  and  Interprets  in  that  part  of  the  Worship  we  call 
the  Lecture  :  and  this  Lecture  requiring  more  time,  the  custom  of  Prefacing 
is  not  so  much  in  use." 


EPISCOPACY   AND   THE   CHURCH   OF  SCOTLAND.  169 

through  the  eighty  years  that  form  the  period,  extending 
from  1557  to  1637,  the  essentials  of  Presbyterian  worship 
existed  in  Scotland,  and  dominated  public  divine  service  in 
spite  of  royal  Articles,  Canons,  and  Liturgies,  by  means  of 
which  it  was  endeavoured  to  break  the  uniformity. 

The  other  conclusion  can  best  be  seated  in  the  forcible 
language  of  the  divine  whose  testimony  was  the  last  to  be 
adduced.  "  Episcopacy,"  writes  Henderson  in  the  Treatise 
just  quoted,  "  was  never  the  Face  nor  order  of  that  Church. 
In  the  most  part  of  their  Assemblies  have  they  conflicted 
with  it,  and  by  the  strength  of  God  obtaining  the  victory 
both  of  old,  and  much  more  of  late,  They  may  well  number  it 
among  their  spoiles." 


170 


PERIOD    IV. 

THE  WESTMINSTER   DIRECTORY. 

With  the  Assembly  of  1638,  "indicted  by  the  King's 
Majestie,  and  conveened  at  Glasgow.,  the  xxi.  of  November," 
the  Church  of  Scotland  entered  upon  the  era  of  the  Second 
Reformation.  By  that  memorable  gathering  of  Scottish 
Presbyterians,  lay  and  clerical,  very  thorough  measures  were 
taken  with  a  view  to  the  removal  of  all  that  was  Episcopal, 
and  a  return  to  what  was  Presbyterian  in  government  and 
worship.  Six  "  late  pretended  Assemblies  "  were  condemned 
and  declared  "  never  to  have  had,  nor  hereafter  to  have, 
any  ecclesiastical  authority,"  every  one  of  them  having 
been  "  from  the  beginning  unfree,  unlawful,  and  null 
Assemblies."  1 

One  of  the  six  was  that  held  at  Perth,  which  in  1618 
passed  the  five  articles  "  in  respect  of  his  Majestie's  com- 
mandment." These  royal  articles  were  made  the  subject  of 
special  and  individual  condemnation,  being  held  to  be  con- 
futed by  the  Word  of  God,  and  contrary  to  the  confession 
and  practice  of  the  Church  of  Scotland. 

A  similar  course  was  taken  in  respect  of  the  Book  of 
Canons  and  Laud's  Book  of  Common   Prayer.     The  former 

1  These  were,— two  held  at  Linlithgow,  1606,  1608  ;  one  at  Glasgow, 
1610  ;  one  at  Aberdeen,  1616  ;  one  at  St  Andrews,  1617  ;  and  one  at  Perth, 
1618. 


THE   GLASGOW   ASSEMBLY   OF    1638.  171 

was  found  to  have  been  devised  "  without  warrant  or  direc- 
tion from  the  General  Assembly,"  in  order  "  to  establish  a 
tyrannical  power  in  the  persons  of  the  pretended  bishops 
over  the  worship  of  God,  men's  consciences,  liberties,  and 
goods ; "  while  the  Service-book,  "  lately  obtruded  upon  the 
reformed  Kirk  within  this  realme,"  having  been  diligently 
considered  "  both  in  respect  of  the  manner  of  the  introduc- 
tion thereof,  and  in  respect  of  the  matter  which  it  containeth," 
was  declared  to  have  been  "  devised  and  brought  in  by  the 
pretended  prelats  without  direction  from  the  Kirk,  and 
pressed  upon  ministers  without  warrand  from  the  Kirk,  to  be 
universally  received  as  the  only  forme  of  divine  service,  under 
all  highest  paines,  both  civill  and  ecclesiasticall ;  and  the  book 
itself,  beside  the  popish  frame  and  forms  in  divine  worship, 
to  contain e  many  popish  errours  and  ceremonies,  and  the 
seeds  of  manifold  and  grosse  superstition  and  idolatrie."  2 

The  condemnatory  action  of  the  reforming  Assembly  was 
extended  to  those  ecclesiastics  who  had  received  "  consecra- 
tion to  the  office  of  Episcopacy."  The  two  archbishops  and 
twelve  bishops  were  tried,  and  several  of  them  were  sentenced 
to  be  deposed  and  excommunicated.  Among  the  charges 
brought  forward  in  the  indictment  of  each  prelate  this  offence 
had  a  place  of  prominence — "  pressing  the  Kirk  with  nova- 
tions in  the  worship  of  God." 3  When  the  sentence  of 
deposition  came  to  be  formally  pronounced  by  the  Moderator, 
Alexander  Henderson,  it  was  done  in  the  High  Kirk  of 
Glasgow,,  after  a  sermon  from  Psalm  ex.  1.  An  abstract  of 
the  proof  against  the  bishops  having  been  read  by  the  Clerk, 
the  Moderator,  before  uttering  "this  terrible  sentence,  the 
like  whereof  has  not  been  heard  in  a  land,  because  we  never 
have  heard  of  such  matters  in  our  Kirk,"  made  a  brief  state- 
ment of  the  main  charges  in  the  indictment,  among  which  he 

2  'Acts  of  the  General  Assembly  of  the  Church  of  Scotland,'  1638.     Act 
Sess.  14,  Decern.  6.     The  Church  Law  Society  ed.     Edinb.  :  1843.     P.  9. 

3  Ibid.,  pp.  10,  11,  12. 


172  THE  WESTMINSTER  DIRECTORY. 

enumerated,  "  interdicting  morning  and  evening  prayers,  .  .  . 
bringing  in  innovations  in  the  worship  of  God,  such  as  the 
superstitious  Service-book,  tyrannous  Book  of  Canons,  and 
Book  of  Ordination."  4 

Thus  the  General  Assembly  of  1G38  did  all  that  in  its 
power  lay  to  abolish  the  novations  of  Episcopacy  alike  from 
the  government  and  the  worship  of  the  Church  of  Scotland, 
and  to  restore  to  that  Church  the  free  and  full  use  of  her 
First  Eeformation  polity. 

By  the  time  this  was  done  the  breach  between  Charles  I. 
and  his  subjects  had  widened  out,  and  the  quarrel  had  become 
one  with  the  English  Parliament  as  well  as  with  the  Scottish 
people.  Yielding  to  pressure  he  could  no  longer  resist,  the 
king  summoned  both  Houses  to  meet  at  Westminster ;  and 
on  the  3d  of  November  1640  the  famous  "  Long  Parliament" 
began  its  sittings. 

For  seven  months  thereafter  Commissioners  from  Scotland 
were  in  London  negotiating  with  the  Lords  of  the  treaty. 
To  these  English  statesmen  they  gave  in  a  paper  drawn 
up  by  the  greatest  intellectual  force  among  them.  The 
larger  part  of  Henderson's  .manifesto,  written  towards  the 
close  of  1640,  and  presented  in  the  beginning  of  1641,  is 
devoted  to  a  plea  for  uniformity,  on  the  ground  that  "  there 
can  be  small  hope  of  unity  in  religion  unless  first  there  be 
one  form  of  ecclesiastical  government."  With  a  view  to,  and 
in  the  interests  of,  this  unity,  "  it  is  to  be  wished,"  say  the 
Scots  Commissioners,  "  that  there  were  one  Confession  of 
Faith,  one  form  of  Catechism,  one  Directory  for  all  the  parts 
of  the  public  ivorship  of  God,  and  for  prayer,  preaching, 
administration  of  Sacraments,  &c,  and  one  form  of  Church 
government  in  all  the  Churches  of  his  majesty's  dominions."  6 

4  Peterkin's  '  Records  of  the  Kirk  of  Scotland.'     Edinb.:  1838.     P.  179. 

5  ''Our  Desires  concerning  Unity  in  Religion,  and  Uniformity  of  Church 
Government,  as  a  special  Mean  to  Conserve  Peace  in  his  Majesty's  Dominions." 
— Hetherington's  'Hist,  of  the  West.  Assemb.  of  Divines,'  Appendix  I.,  pp. 
380-392.  5th  ed.     Edinb.:  1S90. 


MINISTERS  IN  ENGLAND  AND  CHURCH  OF  SCOTLAND.      173 

One  result  of  the  presence  in  England  of  the  Scottish 
Commissioners  appeared  during  the  sittings  of  the  General 
Assembly  in  1641,  when  a  letter  was  read  "from  some 
Ministers  in  England "  addressed  to  the  "  Eight  Reverend, 
and  dear  Brethren,  now  conveened  in  this  Generall  Assemblie." 
In  this  brotherly  communication  the  Scottish  Church  was 
heartily  saluted  in  the  Lord  and  cordially  congratulated  upon 
the  success  attending  "  late  endeavours  for  the  restoring  and 
settling  of  their  "  liberties  and  privileges  in  Church  and 
Commonwealth."  Reference  was  also  made  to  the  work  of 
reformation  in  England,  in  the  advancing  of  which  the 
brethren  in  Scotland  were  courteously  acknowledged  to  be 
"worthy  instruments,"  and  to  the  prospect  of  the  yoke  of 
Episcopacy,  long  groaned  under  in  England,  being  removed.6 
To  this  fraternal  epistle  Alexander  Henderson,  as  Moderator, 
was  appointed  to  return  "a  courteous  answer,"  which,  says 
Robert  Baillie,  "  he  did  very  accurately."  Addressing  them- 
selves to  "  Eight  reverend  and  dearly  beloved  Brethren  in 
our  Lord  and  common  Saviour  Jesus  Christ,"  "  the  Ministers 
and  Elders  met  together  in  this  National  Assembly  "  open 
with  a  graceful  reference  to  "  the  good  report  which  we  heard 
of  you  and  others  of  our  Brethren  of  the  Kirk  of  England, 
by  some  of  our  Ministers  who,  by  the  good  providence  of  our 
Lord,  had  seen  your  faces  and  conversed  with  you."     Then 

6  'Acts,'  ut  sup.,  1641.  Sess.  18,  Aug.  9,  p.  49.  In  the  letter  complaint  is 
made  of  the  Independent  or  Congregational  form  of  Church  government 
which  "sundry  sorts  of  men"  are  projecting  to  be  set  up  in  the  room  of 
Episcopacy.  The  judgment  of  the  Presbyterian  Church  of  Scotland  upon 
that  matter  is  earnestly  entreated,  all  the  more  "  because  we  sometimes 
hear  from  those  of  the  aforesaid  judgment,  that  some  famous  and  eminent 
brethren,  even  amongst  yourselves,  doe  somewhat  encline  unto  an  approba- 
tion of  that  way  of  government."  When  Henderson  read  this  communica- 
tion to  the  Assembly,  he  informed  the  fathers  and  brethren  that  the  Scots  thus 
referred  to  were  "  Mr  David  Dicksone  and  Mr  Andrew  Cant ;  bot  none  in 
all  the  Assemblie  were  more  against  Independancie  than  these  two.  The 
matters,  after  some  dayes,  were  voyced  ;  all  in  one  voice  rejected  that 
conclusion"  (as  to  Independency). — Baillie's  'Letters  and  Journals,'  vol.  i. 
p.   364. 


174  THE   WESTMINSTER  DIRECTORY. 

follows  an  allusion  to  recent  ecclesiastical  troubles  in  Scot- 
land as  showing  "  what  danger  and  contagion  in  matters  of 
Kirk  government,  of  divine  worship,  and  of  doctrine,  may 
come  from  the  one  Kirk  to  the  other."  A  sense  of  the 
danger  and  the  gravity  of  the  situation  ought,  it  is  repre- 
sented, to  lead  "  all  that  love  the  honour  of  Christ,  and  the 
peace  of  these  Kirks  and  kingdomes,  heartily  to  endeavour 
that  there  might  be  in  both  Kirks  one  Confession,  one  Direc- 
tor}! for  pwblike  v;orship,  one  Catechisme,  and  one  Forme  of 
Kirk  government."  7 

What  a  strong  hold  upon  the  desires  of  Scottish  ecclesi- 
astics this  conception  of  ritual  as  well  as  doctrinal  uniformity 
had  taken  is  further  evinced  by  another  item  in  the  proceed- 
ings of  the  Assembly  of  1641.  Writing  from  "  Kilwinning" 
on  the  20th  of  August  to  his  cousin,  Mr  William  Spang, 
liobert  Baillie  gave  him  this  piece  of  information : — 

"The  Moderator  did  fall  on  a  notable  motion,  of  drawing  up  a 
Confession  of  Faith,  a  Catechisme,  a  Diredoriefor  all  the  penis  of  the 
publich  icorsliip,  and  a  Platforme  of  Government,  wherein  possiblie 
England  and  we  might  agree.  All  did  approve  the  motion ;  and 
thereafter  the  burden  of  that  labour  was  laid  on  the  back  of  the 
mover,  with  libertie  to  vake  [cease]  from  preaching  whenever  he 
pleased,  and  to  take  help  of  whom  he  thought  meet.  He  did 
declyne  to  undertake  it,  yet  it  will  lie  on  him ;  and  readilie 
[possibly]  in  this  he  may  doe  some  good."  8 

How  favourably  Henderson's  "  notable  motion "  was  re- 
garded in  England  can  be  gathered  from  a  letter  to  the 
Assembly  of  1642  from  "  some  Ministers  of  England,"  dated 
"London,  July  22,  1642,"  the  gist  of  which  is  in  this 
sentence : — 

"  And  that  this  declaration  of  our  selves  may  not  leave  you 
unsatisfied,  we  think  it  necessary  further  to  expresse,  that  the 
desire  of  the  most  godly  and  considerable  part  amongst  us  is,  that 

7  'Acts,'  vt  sup.,  p.  50. 

8  'Letters  and  Journals,'  at  sup.,  p.  365. 


PARLIAMENTARY   ORDER   FOR   WESTMINSTER   ASSEMBLY.       175 

the  Presbyterian  government,  which  hath  just  and  evident  founda- 
tion both  in  the  "Word  of  God  and  religious  reason,  may  be  estab- 
lished amongst  us,  and  that  (according  to  your  intimation)  we 
may  agree  in  one  Confession  of  Faith,  one  Directorie  of  Worship, 
one  publike  Catechisme,  and  form  of  government ;  which  things, 
if  they  were  accomplished,  we  should  much  rejoyce  in  our  happy 
subjection  to  Christ  our  head,  and  our  desired  association  with  you 
our  beloved  brethren.''  9 

In  their  reply  to  this  communication  the  Scottish  Church 
expressed  gratification  with  what  had  come  to  hand  so  season- 
ably, and  the  encouragement  received  to  renew  "  the  desires 
of  the  late  Commissioners  of  this  kingdome  for  unity  in  re- 
ligion, in  the  four  particulars  remembered  by"  the  English 
brethren.  This  desire  for  unity  is  associated  in  the  Scottish 
answer  with  a  proposal  for  a  national  Assembly  in  this 
pregnant  sentence : — 

"We  wish  that  the  work  may  be  begun  with  speed,  and  pro- 
secuted with  diligence,  by  the  joint  labours  of  some  divines  in 
both  kingdoms,  who  may  prepare  the  same  for  the  view  and  ex- 
amination of  a  more  frequent  [numerous]  ecclesiastick  meeting  of 
the  best  affected  to  reformation  there,  and  of  the  commissioners  of 
the  Generall  Assembly  here,  that  in  end  it  may  have  the  approba- 
tion of  the  Generall  Assembly  here,  and  of  all  the  kirks  there,  in 
the  best  way  that  may  be  ;  we  wish  and  hope  at  last  in  a  Nationall 
Assembly."  10 

The  English  House  of  Commons  gave  practical  effect  to  its 
own  previous  resolutions,  as  well  as  to  the  wishes  of  English 
and  Scottish  Presbyterians,  by  issuing,  on  the  19  th  of  April 
1642,  the  following  order :  "  That  the  names  of  such  divines 
as  shall  be  thought  fit  to  be  consulted  with  concerning  the 
matter  of  the  Church  be  brought  forward."  On  the  day 
following  Alexander  Henderson,  writing  his  friend  Robert 
Baillie,  who  had  been  inquiring  what  progress  the  former 
had  made  in  giving  shape  to  his  "  notable  motion,"  informed 

9  '  Acts,'  tit  sup.,  p.  66.     "  A  Letter  from  some  Ministers  of  England." 

10  'Acts,'  ut  sup.,  p.  67. 


176  THE   WESTMINSTER  DIRECTORY. 

the  inquirer  that  he  had  made  a  beginning  with  his  task,  but 
had  speedily  abandoned  the  attempt.  For  so  doing  he  had  a 
variety  of  explanations  to  offer — the  demands  upon  his  time 
as  the  minister  of  an  Edinburgh  parish,  the  formidable  nature 
of  the  undertaking,  leading  him  to  shrink  from  attempting 
"  to  sett  downe  other  formes  of  prayer  than  we  have  in  our 
Psalme  Book,  penned  by  our  great  and  divine  Reformers."  n 
But  another  and  more  cogent  reason  was  present  to  his  mind, 
which  he  thus  expresses  : — 

"  Although  neither  time  nor  weakness  had  hindered,  I  cannot 
think  it  expedient  that  anie  such  thing,  whether  Confession  of 
Faith,  Direction  for  YVorshipe,  Forme  of  Government,  or  Catechisme 
Less  or  more,  should  be  agreed  upon  and  authorized  by  our  Kirk 
till  we  sie  what  the  Lord  will  doe  in  England  and  Ireland,  where  I 
still  wait  for  a  reformation  and  uniformitie  with  us  ;  but  this  must 
be  brought  to  passe  by  common  consent,  and  we  are  not  to  con- 
ceave  that  they  will  embrace  our  Forme ;  but  a  new  Forme  must 
be  sett  downe  for  us  all,  and  in  my  opinion  some  men  sett  apairt 
sometime  for  that  wrorke ;  and  although  we  should  never  come  to 
this  unitie  in  religion,  and  uniformitie  in  worship,  yet  my  desire  is 
to  see  what  Forme  England  shall  pitch  upon  before  we  publish 
ours."  12 

Obviously,  so  far  as  the  leader  of  the  Second  Pieformation 
was  concerned,  there  was  no  intention  to  thrust  a  purely 
Scottish  polity  and  ritual  upon  England,  but,  on  the  con- 
trary, a  readiness  to  accept  what  would  be  neither  the 
English  Book  of  Common  Prayer  nor  the  Scottish  Book  of 
Common  Order,  but  "  a  new  Forme." 

11  Dr  Bannerman  of  Perth  has  little  doubt  the  Scottish  Collects  of  1595 
are  specially  referred  to  by  Henderson  in  the  above  statement  ('The  Worship 
of  the  Presbyterian  Church,'  chap.  iv.  p.  65).  But  would  Henderson  describe 
these  anonymous  prayers,  appearing  in  a  solitary  edition  of  the  Scottish 
Metrical  Psalter,  as  "penned  by  our  great  and  divine  Reformers"?  Is  it 
not  more  probable  that  his  reference  is  to  the  prose  portion  of  the  Book  of 
Common  Order,  which,  as  we  have  scon,  was  often  spoken  of  as  the  "  Psalme 
Book  "  ? 

12  "Edinburgh,  April  20,  1642."  Baillie's  'Letters  and  Journals,'  vol.  ii. 
p.  2. 


TIME   AND   PLACE   OF   MEETING.  177 

Upon  the  13th  of  May  1643,  a  parliamentary  instrument 
called  an  Ordinance,  which  is  a  Bill  accepted  by  the  two 
Houses  but  wanting  the  royal  assent,  was  produced,  and  had 
the  force  of  law  given  to  it  upon  June  12th.  It  purports  to 
be  "  an  Ordinance  of  the  Lords  and  Commons  assembled  in 
Parliament,  for  the  calling  of  an  Assembly  of  learned  and 
godly  Divines  and  others,  to  be  consulted  with  by  the  Parlia- 
ment, for  the  settling  of  the  government  and  liturgy  of  the 
Church  of  England,  and  for  vindicating  and  clearing  of  the 
doctrine  of  the  said  Church  from  false  aspersions  and  inter- 
pretations."13 In  the  document  itself  Peers  and  Commoners 
state  that  they  are  resolved  "  that  such  a  government  shall  be 
settled  in  the  Church  as  may  be  most  agreeable  to  God's  holy 
Word,  and  most  apt  to  procure  and  preserve  the  peace  of  the 
Church  at  home,  and  nearer  agreement  with  the  Church  of 
Scotland,  and  other  Eeformed  Churches  abroad."  Thereafter 
"  all  and  every  the  persons  hereafter  in  this  present  Ordinance 
named "  are  required  and  enjoined  "  to  meet  and  assemble 
themselves  at  Westminster,  in  the  Chapel  called  King  Henry 
the  VII/s  Chapel,14  on  the  first  day  of  July,  in  the  year  of  our 
Lord  one  thousand  six  hundred  and  forty-three,  .  .  .  and  the 
said  persons  .  .  .  shall  have  power  and  authority,  and  are 
hereby  likewise  enjoined  ...  to  confer  and  treat  among 
themselves  of  such  matters  and  things,  touching  and  concern- 
ing the  liturgy,  discipline,  and  government  of  the  Church  of 
England,  for  the  vindicating  and  clearing  of  the  doctrine  of 

13  This  Ordinance  is  generally  prefixed  to  editions  of  the  Westminster  Con- 
fession of  Faith,  &c. 

14  "  This  place  appointed  for  their  meeting  was  the  place  where  the  Convo- 
cation of  1640,  notorious  for  its  forlorn  attempt  to  carry  out  the  policy  of 
'thorough'  despotism  in  Church  and  State,  had  met." — 'The  Westminster 
Assembly,  its  History  and  Standards. '  By  A.  F.  Mitchell,  D.  D.  London  : 
1883.  Lect.  v.  p.  133.  "  They  did  sit  in  Henry  the  7ths  Chappell,  in  the 
place  of  the  Convocation  ;  but  since  the  weather  grew  cold,  they  did  go  to 
Jerusalem  chamber,  a  fair  roome  in  the  Abbey  of  Westminster,  about  the 
bounds  of  the  Colledge  fore-hall,  but  wyder." — Baillie's  'Letters  and  Jour- 
nals,' vol.  ii.  p.  107.     See  Dean  Stanley's  '  Memorials  of  Westminster  Abbey.' 

M 


178  THE  WESTMINSTER   DIRECTORY. 

the  same  from  all  false  aspersions  and  misconstructions,  as 
shall  be  proposed  unto  them  by  both  or  either  of  the  said 
Houses  of  Parliament,  and  no  other." 

Upon  the  day  and  at  the  place  specified  in  this  Ordinance 
the  Westminster  Assembly  began  its  proceedings,  disregarding 
a  proclamation  from  the  king,  who  attempted  to  arrest  pro- 
ceedings with  the  threat  of  a  praemunire  penalty. 

In  Scotland  the  General  Assembly  for  that  year  met  at 
Edinburgh  in  the  month  of  August.  On  the  loth  of  that 
month  a  conference  was  held  in  the  Moderator's  private  room. 
Two  years  earlier  a  meeting  of  a  similar  nature  had  been  held 
in  the  Earl  of  Loudon's  chamber  on  the  invitation  of  the 
Marquis  of  Argyll  and  the  Earl  of  Cassillis.  Upon  that  occa- 
sion the  matter  of  innovations  in  the  conduct  of  public  wor- 
ship was  discussed.  The  "  novations  "  complained  of  were 
omitting  the  doxology,  abstaining  from  kneeling  for  silent 
prayer  upon  entering  the  pulpit,  "  discountenancing  read 
prayers,"  &c.  Some  who  were  present  and  "  were  suspected 
of  innovating,"  notably  David  Dickson  and  Robert  Blair, 
"did  purge  themselves  fullie  of  all  such  intentions."  The 
meeting  broke  up,  all  being  "  refreshed  with  a  certaine  hope 
of  a  solid  agreement,"  making  Baillie,  who  was  there  and  has 
reported  the  proceedings,  sanguine  that  they  would  not  again 
be  "fashed  with  idle  toyes  and  scruples."15 

But  when  the  Assembly  of  1643  met,  it  appeared  the  trouble 
from  ritual  innovations  imported  from  England  and  Ireland 
was  not  at  an  end,  and  so  another  private  meeting  "  anent  the 
troublesome  evil  of  novation  "  was  found  necessary. 

The  new  school,  allied  with  English  Independents,  and 
strengthened  by  the  return  from  Ulster  of  Scottish  emigrants 
of  the  south-western  counties,  were  now  agitating,  not  only 
for  the  discontinuance  of  the  doxology  and  kneeling  or  bow- 
ing in  the  pulpit,  but  also  for  the  omission  of  the  Lord's 
Prayer  from  the  public  prayers,  and  of  the  Creed  from  the 

18  Baillie's  '  Letters  and  Journals,'  vol.  i.  pp.  362,  363. 


ENGLISH   "NOVATIONS"   IN   SCOTLAND.  179 

administration  of  the  sacraments,  and,  generally,  for  the  dis- 
use of  all  rubrics  of  ritual,  even  the  simplest. 

The  discussion  in  the  Moderator's  private  apartment  was  a 
protracted  and  heated  one.  The  favourers  of  departure  from 
use  and  wont  in  the  alleged  interests  of  purity  and  simplicity 
were  heard,  though  with  impatience,  especially  when  they 
argued  against  the  use  of  the  Lord's  Prayer.  Sucli  Scottish 
noblemen  as  were  present  expressed  displeasure  with  the  new 
movement,  while  Samuel  Eutherfurd  and  David  Dickson 
refuted  the  arguments  of  the  innovators.  "  After  one  hour's 
jangling,"  it  was  found  no  progress  had  been  made,  and,  in 
the  interests  of  peace,  many  were  disposed,  Eutherfurd  being 
specially  so,  to  discontinue  the  use  of  the  time  -  honoured 
"  conclusion  "  and  "  bowing  in  the  pulpit,"  induced  to  do  so 
in  view  of  agreement  with  England.16 

Ultimately  it  was  agreed  that  an  Act  should  be  drawn  up 
authorising  the  compiling  of  a  Scottish  Directory  for  worship, 
and  making  special  reference  to  innovating  tendencies  and 
practices  that  were  troubling  the  peace  of  the  Church. 

The  Act  was  drafted  that  same  day  by  Alexander  Hender- 
son,17 as  one  "  for  preparing  the  Directorie  for  the  Worship  of 
God."  In  terms  thereof  it  was  ordained  "  that  a  Directorie 
for  Divine  Worship,  with  all  convenient  diligence,  be  framed 

16  "  In  our  privie  meetings  we  had  much  debait  anent  the  troublesome  evill 
of  novations.  .  .  .  Being  called  to  the  Moderator's  chamber,  Mr  John  M'Lel- 
lane  and  Mr  John  Nevay,  most  did  propone  their  reasons  for  their  judgement. 
Mr  Samuell  Rutherfoord  and  Mr  D.  [Dickson]  did  ansuer.  All  heard  with 
disdaine  Mr  John  Nevay's  reasons  were  against  the  Lord's  Prayer  :  after  one 
hour's  jangling,  we  left  it  nothing  better  ;  I  found  manie  enclined,  especiallie 
Mr  Samuell,  though  he  professed  it  duetie  to  ansuer  satisfactorlie  all  their 
arguments,  for  peace  cause,  to  passe  from  the  use  of  the  conclusion,  and  bow- 
ing in  the  pulpit,  especiallie  if  we  agree  with  England." — Baillie's  '  Letters  and 
Journals,'  vol.  ii.  p.  94. 

17  "  We  agreed  to  draw  up  some  act  for  satisfieing  in  some  measure  all. 
.  .  .  Mr  Hendez'sone  communicat  to  me  the  act  he  had  drawn.  I  told  him 
my  mislike  of  some  parts  of  it,  as  putting  in  too  great  ane  equalitie  the  nova- 
tors  and  their  opposits  ;  also  my  opinion  that  the  Directorie  might  serve  for 
manie  good  ends,  bot  no  waves  for  supressing,  bot  much  encreasing,  the  ill  of 
novations." — JBaillie,  ut  sup.,  pp.  94,  95. 


180  THE   WESTMINSTER   DIRECTORY. 

and  made  ready,  in  all  the  parts  thereof,  against  the  next 
General  Assembly,  to  be  held  in  the  year  1G44."1S  The  clos- 
ing paragraph  was  specially  directed  against  the  disturbing 
innovators,  forbidding,  "  under  the  pain  of  the  censures  of 
the  Kirk,  all  disputation  by  word  or  writing,  in  private  or 
publick,  about  different  practices  in  such  things  as  have  not 
been  formerly  determined  by  this  Kirk,  and  all  condemn- 
ing one  of  another  in  such  lawfull  things  as  have  been  uni- 
versally received,  and  by  perpetuall  custome  practised  by  the 
most  faithfull  ministers  of  the  Gospell,  and  opposers  of  cor- 
ruptions in  this  Kirk,  since  the  first  beginning  of  reforma- 
tion to  these  times."19 

Submitted  to  the  Assembly  at  a  later  stage  of  the  day,  the 
Act  was  passed  unanimously,  and  three  ministers — Henderson, 
Calderwoocl,  and  Dickson — were  appointed  to  draft  the  Direc- 
tory.20 Happily,  or  unfortunately,  nothing  came  out  of  this 
movement  for  a  purely  Scottish  Directory.21      For  to  that 

18  Sess.  12,  Aug.  15,  1643. — "Act  for  preparing  the  Directorie  for  the 
Worship  of  God." — Acts,  ut  sup.,  pp.  79,  80. 

19  "  And  for  preserving  of  peace  and  brotherly  unity  in  the  meanwhile,  till 
the  Directorie,  by  universall  consent  of  the  whole  Kirk,  be  framed,  finished. 
and  concluded,  the  Assembly  forbidcleth,"  &c,  ut  sup. — Acts,  ut  sup.,  p.  80. 

20  "  This  act  did  pass  unauimouslie  with  all.  Mr  Hendersone,  Mr  Calder- 
wood,  and  Mr  Dicksone,  were  voyced  to  draw  with  diligence  that  Directorie, 
wherein  I  wish  them  much  better  successe  than  I  expect  ;  yet  in  this  I  am 
comforted,  that  in  none  of  our  brethren  who  are  taken  with  those  conceits, 
appears  as  yet  the  least  inclination  to  Independencie,  and  in  these  their  dif- 
ferent practises  they  become  lesse  violent,  and  more  modest." — Baillie,  ut  siqy., 
p.  95. 

-1  At  p.  38  (n.)  of  'Liturgical  Proposals  to  Presbyterians  of  England  tried 
by  History,  Experience,  and  Scripture  '  (London,  1891),  the  Rev.  S.  R.  Mac- 
phail  states  that  the  Directory  provided  for  by  the  Assembly  of  1643  "ap- 
peared in  1644."  "  It  is  printed,"  writes  Mr  Macphail,  "in  Hall's  '  Fragmenta 
Liturgica,'  vol.  i.,"  and  the  completed  book  in  the  same  compiler's  'Reliquiae 
Liturgica?,'  vol.  i.  But  there  is  no  evidence  whatever  to  associate  Henderson, 
Calderwood,  and  Dickson  with  the  reprint  in  question.  That  is  simply  an 
English  edition  of  the  Book  of  Common  Order  as  published  in  1556,  the 
Preface  or  Address  being  in  Hall's  '  Reliq.  Liturg.,'  dated  "At  Geneva,  the 
10th  of  February,  Anno  1556,"  and  the  entire  document  being  identical  with 
"The  Forme  of  Prayers  and  Ministration  of  the  Sacraments,  &c,  used  in  the 
English  Congregation  at  Geneva,  m.d.lvi.,"  as  given  in  Knox's  'Works,'  vol. 


ENGLISH   DESIRES   FOR   A   DIRECTORY.  181 

same  Assembly  of  the  Church  of  Scotland  there  came  com- 
munications from  the  Houses  of  the  English  Parliament,  and 
from  "  the  Assembly  of  Divines  in  the  Church  of  England," 
inviting  co-operation  in  the  drawing  up  of  ecclesiastical 
standards.  In  the  parliamentary  declaration,  presented  by 
English  Commissioners  in  person,  both  Houses  expressed 
their  desire  that  "  the  two  kinqdomes  might  be  brouq-ht  into 

o  o  o 

a  near  conjunction  in  one  form  of  Church  government,  one 
Directorie  of  "Worship,  one  Catechisme,  &c,  and  the  founda- 
tion laid  of  the  utter  extirpation  of  Popery  and  Prelacie  out 
of  both  kingdomes."  - 

In  the  letter  from  "  the  Assembly  of  Divines  called,  and 
now  sitting  by  authority  of  both  Houses  of  Parliament," 
thanks  are  rendered  to  God  for  putting  it  "  into  the  hearts 
of  our  Parliament  to  cleanse  the  House  of  the  Lord  of  all 

iv.  Mr  Macphail  has  probably  been  misled  by  the  editor  of  the  '  Fragmeuta ' 
and  'Reliquia?,'  by  no  means  a  safe  guide,  especially  in  matters  of  Scottish 
ritual,  and  he,  again,  by  finding  on  the  title-page  of  "  The  Settled  Order  of 
Church  Government,  Liturgie  and  Discipline,  for  the  rooting  out  of  all 
Popery,  Heresie,  and  Schisme,  according  to  the  Forme  published  by  the 
Assembly  of  the  Kirk  of  Scotland,"  that  it  was  "  most  humbly  presented  to 
the  learned  Assembly  of  Divines  now  congregated  at  Westminster,  by  the 
authority  of  both  Houses  of  Parliament,  for  the  Reformation  of  abuses  in  the 
government  of  the  Church."  The  same  remark  applies  to  what  the  Rev.  Peter 
Hall  reprints  in  vol.  hi.  of  his  '  Reliq.  Liturg. '  as  an  appendix  to  the  Direc- 
tory, under  the  title  of  "The  Service.  Discipline,"  kc,  printed  at  London, 
1641,  1643.  and  "  presented  to  the  High  Court  of  Parliament,"  but  which  is 
simply  "  The  Book  of  Common  Order,  kc,  approved  and  received  by  the 
Church  of  Scotland,  M.D.Lxrv.,"  as  reprinted  in  Knox's  'Works,'  vol.  vi.  In 
"  the  Letter  from  the  Commissioners  at  London  to  the  Generall  Assembly," 
dated  "Worcester  House,  London,  May  20,  1644,"  signed  by  '"'Jo.  Maitland, 
Alex.  Henderson,  Robert  Baillie,  Sam.  Rutherford,  George  Gillespie,"  and 
inserted  in  the  Assembly  minutes  under  "Sess.  7,  June  4,  1644,"  there  is 
this  sentence,  which  seems  to  me  to  afford  conclusive  evidence  that  by  that 
time  all  idea  of  compiling  a  Scottish  Directory  had  been  abandoned :  "  The 
Common  Directory  for  Publick  Worship  in  the  Kirks  of  the  three  kingdomes 
is  so  begun  (which  we  did  make  known  to  the  commissioners  of  the  Generall 
Assembly),  that  we  could  not  think  upon  any  particular  Directory  for  our 
own  Kirk,  and  yet  it  is  not  so  far  perfected  that  wee  could  present  any  part 
thereof  unto  your  view." — Acts,  v.t  sup.,  p.  102. 
--  Acts,  ut  sup.,  p.  82. 


182  THE   WESTMINSTER  DIRECTORY. 

the  uncleannes.se  that  is  in  it,  by  impure  doctrine,  worship,  or 
discipline  ; "  and  it  is  declared  to  be  "  a  great  consolation  that 
our  God  hath  put  it  into  your  hearts  to  clesigne  [appoint] 
some  godly  and  learned  brethren  to  put  in  their  sickles  with 
us  into  this  harvest,  which  is  so  great,  and  requires  so  many 
labourers  ;  for  which,  as  we  heartily  return  thanks,  so  we 
earnestly  pray  the  Lord  to  open  a  way  to  their  timely  coming 
hither,  and  do  assure  them  of  all  testimonies  of  respect,  love, 
and  the  right  hand  of  fellowship,  who  shall  undertake  a 
journey  so  tedious,  and  now  so  perilous,  to  joyne  with  us  in 
the  work,  when  it  shall  please  the  Honourable  Houses  of 
Parliament  to  invite  them  thereunto."  23 

Answers  were  in  due  course  returned  by  the  Scottish 
Assembly  to  these  English  overtures.  The  Parliament  of 
England  was  informed  that  the  Church  of  Scotland  had 
"  nominated  and  elected "  certain  ministers  of  God's  Word 
and  ruling  elders,  "  all  of  them  men  much  approved  here," 
"  to  repair  unto  the  Assembly  of  Divines  and  others  of  the 
Church  of  England,  now  sitting  at  Westminster,  to  propound, 
consult,  treat,  and  conclude  with  them  ...  in  all  such 
things  as  may  conduce  to  the  utter  extirpation  of  Popery, 
Prelacy,  heresie,  schisme,  superstition,  and  idolatry — and  for 
the  setling  of  the  so  much  desired  union  of  this  whole  island 
in  one  forme  of  Church  government,  one  Confession  of  Faith, 
one  common  Catechisme,  and  one  Directorie  for  the  Worship 
of  God."  2* 

The  "  Right  Reverend  the  Assembly  of  Divines  in  the 
Church  of  England  "  were,  in  briefer  terms,  informed  of  the 
appointment  of  "  some  godly  and  learned  of  this  Church  to 
repair  to  your  Assembly."  25 

Before  the  fathers  and  brethren,  convened  at  Edinburgh, 
separated,  there  was  drawn  up  a  Commission  "  for  these  that 
repair  to  the  kingdom  of  England,"  authorising  them  "  to 
propone,  consult,  treat,  and  conclude    .    .    .    in   all  matters 

-■''  Ibid.,  pp.  83,  84.  24  Ibid.,  pp.  89,  90.  M  Ibid.,  p.  92. 


SOLEMN  LEAGUE  AND  COVENANT  TAKEN  AT  WESTMINSTER.      183 

which  may  further  the  union  of  this  island  in  one  forme  of 
Kirk  government,  one  Confession  of  Faith,  one  Catechisme, 
and  one  Directorie  for  the  Worship  of  God,  according  to  the 
instructions  which  they  have  received  from  the  Assembly,  or 
shall  receive,  from  time  to  time  hereafter,  from  the  Commis- 
sioners of  the  Assembly,  deputed  for  that  effect."  2G 

By  the  14th  of  September  three  of  the  Commissioners  from 
the  Church  of  Scotland  reached  London,27  and  on  the  day 
following  they  were  received  and  welcomed  by  the  English 
divines  as  representatives  of  one  of  the  covenanting  churches 
and  nations.  Eleven  days  thereafter  English  members  of 
Parliament  and  ministers  of  the  Gospel,  with  the  Scottish 
Commissioners,  gathered  in  the  little  but  historically  famous 
Church  of  St  Margaret's,  Westminster,  and  there,  after  pro- 
longed and  renewed  exercises  of  singing,  praying,  and  preach- 
ing, with  hands  uplifted  to  heaven,  worshipping  the  great 
name  of  God,  they  gave  assent  and  adhesion  to  the  Solemn 
League  and  Covenant.28 

26  Ibid.,  p.  94. 

-'  The  three  -were  Alexander  Henderson,  George  Gillespie,  and  John,  Lord 
Maitland. 

as  The  service  at  the  taking  of  the  Covenant  on  September  25,  1643,  is  de- 
scribed by  Lightfoot  in  his  Journals  (Pitman's  ed.  of  'Works,'  vol.  xiii.  p.  19), 
by  Dr  Hetherington  ('Hist,  of  West.  Assemb.,'  chap.  ii.  pp.  120,  121),  and  by 
Dr  Mitchell  ('The  West.  Assemb. ,'  Lect.  vi.  pp.  176, 177),  who  gives  Lightfoot's 
account.  To  only  two  points  does  our  present  subject  lead  us  to  refer.  First, 
The  title  of  this  Church  and  State  document.  As  framed  by  Henderson,  and 
laid  before  the  English  Commissioners,  it  was  entituled  '  The  Solemn  League 
and  Covenant  for  Reformation  and  Defence  of  Religion,  the  Honour  and 
Happiness  of  the  King,  and  the  Peace  and  Safety  of  the  Three  Kingdoms  of 
Scotland,  England,  and  Ireland.'  By  English  writers  such  as  Rushworth  and 
Neal,  the  order  of  the  first  two  kingdoms  is  inverted  ;  so  also  by  Mr  S.  R. 
Gardiner  in  '  The  Constitutional  Documents  of  the  Puritan  Revolution,  162S- 
1660,'  Oxford,  1889,  pp.  187-190.  That  the  order  is  as  we  have  given  appears 
from,  Second,  the  first  article  of  the  Covenant,  which  has  an  important  bear- 
ing upon  our  present  inquiry,  and  is  in  this  significant  ordering  and  in  these 
striking  terms  :  "  That  we  shall  sincerely,  really  and  constantly,  through  the 
Grace  of  GOD,  endeavour  in  our  several  Places  and  Callings,  the  Preservation 
of  the  reformed  Religion  in  the  Church  of  Scotland,  in  Doctrine,  Worship, 
Discipline  and  Government,  against  our  common  enemies  ;  the  Reformation  of 


184  THE   WESTMINSTER   DIRECTORY. 

During  the  first  ten  weeks  of  its  deliberations  the  West- 
minster Assembly  was  occupied  with  a  revision  of  the  Thirty- 
nine  Articles  of  the  Church  of  England.29  But  on  the  12th  of 
October  1643,  English  members  and  Scottish  Commissioners 
directed  their  attention  to  "  the  discipline  and  liturgy  of  the 
Church,"  moved  to  do  so  by  an  order  from  both  Houses  of  the 
English  Parliament.  The  order  set  forth  that  upon  serious 
consideration  of  the  present  state  and  conjuncture  of  the 
affairs  of  this  kingdom,  the  Lords  and  Commons  do  order  that 
the  Assembly  do  forthwith  confer  and  treat  among  themselves 
of  such  a  discipline  and  government  as  may  be  most  agreeable 
to  God's  holy  Word,  and  most  apt  to  procure  and  preserve  the 
peace  of  the  Church  at  home,  and  nearer  agreement  with  the 
Church  of  Scotland  and  other  reformed  Churches  abroad  .  .  . 
and  touching  and  concerning  the  Directory  of  Worship  or  lit- 
urgy hereafter  to  be  in  the  Church."  30 

In  carrying  out  these  orders  the  Assembly  gave  priority  to 

Religion  in  the  Kingdoms  of  England  and  Ireland,  in  Doctrine,  Worship,  Dis- 
cipline and  Government,  according  to  the  Word  of  GOD,  and  the  Example 
of  the  best  reformed  Churches  ;  and  shall  endeavour  to  bring  the  Churches  of 
GOD  in  the  three  kingdoms,  to  the  nearest  Conjunction  and  Uniformity  in 
Religion,  Confession  of  Faith,  Form  of  Church  Government,  Directory  for 
Worship  and  Catechizing  ;  that  we,  and  our  Posterity  after  us,  may.  as 
Brethren,  live  in  Faith  and  Love  ;  and  the  Lord  may  delight  to  dwell  in  the 
midst  of  us." 

29  "  A  committee  of  divines  was  appointed  to  consider  what  amendments 
were  proper  to  be  made  in  the  doctrinal  articles  of  the  Church  of  England 
and  report  them  to  the  Assembly,  who  were  10  weeks  in  debating  upon  the 
first  15,  before  the  arrival  of  the  Scots  commissioners  ;  the  design  was  to 
render  their  sense  more  express  and  determinate  in  favour  of  Calvinism." — 
Neal's  'Hist,  of  the  Puritans,'  part  iii.  chap.  ii.  vol.  ii.  p.  215  of  Tegg's  ed. 
1837.  In  Appendix  VII.  Neal  gives  the  articles  as  revised  "with  the  original 
articles  of  the  Church  in  opposite  columns"  (vol.  iii.  pp.  519-524).  According 
to  Dr  Hetherington,  this  part  of  the  Assembly's  labours  "  led  to  no  practical 
result";  terminating  abruptly  and  unfinished,  it  "cannot  properly  be  said  to 
form  any  part  of  the  Assembly's  actual  proceedings  "  ('  Hist.,'  ut  sup.,  Period 
III.  chap.  ii.  p.  115).  But  Prof.  C.  A.  Briggs  takes  a  wider  view,  and  affirms 
"the  labour  was  not  fruitless"  (American  Presbyterianism,  chap.  i.  §  iii.  p.  62, 
n.  Also  "The  Documentary  Hist,  of  the  West.  Ass.,"  by  same  writer  in 
1  Presbyterian  Review,'  vol.  i.  1880,  an  article  displaying  great  historic  insight. 

80  Lightfoot's  'Works,'  ut  sup.,  vol.  xiii.  p.  17. 


THE   DIRECTORY   IN    COMMITTEE.  185 

the  matter  of  government,  but  arranged  for  the  Directory  or 
liturgy  being  proceeded  with  in  committee. 

On  the  21st  of  May  1644,  the  divines  were  debating  with 
apparently  undiminished  zest  and  keenness  the  power  of  the 
keys,  and  to  whom  it  was  given,  the  rights  of  a  classical  pres- 
bytery as  distinct  from  those  of  a  particular  congregation,  and 
suchlike  questions,  when  a  wearied  Scot  Commissioner,  de- 
spairing of  the  matter  of  ritual  being  ever  reached  at  this  rate 
of  progress,  abruptly  "moved  for  the  speeding  of  the  Directory 
for  worship."  31  Seconded  in  this  movement  by  an  English 
Puritan,32  Samuel  Paitherfurd  carried  his  proposal,  and  the 
committee  in  charge  of  the  Directory  were  ordered  to  bring  in 
some  report  in  the  course  of  three  days.  That  committee  had 
been  employed  upon  a  Directory  since  the  middle  of  October 
in  the  previous  year ;  but  had,  at  an  early  stage,  handed  over 
the  working  out  of  the  details  to  a  small  sub-committee,  con- 
sisting of  five  members  and  all  the  Scot  Commissioners.33 
From  the  journalist  and  letter-writer  among  the  latter  we  ob- 
tain some  insight  as  to  what  went  on  in  committee ;  how,  for 
example,  "  the  matter  of  all  the  prayers  of  the  Sabbath-day " 
was  laid  upon  them ;  how  the  portion  relating  to  the  sacra- 

31  Ibid.,  p.  268. 

32  Rutherfurd's  seconder  was  Stephen  Marshall,  "known  as  one  of  the  best 
Puritans  of  his  day,  and  as  one  of  the  Stnectymnuans,  and  by  many  thought 
to  be  the  best  preacher  in  England." — Prof.  Masson,  'Life  of  Milton,'  fee, 
vol.  ii.  p.  519. 

33  .  .  .  "in  the  meantime,  we  would  assay  to  agree  upon  the  Directorie  of 
Worship,  wherein  we  expect  no  small  help  from  these  men  to  abolish  the  great 
Idol  of  England,  the  Service  Book,  and  to  erect  in  all  the  parts  of  worship  a 
full  conformitie  to  Scotland  in  all  things  worthie  to  be  spoken  of.  Haveing 
proponed  thir  motions  .  .  .  they  were  well  taken ;  and  .  .  were  proponed  by 
Mr  Solicitour,  seconded  by  Sir  Harie  Vane,  my  Lord  Say,  and  rny  Lord 
Wharton,  at  our  Committee,  and  assented  to  by  all,  that  a  sub-committee  of 
five,  without  exclusion  of  anie  of  the  Committee,  shall  meet  with  us  of  Scot- 
land, for  preparing  a  Directorie  of  Worship,  to  be  communicate  to  the  great 
committee,  and  by  them  to  the  Assemblie.  The  men  also  were  as  we  had 
forethought,  Mr  Marshall  chairman  of  the  committee,  Mr  Palmer,  Mr  Good- 
win, Mr  Voung,  Mr  Herle,  any  two  whereof,  with  two  of  us,  make  a  quorum." 
— Baillie's  '  Letters  and  Journals.'  1643,  vol.  ii.  pp.  117,  118. 


186  THE   WESTMINSTER   DIRECTORY. 

ments  found  its  way  to  the  same  burdened  shoulders ;  and 
how,  although  the  parts  regarding  preaching  and  catechising 
had  been  assigned  to  Mr  Marshall  and  Mr  Palmer,  the  one 
reputed  to  be  the  best  preacher  and  the  other  the  most  skilful 
catechist  in  England,  yet,  their  drafts  not  approving  them- 
selves to  the  judgment  of  the  rest,  the  brethren  from  Scotland 
had  these  also  devolved  upon  them  ;  how  the  Independents  in 
the  committee  were  willing  to  allow  sitting  at  the  receiving 
of  the  Lord's  Supper,  but  refused  "  to  come  out  of  their  pews 
to  a  table,"  while  the  Scottish  Presbyterians  affirmed  that  to 
be  necessary,  and  resolved  to  abide  by  it ;  finally,  how  one 
day  in  committee  Mr  Nye  startled  the  sedate  Scots  by  giving 
it  as  his  private  judgment  that,  in  preaching,  the  minister 
should  be  covered  and  the  people  discovered  [uncovered] ;  but 
that  in  sacramental  observance  the  minister  should  be  dis- 
covered as  a  servant,  and  the  guests  all  covered.34 

Then  from  the  records  of  the  English  journalist  and  orien- 
talist Lightfoot,  we  get  information  regarding  the  subjects 
which  it  was  agreed  should  be  treated  of  in  the  new  Service- 
book,  and  the  discussion  to  which  in  turn  they  gave  rise.  The 
matters  discussed  were  such  as  these :  the  use  of  the  Lord's 
Prayer ;  preaching  ;  pulpit  quotations  in  foreign  languages  ; 
the  reading  of  Scripture  during  service ;  the  administration  of 
sacraments ;  the  employment  of  licentiates,  or,  as  they  were 
styled  in  the  Eeformed  Churches,  "  Expectants,"  relieving  the 
minister  of  part  of  the  service,  and  thus  acquiring  experience  ; 
the  mode  of  administering  infant  baptism  by  sprinkling,  dip- 
ping, or  pouring ;  the  observance  of  days  ;  and  the  contents 
of  a  preface  to  the  new  book  of  ritual. 

34  Ibid.,  p.  149.  One  of  Baillie's  pet  aversions  was  this  same  Philip  Nye. 
It  is  with  evident  satisfaction  he  records  that  when  the  English  Puritan 
preached  in  Greyfriars'  Church,  Edinburgh,  in  1643,  he  did  not  please.  "His 
voice  was  clamorous  :  he  touched  neither  in  prayer  nor  preaching  the  common 
bussinesse  :  he  read  much  out  of  his  paper  book."  In  the  forenoon  of  the 
same  day  "we  heard  Mr  Marshall  preach  with  great  contentment"  (vol.  ii. 
p.  97). 


COMPLETION   OF   THE   DIRECTORY  IN   ENGLAND.  187 

Baillie  frankly  admits  that,  while  the  labours  of  the  com- 
mittee were  "  exceeding  great,"  yet  the  delay  and  loss  of  time 
were  also  great.  Evidently  the  English  Parliament  thought 
so  also ;  for  when  the  summer  and  autumn  of  1644  passed 
without  anything  being  reported  under  the  head  of  worship, 
there  were  signs  of  impatience.  Upon  the  25th  of  October, 
on  the  12th  and  also  the  20th  of  November,  orders  came  from 
the  House  of  Commons  calling  for  the  Directory,  or  at  least 
some  portion  of  it.  As  the  result  of  these  messages  of 
urgency,  a  large  part  of  what  was  proposed  for  the  Puritan 
Service-book  was  sent  to  the  Commoners.  The  sections  relat- 
ing to  marriage  and  burial  were,  however,  wanting ;  so,  upon 
the  2d  of  December,  the  House  of  Commons  expressed  a  desire 
to  have  these  also  submitted  to  them,  seeing  "  the  House  in- 
tends to  lay  by  the  Book  of  Common  Prayer,  and  cannot  do 
it  till  these  be  finished."35  To  these  portions,  accordingly,  the 
compilers  addressed  themselves,  adding  a  section  having  for 
title,  "  Of  Singing  of  Psalms."  At  last,  writing  from  London 
on  the  26th  of  December  1644,  Baillie  was  able  to  make, 
in  a  "  publick  Letter,"  this  satisfactory  announcement :  "  We 
hope  this  day  to  close  in  the  Assemblie  the  remainder  of  our 
Directorie,  and  to  send  it  up  to-morrow  to  the  Houses ;  so  the 
next  week  we  expect  an  ordinance  of  Parliament  for  the 
whole  Directorie." 36  The  day  following,  informing  his  cousin 
William  Spang  of  his  probable  departure  for  Scotland,  he  tells 
of  an  accomplished  fact :  "  We  have  ended  this  day  the  Direc- 
torie in  the  Assemblie :  the  Houses  are  through  the  most  of 
it  alreadie ;  before  we  go  they  will  pass  all."37 

What  Baillie  thus  anticipated  was  issued  on  the  3d  of  Jan- 
uary 1644-45,  when  an  Ordinance  of  the  English  Parliament 
appeared  setting  aside  the  Book  of  Common  Prayer,  establish- 
ing the  Directory,  and  ordering  it  to  be  observed  throughout 
the  three  kingdoms  of  England,   Scotland,  and  Ireland.     A 

35  Lightfoot,  '  Journal,'  vol.  xiii.  p.  337. 

36  Baillie,  ut  sup.,  vol.  ii.  p.  248.  3r  Ibid.,  p.  250. 


188  THE   WESTMINSTER   DIRECTORY. 

short  delay,  however,  occurred  before  this  Ordinance  could  be 
given  effect  to,  it  being  deemed  only  right  and  courteous  to 
obtain,  at  this  sta^e,  the  assent  of  Scottish  Parliament  and 
General  Assembly.  "When  the  book  came  back  from  Scotland 
it  was  found  to  contain  only  two  unimportant  alterations  as 
the  outcome  of  careful  revision,  both  of  which  were  accepted 
alike  by  Peers  and  Commoners.38  Thereafter  an  order  for 
printing  was  issued  on  the  13th  of  March  1644-45,  and  shortly 
afterwards  the  work  itself  appeared  with  this  for  title  :  "  A 
Directory  for  the  Publique  Worship  of  God  throughout  the 
three  kingdoms  of  England,  Scotland,  and  Ireland,  together 


38  The  "Act  of  the  General  Assembly  of  the  Kirk  of  Scotland  for  the 
establishing  and  putting  in  Execution  of  the  DIRECTORY  for  the  Public  Wor- 
ship of  God,"  Feb.  3,  1645,  represents  the  Supreme  Court  as  ''having  most 
seriously  considered,  revised,  and  examined  the  Directory  afore-mentioned, 
after  several  publick  leadings  of  it,  after  much  deliberation,  both  publickly  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  satisfied."  "  Mr  Tate  reported  from  the  Assembly 
some  few  alterations  desired  by  the  Church  of  Scotland  to  be  made  in  the 
Directory  for  Public  Worship  ;  the  which  were  read,  and  upon  the  question 
assented  unto  and  carried  to  the  Lords  for  their  concurrence." — '  Journals 
of  the  House  of  Commons,'  vol.  iv.  p.  70.  "A  message  was  brought  from 
the  House  of  Commons  by  Zouch  Tate,  Esq.,  to  let  their  Lordships  know- 
that  the  House  of  Commons  have  received  a  paper  from  the  Assembly  of 
Divines  wherein  they  offer  some  alterations  in  the  Directory  to  which  the 
House  of  Commons  have  agreed,  and  their  Lordships'  concurrence  is  desired 
therein." — 'Journals  of  the  House  of  Lords,'  vol.  vii.  p.  264.  The  proposed 
and  agreed-to  alteration  affected  the  contents  of  two  portions  of  the  Directory. 
First,  that  part  relating  to  the  administration  of  baptism,  the  recommen- 
dation being  to  insert  certain  words  "requiring"  the  parent's  "solemn  pro- 
mise for  the  performance  of  his  duty,"  and  to  omit  the  recommendation  that 
the  parent  make  a  profession  of  his  faith  by  answering  to  these  or  the  like 
questions,  as  also  the  three  questions  which  follow  this  recommendation. 
Second,  the  section  relating  to  "the  Solemnisation  of  Marriage."  As  origi- 
nally drafted,  the  statement  regarding  the  place  in  which  "  the  purpose  or  con- 
tract of  marriage  is  to  be  publicly  solemnised  "  was  described  as  "the  place 
of  the  public  meeting  of  the  congregation  ;"  but  the  Scottish  Assembly  pro- 
posed, and  the  Westminster  Divines,  with  both  Houses  of  the  English  Parlia- 
ment agreed,  that  it  be  called  "  the  Place  appointed  by  Authority  for  publick 
Worship."  —  See  Dr  Mitchell,  'The  West.  Assemb.,'  &c.  ut  sup.,  Lect,  vii. 
pp.  218,  219  n. 


ACTION   IX   SCOTLAND   ANENT   THE   DIKECTOKY.  ISO 

with  an  Ordinance  of  Parliament  for  the  taking  away  of  the 
Book  of  Common  Prayer,  and  for  establishing  and  observing 
of  this  present  Directory  throughout  the  kingdom  of  England 
and  Dominion  of  "Wales." 

Before  looking  into  the  contents  of  the  "Westminster  Book 
of  Common  Order,  let  us  turn  to  Scotland  and  see  what  action 
was  taken  there  regarding  the  endeavours  of  Puritan  England 
and  Presbyterian  Scotland  to  compile  a  Service-book  agreeable 
to  both. 

Two  of  the  clerical  Commissioners  from  Scotland — Gillespie 
and  Baillie — left  London  so  soon  as  the  Directory  was  out  of 
their  hands,  and  reached  Edinburgh  on  the  evening  of  the 
23d  January  1645,  the  evening  of  the  day  upon  which  the 
General  Assembly  began  its  sittings.  In  addition  to  a  letter 
of  greeting  and  good  wishes  from  their  fellow-Commissioners 
remaining  in  England,  the  two  ministers  were  bearers  of  a 
communication  from  "  the  Synode  of  Divines  in  England,*'  in 
which  occurs  a  paragraph  of  considerable  importance,  show- 
ing as  it  does  in  what  light  those  who  were  responsible  for  it 
regarded  the  book  in  question. 

"We  have  perfected,"  say  they,  "and  transmitted  a  Directory 
for  Worship  to  both  Houses  of  Parliament,  .  .  .  which  we  hope 
will  be  to  the  joy  and  comfort  of  all  our  godly  and  dear  brethren  in 
all  His  Majestie's  kingdoms  and  dominions.  We  have  not  advised 
any  imposition  which  might  make  it  unlawfull  to  vary  from  it  in  any- 
thing. .  .  .  And  albeit  we  have  not  expressed  in  the  Directory  every 
minute  particular  which  is  or  might  be  either  laid  aside  or  retained 
among  us  as  comely  and  usefull  in  practice  :  yet  we  trust,  that  none 
will  be  so  tenacious  of  old  customs  not  expressely  forbidden,  or  so 
averse  from  good  examples  although  new,  in  matters  of  lesser  con- 
sequence, as  to  insist  upon  their  liberty  of  retaining  the  one,  or 
refusing  the  other,  because  not  specified  in  the  Directory ;  but  be 
studious  to  please  others  rather  than  themselves."39 

39  Acts  of  Assembly,  ut  sup.,  1645,  pp.  113-115.  "  The  Letter  from  the 
Synode  of  Diviues  in  England  to  the  Generall  Assembly." — Peterkin's  '  Rec- 
ords,' &c,  pp.  416-418;  Baillie's  'Letters,'  &c,  vol.  ii.  p.  259. 


190  THE   WESTMINSTER   DIRECTORY. 

Upon  the  day  on  which  the  returned  Commissioners  ad- 
dressed the  House,  which  they  did  "  with  great  applause  and 
contentment  of  all,"  in  presence  of  "  the  choice  of  the  Min- 
isters and  Elders,  almost  the  whole  Parliament,  Xobles, 
Barons,  and  Burgesses,"  the  Directory  was  read  "  from  end 
to  end."  40  A  large  committee  had  all  the  documents  laid 
upon  the  table  remitted  to  them  for  examination  and  revision. 
"Within  a  week  the  committee  had  done  their  work  to  the 
entire  satisfaction  of  all  parties.  The  way  was  thus  clear  for 
what  took  place  upon  the  3d  of  February  1644-45,  when  there 
passed  an  "  Act  of  the  General  Assembly  of  the  Kirk  of 
Scotland,  for  the  Establishing  and  putting  in  Execution  of 
the  Directory  for  the  Publick  Worship  of  God."  Drawn 
up  by  George  Gillespie,41  and  "  consented  to  in  the  Assem- 
bly with  a  joy  unspeakable,"  this  deliverance  alludes  at 
the  outset  to  "  an  happy  unity  and  uniformity  in  religion 
amongst  the  Kirks  of  Christ  in  these  three  kingdoms,  united 
under  one  Soveraigne,"  as  being  "  long  and  earnestly  wished 
for  by  the  godly  and  well-affected  amongst  us,"  and  "  revived 
in  the  Solemne  League  and  Covenant  of  the  three  kingdomes, 
whereby  they  stand  strait ly  obliged  to  endeavour  the  neerest 
Uniformity  in  one  forme  of  Church  Government,  Directory 
of  Worship,  Confession  of  Faith,  and  Forme  of  Catechising." 
Dealing  with  the  second  of  these  symbols  of  uniformity, 
the  Act   describes  it  as  "  agreed  upon  by  the  Honourable 

40  In  worthy  Baillie's  opinion,  this  "  wes  one  of  the  fairest  Assemblies  I  had 
seen."  He  has  carefully  preserved  among  his  papers  what,  with  manifest 
parental  partiality,  he  calls  "My  Assembly  Speech"  (ibid.,  pp.  255-25").  In 
the  course  of  his  speech  the  Commissioner  describes  the  Directory  as  "  the 
practise  of  the  Church  of  Scotland  sett  down  in  a  most  wholesome,  pious,  and 
prudent  Directorie,"  that  had  "come  in  the  place  of  a  Liturgie  in  all  the  three 
dominions." 

41  "  Mr  And.  R[amsay]  wes  oft  exceeding  impertinent  with  his  ostentation 
of  antiquitie,  and  Mr  D.  Cald[erwood]  wes  oft  faschious  with  his  very  rude 
and  humorous  [ill-humoured]  opposition  :  yet  we  gott  them  also  at  last  a  in- 
tented  ;  and  the  Act,  which  Mr  Gillespie  drew  very  well,  consented  to,  in  the 
Committee  first,  and  thereafter  in  the  Assemblie,  with  a  joy  unspeakable, 
blessed  be  God." — Baillie,  id  sup.,  p.  260. 


DIRECTORY   AUTHORISED    BY   CHURCH    OF    SCOTLAND.       191 

Houses  of  the  Parliament  of  England,  after  consultation 
with  the  Divines  of  both  kingdomes  there  assembled,  and 
sent  to  us  for  our  approbation,"  in  order  that,  "  being  also 
agreed  upon  by  this  Kirk  and  kingdome  of  Scotland,  it  may 
be,  in  the  name  of  both  kingdomes,  presented  to  the  King  for 
his  royall  consent  and  ratification."  Then  comes  the  approval 
of  the  Directory  in  these  emphatic  terms : — 

"  The  Generall  Assembly  having  most  seriously  considered,  re- 
vised, and  examined  the  Directory  afore  mentioned,  after  severall 
publick  readings  of  it,  after  much  deliberation,  both  publickly  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  satisfied;  Doth  unani- 
mously, 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,  decerne,  and  ordain,  That, 
according  to  the  plain  tenour  and  meaning  thereof,  and  the  intent 
of  the  Preface,  it  be  carefully  and  uniformly  observed  and  practised 
by  all  the  ministers  and  others  within  this  kingdome  whom  it  doth 
concerne."  ** 

"While  thus  cordially  and  with  unanimity  accepting  the 
Directory,  the  Church  of  Scotland  was  careful  to  qualify 
her  acceptance  with  a  declaratory  statement  similar  in  effect 
to  that  with  which,  in  1647,  she  qualified  or  amplified  her 
adherence  to  the  Westminster  Confession  of  Faith — this  being 
the  first  of  a  long  series  of  "  providings,"  "  markings/'  and  ex- 
planatory statements  or  acts  which  have  characterised  accept- 
ance of  the  Westminster  Standards,  wherever  and  by  whom- 
soever adopted.  The  qualifying  statement  in  this  case  is  in 
these  terms : — 

"  Provided  alwayes,  that  the  Clause  in  the  Directory,  of  the  Ad- 
ministration of  the  Lord's  Supper,  which  mentioneth  the  Com- 
municants sitting  about  the  Table,  or  at  it,  be  not  interpreted  as  if, 
in  the  Judgement  of  this  Kirk,  it  were  indifferent  and  free  for  any 

42  Acts,  &c,  ut  sup.,  pp.  115,  116.  See  also  p.  188,  note  38  of  this  work. 
This  Act  is  generally  prefixed  to  modern  editions  of  the  Directory. 


192  THE    WESTMINSTER    DIRECTORY. 

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  Min- 
ister to  each  Communicant,  and  not  by  the  Communicants  amongst 
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  Generall  As- 
semblies, and  are  not  otherwise  ordered  and  appointed  in  the 
Directory." 

With  unanimity  and  heartiness  not  inferior  to  those  dis- 
played by  the  ecclesiastical  court,  and  after  an  interval  of 
only  three  days,  the  Parliament  of  the  kingdom  of  Scotland 
approved  and  established  the  Directory  for  Publick  Worship. 

"  The  Estates  of  Parliament  now  convened,  ...  do  heartily 
and  cheerfully  agree  to  the  said  Directory,  according  to  the  act  of 
the  General  Assembly  approving  the  same.  Which  act,  together 
with  the  Directory  itself,  the  Estates  of  Parliament  do,  without  a 
contrary  voice,  ratify  and  approve  in  all  the  Heads  and  Articles 
thereof  ;  and  do  interpone  and  add  the  authority  of  Parliament  to 
the  said  act  of  the  General  Assembly."  43 

Yet  another  measure  was  taken  with  the  well-weighed 
Directory  before  permission  was  given  to  the  king's  printer 
to  issue  a  Scottish  edition.  The  Assembly  made  a  remit  to 
"  the  Committee  for  keeping  the  greater  Uniformitie  in  this 
Kirk,  in  the  practice  and  observation  of  the  Directory  in 
some  points  of  publick  Worship,"  to  formulate  a  judgment 
upon  some  matters  of  detail,  and  to  report.  This  was  done 
in  a  document  containing  four  Articles,  one  of  these  consist- 
ing of  twelve  particulars.44  Some  of  the  matters  treated  of 
in  this  "  opinion  of  the  Committee "  we  may  have  occasion 
to   bring  forward  at   an  after  stage.     For  the  present  it  is 

43  Charles  I.,  Pari.  3,  Seas.  5. 

44  "  The  Opinion  of  the  Committee  for  keeping  the  greater  Uniformitie  in 
this  Kirk,  in  the  practice  and  observation  of  the  Directory  in  some  Points  of 
Publick  Worship." — Acts,  &c.,  ut  sup.,  pp.  120,  121;  Peterkin's  'Records,' 
&c.,  pp.  421,  422  ;  Dr  Leishinan's  Reprint  of  the  Directory  (Edin.,  1868),  pp. 
266-268.  The  article,  containing  twelve  particulars,  relates  to  the  adminis- 
tration of  the  Lord's  Supper. 


A   DIRECTORY   FOR    SCOTLAND,    ENGLAND,    AND    IRELAND.       193 

enough  to  note  the  finding  of  the  Assembly  regarding  the 
entire  document :  "  The  Assembly,  having  considered  seri- 
ously the  judgement  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  way  being  now  cleared,  the  Committee  of  Estates  and 
the  Commissioners  of  the  Assembly,  appointed  in  February 
for  the  purpose,  sanctioned  the  printing  and  publishing  of  the 
new  Book  of  Common  Order,  in  the  months  of  April  and  May, 
whereupon  there  speedily  issued  from  the  Edinburgh  printing- 
press  of  Evan  Tyler  what  purported  to  be :  "A  DIEECTOE Y 
for  The  Publike  Worship  of  GOD  Throughout  the  three 
Kingdoms  of  Scotland,  England,  and  Ireland.  TVith  An 
Act  of  the  Gcnerall  Assembly  of  the  Kirk  of  Scotland,  for 
establishing  and  observing  this  present  Directory '."  45 

In  the  case  of  a  book  of  ritual  so  accessible  and  presumably 
so  familiar  to  all  Scottish  Presbyterians,  it  is  unnecessary  to 
give  an  exhaustive  analysis  of  the  component  sections.  We 
content  ourselves,  therefore,  with  a  reference  to  some  matters 
of  salient  character  and  interest. 

45  "  Edinburgh  :  Printed  by  Evan  Tyler,  Printer  to  the  Kings  most  Ex- 
cellent Majestie,  1615."  The  following  extracts  illustrate  the  introduction  of 
the  Directory  as  the  Service-book  of  Scotland  : — 

(1.)  "  The  2  of  November  1645. — The  quhilk  day  I  read  in  effect  the  Direc- 
tory of  publik  Worshiping  of  God  to  our  people,  and  that  with  great  truble, 
being  to  teache  agan  at  afternoon."  "The  29  of  Merche  1646. — I  began  this 
day  to  practise  the  ordour  sett  down  in  the  Directorye  for  publict  Worshipe ; 
for  my  sone,  Mr  Robert  Row,  had  practised  it  in  this  kirk  the  Sabbath  befor, 
and  besoght  me  to  assey  it,  because  many  thocht  that  I  had  bein  against  that 
gud  ordour." — 'Account  of  the  Life  of  John  Row,  Minister  of  Carnock  ' 
(Wodrow  Society),  pp.  xxxi,  xxxii. 

(2.)  "  3  Marche  1650.  .  .  .  It  is  to  be  rememberit  that  in  the  monethis  of 
Marche  and  Apryll  1646,  the  Directorie  for  Godis  service  began." — Nicoll's 
'Diary'  (Bannatyne  Club),  p.  5. 

(3.)  "  The  Directory  in  its  principal  parts  is  ordered  to  be  read  in  all  the 
churches  on  Sabbath  eight-days,  and  '  on  the  Lord's  day  thereafter  to  be  uni- 
formly practised  by  the  whole  brethren.'  " — Minute  of  the  Presbytery  of  Ayr, 
dated  August  1645,  quoted  by  Dr  Edgar,  'Old  Church  Life  in  Scotland,'  first 
series.     Paisley  :  1885.     Lect.  ii.  p.  60,  n. 

N 


194  THE   WESTMINSTER   DIRECTORY. 

And  first,  the  title  of  this  Westminster  document  ought  not 
to  be  overlooked.  It  is  neither  a  Book  of  Common  Prayer 
nor  a  Book  of  Common  Order.  It  is  not,  to  fall  back  upon 
the  old  Geneva  pattern  of  title,  "  The  Form  of  Prayers  and 
Ministration  of  Sacraments,"  any  more  than  it  is,  according 
to  a  favourite  form  of  title  in  Scotland  early  in  the  seven- 
teenth century,  "The  CL.  Psalms  of  David  in  Prose  and 
Meeter,  whereunto  is  added  Prayers  commonly  used  in  the 
Kirks."  It  is  simply  "  A  Directory  for  the  Publike  Worship 
of  God."  The  choice  of  title  is  probably  to  be  traced  to 
Alexander  Henderson.  For  in  the  paper  written  by  that 
divine  towards  the  close  of  1640  for  the  benefit  of  the  Lords 
of  Treaty,  we  find  him  expressing  the  wish  that  there  were 
"  one  Directory  for  all  the  parts  of  the  public  worship  of 
God ; "  while,  in  his  little  treatise  on  '  The  Government  and 
Order  of  the  Church  of  Scotland,'  published  in  1641,  he  states 
that  Presbyterian  ministers,  although  "  not  tied  to  set  forms 
and  words,"  are  "  not  left  at  randome,  but  have  their  directory 
and  prescribed  order." 

Whoever  is  to  be  credited  with  the  choice  of  the  term,  there 
can  be  no  dispute  as  to  the  aptness  of  the  selection.  For  the 
word  Directory  exactly  describes  the  nature  and  contents  of 
a  Presbyterian  as  distinguished  from  a  liturgical  service-book. 
It  concisely  expresses  the  distinction  drawn  by  David  Calder- 
woocl  in  his  exhaustive  'Altar  of  Damascus,'  between  a  liturgy 
proper  and  a  book  of  agenda  or  paradigms.  Wherever  the 
former  is  used,  he  observes,  nothing  is  left  to  the  choice  of  the 
minister,  who  must  conduct  the  services  according  to  forms 
laid  down,  and  in  words  prescribed.  In  the  Church  of 
Scotland,  on  the  other  hand,  we  have,  he  declares,  our 
agenda  and  an  order  to  be  observed  in  conducting  divine 
service ;  and  yet  no  one  is  tied  down  to  the  prayers  or 
exhortations  which  are  given  as  so  many  examples,  in  which, 
while  structure  and  substance  are  indicated,  there  is 
no  intention  of  binding  ministers  to  the  exact  terms  em- 


THE   DESIGN    OF   THE   DIRECTORY.  195 

ployed.46  For  a  book  the  compilers  of  which  aimed  at  con- 
serving ministerial  liberty,  giving  scope  for  the  exercise  of 
gifts  and  graces,  but  at  the  same  time  preserving  order  and 
a  measure  of  uniformity,  no  more  felicitous  term  than  "  Direc- 
tory "  could  have  been  employed. 

This  may  have  confirmation  when  one  passes  from  title- 
page  to  preface.  Eightly  to  appreciate  that  part  of  the 
document,  we  ouqht  to  view  it  from  the  English  rather  than 
from  the  Scottish  standpoint,  and  to  read  it  in  the  light  of  the 
Ordinance  of  the  English  Parliament  in  January  1644-45, 
which  was  passed  not  only  for  establishing  and  observing  the 
new  Service-book,  but  also  for  the  taking  away  of  the  Book  of 
Common  Prayer. 

It  is  with  a  reference  to  what  was  set  aside  that  the  preface 
of  the  Directory  begins.  Declared  to  have  been  in  the 
beginning  of  the  Eeformation  a  cause  of  rejoicing  because 
bringing  deliverance  from  "  the  Mass  and  the  rest  of  the 
Latin  service,"  and  resulting  in  public  worship  being  "  cele- 
brated in  our  own  tongue,"  the  Book  of  Common  Prayer 
is  nevertheless  charged  with  proving  "an  offence,  not  only 


46  ' '  Omnibus  his  publico  Liturgise  partibus  illud  commune  est,  quod 
ministri  arbitrio  nihil  permittitur  non  preces  concipere,  prout  afflaverit 
spiritus,  non  exhortari,  prout  secundum  donorum  mensuram  potest,  sed 
conceptis  formulis,  et  praescriptis  verbis  orare,  exhortare,  admonere,  docere. 
Xam  hsec  omnia  prsescribuntur  in  administrandis  Sacramentis  et  precibus, 
adeo  ut  non  liceat  Presbytero  Anglicano,  licet  anglorum  linquis  loqui  posset, 
in  ccena  celebranda  aliis  verbis  exhortare,  excitare  affectus,  aut  docendo 
illuminare  et  instruere  quam  verbis  praescriptis,  et  sic  in  aliis  publico  liturgiee 
partibus.  Habemus  quidem  nos  etiam  in  Ecclesia  nostra  Agenda  et  Ordinem 
in  Sacris  celebrandis  servandum  ;  sed  nemo  alligatur  precibus  aut  exhor- 
tationibus  liturgice  nostra ;  proponuntur  tantum  ut  paradigmata  quibus 
precum  aut  exhortationum  materia  et  forma,  quoad  substantialia,  indicantur, 
non  ut  eisdem  verbis  adstringantur.  Totos  ego  tredecim  annos  quibus  func- 
tus sum  ministerio,  sive  in  Sacramentis,  sive  in  aliis  sacris  celebrandis,  exhorta- 
tionibus  aut  precibus  quae  extant  in  Agenda  nostra  nunquam  usus  sum.  Sic 
etiam  alii  complures  ;  et  omnibus  etiam  liberum  est  idem  facere.  Et  puerile 
est,  ut  mihi  videtur,  aliter  facere." — '  Alt  are  Damascenum  ;  ceu  Politia  Ecclesioe 
Anglicanee  obtrusa  Ecclesiee  Scoticanae,  a  formalista  quodam  delineata,  illus- 
trata  et  examinata  studio  et  opera  Edwardi  Didoclavii.'     Anno  mdcxxiii. 


196  THE   WESTMINSTER   DIRECTORY. 

to  many  of  the  godly  at  home,  but  also  to  the  Eeformed 
Churches  abroad." 

The  requiring  all  the  prayers  to  be  read;  the  multiplying 
of  unprofitable  and  burdensome  ceremonies  ;  the  endeavouring 
on  the  part  of  "  Prelates  and  their  Factions "  "  to  raise  the 
Estimation  of  it  to  such  an  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 ;  "  and  the  tendency  on  the  part  of 
many  ignorant  and  superstitious  people  to  make  of  their  Prayer- 
book  an  Idol,  "  pleasing  themselves  in  their  presence  at  that 
Service,  and  their  Lip-labour  in  bearing  a  Part  in  it," — these 
are  some  of  the  grounds  upon  which  the  Liturgy  used  in 
the  Church  of  England,  "  notwithstanding  all  the  Pains  and 
Religious  Intentions  of  the  Compilers  of  it,"  is  condemned  by 
the  framers  of  the  Westminster  Directory. 

When  to  these  considerations  it  was  added  that  Papists 
were  making  use  of  the  book  for  party  purposes,  giving  out 
that  it  was  "  a  Compliance  with  them  in  a  great  Part  of  their 
Service,"  and  that  experience  had  proved  a  liturgy  fostered, 
if  it  did  not  create,  "  an  idle  and  unedifying  Ministry,  which 
contented  itself  with  set  Forms  made  to  their  Hands  by 
others,  without  putting  forth  themselves  to  exercise  the 
Gift  of  Prayer,"  that  it  had  been  a  snare  to  godly  and  faithful 
ministers,  and  a  hindrance  to  those  of  "  hopeful  parts  "  who 
had  thoughts  of  the  ministry — it  was  felt  impossible  to  dis- 
regard "  the  gracious  Providence  of  God,  which  at  this  Time 
calleth  upon  us  for  further  Reformation,"  as  also  "  the  Desires 
of  many  of  the  Godly  among  ourselves,"  for  some  "  public 
Testimony  of  our  Endeavours  for  Uniformity  in  Divine  Wor- 
ship, which  we  have  promised  in  our  Solemn  League  and 
Covenant."     And   so   it  was   "  resolved 47   to   lay  aside   the 

47  "After  earnest  and  frequent  calling  upon  the  Name  of  God.  and  after  much 
Consultation,  not  with  Flesh  and  Blood,  but  with  his  holy  Word." 


LEADING   CONTEXTS   OF   THE   DIRECTORY.  197 

former  Liturgy,  with  the  many  Eites  and  Ceremonies  formerly 
used  in  the  Worship  of  God,"  and  to  agree  upon  this  "  Direc- 
tory for  all  the  Parts  of  public  Worship,  at  ordinary  and 
extraordinary  Times." 

What  had  been  aimed  at  in  the  preparation  of  the  book  is 
stated  in  a  concluding  paragraph  : — 

"  Our  Care  hath  been,  to  hold  forth  such  Things  as  are  of  divine 
Institution  in  every  Ordinance  ;  and  other  Things  we  have  endeav- 
oured 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  Xeed  be, 
have  some  Help  and  Furniture;  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  Plock  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  Materials  of  Prayer  and  Exhorta- 
tion, as  shall  be  needful  upon  all  Occasions." 

After  the  preface  there  come  fourteen  sections  dealing  in 
succession  with  the  ordinary  services  on  the  Lord's  Day,  the 
administration  of  sacraments,  the  observance  of  the  Sabbath, 
the  solemnisation  of  marriage,  the  visitation  of  the  sick,  the 
burial  of  the  dead,  public  fasting,  the  observance  of  days  of 
public  thanksgiving,  the  singing  of  Psalms,  and  <f  an  Appendix 
touching  Days  and  Places  for  Public  Worship." 

Of  these  fourteen  sections  the  first  five  and  the  last  but 
one  may  be  treated  as  one  division  of  the  work,  all  of  them 
having  a  relation  to  the  divine  service  of  the  congregation. 

According  to  what  is  set  forth  in  this  division  of  the  Direc- 
tory, the  constituent  elements  of  any  Sabbath  service  are 
praying,  reading  of   Scripture,  preaching,  and  singing.     The 


198  THE   WESTMINSTER   DIRECTORY. 

third  of  these  is  outside  the  range  of  our  inquiry,  and  so  we 
restrict  ourselves  to  the  first,  second,  and  fourth. 

First,  Prayer.  —  To  this  part  of  the  service  considerable 
prominence  is  given  by  the  Westminster  divines.  The  first 
utterance  on  the  part  of  the  minister,  the  congregation  being 
assembled,  is  to  be  a  "  solemn  calling  on  them  to  the  worship- 
ping of  the  great  Xame  of  God." 4S  Thereafter  he  is  "  to  begin 
with  Prayer."  The  outline  which  follows  opens  with  a  rev- 
erent and  humble  acknowledgment  of  the  incomprehensible 
greatness  and  majesty  of  the  Lord,  of  human  vileness,  un- 
worthiness,  and  inability,  and  concludes  with  supplication  for 
pardon,  assistance,  acceptance,  and  a  blessing  on  the  reading 
of  the  Word. 

Prayer  has  also  a  place  in  the  rubric  of  the  Directory  after 
Scripture  reading  and  immediately  before  the  sermon.  This 
being  the  leading  or  long  prayer  of  the  service,  fuller  confes- 
sion is  followed  up  by  more  amplified  petitions.  When  call- 
ing upon  the  Lord  "  to  this  effect,"  "  the  minister  who  is  to 
preach  "  is  "  to  pray  for  the  Propagation  of  the  Gospel  and 
Kingdom  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  Deliver- 
ance of  the  distressed  Churches  abroad  from  the  tyranny  of 
the  Anticliristian  Faction,  and  from  the  cruel  Oppressions  and 
Blasphemies  of  the  Turk ;  for  the  Blessing  of  God  upon  the 

48  Upon  "Days  of  Public  Thanksgiving "  "  the  Minister  is  to  begin  with  a 
Word  of  Exhortation,  to  stir  up  the  People  to  the  Duty  for  which  they  are 
met. "  Dr  Leishman  identifies  this  calling  on  or  exhorting  of  the  congregation 
with  prefacing.  "  In  the  sub-committee,  there  was  much  difference  of  opinion 
regarding  it,  though  it  was  sanctioned  by  the  customs  of  both  kingdoms,  by 
the  form  beginning,  Bear?;/  beloved  "brethren,  in  the  Common  Prayer,  by  Cart- 
wright's  Directory,  and  by  the  rubric  in  the  Common  Order.  The  preface  has 
long  disappeared  from  the  Scottish  service.  An  exposition  of  the  psalm  seems 
to  have  been  at  an  early  period  substituted  for  it."  This  practice  "  is  still  ob- 
served in  some  of  the  older  Dissenting  congregations  in  Scotland." — Reprint 
0f  Directory.  Edinb.  :  1S68.  Appendix,  p.  329.  Specimens  of  "prefaces" 
before  prayer  will  be  found  in  Alexander  Henderson's  'Sermons,  Prayers,  and 
Pulpit  Addresses.'     Edinb.:  1S67. 


THE   PRAYERS   IX   THE   DIRECTORY.  199 

Beformed  Churches,  especially  upon  the  Churches  and  King- 
doms of  Scotland,  England,  and  Ireland,  now  more  strictly 
and  religiously  united  in  the  Solemn  Nationcd  League  en" 
Covenant ;  and  for  our  Plantations  in  the  remote  Parts  of  the 
World :  More  particularly  for  that  Church  and  Kingdom 
whereof  we  are  Members." 

He  is  also  called  upon  in  this  full  outline  "  to  pray  for  all 
in  Authority,  especially  for  the  King's  Majesty,  .  .  .  for  the 
Conversion  of  the  Queen,49  the  religious  Education  of  the 
Prince,  .  .  .  for  the  comforting  of  the  afflicted  Queen  of  Bohe- 
mia, sister  to  our  Sovereign ;  and  for  the  Restitution  and 
Establishment  of  the  illustrious  Prince  Charles,  Elector  Pala- 
tine of  the  Rhine,  to  all  his  Dominions  and  Dignities."  So 
full  and  detailed  is  the  outline  of  this  prayer  in  the  Directory, 
that  when  the  draft  of  the  preface  was  under  consideration  at 
Westminster,  a  proposal  was  made  to  insert  a  clause  to  the 
effect  that  ministers  would  be  at  liberty  to  turn  what  was 
thus  furnished  them  into  a  direct,  formal  prayer.  This  was 
met  by  a  counter-proposal  to  prohibit  ministers  using  in  such 
a  way  what  was  only  intended  to  be  a  suggestive  outline.50 

Ultimately  neither  the  permissive  nor  the  prohibitive  course 
was  adopted ;  and  so,  according  to  the  Puritan  historian  Neal, 
"  those  who  were  for  set  forms  resolved  to  confine  themselves 
to  the  very  words  of  the  Directory,  while  others  made  use  of 
them  only  as  heads  for  their  enlargement."  51 

49  The  wife  of  Charles  I.  was  a  Romanist.  Ou  "  Apryle  8, 1638,"  the  Sabbath 
before  the  Communion  at  Leuchars,  Alex.  Henderson  in  his  prayer  after  ser- 
mon, having  earnestly  supplicated  for  the  king,  offered  this  petition  :  "  Bless 
his  Queen  ;  make  her  to  hate  all  superstition  and  idolatry-,  and  to  know  thy 
truth  and  to  love  it." — Ut  sup.,  p.  117. 

50  Lightfoot,  'Works,'  ut  sup.,  vol.  xiii.  p.  322.  Lightfoot  himself  argued 
against  the  latter  course,  regarding  it  as  "  dangerous  to  hint  anything  against 
a  form  of  prayer." 

51  '  Hist,  of  the  Puritans,'  part  hi.  chap.  iv.  vol.  ii.  p.  275,  ed.  of  1837.  Re- 
ferring to  "  the  materials  provided  for  the  ordinary  services  of  the  Lord's  Day," 
Dr  Mitchell  gives  well-weighed  and  weighty  judgment :  "  I  confess  that  the 
more  I  examine  them,  the  more  I  am  satisfied  that  even  they  were  meant  to 
be  expanded,  and  required  to  be  so  in  order  to  bring  out  their  real  value,  and 


200  THE   WESTMINSTER   DIRECTORY. 

The  third  prayer  in  the  service  as  ordered  in  the  Directory 
comes  immediately  after  the  sermon.  According  to  the  out- 
line of  this  prayer,  the  minister  begins  with  thanksgiving, 
giving  thanks  at  the  outset  "  for  the  great  Love  of  God  in  send- 
ing 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;" 
he  then  passes  on  to  petition,  turning  "  the  chief  and  most 
useful  Heads  of  the  Sermon  into  some  few  Petitions,"  and 
praying  "  that  it  may  abide  in  the  Heart  and  bring  forth 
Fruit."  The  outline  is  followed  up  by  this  rubric  of  direction: 
"  And  because  the  Prayer  which  Christ  taught  his  Disciples 
is  not  only  a  Pattern  of  Prayer,  but  itself  a  most  comprehen- 
sive Prayer,  we  recommend  it  also  to  be  used  in  the  Prayers 
of  the  Church." 

"While  the  framers  of  the  Westminster  Directory  evidently 
favoured  an  arrangement  of  the  service  which  would  <nve 
three  prayers — two  before  and  one  after  sermon,  the  first 
largely  devoted  to  adoration,  the  second  to  confession  and 
petition,  and  the  third  to  thanksgiving — they  were  at  pains 
to  disclaim  any  intention  to  lay  down  a  hard-and-fast  line, 
such  as  would  render  deviation  unlawful  and  impracticable. 

Thus,  after  the  outline  prayer,  immediately  before  preaching, 
there  is  inserted  this  discretionary  proviso  :  "  We  judge  this 
to  be  a  convenient  Order,  in  the  ordinary  publick  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." 

Second,  The  reading  of  Scripture  is  expressly  recognised 
by  the  Directory  compilers  as  a  constituent  part  of  public 

their  adaptation  to  the  purpose  they  were  meant  to  serve.  They  arc  so  packed 
with  matter,  that  their  full  significance  cannot  otherwise  really  be  brought 
home  to  the  heart  and  conscience,  nor  would  they  without  such  expansion  have 
satisfied  the  eager  craving  for  lengthened  services  which  had  then  set  in." — 
1  The  West.  Assemb.,'  &c,  ut  sup.,  Lect.  vii.  pp.  233,  234. 


PROVISION   FOR   SCRIPTURE   READING   IN    DIRECTORY.       201 

worship.52  The  reading  is  to  be  from  all  the  canonical  books 
of  the  Bible,  the  apocryphal  writings  being  expressly  excluded. 
The  reading  ought  to  be  consecutive.  Some  portions  of  the 
Word  are  to  be  more  frequently  read  in  public  than  others, 
as,  for  example,  the  book  of  Psalms.53  If  it  is  deemed  neces- 
sary or  desirable  to  furnish  elucidation  or  explanation,  this 
ought  not  to  be  interjected  in  the  reading,  but  be  reserved  till 
the  close.  The  reading  of  the  Scripture  passages  is  devolved 
upon  "the  Pastors  and  Teachers";  but  permission  to  read 
occasionally  in  public,  and  exercise  their  gift  in  preaching,  is 
granted  in  the  case  of  "  such  as  intend  the  ministry,"  under 
the  cognisance  and  with  the  sanction  of  the  presbytery  of  the 
bounds.54 

Before  the  Directory  took  final  form  there  was  a  good  deal 
of  discussion,  both  in  committee  and  in  the  Westminster 
Assembly,  regarding  the  employment  of  readers  in  this  part 
of  the  service. 

When  the  Scottish  Commissioners  came  to  London,  they 
found  that  the  English  Puritans  favoured  the  restricting  of 
reading  the  passages  to  those  in  the  pastoral  office,  and  that 

52  "  Reading  of  the  Word  in  the  Congregation,  being  Part  of  the  publick 
"Worship  of  God,  ...  is  to  be  performed  by  the  Pastors  and  Teachers." — '  Of 
publick  reading  of  the  holy  Scriptures.' 

53  "  All  the  Canonical  Books  of  the  Old  and  New  Testament  (but  none  of 
those  which  are  commonly  called  Apocrypha)  shall  be  publickly  read  in  the  vul- 
gar 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  ;  bub  it  is  convenient,  that  ordinarily  one  Chapter  of  each  Testament 
be  read  at  every  Meeting. 

"  It  is  requisite  that  all  the  Canonical  Books  be  read  over  in  Order  .  .  . ; 
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  such  like." — Ibid. 

54  '•'  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." — Ibid. 


202  THE   WESTMINSTER   DIRECTORY. 

preachers  of  greatest  popularity  in  the  metropolis  were  accus- 
tomed to  do  what  in  Scotland  had  fallen  to  the  reader  stand- 
ing at  the  desk  or  "  lettern,"  in  addition  to  their  own  service 
in  the  pulpit.55  That  seemed  to  Baillie,  Henderson,  and  Gil- 
lespie to  lay  rather  too  heavy  a  burden  upon  the  minister, 
and  to  endanger  the  prominence  they  desired  to  be  given  to 
preaching ;  and  in  that  view  the  Independents  were  disposed 
to  side  with  the  Scottish  Presbyterians.  With  reluctance,  how- 
ever, did  they  abandon  the  thought  of  retaining  or  reviving 
the  function  of  the  reader,  when,  after  a  careful  study  of  the 
subject,  they  came  to  the  conclusion  that  there  is  no  warrant 
in  Scripture  for  such  an  office-bearer.56  All  they  could  see 
their  way  to  doing  was  to  provide  occasional  relief  for  an 
overburdened  minister,  and  that  they  did  by  permitting  him 
to  avail  himself  now  and  aqain  of  the  assistance  of  "  such  as 
intend  the  ministry." 

Third,  The  remaining  element  of  public  worship  provided 
for  in  the  Westminster  Directory  is  that  of  Praise.  There 
are  only  two  explicit  references  to  this  part  of  divine  service 
among  the  directions  for  Sabbath  worship.  The  first  occurs 
in  the  opening  clause  of  the  rubric  regulating  the  prayer  be- 
fore sermon,  and  is  parenthetical  in  its  nature.  "  After  read- 
ing of  the  Word  (and  singing  of  the  Psalm),  the  Minister 
who  is  to  preach  is  to  endeavour  to  get  his  own  and  his  Hear- 
ers' Hearts  to  be  rightly  affected  with  their  Sins."  The  other 
reference  to  singing  is  of  the  nature  of  a  rubric  directing  what 
should  be  done  when  the  prayer  after  the  sermon  is  ended. 

55  "  Alwayes  these  of  best  note  about  London  are  now  in  use,  in  the  desk, 
to  pray,  and  read  in  the  Sunday  morning  four  chapters,  and  expone  some  of 
them  and  cause  sing  two  Psalms,  and  then  to  goe  to  the  pulpit  to  preach." — 
Baillie,  'Letters,'  &c,  vol.  ii.  p.  122. 

56  "  All,  both  they  [the  Independents]  and  Ave,  would  gladly  have  been  at 
the  keeping  still  of  Readers  ;  for  we  foresaw  the  burthen  which  the  removeall 
would  bring  on  the  Ministers  back  :  but  after  all  our  studie,  we  could  find  no 
warrand  for  such  ane  officer  in  the  Churche." — Baillie,  utsup.,]}.  258.  For 
some  historical  notes  bearing  upon  the  employment  of  readers  in  the  Church 
of  Scotland,  sec  Appendix  M  of  this  work. 


PROVISION   FOR   PRAISE   IX   DIRECTORY.  203 

Then  "  let  a  Psalm  be  sung,  if  with  Conveniency  it  may  be 
done."  It  is,  however,  to  be  kept  in  mind  that  what  had 
previously  been  the  reader's  service  was,  according  to  the  new 
order,  to  be  conducted  by  the  minister  himself,  and  that  ser- 
vice included  the  singing  of  a  psalm.  To  give  effect  to  this 
arrangement  in  Scotland,  the  Committee  of  1645  suggested, 
and  the  Assembly  agreed,  that  the  minister  should  be  in  his 
place  half  an  hour  earlier  than  had  been  his  wont,  taking  care  to 
bring  the  whole  service  to  a  close  "  at  the  time  which  formerly 
closed  the  exercise  of  public  worship." 

The  ordinance  of  praise  has  no  place  in  those  sections  of 
the  Directory  relating  to  the  administration  of  the  sacraments, 
or  the  solemnisation  of  marriage.  It  is,  however,  provided 
for  in  the  directions  "  concerning  public  solemn  Fasting."  "  So 
large  a  Portion  of  the  Day,  as  conveniently  may  be,  is  to 
be  spent  in  public  Pleading  and  Preaching  of  the  Word,  with 
Singing  of  Psalms  fit  to  quicken  Affections  suitable  to  such  a 
Duty," — so  runs  the  fourth  rubric.  It  is  also  provided,  when 
the  observance  of  "Days  of  jmblic  ThanTcsgiving"  is  the  mat- 
ter on  hand  :  "And  because  Singing  of  Psalms  is  of  all  other 
the  most  proper  Ordinance  for  expressing  of  Joy  and  Thanks- 
giving, 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." 

The  last  section  of  the  Directory,  "  Of  Singing  of  Psalms" 
was  not  in  the  original  programme  of  the  compilers,  and  the 
subject  was  not  taken  up  till  the  final  revision  was  entered 
upon.57  Evidently  the  majority  of  the  Westminster  divines 
regarded  cono-re^ational  singinQ;  much  in  the  same  light  as  did 
the  framers  of  the  Book  of  Discipline,  who,  we  have  seen, 
styled  it  "  a  profitable,  but  not  necessary  act  of  worship."    The 


57  "  It  was  then  [when  the  Directory  for  ordinary  worship  and  administra- 
tion of  the  sacraments  was  receiving  a  final  revision  in  November]  for  the 
first  time  entered  on  the  list  of  contents,  after  repeated  motions  made  by 
Lightfoot." — Dr  Leishman,  Reprint,  lit  sup.,  pp.  365,  366. 


204  THE   WESTMINSTER   DIRECTORY. 

section  consists  of  three  short  paragraphs.  The  first  affirms 
"  the  Duty  of  Christians  to  praise  God  publickly,  by  Singing 
of  Psalms  together  in  the  Congregation,  and  also  privately  in 
the  Family."  The  second  describes  the  manner  of  singing, 
the  voice  being  "  tunably  and  gravely  ordered,"  but  the  chief 
Care  always  being  "  to  sing  with  Understanding,  and  with 
Grace  in  the  Heart."  The  remaining  paragraph  makes  a  spe- 
cial and  temporary  provision  for  congregational  praise.  That 
all  may  join,  "  every  one  that  can  read  is  to  have  a  Psalm- 
book,"  and  all  who  cannot  "  are  to  be  exhorted  to  learn  to 
read,"  unless  "  disabled  by  Age  or  otherwise."  "  But  for  the 
present,"  the  paragraph  goes  on  to  state,  "  where  many  in  the 
Congregation  cannot  read,  it  is  convenient  that  the  Minister, 
or  some  other  fit  Person  appointed  by  him  and  the  other  rail- 
ing Officers,  do  read  the  Psalm,  Line  by  Line,  before  the  sing- 
ing thereof." 

In  Lightfoot's  '  Journal,'  under  the  date  December  19, 
1644,  there  is  this  entry,  which  has  an  important  bearing 
upon  the  practice  thus  deemed  convenient  "  for  the  present "  : 
"  Then  was  our  Directory  for  singing  psalms  read  over  to  the 
Scots  Commissioners  who  were  absent  at  the  passing  of  it ; 
and  Mr  Henderson  disliked  our  permission  of  any  to  read  the 
psalms  line  by  line :  and  this  business  held  us  some  debate  : 
which  ended  in  this — that  the  Scots  were  desired  to  draw  up 
something  to  this  purpose."58  Unfortunately  the  '  Journal '  of 
the  English  scholar,  ending  with  the  last  day  of  1644,  gives 
no  further  information  upon  the  subject,  and  the  Minutes  of 
the  Sessions  are  disappointingly  brief  at  this  stage.50     From 

68  Lightfoot's  '  Works,'  ut  sup.,  vol.  xiii.  p.  344. 

69  "Sess.  344,  December  19  [1644],  Thursday  morning. — Debate  about 
singing  of  Psalms.  Ordered,  That  the  Commissioners  of  Scotland  be  desired 
to  present  something  to  the  Assembly  concerning  the  third  proposition  in  the 
Directory  for  singing  of  Psalms  to-morroW  morning  to  be  considered  of  in  the 
Assembly.  Sess.  345,  December  20,  1644,  Friday  morning. — Mr  Henderson 
made  report  of  that  committed  to  them.  It  was  ordered.  Sess.  348,  Dc- 
'■(ntJicr  27,  1644,  Friday  m ornin gr.— Report  of  the  Directory  for  singing  of 
Psalms  ordered  to  be  sent  up." — '  Minutes  of  the  Sessions  of  the  West.  Ass'em- 


"BEADING  THE   LIXE  " — SINGING   THE    DOXOLOGY.         205 

what  is  on  record,  however,  it  appears  certain  that  the  Scot- 
tish Commissioners  were  averse  to  the  innovation  of  "  reading 
the  line,"  and  it  is  probable  that  when  the  matter  was  re- 
mitted to  them  they  modified  the  paragraph  by  the  introduc- 
tion of  such  clauses  as  "  for  the  present,  where  many  in  the 
Congregation  cannot  read,"  and  "  it  is  convenient."  The  his- 
tory  of  this  psalmody  usage,  introduced  into  Scotland  from 
England,  according  to  which  each  line  is  recited  or  chanted 
in  monotone  on  the  note  in  which  the  first  syllable  is  to  be 
sung,  is  amusing,  if  not  instructive.  It  gained  such  a  footing 
in  the  country,  especially  in  those  parts  "  where  many  in  the 
Congregation  cannot  read,"  that  the  proposal  to  discontinue 
it  and  return  to  the  earlier  and  more  natural  system  of  con- 
tinuous singing  has  been  denounced  as  a  modern  innovation  ! 
The  Assembly  of  1746  only  ventured  to  recommend  that  it 
should  be  discontinued  in  family  worship.60  In  the  Lowlands 
of  Scotland  the  giving  out  of  the  line  has  of  late  years  only 
been  associated  with  Communion-table  services  ;  and  now  that 
simultaneous  communion  has  become  the  rule  and  not  the- 
exception,  even  this  survival  of  the  English  practice  is  becom- 
ing increasingly  rare. 

In  tjiis  connection  it  may  be  inquired,  What  was  the 
attitude  of  the  Westminster  authorities  with  reference  to  the 
singing  of  the  Doxology  ?  We  have  seen  that  in  1641,  and 
thereafter  in  1643,  some  trouble  was  experienced  by  the- 
leading  ecclesiastics  of  Scotland  in  consequence  of  departures 
from  use  and  wont,  in  which  the  influence  of  English  Inde- 
pendents could  be  traced.  One  of  the  innovations  requiring 
to  be  dealt  with  was  that  of  omitting  the  "conclusion"  in 
congregational  singing.  Evidence  to  the  same  effect  can  be 
gathered  from  the  letters  and  papers  of  Eobert  Baillie. 

bly  of  Divines.'  Edited  by  Dr  Mitchell  and  Dr  Struthers.  Edinb.  :  1874. 
Pp.   21-23. 

60  "  The  General  Assembly  do  recommend  to  private  families,  that  in  their 
religious  exercises,  singing  the  praises  of  God,  they  go  on  without  the  inter- 
mission of  reading  each  line." — Sess.  9,  May  22,  1746.     'Acts,'  ut  sup.,  p.  687. 


206  THE   WESTMINSTER   DIRECTOKY. 

In  a  document  of  his  drawing  up,  undated,  but  which  may 

with  safety  be  assigned  to  the  decade  extending  from  1640 
to  1650,  the  minister  of  Kilwinning  gives  an  account  of  his 
dealings  with  some  innovators  in  his  parish.  The  paper  has 
for  heading :  "  The  summe  of  my  conference  yesterday  with 
three  or  four  yeomen  of  my  flock  who  refused  to  sing  the 
conclusion."  Speaking  plainly  and  forcibly  to  his  recalcitrant 
members,  he  warns  them  that  the  rejecting  of  the  Doxology 
will  not  end  there,  but  will  lead  to  the  adoption  of  other 
errors  of  Eobert  Brown,  the  English  separatist ;  he  vindicates 
the  structure  of  all  such  forms  of  praise  on  the  ground  that 
it  is  nothing  more  than  a  metrical  paraphrase  of  the  words, 
"  Glory  be  to  God  for  ever  " ;  he  meets  the  contention  that  it 
is  "  an  human  Popish  invention  "  by  denying  that  it  can  be 
called  Popish  simply  because  found  in  the  Liturgy  and  Mass- 
book,  which  holds  equally  good  of  the  Lord's  Prayer  and  the 
Creed ;  he  disposes  of  the  objection  to  frequent  repetitions 
by  pointing  out  that  the  Doxology  is  used  only  "  once  in  one 
song  " ;  and  he  replies  to  the  assertion  that  men  ought  not  to 
"  be  tyed  to  the  use  of  things  indifferent "  by  inquiring  if  to 
give  glory  to  God  is  a  thing  indifferent,  and  by  affirming  that 
seeing  there  was  freedom  to  use  "  that  piece  of  worship  some- 
times, and  sometimes  to  omit  it,"  there  could  be  no  propriety 
in  speaking  about  "  a  tye "  being  laid  on  any  one.  The 
conference  closes  with  a  solemn  warning  to  the  innovating 
yeomen  not  to  treat  slightingly  what  had  been  addressed  to 
them,  and  with  an  affectionate  invitation  to  return  to  their 
former  practice,  and  cheerfully  join  their  minister  and  fellow- 
worshippers  in  an  ascription  of  eternal  praise  to  the  Three 
Persons  of  the  Trinity.01 

To  his  annoyance,  however,  P>aillie  found  that  dissatisfaction 
with  this  form  of  praise  was  not  confined  to  Ayrshire  yeomen. 

81  The  entire  paper  is  given  by  Dr  Livingston  in  his  '  Scot.  Met.  Psalter  of 
1635,'  aa  transcribed  for  him  by  Dr  Thomas  M'Crie,  jun.,  from  a  31S.  in  the 
possession  of  the  latter.     Diss.  iii.  p.  86,  and  Notes,  p.  GO. 


THE    NOCENT    CEREMONIES.  207 

Writing  to  Campvere  in  June  1643 — a  year  after  he  had 
been  appointed  joint  Professor  of  Divinity  in  Glasgow  Uni- 
versity— he  informs  his  cousin  that  no  fewer  than  seven 
ministers  in  the  south-west  of  Scotland  had  drawn  up  a 
lengthy  treatise,  written  in  "  a  verie  bitter  and  arrogant 
strain  against  the  three  nocent  ceremonies,  Pater  JYostcr, 
Gloria  Patri,  and  kneeling  in  the  pulpit."62 

The  expression  "  nocent "  or  hurtful  ceremony  was  one 
which  had  been  employed  in  England  at  an  early  stage  of  the 
Puritan  movement. 

Dr  Morton,  bishop  in  succession  of  Chester,  Lichfield,  and 
Durham,  had  in  1619  sent  forth  a  "Defence  of  the  Innocencie 
of  the  three  Ceremonies  of  the  Church  of  England — viz.,  the 
Surplice,  the  Crosse  after  Baptisme,  and  Kneeling  at  the 
receiving  of  the  blessed  Sacrament."  He  met  with  a  formi- 
dable  antagonist  in  Dr  William  Ames,  Puritan  divine,  con- 
troversialist, and  casuist,  who,  when  a  Cambridge  student,  had 
been  in  trouble  for  refusing  to  wear  a  surplice  in  the  college 
chapel.63  Dr  Morton  was  also  answered  from  across  the 
Border  by  David  Calderwood,  who  in  two  successive  years 

62  "  The  matter  of  our  novations  is  worse  than  before.  .  .  .  Mr  Gabriel 
Maxwell  [of  Dundonald],  by  the  consent  of  some  others,  Mr  J.  Neve  [John 
Nevay  of  Loudon  or  Newinills],  Mr  M.  Mowat  [Matthew  Mowat  of  Kilmarnock], 
Mr  W.  Adair  [William  Adair  of  Ayr],  Mr  W.  Cobroune  [William  Cockburn  of 
Kirkmichael],  Mr  G.  Hutchesone  [George  Hutchison  of  Colmonell,  afterwards 
Edinburgh],  and  Mr  W.  Fullartoun  [William  Fullerton  of  St  Quivox],  did 
wryte  in  fyve  sheets  of  paper,  a  full  treatise,  in  a  verie  bitter  and  arrogant 
straine,  against  the  three  nocent  ceremonies,  Pater  Noster,  Gloria  Patri,  and 
kneeling  in  the  pulpit." — 'Letters,'  &c,  vol.  ii.  p.  69. 

63  "  The  reverend  and  learned  Dr  William  Ames,  one  of  the  most  acute 
controversial  writers  of  his  age,  settled  with  the  English  Church  at  the  Hague, 
....  from  whence  he  was  invited  by  the  states  of  Friesland  to  the  divinity 
chair  in  the  University  of  Haneker,  which  he  filled  with  universal  reputation 
for  12  years.  .  .  .  After  12  years,  Dr  Ames  resigned  his  professorship,  and 
accepted  of  an  invitation  to  the  English  congregation  at  Rotterdam.  .  .  . 
Upon  his  removal  to  Rotterdam,  he  wrote  his  '  Fresh  Suit  against  Ceremonies.'  " 
— Neal,  '  Hist,  of  the  Puritans,'  part  ii.  chaps,  i.  v.,  vol.  i.  pp.  420,  572,  573  n., 
of  Tegg's  ed.  Amesius  is  best  known  to  Scottish  theological  students  through 
his  'Medulla  Theologian' 


208  THE    WESTMINSTER   DIRECTORY. 

(1622,  1623)  published  replies  to  both  the  general  and  the 
particular  defence  of  the  Anglican  prelate.64 

The  attitude  and  action  of  the  seven  innovating  ministers, 
who  made  saying  the  Lord's  Prayer,  singing  the  Doxology, 
and  kneeling  in  the  pulpit  for  prayer  their  three  nocent 
ceremonies,  caused  the  Glasgow  professor  a  good  deal  of 
anxiety  and  trouble,  and  led  him  to  busy  himself  in  en- 
deavouring to  get  such  men  as  Paitherfurd,  Gillespie,  Dickson, 
and  Calderwood  to  draw  up  answers  to  the  paper  of  the 
innovators,  and  thus  "  sett  all  instruments  on  work  for  the 
quenching  of  that  fyre."65 

"When  the  Assembly  at  Westminster  came  to  deal  with 
the  practices  objected  to,  the  only  one  explicitly  mentioned 
in  the  Directory  is  the  offering  of  the  Lord's  Prayer,  which, 
as  has  already  been  pointed  out,  is  "  recommended  to  be  used 
in  the  prayers  of  the  Church."  ISTo  mention  is  made  of  the 
private  devotions  of  ministers  in  the  pulpit  or  of  singing  the 
Doxology,  either  in  the  Directory  rubrics  or  in  the  preface. 
From  Gillespie's  'Notes  of  Debates  and  Proceedings/  how- 
ever, we  learn  that  at  a  certain  stage  of  the  discussion  as  to 
what  should  find  a  place  in  the  book,  it  was  proposed  to  insert 
a  statement  of  abuses  "  to  be  condemned,  as  Wakes,  &c." 
The  proposal  was  resisted  by  Gillespie  on  the  ground  that, 
if  English  abuses  were  to  be  specified,  then  the  Church  of 
Scotland  would  claim  an  enumeration  of  abuses  peculiar  to 

64  1.  "A  Reply  to  Dr  Morton's  generall  Defence  of  three  nocent  Cere- 
monies— viz.,  the  Surplice,  Crosse  in  Baptisme,  and  Kneeling  at  the  receiving 
of  the  Sacramental  Elements  of  Bread  and  Wine : "  1622.  2.  "A  Reply  to 
Dr  Morton's  particular  Defence  of  three  Nocent  Ceremonies  :  "  1623. — '  Lives 
of  Scot.  Writers. '  By  David  Irving,  LL.D.  2  vols.  Edinb.  :  1839.  Vol.  i. 
p.  306. 

65  'Letters,'  &c,  vol.  ii.  pp.  70-71.  "My  colleague,  Mr  D.  Dickson,  hath 
written  alrcadie  verie  good  and  solid  answers  to  all  they  say  ;  and  did  so  farr 
prevail!  in  one  conferrence  with  Mr  William  Adair  [of  Ayr],  the  chief  of  them 
for  preaching,  that  he  conformed  with  us  the  other  day  openlie  in  our  Church 
to  all  the  three  nocent  ceremonies.  We  hope  God  will  help  us  to  gett  our 
blither  eatiaffied,  and  by  them  our  people."— Ibid. 


CERTAIN   CEREMONIES   TO   BE   DISCONTINUED.  209 

that  kingdom,  and  he  did  not  think  it  "  fit  to  make  public  in 
both  kingdoms  what  is  proper  to  either."  G6  Ultimately,  it 
was  agreed  to  send  up  a  separate  paper  to  Parliament  con- 
taining a  list  of  such  abuses. 

Interesting  light  would  seem  to  be  thrown  upon  this  docu- 
ment by  a  loose  paper  in  Gillespie's  writing  preserved  by 
Woclrow,  and  printed  among  the  "  Notes "  of  the  former. 
On  the  one  side  of  the  MS.  is  an  incomplete  list  of  eight 
practices  or  ceremonies,  beginning  with  "  Gloria  Patri"  and 
breaking  off  with  "  The  people's  responsals."  67  On  the  other 
side  is  a  statement  "  concerning  other  customs  or  rites  in  the 
worship  of  God  formerly  received  in  any  of  the  kingdoms," 
to  the  effect  that,  "  though  not  condemned  in  this  Directory," 
yet  if  "  they  have  been,  or  apparently  will  be,  occasions  of 
divisions  and  offences,"  it  is  judged  "  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  themselves,  and 
their  edifying  one  another  in  love."  6S 

If,  as  appears  likely,  the  list  on  the  one  side  of  this  paper 
consists  of  an  unfinished  enumeration  of  "  customs  or  rites  " 

66  "December  30  [1644]. — There  were  many  abuses  spoken  of  to  be  con- 
demned in  the  Directory,  as  Wakes,  &c.  I  said,  If  these  be  put  in  the 
Directory,  the  Church  of  Scotland  must  put  in  abuses  among  them  in  the 
Directory  too,  and  it  is  not  fit  to  make  public  in  both  kingdoms  what  is 
proper  to  either.  So  it  was  agreed  to  send  up  this  in  a  paper  by  itself  to  the 
Parliament." — 'Notes  of  the  Debates  and  Proceedings,'  &c.  Edinb.  :  1846. 
P.  97. 

67  "  On  the  backside.  Gloria  Patri.  Saying  the  Creed.  Standing  up  at 
the  reading  of  the  Gospel.  Preaching  on  Christmas.  Funeral  sermons. 
Churching  of  women,  &c.  The  saying  of  the  three  Creeds,  after  reading  of 
Scripture.     The  people's  responsals.     And,         ." — Ibid.,  p.  108. 

68  "  On  the  forcside."  The  statement  concludes  with  these  two  sentences: 
"  Wherein  we  would  be  so  understood  as  not  having  the  least  thought  to  dis- 
credit or  blame  our  worthy  Reformers,  or  others  who  have  since  practised 
them.  Only  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  henceforth  do 
well  to  abstain  for  the  law  of  love,  and  for  the  bond  of  peace." — Ibid. 

0 


210  THE   WESTMINSTER   DIRECTORY. 

spoken  of  on  the  other,  then  it  is  probable  the  latter  was 
drafted  as  a  proposed,  but  not  accepted,  addition  to  the 
preface  as  it  now  stands.  In  that  case  the  Doxology,  along 
with  the  Creed,  standing  up  at  the  reading  of  the  Gospel, 
preaching  on  Christmas,  funeral  sermons,  churching  of  women, 
saying  the  three  Creeds  after  reading  of  Scripture,  and  con- 
gregational responses,  will  rank  among  practices  "  not  con- 
demned in  this  Directory,"  but  the  observance  of  which 
Gillespie  and  his  fellow-commissioners  judged  it  expedient 
to  be  discontinued  in  the  interests  of  uniformity,  peace, 
harmony,  and  mutual  edifying  in  love.09 

When  the  General  Assembly  of  the  Church  of  Scotland 
required  to  pronounce  judgment  upon  these  so-called  nocent 
ceremonies  in  relation  to  the  contents  of  the  Directory,  a 
different  line  of  procedure  was  taken  in  the  case  of  all  the 
three. 

The  recommendation  that  the  Lord's  Prayer  be  used  in 
public  worship  was  accepted  in  Scotland  without  note  or 
comment.  The  practice  of  ministerial  kneeling  for  prayer  in 
the  pulpit,  neither  permitted  nor  prohibited  in  the  Directory, 
was  made  the  subject  of  one  of  the  four  articles  of  committee 
drawn  up  in  1645,  forming  virtuajly  a  declaratory  statement 
appended  to  the  Act  of  Assembly  approving  of  and  sanction- 
ing the  use  of  the  new  Service-book.  The  fourth  article  in 
that  statement  is  in  these  words :  "  It  is  also  the  judgement 
of  the  committee,  that  the  ministers  bowing  in  the  pulpit, 
though  a  lawful  custome  in  this  Kirk,  be  hereafter  laid  aside, 

69  Dr  Leishman,  who  gives  Gillespie's  paper  in  his  Appendix,  regards  the 
first  part  of  it  as  "an  endorsement  descriptive  of  the  second."  What  in  his 
judgment  renders  it  "  probable  that  the  second  was  intended  to  be  part  of 
the  Preface  is,  that  Christmas  sermons  are  included  among  the  things  not 
condemned  ;  "  "  when  the  Preface  was  passed,  the  Appendix  concerning  holy 
days — which  undoubtedly  condemns  the  observance  of  Christmas 1 — had  not 
yet  been  drawn  up  nor  thought  of. "—Reprint  of  Directory,  ut  sup.,  pp.  326, 
327.  

i  "  Festival  Days,  vulgarly  called  Holy-days,  having  no  Warrant  in  the  Word  of  God,  are 
not  to  be  continued."—'  An  Appendix  touching  Days  and  Places  for  Public  Worship.' 


calderwood's  plea  for  the  doxology.  211 

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."  70 

The  third  practice — that  of  singing  the  Doxology — was 
keenly  discussed  in  the  Assembly  of  1645,  and  the  proposal 
was  mooted  to  lay  it  aside,  as  also  the  repeating  of  the  Lord's 
Prayer.  In  the  discussion  about  the  former,  Calderwood,  the 
historian,  took  a  prominent  part,  adducing  quotations  from 
the  writings  of  early  fathers  and  from  the  canons  of  Councils 
to  prove  that  this  form  of  praise  was  in  use  from  the  days 
of  the  apostles.  Gillespie  questioned  the  correctness  of  his 
inference  from  a  canon  which  he  cited.71  It  was  at  this 
Assembly  that  Calderwood  made  the  statement  that  has 
often  been  quoted,  though  not  without  an  error  of  date  and 
inaccuracy  of  statement,  — "  Moderator,  I  intreat  that  the 
doxologie  be  not  laid  aside,  for  I  hope  to  sing  it  in  heaven ; " 
or,  according  to  another  and  more  pithy  version,  "  Let  that 
alone,  for  I  hope  to  sing  it  in  glory."  72  The  decision  come 
to  was,  according  to  Gillespie,  "  to  make  no  Act  about  this,  as 
there  is  made  about  bowing  in  the  pulpit,  but  to  let  desuetude 

70  'Acts,'  &c,  ut  sup.,  1645,  p.  121.  Dr  Leishinan's  Reprint,  Introd. . 
p.  268. 

71  "February  8  [1645]. — Concerning  Gloria  Patri,  Mr  D.  Calderwood  cited 
Basilius  ad  Ampliilocliium,  saying,  That  hymn  was  used  from  the  days  of  the 
apostles,  only  the  Council  of  Xice  added  these  words,  'As  it  was  in  the  be- 
ginning,' against  the  Arians.  He  cited  also  a  canon  of  Cone.  Tolet.  4,  against 
some  who  would  not  sing  any  songs  made  by  men — viz.,  by  Ambrose  and 
Hilarius — the  canon  objects,  Why,  then,  sing  they  Gloria  Patri?  So  that,  as 
precise  as  they  were,  they  sung  that  song.  But  the  canon  saith,  Pcspuv.nt 
iyitur.  which  imports  they  did  not  sing  that  song.  It  was  thought  good  to 
make  no  Act  about  this,  as  there  is  made  about  bowing  in  the  pulpit,  but  to 
let  desuetude  abolish  it." — '  Notes,'  ut  sup.,  p.  [120]. 

''  The  first  version  of  Calderwood's  saying  is  that  given  in  'The  Doxology 
approven,  or  the  saying,  Glory  to  the  Father,  Son,  and  Holy  Ghost  in  the 
worship  of  God  ;  its  lawfulness  and  expediency  proven  from  the  Holy  Scrip- 
tures, Councils,  and  Fathers,  and  the  scruples  of  the  weak  thereanent  cleared : ' 
1683.  By  the  Rev.  Robert  Edward.  [See  note  74.]  The  other  version  is 
that  given  in  a  pamphlet  having  for  title,  '  Dialogue  between  a  Presbyterian 
Minister,'  &c,  1704,  p.  39,  quoted  by  Dr  Leishman  in  Reprint  of  Directory, 
p.  339. 


212  THE   WESTMINSTER   DIRECTORY. 

abolish  it."  It  is,  however,  very  doubtful  if  the  desuetude 
was  ever  so  complete  as  was  intended  and  expected.  Some 
sixteen  years  later  the  great  English  naturalist,  John  Ray, 
spent  the  summer  of  1661  in  Scotland.  On  one  of  the  Sun- 
days of  his  itinerary  he  worshipped  in  the  parish  church  of 
Dunbar,  and  this  is  his  entry  for  that  day :  "  They  had  at  our 
being  there  two  ministers ;  they  sung  their  Gloria  Patri  at 
the  end  of  the  Psalm  after  sermon,  as  had  been  ordered  by 
the  Parliament,  in  these  words : — 

"  Glore  to  the  Father  and  the  Sonne 
And  to  the  Holy  Gheast : 
As  it  was  in  the  beginning, 
Is  now,  and  aye  doth  last."  73 

What  the  English  botanist  heard  sung  that  day  is  substan- 
tially the  third  doxology  in  the  Scottish  Metrical  Psalter  of 
1635  ;  and  we  may  suppose  that  it  needed  not  the  order 
of  Parliament  of  which  Pay  makes  mention  to  lead  the  con- 
gregation of  Dunbar  to  conclude  their  praise  with  a  formula 
familiar  to  the  people  of  Scotland  for  at  least  twenty-six  years. 
Then,  somewhere  about  1656,  Kobert  Edward  was  admitted 
minister  at  Murrois,  or  Murroes,  formerly  Muirhouse,  in  the 
presbytery  of  Dundee.74  In  1683  this  conforming  incumbent 
published  a  small  treatise  of  102  pages  to  which  he  gave 
the  title  of  '  The  Doxology  Approven.'  His  object,  as  stated 
in  "The  Epistle  Dedicatory,"  is,  "as  a  compassionate  Mem- 

73  'Memorials  of  John  Ray,  &c.  With  his  Itineraries.'  Ray  Society. 
London:  1846.  P.  154.  In  that  same  year  (1661)  mention  is  made  in  the 
Scottish  newspaper  of  the  period — the  '  Mercurius  Caledonius  ' — of  a  minister 
who,  preaching  before  Parliament  on  the  27th  January,  "restored  us  to 
Glory  to  the  Father,  to  be  sung  at  the  end  of  the  Psalmes — a  great  stranger  to 
our  Kirk  these  many  years."— Quoted  by  Dr  D.  Laing,  Baillie's  '  Letters,'  &c., 
vol.  iii.  p.  529. 

74  "  presb.  of  Dundee.  Murroes,  formerly  Muirhouse.  1656.  Kobert 
Edward,   a  native  of  Dundee,  adm.  previous  to  26th  May  1656,  pres.   by 

Patrick,  Earl  of  Panmure  ,  died  at  Edinburgh,  23d  March  1696."— Dr 

Scott's  'Fasti  Eccles.  Scot.,'  vol.  iii.,  part  ii.  Synods  of  Aberdeen  and 
Angus  and  Mearns,  p.  728. 


THE   DOXOLOGY   SUXG   IX   SCOTLAND,    1683.  213 

ber  of  the  Mystical  Body  of  Jesus,  the  least  of  the  sons  of 
Levi,  whom  the  Holy  Ghost  hath  made  Overseer  of  a  part 
of  the  Flock  of  God,"  to  write  "  for  information  of  the  Judg- 
ment of  the  weak  Lambs  of  the  Chief  Shepherd,  who,  being 
unskilful  in  the  word  of  Pdghteousness,  refuse  to  sing  the 
Doxology,  because  of  their  Doubts  and  Scruples."  The  value 
of  the  work  of  this  royalist  and  Erastian  is  diminished  by 
blunders  into  which  he  falls  regarding  the  General  Assembly 
by  which  the  Doxology  was  discussed,  mistaking,  as  he  does, 
that  of  1649  for  1645,  and  arguing  against  a  figment  of  his 
own  creation,  which  he  styles  "  the  Grand  Objection,  to  wit, 
That  the  singing  of  the  Doxology  in  the  publick  worship 
of  God  was  laid  aside  by  the  Generall  Assembly  of  this 
Church,  Anno  Bom.  1649."  75  But  these  inaccuracies  of 
Edward  do  not  neutralise  the  value  of  a  statement  which 
occurs  in  his  "  Preface  to  the  Christian  Beader,"  and  which 
skives  ground  for  believing  that,  as  there  were  those  towards 
the  close  of  the  seventeenth  century  who  sympathised  with 
the  yeomen  of  Kilwinning  in  their  dislike  and  disuse  of  it, 
so  there  were  those  who  "  sang  the  Doxology  decently."  The 
minister  of  Murroes,  selecting'  the  refusing  to  sing  the  Dox- 
ology  in  the  public  worship  of  God  as  one  "  sad  and  un- 
christianlike  Bent "  in  the  Church,  goes  on  to  state  : — 

"In  one  parish-church  you  may  hear  the  Doxology  christianly 
sung,  but  in  the  next  parish-church  no  mention  of  it,  nor  in  the 
wandering  conventicle  at  the  hillside  or  in  the  Den,  they  have 
gone  from  Mountain  to  Hill,  they  have  forgotten  their  resting- 
place  and  have  forgotten  the  Doxology,  as  if  they  were  all  Anti- 
trinitarians,  Jews,  Turks,  or  Pagans,  yea,  and  too  often  in  the 
same  Church- Assembly,  both  in  city  and  country,  when  it  comes 
to  the  closing  of  the  Psalm,  some  sing  the  Doxology  decently, 
others  sitting  by  who  did  sing  the  Psalm  instantly  turn  silent 
at  the  Doxology,  yea,  some  are  worse,  deriding  and  scoffing  the 
singers  of  it;  this   among   Christians   is  a  lamentation,  and  shall 

75  Chap.  xi.  p.  64.  A  copy  of  this  scarce  book  is  in  the  Library  of  the  New 
College,  Edinburgh. 


214  THE   WESTMINSTER   DIRECTORY. 

be  for  a  lamentation.  Tell  it  not  in  Gath,  but  (no  doubt)  it 
is  proclaimed  at  Rome  long  ago,  who  rejoice  in  our  halting,  and 
say,  aha,  aha,  our  eye  hath  seen." 

Other  two  historical  references  will  bring  the  use  of  the 
Doxology  within  measurable  distance  of  our  own  times. 

First,  In  1685  or  168G,  Patrick  Simson,  the  outed  minister 
of  Renfrew,  made  an  attempt  to  enlarge  Scottish  psalmody 
by  adding  to  the  new  Psalter  what  he  termed  "  Spiritual 
Songs  or  Holy  Poems."  At  the  end  of  the  sixth  book  he 
placed  "  Some  short  Scripture  Doxologies  by  way  of  Con- 
clusion to  the  whole."  This  collection,  although  it  never- 
received  the  formal  sanction  of  the  General  Assembly,  was 
so  favourably  regarded  that  presbyteries  were  recommended 
by  the  Assembly  of  1706  to  buy  up  copies  "for  facilitating 
the  Assembly's  work  in  preparing  the  Songs  for  public  use, 
and  to  promote  the  use  of  them  in  private  families."  7l3 

Second,  The  edition  of  the  Paraphrases,  *  collected  and 
prepared  by  a  Committee  of  the  General  Assembly  of  the 
Church  of  Scotland,  in  order  to  be  suns;  in  churches,"  and 
issued  in  1781,  contained,  as  noted  in  the  advertisement, 
"  a  few  Hymns  subjoined."  Of  these  the  fourth  in  order 
is  taken,  in  somewhat  altered  form,  from  the  Hymn  Book 
of  Dr  Isaac  Watts.  The  hymn  in  its  original  English  form 
consists  of  five  verses ;  but  when  it  appears  as  part  of  the 
tiny  Scottish  selection  it  has  six,  the  sixth  being  a  doxology 
taken  from  the  "  New  Version  of  the  Psalms  "  by  Tate  and 
Brady,  published  in  1696. 

"  To  Father,  Son,  and  Holy  Ghost, 
the  God  whom  we  adore, 
Be  glory,  as  it  was,  and  is, 

and  .shall  be  evermore."  7r 

The   parliamentary   programme  of    work    to    be   done   by 

76  "  Scss.  4,  April  8,  1706,  ante  meridian.  Act  and  Recommendation  con- 
cerning the  Scripture  Songs." — 'Acts,'  ut  sup.,  pp.  392,  393. 

77  '  The  Scottish  Paraphrases/  &c.    By  D.  J.  Maclagan.  Edinb. :  1SS9.  P.  165. 


METRICAL   PSALTER   OF  FRANCIS   ROUS,    1643.  215 

the  Assembly  or  Synod  of  Divines  sitting  at  "Westminster 
included  the  sanctioning  of  a  new  metrical  version  of  the 
Psalter  as  well  as  a  new  Book  of  Common  Order.  Accord- 
ingly the  Assembly  had  not  been  five  months  in  session 
before  the  following  order  was  issued  by  the  English  House 
of  Commons  :  "  That  the  Assembly  of  Divines  be  desired 
to  give  their  advice,  whether  it  may  not  be  useful  and  profit- 
able to  the  Church,  that  the  Psalms  set  forth  by  Mr  Eous  be 
permitted  to  be  publickly  sung,  the  same  being  read  before 
singing,  until  the  Books  be  more  generally  dispersed."  78 

Francis  Pious  or  Eouse,  a  native  of  Cornwall  and  an  Oxford 
student,  Calvinistic  in  doctrine  and  Presbyterian  in  his  views 
of  Church  government,  was  more  than  once  returned  to  Par- 
liament as  member  for  Truro,  proving  himself  a  staunch  sup- 
porter of  the  Cromwell  party  in  the  State.  When  lay  com- 
missioners were  appointed  to  join  the  Westminster  gathering, 
the  member  for  Truro  was  one  of  their  number.  Thereafter 
the  lucrative  appointment  of  Provost  of  Eton  College  was  con- 
ferred upon  him,  and  retained  till  his  death  in  1658.79  With 
parliamentary,  ecclesiastical,  and  academic  duties  to  occupy 
him,  Mr  Eous,  nevertheless,  found  time  to  compose  a  metrical 
version  of  the  Psalms,  giving  the  results  of  his  labours  to  the 
public  in  1643  in  a  diminutive  but  neatly  printed  volume 
with  this  for  title,  '  The  Psalmes  of  David  in  English  Meeter, 
set  forth  by  Francis  Eous."80 

78  '  Journals  of  the  House  of  Commons,'  vol.  iii.  p.   315. 

79  «  Francis  Rous  .  .  .  shew'd  himself  with  great  Zeal  an  Enemy  to  the 
Bishops,  Prerogative,  and  what  not,  to  gain  the  Populacy,  a  Name,  and  some 
hopes  of  Wealth  ichicli  ivas  dear  unto  him." — Anthony  Wood's  '  Athena)  Oxon- 
iensis,'  vol.  ii.  p.  231.  London,  folio  ed.,  mdccxxi.  The  italicised  paragraph 
may  explain  what  Mr  Holland  is  at  a  loss  to  account  for — viz.,  the  application 
to  the  Provost  of  Eton  College  by  one  of  his  contemporaries  of  the  contemp- 
tuous phrase,  "old  illiterate  Jew  of  Eton." — Holland's  'Psalmists  of  Britain,' 
vol.  ii.  p.  36.  In  comparison  with  the  "  ever  memorable"  Hales,  who  was  ex- 
pelled from  his  fellowship  of  Eton  for  not  swearing  to  the  Engagement,  Rous 
may  have  been  disparaged  as  "illiterate." 

80  "  London,  Printed  by  James  Young,  for  Philip  Nevill,  at  the  signe  of  the 
Gun  in  Ivie-Lane,  1643."     "  Aprill  17,  1643.— It  is  this  day  ordered  by  the 


21 G  THE   WESTMINSTER  DIRECTORY. 

Immediately  on  receiving  the  order  of  the  House  of  Com- 
mons the  occupants  of  the  Jerusalem  Chamber  took  action, 
appointing  a  committee  who  went  carefully  over  the  work, 
and  had  frequent  conferences  with  the  translator.  Toward 
the  close  of  1645  the  work  of  revision  and  alteration  was 
completed.  On  the  14th  of  November  in  that  year,  a  depu- 
tation appeared  at  the  door  of  the  House  of  Commons,  and 
being  called  in  reported,  "  That  according  to  a  former  Order 
of  this  House  they  had  perused  the  Psalms  set  out  by  Mr 
Eouse ;  and,  as  they  are  now  altered  and  amended,  do  conceive 
they  may  be  useful  to  the  Church." S1 

Having  passed  through  the  necessary  scrutiny  and  received 
the  requisite  sanction,  the  Eous  version  was  republished  in 
1646 ;  and  an  order  passed  the  House  of  Commons  in  April 
of  that  year,  "  That  the  Book  of  Psalms,  set  forth  by  Mr 
Eous,  and  perused  by  the  Assembly  of  Divines,  be  forthwith 
printed  in  sundry  volumes.  And  that  the  said  Psalms,  and 
none  other,  shall,  after  the  first  day  of  January  next,  be  sung 

Committee  of  the  House  of  Commons  in  Parliament  for  printing,  that  this 
Book,  entitled,  The  Psalmes  of  David,  &c.  (according  to  the  desires  of  many 
reverend  Ministers)  be  published  for  the  generall  use  :  And  for  the  true  cor- 
recting of  it,  be  printed  by  these  the  Author  shall  appoint.         John  White. 

I  do  appoint  Philip  Nevill  and  Peter  Whalcy  to  print  these  Psalmes. 

Francis  Rous." 
Quoted  by  Dr  D.  Laing,  Baillie's  '  Letters,'  &c,  vol.  iii.  p.  533.  This  disposes 
of  Wood's  blunders,  who  first  gives  "1646,  Oct.,"  as  the  date  of  publication, 
and  then  states,  "  This  Translation,  tho'  ordered  by  the  H.  of  Commons  to  be 
printed  4  Nov.  1645,  yet,  if  I  am  not  mistaken,  all  or  most  of  it  was  printed 
in  1641  "('Athena)  Oxoniensis,'  ut  sup.)  ;  also  of  Holland's,  who  finds  the 
remarkable  in  the  statement  that  no  writer  on  Psalmody  speaks  as  having 
ever  seen  a  copy  of  the  Rouse  version,  or  states  where  one  is  to  be  found  [Dr 
Laing  had  stated,  a  year  before  the  Englishman's  work  appeared,  that  a  copy 
of  this  rare  edition  was  in  the  possession  of  Lea  Wilson,  Esq.,  Norwood  Hill, 
Surrey]  ;  and  the  curious  in  the  allegation  "  that  House's  book  has  hitherto 
been  so  far  from  ever  being  identified  with  its  real  author,  that  it  is  always 
either  spoken  of  as  anonymous,  or  is  attributed  to  the  Printer."  To  these  blun- 
ders John  Holland  adds  a  confession  of  culpable  ignorance  :  "  I  am  not  aware 
of  the  existence  of  any  copy  with  the  name  of  House  in  the  title-page." — 'The 
Psalmists  of  Britain,'  vol.  ii.  pp.  34,  35. 

81  Baillie's  '  Letters,'  &c,  vol.  iii.  pp.  537,  538. 


SCOTTISH   COMMISSIONERS   FAVOUR    A   NEW  VERSION.      217 

in  all  Churches  and  Chapels  within  the  Kingdom  of  England, 
Dominion  of  Wales,  and  Town  of  Berwick-upon-Tweede."  s2 

From  the  first  the  Scottish  Commissioners  took  kindly  to  the 
proposal  for  a  new  version  of  the  Psalms  in  metre.  Writing 
to  the  Commission  of  the  General  Assembly  in  February 
1646-47,  three  of  them  expressed  the  conviction,  "  One  Psalme- 
book  in  the  three  Kingdomes  will  be  a  considerable  part  of 
Uniformity,  if  it  can  be  fullie  agreed  upon  both  there  and 
here  ;"  and  they  were  candid  enough  to  admit,  "  We  believe  it 
is  generally  acknowledged,  there  is  a  necessitie  of  some  change, 
there  being  so  many  just  exceptions  against  the  old  and  usuall 
Paraphrase"  [Translation].83  As  was  natural,  some  of  them 
had  a  preference  for  the  compositions  of  native  versifiers. 
Baillie,  for  example,  was  partial  to  a  version  never  published, 
that  of  Sir  William  Mure  of  Eowallane  in  Ayrshire  ; 84  but 
even  he  thought  well  and  wrote  kindly  of  Bous  as  "  an  old, 
most  honest  member  of  the  House  of  Commons,"  and  as 
amending  "  the  old  Psalter  "  where  faulty.85  When  from 
time  to  time  parcels  of  the  Psalms  in  draft  went  to  Scotland 
for  "  animadversions  and  approbation,"  Baillie  had  ever  a  good 
word  to  say  of  the  version.     At  one  time  he  is  certain  "  these 

82  Ibid.,  p.  539. 

83  Ibid.,  p.  541.  Also  'The  Records  of  the  Commissions  of  the  Gen. 
Assembs-  of  the  Ch.  of  Scot.  1646  and  1647.'  Edited  by  Dr  Mitchell  and  Dr 
Christie.  Scot.  Hist  Society.  1892.  Pp.  209,  210.  The  letter  is  signed  by  G. 
Wynrame,  Samuel  Rutherfurd,  Geo.  Gillespie  ;  it  is  dated  Worcester  House, 
the  16th  of  Febr.  164 1 ;  and  it  is  addressed  "  Direct :  For  the  Right  Reverend 
the  Commissioners  of  the  Gen.  Assembly,  mett  at  Edr." 

84  "  Mr  Nye  did  speak  much  against  a  tie  to  anie  Psalter,  and  something 
against  the  singing  of  paraphrases  [Translations],  as  of  preaching  of  homilies. 
We  underhand  will  mightilie  oppose  it ;  for  the  Psalter  is  a  great  part  of  our 
uniformitie.  ...  I  wish  I  had  Rowallen's  Psalter  here  ;  for  I  like  it  much 
better  than  anie  yet  I  have  seen." — Baillie  in  1643.  '  Letters,'  &c,  vol.  ii.  p. 
121.  For  information  regarding  Sir  William  Mure,  and  specimens  of  his  ver- 
sion, see  Holland's  '  Psalmists  of  Britain,'  vol.  ii.  pp.  43-49  ;  Baillie 's  'Letters,' 
kc,  vol.  hi.  pp.  535,  536  ;  and  '  History  of  the  County  of  Ayr  and  Families  of 
Ayrshire.'  By  James  Paterson.  Vol.  ii.  1852.  "Parish  of  Kilmarnock. 
Mures  of  Rowallen,"  pp.    182-195. 

85  '  Letters,'  &c,  vol.  ii.  p.  120. 


218  THE   WESTMINSTER   DIRECTORY. 

new  Psalmes  will  be  a  great  deal  better  than  the  old ;  "S6  at 
another,  when  "  the  Psalms  are  perfyted,"  they  are  declared 
to  be  "  the  best  without  all  doubt  that  ever  yet  were  extant." ST 
As  one  who  had  been  accustomed  to  kneel  in  the  pulpit  and  to 
sing  the  Doxology,  Baillie  would  fain  have  retained  both  prac- 
tices under  the  new  ritual.  He  found,  however,  feeling  run- 
ning so  strong  against  the  former,  because  of  its  association 
with  the  bowing  to  the  east  and  the  altar  by  the  High  Church 
party,  that  it  was  useless  to  attempt  retaining  it ;  and  in  the 
case  of  the  Gloria  Patri,  although  Independents  and  Presby- 
terians alike  were  in  the  habit  of  singing  it,  "  where  it  was 
printed  at  the  end  of  two  or  three  psalms,"  yet  he  was  willing 
the  new  metrical  Psalter  should  appear,  as  the  English  Puri- 
tans desired  it  should,  without  the  conclusion,  thus  keeping 
"  punctually  to  the  original  text,  without  any  addition,"  all 
the  more  when  it  was  seen  "  both  the  Popisli  and  Prelaticall 
party  did  so  much  dote  as  to  put  it  to  the  end  of  the  most  of 
their  lessons,  and  all  their  psalms."88 

Nothing,  however,  could  be  done  to  brino-  the  new  version 
into  use  in  Scotland  until  it  had  received  the  imprimatur  of 
the  Church  authorities  of  the  northern  kingdom.     So  soon  as 

s<i  "  We  have  sent  doun  the  last  fifty  of  the  Psalmes  ;  we  wish  they  may  be 
well  examined  there,  that  we  may  have  your  animadversions  and  approbation  : 
doubtless  these  new  Psalmes  will  be  a  great  deal  better  than  the  old."  [Pub- 
lick  Letter.]     ' "  For  Glasgow.  "—Ibid.,  p.  286. 

87  Ibid.  <:Publick  Letter,  November  25,  1645."  Baillie  adds  :  "They are  on 
the  presse  ;  but  not  to  be  perused  till  they  be  sent  to  yow,  and  your  animad- 
versions returned  hither,  which  we  wish  were  so  soon  as  might  be." — P.  326. 

88  "  For  Bowing  in  the  pulpitt,  whether  by  custome,  or  because  of  the  late 
consequent  abuse  of  it  by  the  Prelaticall  party  to  bow  to  the  east  and  the 
altar,  it  wes  universallie,  by  all  sorts  of  men,  so  unanimouslie  disused,  that  we 
were  not  able  to  make  them  alter.  .  .  .  Also  about  the  Conclusion  of  the 
Psalme,  we  had  no  debate  with  them  ;  without  scruple,  Independents  and  all 
sang  it,  so  farr  as  I  know,  where  it  was  printed  at  the  end  of  two  or  three 
psalmes.  But  in  the  new  translation  of  the  Psalmes,  resolving  to  keep  punctu- 
allie  to  the  originall  text,  without  any  addition,  we  and  they  were  content  to 
omitt  that,  whereupon  we  saw  both  the  Popish  and  Prelaticall  partie  did  so 
much  dote,  as  to  put  it  to  the  end  of  the  most  of  their  lessons,  and  all  their 
psalmes." — Ibid.,  pp.  258,  259. 


REVISED    PSALTER    FOR    SCOTLAND.  219 

copies  reached  the  country  in  sufficient  quantities,  the  work 
of  examination  and  amendment  was  actively  set  about  and 
vigorously  prosecuted.  Individual  ministers  credited  with 
poetic  feeling  and  musical  taste  had  portions  of  the  work 
assigned  them  for  revision ;  draft  copies  were  despatched  to 
several  leading  presbyteries  with  injunctions  to  report  sug- 
gestions to  the  Commission  of  Assembly ;  which,  in  turn,  con- 
stituted certain  of  its  number  a  committee  for  receiving  pro- 
posed alterations,  and  for  conferring  with  those  who  made 
them.59  So  protracted  was  the  work  of  examination  and  so 
numerous  were  the  suggested  amendments,  that  it  was  only 
in  the  penultimate  month  of  1649  that  a  judicial  finding  was 
reached,  and  a  leojal  sanction  mven  to  the  new  version.  On 
the  23d  Xovember  of  that  year,  the  Commission,  duly  author- 
ised by  the  Assembly  to  pronounce  a  deliverance,  "  having 
with  great  diligence  considered  the  Paraphrase  of  the  Psalms 
in  Meter,  sent  from  the  Assembly  of  Divines  in  England  by 
our  Commissioners,  whilst  they  were  there,  as  it  is  corrected 
by  former  Generall  Assemblies,  Committees  from  them,  and 
now  at  last  by  the  Brethren  deputed  by  the  late  Assembly  for 
that  purpose  :  And  having  exactly  examined  the  same,  doe  ap- 
prove the  said  Paraphrase,  as  it  is  now  compiled :  And  there- 
fore, according  to  the  power  given  them  by  the  said  Assembly, 
doe  appoint  it  to  be  printed  and  published  for  publik  use : 
Here  by  authorizing  the  same  to  be  the  only  Paraphrase  of 
the  Psalmes  of  David  to  be  sung  in  the  Kirk  of  Scotland ; 
and  discharging  the  old  Paraphrase  and  any  other  than  this 
new  Paraphrase,  to  be  made  use  of  in  any  congregation  or 
family  after  the  first  day  of  Maij  in  the  year  1650."  90 

89  'Acts,'  &c,  p.  159.  "Sess.  25, Aug.  28,  1647,  p.m.— Act  for  Revising  the 
Paraphrase  of  the  Psalmes  brought  from  England,  with  a  Recommendation  for 
Translating  the  other  Scripturall  Songs  in  Meeter."  For  further  details  see 
Baillie's  '  Letters,'  &c,  vol.  hi.  pp.  513-51S.  Also  '  General  Assembly  Com- 
mission Records,'  1616  and  1617,  ut  sup.  Index,  sub  voce  "Paraphrase  of  the 
Psalms,  Rouse's." 

90  Baillie,  at  sup.,  p.  51S.  Act  for  Establishing  and  Authorizing  the  new 
Psalms. 


*220  THE   WESTMINSTER   DIRECTORY. 

All  that  remained  to  be  secured  was  the  approval  of  the 
civil  authorities.  That  was  granted  on  the  8th  January  1650, 
when,  "The  Committee  of  Estates  having  considered  the  "Ens- 
lish  Paraphrase  of  the  Psalms  of  David  in  Meeter,  presented 
this  day  unto  them  by  the  Commission  of  the  General  Assem- 
bly, together  with  their  Act  and  the  Act  of  the  late  Assembly, 
approving  the  said  Paraphrase,  and  appointing  the  same  to  be 
sung  through  this  Kirk.  Therefore,  the  Committee  doth  also 
approve  the  said  Paraphrase,  and  interpone  their  authority 
for  the  publishing  and  practising  thereof;  hereby  ordaining 
the  same  and  no  other  to  be  made  use  of  throughout  this 
Kingdom."  91 

And  now,  what  one  of  the  Westminster  Commissioners 
justly  styles  "  that  oft  corrected  Psalter,"  issued  from  the 
Edinburgh  press  of  the  same  King's  printer  as  had  given  to 
Scotland  the  Directory  five  years  earlier,  bearing  the  title: 
"  The  Psalms  of  David  in  Meeter :  Newly  translated,  and 
diligently  compared  with  the  Original  Text  and  former  Trans- 
lations :  More  plain,  smooth,  and  agreeable  to  the  Text  than 
any  heretofore.  Allowed  by  the  authority  of  the  General 
Assembly  of  the  Kirk  of  Scotland,  and  appointed  to  be  sung 
in  Congregations  and  Families."  92 

The  great  pains  taken  by  the  Scottish  revisionist  to  render 
the  English  version  more  simple  and  more  faithful  to  the 
original,  with  the  numerous  alterations  which  this  resulted 

91  Ibid.,  pp.  548,  549. 

92  "  Edinburgh :  Printed  by  Evan  Tyler,  Printer  to  the  King's  Most  Excel- 
lent Majesty,  1650."  Small  8vo,  pp.  15  and  308.  Prefixed  are  the  Acts  of 
the  General  Assembly,  6th  Aug.,  of  the  Assembly's  Commission.  23d  Nov.  1649, 
and  of  the  Committee  of  Estates,  8th  Jan.  1650.  Telling  of  the  capture  of 
"that  excomunicat  traitour  James  Grahame,  sumtyme  Erie  of  Montrois," 
and  the  appointment  of  a  day  of  thanksgiving  for  the  same,  "  quhilk  W6B 
obeyit,  and  began  heir  in  Lothiane,  and  keipit  in  all  the  kirkis  of  Edinburgh, 
and  about,  upone  the  fyftene  day  of  May  1650,  "Nicoll  associates  therewith 
the  introduction  of  the  new  Psalter  into  Scotland.  "At  quhilk  day  and  tyme, 
the  new  Psalme  buikis  wer  red  and  ordanit  to  be  sung  throw  all  the  kingdome." 
— John  Nicoll's  'Diary'  (Bannatyne  Club),  p.  11. 


OLD   SCOTTISH  VEESIONS   IN   REVISED   PSALTER.  221 

in,  can  only  be  estimated  by  one  who  compares  the  contents 
of  the  London  edition  of  1G46  with  those  of  the  Edinburgh 
one  of  1650,  psalm  by  psalm.  Taking  a  general  view,  there 
are  cases  in  which  the  rendering  of  the  former  is  unaltered 
in  the  latter;  there  are  others  in  which  the  variations  are 
the  result  of  mere  substitution  or  transposition  of  words  ; 
and  some  besides  in  which  the  alteration  is  not  merely  verbal, 
but  extends  to  both  matter  and  form. 

That  the  present  version  of  1650  is  really  distinct  from 
Eous's  revised  version  of  1646,  and  has  a  decidedly  Scottish 
Preformation  complexion,  will  appear  still  more  clearly  if  we 
quote  the  sentences  of  one  who  has  made  an  intelligent  study 
of  Presbyterian  worship  : — 

"  In  many  of  its  best  features,"  writes  Dr  Bannerman  of  Perth, 
"  the  Scottish  Psalter  [of  1650]  goes  back  to  the  Eeformation  period. 
The  Psalms  which  have  the  strongest  hold  on  Scottish  hearts,  and 
which  are  linked  with  the  most  stirring  scenes  in  our  history,  belong 
for  the  most  part  to  the  clays  of  Knox.  Thus,  for  example,  the 
100th  Psalm,  'All  people  that  on  earth  do  dwell,'  was  written  by 
William  Keith,  a  Scottish  exile  in  the  reign  of  Queen  Mary,  and 
one  of  the  translators  of  the  Geneva  Bible.  The  old  124th,  '2nTow 
Israel  may  say,  and  that  truly,'  was  composed  by  Whittingham,  the 
brother-in-law  of  Calvin,  who  succeeded  John  Knox  in  the  English 
pulpit  at  Geneva,  and  was  afterwards  Dean  of  Durham.  The  author 
of  the  'Second  Versions'  of  Psalms  102,  136,  143,  and  145  was 
John  Craig,  once  a  Dominican  monk  at  Bologna,  afterwards  one  of 
Knox's  most  trusted  friends,  who  died  minister  of  Holyrood  and  of 
the  King's  household."93 

It  is  a  remark  of  John  Holland,  the  biographer  of  "  The 
Psalmists  of  Britain,"  that  "  the  Kirk  of  Scotland  has  always 

93  '  The  "Worship  of  the  Presbyterian  Church,'  chap.  iii.  pp.  35,  36.  "  The 
same,"  adds  Dr  Bannerman,  "  is  true  of  many  of  the  best  and  most  popular  of 
our  Psalm  tunes.  They  go  back  to  the  Eeformation  Church  Psalters.  Thus, 
e.gr.,  the  three  melodies  named  by  Robert  Burns  in  the  '  Cottar's  Saturday 
Night '  are  '  Martyrs,'  '  Elgin,'  and  '  Dundee.'  They  were  the  Psalm  tunes 
commonly  used  by  his  father  in  family  worship.  And  they  belong,  all  three, 
to  the  clays  of  Knox  and  Melville." 


222  THE   WESTMINSTER    DIRECTORY. 

manifested  a  remarkably  strong  indisposition  to  innovate  in 
the  matter  of  Psalmody."  94  The  remark  would  seem  to  be 
corroborated  and  illustrated  by  the  history  of  the  seventeenth- 
century  version  presently  in  use  in  Scotland. 

Leaving  out  of  view  variations  in  orthography,  that  version, 
"  approved "  by  the  Westminster  Synod,  "  allowed "  by  the 
General  Assembly,  and  "  appointed  "  to  be  sung  in  churches, 
has  remained  unaltered  for  wellnigh  two  centuries  and  a  half. 
Whatever  has  been  done  during  that  time  by  the  Presby- 
terians of  Scotland  in  the  way  of  adding  to  the  psalmody 
Spiritual  Songs,  Paraphrases,  and  Hymns,  "The  Psalms  of 
David  in  Metre  "  have  retained  their  place  as  furnishing  the 
staple  of  praise  in  that  particular  rendering  furnished  by  the 
Scottish  revisionists  of  the  Englishman's  labours.  The  fore- 
cast of  Baillie  has  thus  been  strikingly  verified  so  far  as  the 
northern  kingdom  is  concerned — "These  lines  are  likely  to 
go  up  to  God  from  many  millions  of  tongues  for  many 
generations."  95 

By  their  loyal  but  ill-requited  adherence  to  Charles  II., 
whom  they  proclaimed  king  immediately  after  the  execution 
of  his  father,  and  whom  they  crowned  at  Scone  on  the  1st  of 
January  1651,  thus  involving  themselves  in  a  sea  of  confusions 
by,  in  the  forcible  language  of  Carlyle,  "soldering  Christ's 
Crown  to  Charles  Stuart's," 93  the  Covenanting  people  of  Scot- 
land brought  themselves  under  the  rule  of  Oliver  Cromwell. 
For  nine  years  that  strong-minded,  strong-of-hand  Puritan 
held  the  kingdom,  as  a  conquered  province,  under  his  pro- 
tectorate. 

94  'The  Psalmists  of  Britain,'  vol.  i.,  Introd.,  p.  57. 

95  'Letters,'  &c,  vol.  ii.  p.  332.  "For  Mr  Robert  Dowglass."  Douglas 
was  one  of  the  ministers  of  Edinburgh,  and  was,  after  Henderson'*  death  in 
1646,  the  ecclesiastical  leader  of  the  Church  of  Scotland.  At  the  outset  of 
the  same  letter,  written  in  1645,  Baillie  remarks  :  "  One  very  sensible  point 
of  the  Reformation  here,  and  almost  the  only  thing  which  requires  reformation 
in  our  Church,  is  the  Psalme  Book." — 1\  331. 

!"'  'Oliver  Cromwell's  Letters  and  Speeches.'  "Letters  cl.-clxi.,"  vol.  ii. 
p.  220  of  three-vol.  ed.,  1857. 


PUBLIC   WORSHIP   UNDER   THE   COMMONWEALTH.  223 

To  the  Church  of  Scotland  there  could  not  fail  to  be  what 
was  distasteful  in  the  Commonwealth  government. 

Thus  under  Cromwell  Scotland  was  obliged  to  submit  to 
not  a  little  lay  preaching.  Services  were  conducted  in  Edin- 
burgh pulpits  not  only  by  English  ministers,  but  by  com- 
manders, captains,  lieutenants,  and  troopers,  who  tramped  into 
the  pulpit  carrying  sword  and  pistol,  which  they  laid  aside 
before  commencing  to  discourse,  and  resumed  when  finished. 
Of  these  lay  sermonisers,  General  Lambert,  "who  had  got 
some  tincture  of  Law  and  other  learning,  and  did  not  want  for 
brain,"  97  considered  himself  to  have  so  clear  a  call  to  exercise 
his  preaching  gift,  that  he  asked  and  secured  from  the  Town 
Council  of  Edinburgh  the  Church  of  St  Giles — at  that  time 
reckoned  the  best  in  town — in  which  were  delivered  "  divers 
and  sundry  sermons."  9S  The  Presbyterian  hearers  of  these 
militant  preachers  did  not  presume  to  doubt  they  were  "  well 
gifted  " ;  their  fundamental  objection  to  them  was  that  they 
were  "  not  orderly  called,  according  to  the  discipline  observed 
within  this  kingdom  of  Scotland."  " 

More  hard  to  bear,  however,  than  being  required  to  listen 
to  lay  preaching,  was  the  silencing  of  the  General  Assembly, 
which  took  place  upon  the  20th  of  July  1653.100  Notwith- 
standing this  drastic  measure,  accounted  for,  if  not  rendered 
necessary,  by  the  virulence  of  the  ecclesiastical  strifes  of  the 
day,  it  cannot  be  said  the  worship  of  the  Scottish  Church  was 
materially  interfered  with,  or  that  her  office-bearers  were 
prevented  taking  such  measures  as  they  deemed  desirable  for 
the  proper  and  profitable  rendering  thereof. 

What  freedom  was  enjoyed  and  what   action  was   taken 

97  Carlyle,  ut  sup.,  "Army  Manifesto,"  vol.  i.  pp.  227,  22S. 

98  Xicoll's  'Diary,'  ut  sup.,  pp.  68,  69. 

99  Ibid.,  p.  69. 

ioo  a  graphic  account  of  the  silencing  and  ejecting,  carried  out  under 
"  Lieutenant- Colonell  Cotterall,"  who  surrounded  the  church  '''-with  some 
rattes  [files]  of  musqueteirs  and  a  troup  of  horse,"  is  given  by  Baillie  in  a 
letter  "  For  his  Reverend  and  Dear  Brother  Mr  Calamy,  Minister  at  London," 
dated  "  Glasgow,  27th  July  1653."— 'Letters,'  &c,  vol.  hi.  pp.  225,  226. 


224  THE    WESTMINSTER    DIRECTORY. 

may  be  seen  from  the  following  instances  of  ecclesiastical 
arrangements  for  divine  service  during  the  Commonwealth 
rdgimc. 

In  1650  the  Edinburgh  ministers,  apprehending  that  the 
discontinuance  of  the  week-day  morning  and  evening  prayers 
with  reading  of  Scripture  was  injuriously  affecting  the  morals 
of  the  citizens,  instituted  a  daily  lecture,  each  minister 
officiating  in  turn, — "  which  accordingly  was  put  in  practice," 
writes  John  Mcoll,  the  Edinburgh  diarist,  "  and  so  began 
this  holy  and  heavenly  exercise  upon  Monday,  the  18th  day 
of  March  1650."  101 

Then  the  Assembly  immediately  preceding  the  one  forcibly 
closed  by  Cromwell's  officer,  with  his  files  of  musketeers  and 
troop  of  horse,  issued  three  Acts  bearing  upon  the  "  promoting 
the  knowledge  of  the  grounds  of  salvation,  and  observing  the 
rules  of  discipline."  In  terms  of  the  first  of  these  Acts  every 
minister  was  called  upon  so  to  "  dispose  of  the  time  ap- 
pointed 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  chapters  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  observation  on  it  also,  as  the  time  allowed  will 
suffer."  102 

Further,  shortly  after  the  silencing  of  the  Assembly  it 
came  to  the  knowledge  of  the  city  ministers  that  many  of 

ioi  «  jn  g^eid  of  evening  aud  morning  prayeris,  the  ministeris,  taking  to 
thair  consideratioun  that  the  not  reiding  and  exponing  of  the  Scriptures,  at 
the  old  accustumat  tyme  of  prayer,  was  the  occasioun  of  much  drinking  at  that 
seasoun  quhen  these  prayeris  and  chaptures  wer  usuallie  red,  thairfoir,  and  to 
prevent  that  sin,  it  wes  concludit,  in  the  begynning  of  Marche  1650,  that  al 
the  dayis  of  the  week  a  lectorie  sould  be  red  and  exponit  in  Edinburgh  be 
everie  minister  thair,  per  vices." — Nicoll's  'Diary,'  id  sup.,  p.  5. 

102  'Acts,'  &c,  Appendix  No.  I.,  p.  1151. 


MODIFICATIONS   OF   DIRECTORY   RITUAL.  225 

their  people  were  dissatisfied  because,  ever  since  the  dis- 
charging of  the  office  of  common  reader,  there  was  no  reading 
of  chapters  nor  singing  of  psalms  on  the  Sabbath-day,  but  in 
place  thereof  a  system  of  lecturing.  To  allay  this  discontent 
it  was  thought  "  good  to  restore  the  wonted  custom  of  singing 
of  psalms,  as  also  the  exercise  of  the  Catechism,"  the  latter  to 
be  carried  into  effect  by  causing  two  boys  every  Sunday,  at 
both  the  forenoon  and  the  afternoon  service,  to  be  examined 
publicly  and  to  read  the  Catechism,  this  to  go  on  during  the 
time  between  the  ringing  of  the  second  and  the  third  bell,  for 
the  edification  of  the  people.103 

Not  finding  the  public  catechising  of  boys  practicable  or 
profitable,  the  Presbytery  of  Edinburgh  had  recourse  in  1656 
to  another  method,  to  which  was  oiven  the  name  of  "  Teaching; 
upon  the  Catechism."  On  the  7th  day  of  September,  "  being 
Sonday,"  the  ministers  of  Edinburgh  and  the  whole  Presby- 
tery of  Lothian,  "  after  the  discharging  of  reading  the  Scrip- 
ture by  the  Pieaders  in  Churches,  and  reading  of  the  Catechism 
by  boys,"  began  "  this  order  of  teaching  upon  the  Catechism 
in  the  Kirks  of  Edinburgh."  104 

Even  these  modifications  of  the  Directory  ritual  did  not 
satisfy  all  parties,  some  desiring  a  return  to  the  old  institution 
of  the  reader  and  a  discontinuance  of  the  lecture ;  and  so,  in 
the  summer  of  1658,  the  reading  of  Scripture  by  "  the  common 
reader  was  reintroduced  in  the  Church  of  Leith."  105 

103  "It  wald  be  rememberit  that,  in  the  yeir  of  God  1645,  the  reiding  of 
chapteris  in  the  kirk  by  the  commoun  reidar,  and  singing  of  psalmes  wer  dis- 
charge and  in  place  thairof  come  in  the  lectureis,  quhilk  indured  till  the 
incuming  of  the  Englische  airmy.  This  did  not  content  the  pepill,  because 
thair  wes  no  reiding  of  chapteris  nor  singing  of  psalmes  on  the  Saboth  day.  — 
Xicoll's  'Diary,'  ut  sup.,  pp.  114,  115. 

104  Ibid.,  p.  184. 

105  "Albeit  throw  the  haill  natioun,  the  reiding  of  the  Scriptures  in  the 
church  by  the  Reidar  was  dischargit,  in  place  quhairof  the  lecturie  wes 
exerceised  ;  yit  in  sindrie  pairtes  of  [the]  cuntrie  the  reiding  oppinlie  in  the 
church  did  begin  agane,  and  red  by  the  commoun  reidar,  namelie,  in  the 
church  of  Leith  begynnand  in  Junij  1658." — Xicoll,  ut  siqj.,  p.   215, 

P 


226  THE  WESTMINSTER   DIRECTORY. 

Subsequent  to  the  death  of  Cromwell  in  1658,  and  conse- 
quent upon  the  recall  of  the  Stuarts  in  1660,  Scotland  entered 
upon  a  new  and  dark  chapter  of  her  history — one  which  lasted 
through  the  reigns  of  Charles  II.  and  James  VII.,  only  termin- 
ating with  the  Eevolution  of  1688.  Every  tyro  in  Scottish 
history  has  some  idea  of  the  trouble  which  these  twenty-eight 
years  brought  to  the  Church  of  the  Burning  Bush,  so  the 
story  of  her  wrongs  and  her  sufferings  need  not  be  here 
repeated. 

Charles  II.  soon  gave  it  to  be  known  what  line  of  policy 
he  intended  to  follow  in  relation  to  Scottish  affairs  generally, 
and  those  of  the  Church  in  particular.  By  an  Act  Bescissory, 
rescinding  and  annulling  all  statutes  passed  in  the  Parliament 
of  1640  and  subsequently,  there  was  virtually  swept  away 
the  Presbyterian  polity  of  the  Church  of  Scotland,  and  the 
legislation  favouring  Episcopacy  was  revived.106  This  was 
followed  up  by  an  "  Act  concerning  religion  and  Church 
government,"  in  which  "  our  sovereign  lord  "  declares  "  that  it 
is  his  full  and  firm  resolution  to  maintain  the  true  Beformed 
Protestant  religion,  in  its  purity  of  doctrine  and  worship,  as 
it  was  established  within  this  kingdom,  during  the  reigns  of 
his  royal  father  and  grandfather  of  blessed  memory,"  and  that 
he  is  prepared  to  "  give  all  due  countenance  and  protection  to 
the  ministers  of  the  Gospel,  they  containing  themselves  within 
the  bounds  and  limits  of  their  ministerial  calling."  In  the 
matter  of  Church  government  the  Act  represents  his  Majesty 
as  one  who  "  will  make  it  his  care,  to  settle  and  secure  the 
same,  in  such  a  frame  as  shall  be  most  agreeable  to  the  Word 
of  God,  most  suitable  to  monarchical  government,  and  most  com- 
plying with  the  public  peace  and  quiet  of  the  kingdom."     In 

ioe  «jt  'rescinded'  or  cut  off  from  the  body  of  the  law  all  the  statutes 
passed  in  the  Parliament  of  1640  and  subsequently.  This  withdrew  from  the 
statute-book  all  legislation  later  than  the  year  1633  [1638],  for  the  Parliament 
of  1639  passed  no  statutes.  Certainly  no  Act  of  the  Scots  Estates  had  ever 
accomplished  so  much  as  this." — Dr  J.  H.  Burton,  '  The  Hist,  of  Scot.,'  chap. 
lxxvii.,  "Restoration  Settlement,"  vol.  vii.  p.  143  of  sec.  ed. 


ESTABLISHMENT   OF  EPISCOPACY   BY   CHARLES   II.,    1661.      227 

the  meantime  his  Majesty  is  graciously  pleased  to  "  allow  the 
present  administration  by  sessions,  presbyteries,  and  synods 
(they  keeping  within  bounds  and  behaving  themselves  as 
said  is),  and  that  notwithstanding  of  the  preceding  Act, 
rescissory  of  all  pretended  Parliaments,  since  the  year  one 
thousand  six  hundred  and  thirty-eight."107 

When  he  proceeded  to  carry  out  the  subversion  of  Pres- 
byterianism  and  the  erection  of  Episcopacy,  the  course  adopted 
by  Charles  II.  was  similar  to  that  of  his  grandfather  and  father 
of  questionable  memories.  The  first  thing  to  be  done  was  to 
alter  the  government  of  the  old  Kirk  of  Scotland :  that  being 
accomplished,  bishops  and  curates  might,  it  was  thought,  be 
safely  left  to  bring  the  ritual  into  conformity  with  the  rule  of 
Prelacy.  Accordingly,  two  Scottish  noblemen — Glencairn  and 
Eothes — appeared  before  the  Privy  Council  of  Scotland,  on 
the  5th  of  September  1661,  bearers  of  a  royal  letter,  in  which 
it  was  stated  that,  having  in  August  of  last  year  declared  an 
intention  "  to  maintain  the  government  of  the  Church  of  Scot- 
land settled  by  law"  and  the  Scottish  Parliament  having  there- 
after rescinded  all  legislation  since  the  civil  troubles  began, 
and  left  his  Majesty  the  settling  and  securing  of  Church 
government,  therefore  Charles  K.  had  formed  the  firm  reso- 
lution to  interpose  his  royal  authority  "  for  restoring  of  this 
church  to  its  right  government  by  bishops,  as  it  was  before 
the  late  troubles."  108  Thereafter,  through  the  exercise  of  the 
royal  prerogative,  an  Episcopal  bench  was  erected  for  Scot- 
land by  consecrations  which  took  place,  the  earlier  of  them 

107  Wodrow's  '  Hist,  of  the  Sufferings  of  the  Ch.  of  Scot.,'  bk.  i.  chap  ii. 
sect,  i.,  vol.  i.  p.  102  of  Dr  Burns's  ed.     In  4  vols.     Glasgow  :  1828. 

108  "GiVen  at  our  Court  at  Whitehall,  August  14th,  1661,  and  of  our  reign 
the  13th  year.  By  his  Majesty's  command.  Lauderdale." — Wodrow's  '  Hist.,' 
ut  sup.,  sect.  vii.  p.  230.  The  Episcopalian  historian  Prof.  Grub  freely 
admits  that  ' '  to  pretend  that  the  repeal  of  the  various  statutes  in  favour  of 
Presbyterianism,  which  was  effected  by  the  influence  of  the  Crown,  made 
Episcopacy  the  form  of  Church  government  settled  by  law.  which  he  was  now 
bound  in  terms  of  that  letter  to  maintain,  was  a  fraud  and  a  delusion." — 
^Eccles.  Hist.,'  vol.  iii.  chap.  lxii.  pp.  185,  186. 


228  THE   WESTMINSTER   DIRECTORY. 

in  the  Abbey  of  Westminster  and  the  remainder  in  that  of 
Holy  rood. 

It  is  needless  to  specify  the  numerous  Acts  of  Parliament 
and  proclamations  of  Privy  Council,  the  pains,  penalties,  and 
persecutions  by  which,  subsequent  to  1662,  when  the  Episco- 
pal bench  received  its  full  complement  of  prelates,  the  attempt 
was  made  to  force  Episcopacy  upon  Presbyterian  Scotland, 
and  to  compel  the  Covenanters  to  attend  distasteful  ministra- 
tions, and  absent  themselves  from  gatherings  which  were 
denounced  as  "  seminaries  of  separation  and  rebellion." 

Our  present  concern  is  with  the  worship  of  Scotland  during 
those  troublous  years  of  coercion  and  dispersion.  If  we  would 
rightly  inform  ourselves  as  to  the  conduct  of  divine  service 
from  Piestoration  to  Revolution,  it  will  be  necessary  to  betake 
ourselves  in  succession  to  two  quarters — to  the  parish  churches 
under  the  charge  of  conforming  incumbents,  ministering  to 
scanty  and  often  disaffected  audiences,  and  then  to  the  open- 
air  gatherings  on  the  moors  and  hillsides,  attended  by  hun- 
dreds and  thousands  who  had  sworn  to  be  true  to  Christ,  His 
Crown  and  Covenant,  and  who  drank  in  the  truth  uttered  by 
the  lips  of  preachers  outed  and  hunted,  but  whom  they  hon- 
oured, alike  for  their  spirituality,  their  services,  and  their 
sacrifices. 

Every  one  knows  now  what  Sir  Walter  Scott  did  not  know, 
or  required  to  be  reminded  of  after  he  had  written  '  Old 
Mortality,'  that  the  Book  of  Common  Prayer  was  not  intro- 
duced into  Scotland  along  with  Episcopal  government  at  the 
Restoration.109     Neither  was  any  attempt  made  to  bring  into 

109  «  The  second  instance  which  goes  to  prove  that  the  author's  statements 
respecting  the  religious  sentiments  and  customs  of  that  period  are  not  to  be 
depended  upon,  relates  to  the  use  of  the  Book  of  Common  Prayer.  'The  young 
men-at-arms,'  says  he,  '  were  unable  to  avoid  listening  to  the  prayers  read  in. 
the  churches  on  these  occasions,  and  thus,  in  the  opinion  of  their  repining 
parents,  meddling  with  the  accursed  thing  which  is  an  abomination  in  the  sight 
of  the  Lord.'  .  .  .  How,  then,  does  the  fact  stand  ?  Prayers  were  not  read  in 
the  parish  churches  of  Scotland  at  that  time,  any  more  than  they  were  in  the 
meeting-houses  of  the  indulged,  or  in  the  conventicles  of  the  stricter  Presby- 


ALTERATIONS   IN   PUBLIC   WORSHIP   BY   PRELATIC   PARTY.     229 

use  Laud's  ill-fated  Liturgy  of  1637,  there  being  no  inclination 
on  the  part  of  Sharp  and  his  associates  to  ride  the  ford  where 
their  predecessors  had  been  swept  away.110 

Efforts  were,  however,  made  by  individuals  and  by  ecclesi- 
astical bodies  to  modify  the  ritual  of  the  Westminster  Direc- 
tory, so  as  to  impart  to  it  a  liturgical  complexion.  Thus,  as 
early  in  the  Eest oration  period  as  May  1661,  an  effort  was 
made  by  the  Scottish  Parliament  to  get  the  Synod  of  Lothian 
to  sanction  the  repeating  the  Creed  by  parents  at  baptism, 
and  the  singing  of  the  Doxology  by  the  congregation  at  the 
close  of  each  exercise  of  praise.  The  Synod  refusing  to  give 
its  sanction  to  these  proposals,  the  Earl  of  Callander,  by 
authority  of  Parliament,  forcibly  dissolved  the  court.111 

As  soon  as  possible  after  the  appointment  of  bishops  to  the 

terians.  .  .  .  The  English  Book  of  Common  Prayer  was  never  introduced  into 
Scotland,  and,  previous  to  1637,  was  used  only  in  the  Chapel  Royal,  and  per- 
haps occasionally  in  one  or  two  other  places,  to  please  the  King." — Dr  M'Crie's 
"Review  of  'Tales  of  my  Landlord,' "  1817.  Reprinted  in  'Miscellaneous 
Writings,'  1841,  pp.  276,  277.  Sir  Walter  Scott  "  devoted  a  very  large  part" 
of  an  article  in  the  '  Quarterly  Review '  for  January  ISIS  "to  an  elahorate  de- 
fence of  his  own  picture  of  the  Covenanters"  (Lockhart's  '  Life,'  vol.  iv.  p.  34). 
In  the  course  of  the  article  the  writer  is  forced  to  confess  that  "  the  mode  of 
worship  used  in  the  Episcopal  establishment  was,  in  all  material  parts,  the 
same  which  the  Presbyterians  used."  It  is  made  matter  of  boast  by  the  son 
and  biographer  of  Gilbert  Burnet,  who  was  ordained  minister  at  Salton  in  Had- 
dingtonshire in  1665,  and  continued  in  that  quiet  rural  charge  for  five  years, 
that  he  was  the  only  minister  of  his  time  who  made  use  of  the  prayers  of  the 
English  Church  Prayer-book. — "Life  of  Bishop  Burnet,"  by  his  son  Thomas, 
appended  to  fol.  ed.  of  'Hist,  of  his  own  Time.'     London  :  1724. 

110  "  The  history  of  the  short-lived  Scottish  Prayer-book  is  well  known.  At 
the  Restoration  neither  the  one  nor  the  other  was  imposed,  but  the  public 
worship  was  left  to  be  conducted  as  it  had  been  practised  in  the  Presbyterian 
Church." — Dr  M'Crie,  ut  sup., -p.  277.  "There  was  no  liturgy  or  appointed 
form  of  prayer  in  the  public  worship,  the  late  opposition  having  discouraged 
any  new  attempt  that  way." — The  Rev.  John  Skinner's  '  Eccles.  Hist,  of  Scot.' 
Two  vols.  1788.  Vol.  ii.  p.  467.  "The  ritual  and  forms  of  worship  were 
almost  the  same  as  before  the  commencement  of  the  troubles." — Prof.  Grub, 
ut  sup.,  p.  319.  "The  old  machinery  of  Session  and  Presbytery  was  kept  run- 
ning on  the  old  lines,  and  there  was  no  ritual  innovation  to  provoke  to  oppo- 
sition. "— Dr  W.  Blair,   '  Archbishop  Leighton,'  &c.     London:  1S74.    P.  32. 

111  Nicoll's  'Diary,'  ut  siq-).,  p.  333. 


230  THE   WESTMINSTER  DIRECTORY. 

several  sees,  diocesan  synods  met  by  order  of  the  Lords  of 
Council,  and  gave  forth  instructions  of  various  kinds. 

At  St  Andrews  the  primate  instructed  such  clergy  as  were 
present,  those  of  Fife  being  conspicuous  by  absence,112  to  sub- 
stitute Scripture  reading  for  lecturing,  to  repeat  the  Gloria 
Patri  and  Lord's  Prayer  at  the  close  of  each  reading,  and  to 
use  the  Apostles'  Creed  at  baptism.  By  the  Synod  of  Edin- 
burgh arrangements  were  made  for  daily  morning  and  evening 
prayers  in  all  towns  of  any  size,  for  the  Lord's  Prayer  being 
offered  at  least  once  in  "  every  preaching,"  for  the  repetition 
of  the  Doxology,  and  of  the  Creed  at  baptism,  it  being  left  to 
the  discretion  of  the  officiating  clergyman  whether  the  latter 
be  done  by  the  father  or  by  the  minister.113 

The  Synod  of  Aberdeen  enacted  that  there  be  a  reader  in 
every  congregation,  the  service  conducted  by  such  to  consist 
of  a  set  form,  including  the  Lord's  Prayer,  Scripture  reading, 
recital  of  the  Creed,  and  to  conclude  with  a  rehearsing  of  the 
Ten  Commandments.  At  the  same  meeting  of  the  northern 
clergy  it  was  appointed  by  the  bishop,  with  consent  of  his 
clergy,  that  the  Directory,  "  practised  by  the  late  pretended 
Generall  Assembly,"  be  laid  aside,  and  not  be  made  use  of  in 
time  coining.  At  another  diet  a  form  of  prayers  for  the  king 
to  be  used  in  public  worship  was  submitted  and  approved  of ; 
and  on  the  same  occasion  a  recommendation  was  issued  to 
the  effect  that,  when  engaged  in  divine  service,  worshippers 
should  either  stand  or  kneel,  all  standing  at  the  singing  of  the 
Doxology.114 

Considering  who  presided  over  its  deliberations,  special 
interest  attaches  to  the  newly  constituted  Synod  of  Dunblane. 
When  it  met  on  the  15th  of  September  1662,  Bishop  Leigh  ton 

112  «  Most,  of  the  ministers  from  Angus,  Mcarns,  and  Perthshire  were  present. 
but  a  large  number  of  those  from  Fife  declined  to  attend." — Prof.  Grub,  vol. 
iii.  chap,  lxiii.  p.  201. 

113  Nicoll's  'Diary,'  ut  sup.,  p.  381. 

114  'Selections  from  the  Registers  of  the  Synod  of  Aberdeen.'  Spalding 
Club,  1846. 


ESSENTIALS   OF   PRESBYTERIAN   WORSHIP   UNCHANGED.      231 

preached  a  sermon  ad  clerum,  and  thereafter  submitted  to  the 
clergy  of  the  diocese  certain  proposals,  classifying  them  under 
the  two  heads  of  Discipline  and  Worship.  His  suggestions 
under  the  latter  heading  did  not  differ  materially  from  those 
submitted  to  the  other  synodical  meetings,  the  similarity 
being  suggestive  of  a  prearranged  programme.  Daily  morn- 
ing and  evening  prayers,  the  more  frequent  use  of  the  Lord's 
Prayer,  Doxology,  and  Creed,  the  discontinuance  of  lecturing 
combined  with  preaching,  and  the  reading  of  larger  portions 
of  Scripture — "  this  not  as  a  by-work  while  they  are  conven- 
ing, but  after  the  people  are  well  convened  and  the  wor- 
ship solemnly  begun  with  confession  of  sins  and  prayer" 
— these  are  the  points  upon  which  the  apostle  of  sweet  rea- 
sonableness in  an  age  of  misrule  and  unreason  laid  greatest 
stress.115 

It  will  be  noted  that  the  ritual  modifications  thus  recom- 
mended or  enjoined  by  the  Episcopal  Synods  of  the  Eestora- 
tion  do  not  amount  to  very  much  ;  and  further,  that  supposing 
them  all  to  be  carried  out,  the  effect  would  simply  be  to 
modify  the  ritual  of  the  Westminster  Directory  in  the  way 
of  falling  back  upon  that  of  the  Book  of  Common  Order. 
There  is  not  one  of  the  details  now  mentioned  which  had 
not,  at  one  time  or  another,  found  a  place  in  the  public 
worship  of  Presbyterian  Scotland,  although  English  influence 
and  Irish  immigration  may  have  resulted  in  some  of  them 
falling  into  disuse. 

That  in  all  its  essentials  the  conduct  of  divine  service 
continued  Presbyterian  under  the  Episcopalian  establishment, 
from  the  morning  0f  the  Ptestoration  to  the  eve  of  the  Kevolu- 
tion,  may  be  made  good  from  the  information  supplied  by  two 
English  travellers — the  one  an  eminent  naturalist,  and  the 
other  a  London  rector. 

115  '  Charges  to  the  Clergy  of  the  Synod  of  Duublane. '  First  printed  from 
the  Register  or  Minute-Book  of  the  Synod  of  Dunblane,  in  1797 ;  reprinted  in 
all  editions  of  Leighton's  collected  or  selected  Works. 


232  THE   WESTMINSTER  DIRECTORY. 

"We  have  already  adduced  the  testimony  of  John  Ray,  the 
botanist,  to  the  singing  of  the  Doxology  in  the  parish  church 
of  Dunbar  on  the  18th  of  August  1661.  Ray  and  his  com- 
panion spent  the  following  Sunday  in  Dumfries.  There  they 
heard  the  Rev.  George  Campbell  conduct  the  service,  in  the 
course  of  which  he  prayed  for  the  preservation  of  the  govern- 
ment and  discipline  of  the  Scottish  Church,  speaking  openly 
and  plainly  against  Prelacy,  with  all  its  adjuncts  and  con- 
sequents.110 At  an  after-stage  of  his  Itinerary  the  traveller 
gives  this  description  of  public  worship,  as  conducted  in 
Scotland : — 

"  The  Minister  there  does  not  shift  places  out  of  the  desk  into 
the  pulpit  as  in  England,  hut,  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.  Before  sermon,  commonly,  the  officers 
of  the  town  stand  at  the  churchyard  gate  with  a  joined  stool  and 
a  dish  to  gather  their  alms  of  all  that  come  to  church.  The  people 
here  frequent  their  churches  much  better  than  in  England,  and 
have  their  ministers  in  more  esteem  and  veneration.  They  seem 
to  perform  their  devotions  with  much  alacrity."  11T 

The  other  Englishman  who  has  given  a  description  of  the 
conduct  of  worship  in  the  churches  of  Scotland  just  before 
the  Revolution  is  the  Rev.  Thomas  Morer,  rector  of  St 
Anne's,  Aldersgate,  London,  who  was,  prior  to  holding  that 
office,  chaplain  of  an  English  regiment.  In  1702  this  clergy- 
man published  what  he  termed  '  A  Short  Account  of  Scot- 

116  George  Campbell,  M.A.,  admitted  Minister  of  the  Second  Charge.  Dum- 
fries, 11th  Oct.  1658  ;  seized  at  Edinburgh  in  1661  for  disobeying  the  order 
for  keeping  the  anniversary  of  his  Majesty's  restoration  ;  retreated  to  Holland, 
returned  in  1687,  became  Minister  of  First  Charge,  died  3d  July  1701.  He 
married  Rosina,  daughter  of  Hew  Henrysone,  his  colleague  in  the  First 
Charge. — Scott's  'Fasti,'  ut  sup.,  Part  ii.,  pp.  569-571.  Ray's  reference  to 
the  relation  between  the  two  colleagues  is  peculiarly  worded. 

117  'Memorials  of  John  Ray,  &c,  with  his  Itineraries,'  Itinerary  II.,  pp. 
160,161.     The  Ray  Society.     London  :  1846. 


MORER'S   DESCRIPTION   OF  PRESBYTERIAN   WORSHIP,    1688.     233 

land/  118  compiled  from  notes  taken  by  him  when  he  had  oc- 
casion to  be  in  Scotland,  some  fourteen  years  previous  to 
publication.  After  a  brief  description  of  the  government  of 
the  Church  in  the  northern  kingdom,  and  of  the  circum- 
stances which,  in  his  judgment,  resulted  in  the  rejection  of 
the  Scottish  Liturgy  of  1637,  in  stating  which,  as  might  be 
expected,  the  English  chaplain  gets  sometimes  beyond  his 
depth,  he  comes  to  "  The  Divine  Service  and  Offices,"  under 
which  heading  he  gives  a  view  of  public  worship  on  the 
Lord's  Day  as  ministered  by  that  Church,  which,  according 
to  him,  "  has  hitherto  used  no  Liturgy  at  all,  no  more  than 
the  Presbyterians  which  now  [1702]  govern." 

"  First,  the  Precentor,  about  half  an  hour  before  the  Preacher 
conies,  reads  two  or  three  chapters  to  the  Congregation,  of  what 
part  of  Scripture  he  pleases  or  as  the  Minister  gives  him  directions. 
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,  confessing  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  [repetitions]  and  little  impertinencies.  The  sermon 
finished,  he  returns  to  prayer ;  thanks  God  for  that  opportunity  to 
deliver  His  word  ;  prays  for  all  mankind,  for  all  Christians,  for  that 
particular  nation,  for  the  sovereign  and  royal  family,  without  nam- 
ing any,  for  subordinate  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 

118  "  A  Short  Account  of  Scotland.  Being  a  Description  of  the  Nature  of 
that  Kingdom,  and  what  the  Constitution  of  it  is  in  Church  and  State. 
Wherein  also  some  notice  is  taken  of  their  Chief  Cities  and  Royal  Boroughs. 
With  an  Appendix, — I.  About  their  King's  Supremacy  ;  II.  The  Difference 
of  the  Scotch  and  English  Liturgy  ;  III.  The  Revenue  and  Expence  on  the 
Civil  and  Military  List  according  to  a  late  Establishment.  London  :  Printed 
for  Tho.  Newborough,  at  the  Golden  Ball  in  St  Paul's  Church  Yard,  1702.' 
The  copy  of  this  valuable  but  scarce  book  made  use  of  by  me  is  in  the  Library 
of  the  New  College,  Edinburgh. 


234  THE    WESTMINSTER    DIRECTORY. 

this  another  psalm  is  sung,  named  by  the  Minister,  and  frequently 
suited  to  the  subject  of  his  sermon ;  which  done,  he  gives  the  bene- 
diction, and  dismisses  the  congregation  for  that  time." 

Afternoon  service  follows  closely  upon  that  of  the  morning, 
"  because  in  the  interim  they  eat  nothing."  The  order  of 
service  is  similar  to  what  has  been  described. 

"  Such,"  moralises  the  London  rector,  "  is  the  Church's  way  in 
Scotland,  and  it  seems  to  us  Presbyterian,  and  therefore  we  the 
more  admire  [wonder]  that  the  two  parties  should  so  much  dis- 
agree between  themselves  when  they  appear  to  the  world  so  like 
brethren."'  "  Truly,"  he  goes  on  to  remark,  "  their  difference  is 
hardly  discernible  ;  for  their  singing  of  psalms,  praying,  preaching, 
and  collections  are  the  same,  and  'tis  the  whole  of  their  worship  in 
both  the  congregations.  They  both  do  it  after  the  same  manner, 
saving  that  after  the  psalm  the  Episcopal  minister  uses  the  Dox- 
ology,  which  the  other  omite,  and  concludes  his  own  prayer  with 
that  of  the  Lord,  which  the  Presbyterian  refuses  to  do."  119 

Morer's  description  of  the  dispensation  of  sacraments  and 
solemnisation  of  marriage  in  Scotland  toward  the  close  of 
the  Stuart  occupancy  of  the  throne  calls  for  no  special  notice, 
unless  it  be  that  in  the  case  of  baptism  questions  are  re- 
ported to  be  put  concerning  the  Creed  to  the  father,  while 
god-parents  are  not  mentioned ;  that  in  the  case  of  the  Com- 
munion it  is  stated  to  be  "  dispensed  to  the  people  while  they 
are  sitting,  after  the  example  of  the  Apostles  eating  the  old 
Passover  ;  "  and  that  marriages  are  said  to  be  "  openly  solem- 
nised in  the  Church,  and  indifferently  on  any  day  of  the 
week."  12° 

Burials  were,  so  far  as  Morer's  observations  enabled  him 
to  judge,  "  made  without  a  minister,"  in  order  to  avoid  what 
might  seem  to  savour  of  Popery.  On  the  day  of  burial  the 
coffin  was  brought  out,  "  covered  with  a  large  black  cloth 
or  velvet  pall,  sprinkled  with  herbs  and  flowers,"  and  sup- 
ported by  three  poles,  "  like  those  our  chairmen  use,"  having 

119  '  Short  Account,'  &c,  pp.  59-G2.  **>  Ibid.,  pp.  G2-64. 


BURIAL   USAGES   IN   XVII.   AND   XVIII.   CENTURIES.         235 

three  men  on  each  side  to  support  and  march  with  the  bier. 
A  procession  was  formed,  one  portion  of  which  went  before 
the  coffin-bearers,  the  other  following  them  in  ranks  without 
confusion,  the  rear  being  brought  up  by  "  a  promiscuous  com- 
pany of  women,"  who  walked  "  without  distinction  of  quality," 
and  also  "  without  any  order."  The  churchyard  being  reached, 
"  they  put  in  the  dead  corpse  with  little  ceremony,  and  then 
the  company  immediately  return  home."  m 

Such  a  mode  of  interment  might  well  appear  to  the  English 
clergyman  sadly  lacking  in  Christian  respect  and  reverence. 
It  is  with  evident  and  laudable  satisfaction  he  proceeds  to  tell 
how  it  fell  to  his  lot  as  chaplain  to  take  part  in  the  burial  of 
an  English  officer  in  the  parish  of  Dalkeith,  according  to 
Anglican  ritual.  In  order  to  avoid  giving  offence  by  dis- 
playing the  Prayer-book,  the  burial-service  was  committed 
to  memory  by  Chaplain  Morer,  and  was  thereafter  "  delivered 
by  heart."  Thus  conducted,  the  service  "  so  well  satisfied 
many  of  the  Scotch  of  that  town  that  they  could  not  forbear 
calling  it  a  Christian  burial,  and  said  that  theirs  was  like  the 
burial  of  a  dog  in  comparison  of  the  other."  122 

This  absence  of  religious  services  in  the  case  of  Scottish 
burials  continued  for  more  than  a  century  after  Morer's 
day. 

The  Eev.  Eowlancl  Hill  paid  his  first  visit  to  Scotland  in 
1798,  and  as  an  incident  in  that  visit  his  biographer  records 
the  following : — 

"  At  Hawick  lie  saw  for  the  first  time  a  Scotch  funeral  conducted 
without  a  prayer  or  the  presence  of  a  minister,  and  observed  to  a 
bystander,  '  Your  funerals  are  soon  over.'  A  loquacious  old  woman 
told  him  prayers  were  of  no  use  to  the  dead.  This  he  admitted, 
but  suggested  that  the  people  of  Scotland  lost  an  excellent  oppor- 
tunity of  doing  good  to  the  living,  if  they  could  do  nothing  for  the 
dead.  '  I  was  surprised,'  he  adds,  '  at  this  omission  in  Scotland ; 
but  considering  that  a  Scotsman  always  stands  as  an  antipode  to  the 

121  Ibid.,  pp.  64,  65.  122  Ibid.,  pp.  67,  68. 


236  THE   WESTMINSTER   DIRECTORY. 

Pope,  it  appeared  probable  that  papal  prayers  for  the  dead  deter- 
mined John  Knox,  their  valuable  but  uncouth  reformer,  against  all 
prayers  at  a  funeral  whatever."  123 

That  the  services  conducted  in  the  open  air  at  the  con- 
venticles or  field-meetings  of  the  Covenanters  were  Presby- 
terian in  pattern  and  detail  need  hardly  be  stated.  The  matter 
to  be  emphasised  is  that,  in  spite  of  all  that  was  abnormal 
and  alarming,  full  of  discomfort  and  hardship  alike  to 
ministers  and  congregations  in  these  proscribed  gatherings, 
there  would  seem  to  have  been  a  careful  regard  to  the  leading 
exercises  of  public  worship  as  these  had  been  observed  in  the 
forsaken  parish  churches. 

There  was  lecturing  or  prefacing  as  there  had  been  from 
the  time  of  the  Westminster  divines.  Thus  at  the  famous 
conventicle  of  the  8th  of  June  1670,  held  on  the  Hill  of 
Beath  near  Dunfermline,  the  forenoon  service  was  conducted 
by  Mr  John  Dickson,  who  lectured  for  a  considerable  time 
before  preaching ;  the  afternoon  service  fell  to  Mr  Blackader, 
who,  after  some  lorefacing,  took  for  the  text  of  his  sermon  the 
16th  verse  of  the  9th  chapter  of  1st  Corinthians.124  On 
another  and  later  occasion — the  first  Sabbath  of  January 
1674 — Mr  Blackader  addressed  a  large  gathering  at  Kinkell 
House,  a  short  distance  from  St  Andrews.  There  he  lectured 
on  the  2d  Psalm.  Before  the  service  had  proceeded  far  the 
wife  of  the  primate  became  aware  of  what  was  going  on,  and, 
in  the  absence  of  her  husband,  sent  out  a  mixed  multitude, 
composed  of  the  militia,  the  town  rabble,  and  a  number  of 
the  wilder  students,125  to  disperse  the  worshippers.  By  the 
time   this   motley  company  reached   the   scene  the   lecture 

123  '  The  Life  of  the  Rev.  Rowland  Hill.'  By  the  Rev.  E.  Sidney.  Chap, 
vii.  pp.  185,  186. 

124  'Memoirs  of  the  Rev.  John  Blackader.'  By  Andrew  Crichton.  1823. 
Pp.  155-157. 

125  To  the  honour  of  the  students  of  St  Andrews  in  the  seventeenth  century 
let  this  be  noted  :  "There  were  12  or  14  of  the  best  affected  scholars  hearers 
at  Kinkel." 


COVENANTING   SERVICES.  237 

was  ended,  and  Blackader  was  about  to  begin  his  sermon. 
The  lady  of  the  house  remonstrated  with  the  lieutenant  in 
charge  for  creating  a  disturbance  on  the  Lord's  Day,  and 
having  brought  forth  some  ale  for  him  and  his  men,  succeeded 
in  getting  him  to  draw  off  the  intruders.  Thereafter  the 
congregation  gathered  quietly  together  again,  heard  a  sermon, 
and  "  the  meeting  closed  in  peace."  126 

Again,  there  was  generally  at  Covenanting  services  in  times 
of  persecution  the  exercise  of  praise. 

True,  there  were  occasions  when,  for  obvious  reasons,  sing- 
ing could  not  be  engaged  in.  Such  occasions  were  those  of 
the  midnight  conventicle,  as  described  in  the  lines  of  James 

Grahame : — 

a  When  the  wintry  storm  raged  fierce, 
And  thivnder-peals  compelled  the  men  of  blood 
To  conch  within  their  dens  ;  then  dauntlessly 
The  scattered  few  would  meet,  in  some  deep  dell 
By  rocks  o'er-canopied,  to  hear  the  voice, 
Their  faithful  pastor's  voice." 

On  other  occasions,  however,  when  Scotia's  persecuted  children 

"  Heard  the  word  of  God 
By  Cameron  thundered,  or  by  Eenwick  poured 
In  gentle  stream  :  then  rose  the  song,  the  loud 
Acclaim  of  praise  ;  the  wheeling  plover  ceased 
Her  plaint ;  the  solitary  place  was  glad, 
And  on  the  distant  cairns  the  watcher's  ear 
Caught  doubtfully  at  times  the  breeze-borne  note." 

Cairntable,  a  conspicuous  mountain-height  on  the  border  of 
two  parishes,  Muirkirk  in  Ayrshire  and  Douglas  in  Lanark- 
shire, was  the  scene  of  many  a  Covenanting  gathering.     Here, 

126  '  Memoirs  of  the  Eev.  John  Blackader,'  ut  sup.,  p.  177.  At  p.  261 
mention  is  made  of  "a  very  moving  discourse"  on  Jeremiah  viii.  6  "by  way 
of  preface."  See  also  "A  choice  Collection  of  very  valuable  Prefaces,  Lectures, 
and  Sermons  preached  upon  the  mountains  and  muirs  of  Scotland,  in  the 
hottest  time  of  the  late  persecution.  By  that  faithful  Minister  and  Martyr 
of  Jesus  Christ,  The  Beverend  Mr  James  Benwick."  In  some  cases  there  was 
a  preface  and  no  lecture  ;  when  there  was  a  lecture  before  the  sermon  it  was 
generally  preceded  by  "a  preface  to  lecture." 


238  THE   WESTMINSTER   DIRECTORY. 

on  the  28th  of  December  168G,  James  Renwick  prefaced, 
lectured,  and  preached  to  a  large  audience.  His  preface  was 
devoted  to  a  setting  forth  of  forty-one  "  causes  of  a  Fast," 
which  were  enumerated  and  enforced  by  the  preacher  "  after 
singing  <<  fart  of  the  ^ISth  Psalm."  127 

Finally,  at  the  Covenanters'  open-air  services  the  sacra- 
ments were  dispensed.  To  go  back  to  the  famous  Hill  of 
Beath  conventicle,  attendance  at  that  gathering  entailed  dis- 
astrous consequences  upon  many  of  the  worshippers.128  Two 
of  these — Mr  John  Vernor  and  Mr  Eobert  Orr — were  charged 
with  the  heinous  offence  of  having  had  their  children  bap- 
tised. Both  were  imprisoned.  Inasmuch  as  he  refused  to 
inform  upon  others,  the  former  was  fed  with  bread  and 
water,  and  so  heavily  ironed  that  in  course  of  time  one  of  his 
limbs  showed  symptoms  of  gangrene.  The  two  were  ulti- 
mately set  at  liberty  upon  the  urgent  representations  of  some 
people  of  rank,  but  only  on  condition  that  they  found 
security  to  the  extent  of  500  merks  each  to  appear  when 
called  upon.129 

127  'A  Choice  Collection,'  &c,  ut  sup.,  p.  247.  "An  old  Christian  Sufferer, 
yet  alive  in  the  Parish  of  Orr  in  Galloway,  writes  to  me,  That  in  the  year 
1677,  he  heard  Mr  John  Welivood  preach  in  the  South,  near  the  Border.  A 
Gentleman  came  four  or  five  Miles  to  stop  him  from  preaching  on  his  Ground. 
Mr  Wehvood  was  begun  ere  he  came  ;  Mr  Wchoood  had*  sung  in  the  24  Psalm, 
The  Earth's  the  Lord's,  and  the  Fulness  thereof :  And,  Prefacing  upon  the 
same,  as  their  Ordinary  then  was,  said,  Tho'  the  Earth  be  the  Lord's,  and  the 
Fulness  thereof,  &c,  yet  the  poor  Fools  of  the  World  will  not  allow  a  Bit  of 
his  Earth  to  preach  his  Gospel  upon.  The  Gentleman  standing  at  the  side  of 
the  People,  going  to  discharge  him  from  preaching  upon  his  Ground,  these 
Words  so  pierced  him,  that  he  sat  down  and  heard  him  through  the  Day,  went 
H<>me,  and  set  up  the  Worship  of  God  in  his  Family,  and  very  shortly  there- 
after joined  himself  in  a  Society-Meeting,  where  my  Informer  was  present,  and 
thereafter  became  a  Sufferer  himself,  but  not  unto  Death." — Patrick  Walker's 
'  Biographia  Presbyteriana.'  Two  vols.  Edinb.:  1827.  Vol.  ii.  "  Postscript," 
p.  96. 

128  Some  were  heavily  fined  ;  some  were  taken  bound  never  to  attend  such 
services  in  the  future  ;  some  were  imprisoned  for  refusing  to  give  the  names 
ut'  officiating  ministers  ;  while  others  were  sent  out  of  the  country  into  slavery. 

1L!'  Wodrow's  'Hist,  of  the  Sufferings,'  &c.,  book  ii.  chap.  v.  sect.  i.  vol.  ii. 
of  Burns's  ed.,  p.  158.     See  also  ibid.,  book  ii.  chap.  i.  sect,  i.,  pp.  4-6. 


A   COVENANTING   COMMUNION.  239 

The  sacrament  of  the  Lord's  Supper  was  also  dispensed 
under  the  dome  of  what  Carlyle  calls  "  the  great  Cathedral 
of  Immensity "  to  those  who  could  not  with  a  clear  conscience 
receive  it  from  the  hands  of  curates  within  parish  churches. 
A  famous  Covenanting  Communion  was  that  held  at  East 
Xisbet,  in  Berwickshire,  on  the  banks  of  the  TThitadder,  1677. 
At  this  sacramental  service  John  Blackader  took  a  leading- 
part,  and  has  fortunately  given  a  description  of  the  scene 
which,  if  homely  in  its  style,  is  touching  in  its  simplicity. 

On  this  occasion  rumours  were  abroad  as  to  intended  vio- 
lence on  the  part  of  county  militia  and  the  king's  troops,  the 
Earl  of  Hume  130  having,  it  was  reported,  profanely  sworn 
that  he  would  make  the  horses  of  his  troopers  trample  the 
Communion  bread  under  their  hoofs,  and  drink  the  sacra- 
mental wine.  On  this  account  it  was  deemed  prudent  to 
take  precautions.  Reconnoitring  parties  were  formed ;  com- 
panies of  armed  and  mounted  yeomen  were  drawn  up  round 
the  congregation,  care  being  taken  to  place  them  so  that 
"  they  might  hear  sermon." 

"  The  place  where  we  convened,"  writes  Blackader,  whose  narra- 
tive we  give  in  condensed  form,  "  was  every  way  commodious,  and 
seemed  to  have  been  formed  on  purpose.  It  was  a  green  and 
pleasant  haugh,  fast  by  the  water-side.  In  both  directions  there 
was  a  spacious  brae,  in  form  of  a  half  round,  covered  with  delight- 
ful pasture,  and  rising  with  a  gentle  slope  to  a  goodly  height. 
Above  us  was  the  clear  blue  sky,  for  it  was  a  sweet  and  calm 
Sabbath  morning,  promising  to  be,  indeed,  one  of  the  days  of  the 
Son  of  man.  The  Communion-tables  were  spread  on  the  green  by 
the  water,  and  around  them  the  people  had  arranged  themselves  in 
decent  order.  But  the  far  greater  multitude  sat  on  the  brae-face, 
which  was  crowded  from  top  to  bottom.  The  tables  were  served 
by  some  gentlemen,  persons  of  the  gravest  deportment.  Xone  were 
admitted  without  tokens,  as  usual,  which  were  distributed  on  the 
Saturday,  but  only  to  such  as  were  known  to  some  of  the  ministers 

130  «^s  ramp  a  youth  as  any  in  the  country." — Blackader 's  'Memoirs' 
p.  200. 


240  THE   WESTMINSTER   DIRECTORY. 

or  persons  of  trust  to  be  free  from  public  scandals.  All  the  regular 
forms  were  gone  through  :  the  communicants  entered  at  one  end 
and  retired  at  the  other,  a  way  being  kept  clear  for  them  to  take 
their  seats  again  on  the  hillside. 

11  Mr  Welsh  preached  the  action  sermon,  and  served  the  first  two 
tables  :  the  other  four  ministers,  Mr  Blackader,  Mr  Dickson,  Mr 
Riddel,  and  Mr  Eae,  exhorted  the  rest  in  turn  :  the  table  services 
were  closed  by  Mr  Welsh  with  solemn  thanksgiving.  The  Com- 
munion was  peaceably  concluded  j  all  the  people  heartily  offering 
up  their  gratitude,  and  singing  with  a  joyful  noise  to  the  Eock  of 
their  salvation.  It  was  pleasant  as  the  night  fell  to  hear  their 
melody  swelling  in  full  unison  along  the  hills,  the  whole  congrega- 
tion joining  with  one  accord  and  praising  God  with  the  voice  of 
psalm.  There  were  two  long  tables  and  one  short  across  the  head, 
with  seats  on  each  side.  About  a  hundred  sat  at  every  table  :  there 
were  16  tables  served,  so  that  about  3200  communicated  that  day. 
The  afternoon  sermon  was  preached  by  Mr  Dickson ;  and  the  season 
of  solemn  services  was  brought  to  a  close  with  a  sermon  on  Monday 
afternoon  from  Mr  Blackader." 


241 


PEEIOD    V. 

REVOLUTION — UNION — DECADENCE. 

Towards  the  close  of  1688,  William  Henry,  Prince  of  Orange, 
and  son-in-law  of  James  VII.,  addressed  a  declaration  to  "  the 
ancient  kingdom  of  Scotland,"  in  which  he  set  forth  the 
reasons  that  induced  him  "  to  appear  in  arms  for  preserving 
the  Protestant  religion  and  restoring  the  laws  and  liberties  " 
of  that  country.  In  the  course  of  the  manifesto,  "  given  at 
our  court  in  the  Hague,"  reference  is  made  to  the  endeavour 
in  certain  quarters  to  introduce  a  religion  contrary  to  law, 
which  rendered  it  the  duty  of  those  more  immediately  con- 
cerned to  come  forward  in  order  "  to  preserve  and  maintain 
the  established  laws,  liberties,  and  customs,  and,  above  all,  the 
religion  and  worship  of  God  that  is  established  among  them."  1 
Considering  the  avowed  faith  of  James  VII.,  this  reference  to 
the  Church  of  Kome  was  natural,  and  would  be  palatable  to 
the  majority  of  Scotsmen ;  but  the  absence  from  the  decla- 
ration of  all  mention  of  Prelacy  must  have  rendered  it  dis- 
appointing to  many  in  the  ancient  kingdom,  with  whom 
abhorrence  of  that  system  was  not  less  intense  than  their 
detestation  of  Popery. 

How   the    kingdom    and    Kirk    of    Scotland    viewed    the 
Prelacy  forced  upon  the  country  by  the  second  Charles  and 

1  Wodrow's  'Hist,  of  the  Sufferings  of  the  Ch.  of  Scot.,'  book  iii.   chap  xii. 
sect.  iv.     Vol.  iv.  pp.  470-472  of  Burns's  ed. 

0 


2  [2  REVOLUTION — UNION — DECADENCE. 

the  last  of  the  Jameses  was  speedily  made  known  in  an 
address  presented  to  the  Dutch  Prince,  "  together  with  a  call 
and  humble  petition  to  his  highness  from  the  people  of 
Scotland  of  all  sorts,  especially  of  the  Presbyterians  there." 
Among  other  things  petitioned  for  in  the  national  manifesto 
were  these :  "  That  the  office  of  bishops  above  pastors,  with 
all  that  pertain  thereunto,  be  assoilied,  .  .  .  the  same  having 
no  warrant  from  God's  word,  being  contrary  to  our  solemn 
covenants  and  vows,  and  which  our  predecessors  at  the  bring- 
ing in  of  the  first  bishops  .  .  .  did  hold  forth  to  be  the  egg 
of  which  antichrist  and  the  man  of  sin  was  decked  [hatched] 
at  first,  and  by  which,  as  a  ladder  and  steps,  he  mounted  up 
to  the  popedom  :  "  "  that  presbyterian  government  be  restored 
and  re-established,  as  it  was  at  the  beginning  of  our  refor- 
mation from  popery,  and  renewed  in  the  year  1638,  continuing 
until  1660." 2 

To  the  same  effect  was  the  prayer  of  an  address  drawn  up 
at  a  largely  attended  meeting  of  Presbyterian  ministers  held 
in  Edinburgh,  January  1689.  In  this  paper  advantage  is 
taken  of  a  reference  in  the  Dutch  declaration  to  the  ejection 
of  1661  to  direct  attention  to  the  true  cause  of  that  act, 
which  resulted  in  the  filling  of  the  places  of  ejected  Presby- 
terians with,  in  many  cases,  ignorant  and  scandalous  persons, 
that  cause  being  "  the  overturning  of  the  presbyterial  govern- 
ment, which  was  generally  received  as  of  divine  right,  and 
established  by  the  national  assemblies  of  this  church,  and 
sanction  of  many  civil  laws,  and  instead  thereof,  the  erecting 
of  prelacy." 3 

Upon  the  13th  of  February  1689,  in  the  Banqueting-house  at 
Whitehall,  Prince  William  Henry  and  Princess  Mary  accepted 

-Ibid.,  pp.  477-481.  "The  copy  I  have,"  writes  the  historian,  "is  the 
firat  draught  of  it,  with  marginal  corrections.  Whether  this  address  was  ever 
written  out,  signed,  and  sent  to  the  prince,  I  cannot  say.  ...  I  am  of  opinion 
that  this  paper  was  not  got  finished  before  the  prince's  arrival  in  England,  and 
so  was  not,  sent." 

3  Ibid.,  pp.  481,  482. 


AP.OLITIOX   OF   PRELACY  IN    1689.  213 

the  crown  of  England,  and  were  proclaimed  King  and  Queen 
of  England,  France,  and  Ireland.  The  proclamation  made  no 
mention  of  Scotland,  which  was  thus  left  to  resolve,  offer,  and 
declare  for  itself.  These  steps  were  soon  taken.  On  the  14th 
of  March  1689  a  meeting  of  the  Estates  of  the  Kingdom  of 
Scotland,  called  by  circular  letters  under  the  hand  and  seal 
of  William,  was  "  holden  and  begun  at  Edinburgh."  By  the 
time  those  thus  summoned  had  done  their  work,  which  was 
not  till  the  25th  of  May,  important  conclusions  had  been 
reached  and  epoch-making  steps  had  been  recorded. 

An  exchange  of  letters  was  followed  up  with  "  The  De- 
claration of  the  Estates  of  the  Kingdom  of  Scotland,  con- 
taining the  Claim  of  Eight,  and  the  offer  of  the  Crown  to 
their  Majesties  King  William  and  Queen  Mary."  In  the 
forefront  of  this  famous  document  King  James  VII.,  styled 
"  a  professed  Papist,"  is  charged  with  having  acted  uncon- 
stitutionally when  he  assumed  the  regal  power,  and  with 
invading  "  the  fundamental  constitution "  of  the  country, 
altering  the  same  "  from  a  legal  limited  monarchy  to  an 
arbitrary,  despotic  power,"  exercising  the  same  "  to  the  sub- 
version of  the  Protestant  Eeligion,  and  the  violation  of  the 
laws  and  liberties  of  the  kingdom."  On  these  and  other 
grounds  the  Estates  find  and  declare  "  he  hath  forefaulted 
the  right  to  the  Crown,  and  the  Throne  is  become  vacant." 

After  this  finding  there  follows  a  series  of  declarations,  and 
among  these  the  following  have  a  central  place :  "  That  Prel- 
acy and  the  Superiority  of  any  Office  in  the  Church  above 
Presbyters  is,  and  hath  been,  a  great  and  insupportable 
Grievance  and  Trouble  to  this  Nation,  and  contrary  to  the 
Inclinations  of  the  Generality  of  the  People  ever  since  the 
Reformation  (they  having  reformed  from  Popery  by  Pres- 
byters), and  therefore  ought  to  be  abolished  :  "  "  that  AVilliam 
and  Mary,  King  and  Queen  of  England,  France,  and  Ireland, 
Be  and  Be  Declared  King  and  Queen  of  Scotland."  i 

4  '  The  Acts  and  Orders  of  the  Meeting  of  the  Estates  of  the  Kingdom  of 


244  REVOLUTION — UNION — DECADENCE. 

The  first  Scottish  Parliament  of  "  our  most  high  and  dread 
Sovereigns  William  and  Mary,  by  the  Grace  of  God  King 
and  Queen  of  Scotland,  England,  France,  and  Ireland,"  was 
"  holden  and  begun  at  Edinburgh"  on  the  5th  of  June  1689. 
One  of  the  Acts  of  that  Parliament,  passed  on  the  22d  of  the 
following  month,  was  styled  "  Act  abolishing  Prelacy."  In 
this  important  piece  of  legislation  the  King  and  Queen's 
Majesties  did  two  things,  with  advice  and  consent  of  the 
Estates  of  Parliament.  They  abolished  Prelacy  and  all 
superiority  of  any  office  in  the  Church  of  this  kingdom 
above  Presbyters ;  and  they  undertook  to  settle  by  law  that 
Church  government  in  this  kingdom  "  which  is  most  agree- 
able to  the  inclinations  of  the  people,"  going  back,  with 
evident  purpose,  upon  the  crave  and  the  very  language 
of  the  Claim  of  Eight  of  some  three  months'  earlier 
date.5 

A  second  session  of  the  First  Parliament  of  William  and 
Mary  began  on  the  25th  of  April  1690,  and  by  the  7th  of  June 
further  action  was  taken  in  the  interests  of  the  Church  of 
Scotland.  There  was  ratified  and  established  the  Confession 
of  Faith  "  as  the  public  and  avowed  Confession  of  this  Church, 
containing  the  sum  and  substance  of  the  doctrine  of  the 
Reformed  Churches ; "  there  was  also  established,  ratified, 
and  confirmed  the  Presbyterian  Church  Government  and 
discipline  by  Kirk-sessions,  Presbyteries,  Provincial  Synods, 
and  General  Assemblies,  ratified  and  established  in  1592,  and 
thereafter  received,  by  the  general  consent  of  this  nation,  to 
be  the  only  government  of  Christ's  Church  within  this  king- 
dom ;  and  lastly,  the  first  meeting  of  the  General  Assembly 
of  this  Church  as  above  established  was  appointed  "  to  be  at 

Scotland,  Holden  and  begun  at  Edinb.  the  14th  Day  of  March  1689.  Called 
by  Circular  Letters  from  His  Highness  the  PRINCE  of  Orange,  under  his  Hand 
and  Seal.'  Edinb. :  1690.  '  The  Declaration  of  the  Estates  of  the  Kingdom 
of  Scot,  containing  the  Claim  of  Right,  and  the  Offer  of  the  Crown  to  Their 
Majesties  King  William  and  Queen  Mary,'  pp.  15-19. 
5  Ibid.     "Act  abolishing  Prelacy,  July  22,  16S9." 


PRESBYTERIAN   POLITY   RATIFIED,    1690.  245 

Edinburgh  the  third  Thursday  of  October  next  to  come  in 
this  instant  year  1690."  6 

It  will  be  observed  that  the  only  Westminster  document 
read,  voted,  and  approved  by  the  Parliament  of  1690  was  the 
Confession  of  Faith.  The  story  is  current  that  it  was  on  the 
motion  of  the  Duke  of  Hamilton  that  the  thirty-three  chap- 
ters of  the  confessional  standard  were  read  over  "  with  a 
distinct  and  audible  voice,"'  the  reading  being  a  matter  of 
several  hours,  and  exhausting  the  endurance  of  most  who 
were  present.  When  it  was  proposed  that  the  reading  of 
Catechisms  and  Directory  be  proceeded  with  the  wearied 
members  rebelled,  and  declared  the  rest  might  be  left  to  the 
ministers,  to  be  managed  according  to  their  discretion." 
Whatever  of  truth  or  exaggeration  there  may  be  in  the  story, 
it  is  certain  that  the  Directory  has  no  place  in  the  Eevolution 
settlement  of  the  Scottish  Parliament,  the  same  holding  good 
of  the  Xational  Covenant,  and  the  Solemn  League  and 
Covenant.8 

When  we  look  back  upon  the  parliamentary  legislation  of 
the  Eevolution  period  with  any  knowledge  of  the  factions 
represented  in  the  meetings  of  Convention  and  of  Parliament, 
and  consequently  with  some  appreciation  of  the  difficulties  of 
the  situation,  the  settlement  arrived  at  may  appear  to  have 
been  as  satisfactory  as  could  well  be  expected.  There  is  the 
wisdom  of  the  statesman  and  the  moderation  of  the  reason- 
able party  man  in  these  weighty  words  of  Lord  Melville, 
written  by  one  who  had  full  knowledge  of  what  was  attain- 
able, and  what  might  be   theoreticallv  desirable  but  out  of 

0  Ibid.  "  Act  ratifying  the  Confession  of  Faith,  and  settling  Presbyterian 
Church  Government,  June  7,  1690." 

7  'Account  of  the  late  Establishment  of  Presbyterian  Government,' 
1690. 

s  •"'  At  the  Revolution  there  was  no  legislation  on  worship.  Parliament  did 
not  legalise  the  Directory  as  it  legalised  the  Confession  of  Faith." — 'The 
Church  of  Scot.,  Past  and  Present.'  Edited  by  Dr  Story.  'The  Ritual  of 
the  Church.'     By  Rev.  Thomas  Leishman,  D.D.     Vol.  v.  p.  397. 


2  4  6  REVOLUTION — UNION — DECADENCE. 

reach — "  Men  must  take  what  they  can  have  in  a  cleanly 
way,  when  they  cannot  have  all  they  would."  9 

The  majority  of  Scottish  Presbyterians  took  substantially 
this  view  of  the  situation.  Living  at  the  crisis  of  a  sudden 
transition  from  despotism  to  secured  liberty,  "  smarting  from 
the  fresh  wounds  of  anti-Christian  oppression,  weary  of  strife, 
and  anxious  for  rest  and  peace,"  they  "either  thankfully 
accepted,  or  at  least  acquiesced  in,"  the  settlement,  "  in  the 
hope  of  being  able  practically  to  effect  under  it  the  great 
ends  which  the  Church  had  all  along,  in  all  her  former  con- 
tendings,  regarded  as  indispensable."  10 

It  was  in  this  thankful  and  hopeful  frame  of  spirit  that 
about  one  hundred  and  eighty  ministers  convened  in  the 
Assembly  House,  Edinburgh,  on  the  16th  of  October  1690, 
and  constituted  themselves  into  a  General  Assembly,  the  first 
after  an  interval  of  seven-and-thirty  years. 

Both  prior  to  and  at  the  opening  of  the  Assembly  strenuous 
endeavours  were  made  by  the  king  and  his  ministers  of  State 
to  impress  upon  fathers  and  brethren  the  urgent  desirableness 
of  cultivating  the  virtue  or  grace  of  moderation.  The  Earl  of 
Melville  wrote  to  the  royal  commissioner,  Lord  Carmichael, 
"  an  honest  and  moderat  person,"  as  also  to  such  Presbyterian 
ministers  as  Mr  Hugh  Kennedie,  one  of  the  ministers  of 
Trinity  College  Church,  and  the  Moderator  designate,  Mr 
James  Kirkton,  Dr  Eule,  Mr  Fraser  of  Brae,  Mr  David 
Wilson ;  and  the  burden  of  every  communication  was — be 
temperate,  be  moderate,  only  determine  matters  of  absolute 
necessity,  make  the  session  short,  just  enter  upon  possession 
and  then  adjourn.11 

At  the  second  meeting  of  the  Assembly  his  Majesty's  letter 
was  read,  in  which  such  a  frame   of  government  "  as  was 

;*  Lord  Melville  to  the  Earl  of  Crawfurd. — '  Leven  and  Melville  Papers' 
(I'.uiinatyueClub),  p.  210. 

10  Act  and  Declaration  of  the  Free  Church  of  Scotland,  1851,  prefixed  to 
Subordinate  Standards  and  other  authoritative  Documents. 

11  '  Leven  and  Melville  Papers,'  pp.  f>  12-5  1 1. 


THE  GENERAL  ASSEMBLY  OF  1690.  247 

judged  to  be  most  agreeable  to  the  inclinations  of  our  good 
subjects  "  is  represented  as  ready  to  be  enacted  by  king  and 
Parliament,  while  "  a  calm  and  peaceable  procedure/'  no  less 
pleasing  than  becoming,  is  enjoined  in  these  silvery  sentences, 
which  certainly  breathe  the  spirit,  if  indeed  they  did  not 
emanate  from  the  pen,  of  "  Cardinal  "  Carstares  :  "  We  never 
could  be  of  the  mind  that  violence  was  suited  to  the  advanc- 
ing of  true  religion;  nor  do  we  intend  that  our  authority  shall 
ever  be  a  tool  to  the  irregular  passions  of  any  party.  Moder- 
ation is  what  religion  enjoins,  neighbouring  churches  expect 
from  you,  and  we  recommend  to  you." 12  In  their  answer  to 
that  "  gracious  letter  "  the  Scottish  Presbyterian  divines  assure 
his  Majesty  that  nothing  will  be  wanting  on  their  part  to 
render  the  management  of  their  affairs  such  as  he  had  just 
reason  to  expect,  and  such  as  would  never  give  him  cause  to 
repent  of  what  he  had  done  for  them.  "The  God  of  love,  the 
Prince  of  peace,  with  all  the  providences  that  have  gone  over 
us,"  say  they,  "  and  circumstances  that  we  are  under,  as  well 
as  your  Majesty's  most  obliging  pleasure,  require  of  us  a 
calm  and  peaceable  procedure."  13 

The  only  legislative  measure  of  the  Assembly  of  1690 
which  can  be  regarded  as  having  any  bearing  upon  the  con- 
duct of  divine  service  is  in  the  form  of  an  "  Act  anent  the 
Administration  of  the  Sacraments,"  the  purpose  of  which  is 
to  prohibit  "  the  administration  of  the  Lord's  Supper  to  sick 
persons  in  their  houses,  and  all  other  use  of  the  same,  except 
in  the  public  assemblies  of  the  Church ;  and  also  .  .  .  the  ad- 
ministration of  Baptism  in  private,  that  is,  in  any  place,  or  at 
any  time,  when  the  congregation  is  not  orderly  called  together 
to  wait  on  the  dispensing  of  the  Word.14  In  one  Act,  the 
Confession  of  Faith  is  mentioned  as  that  which  "  all  proba- 
tioners licensed  to  preach,  all  intrants  into  the  ministry,  and 

12  'Acta  of  the  General  Assembly  of  the  Church  of  Scotland,  1638-1842.' 
Edinb.:  1843.     P.  222. 

13  Ibid.,  p.  223.  14  Ibid.,  pp.  226,  227. 


248  DEVOLUTION — UNION — DECADENCE. 

all  other  ministers  and  elders  received  into  communion  with 
us  in  church  government,"  must  give  approval  of  by  subscrip- 
tion;15 in  another,  provision  is  made  for  the  effective  distribu- 
tion of  "  Irish  [Gaelic]  Bibles,  Xew  Testaments,  and  Cate- 
chisms "  among  "  the  Highlanders  of  this  Kingdom."  16  But 
the  Directory  for  Public  Worship  is  not  once  referred  to  in  the 
doings  or  actings  of  the  first  Assembly  after  the  devolution. 

Nor,  after  what  we  have  seen,  need  that  be  wondered  at. 
For,  though  an  alien  form  of  Church  government  had  been 
forced  upon  Scotland,  the  Church  worship  throughout  the 
kingdom  continued  substantially  what  it  had  been  in  days 
of  Eeformation  freedom  and  purity,  and  therefore  legislative 
action  was  not  necessary  to  restore  what  had  never  been  lost. 
It  only  remained  for  the  episcopal  incumbents,  who,  in  order 
to  retain  their  benefices,  became  presbyterian  conformists,  to 
pray  for  William  and  Mary  instead  of  for  the  fugitive  James, 
and  to  conduct  the  services  in  the  parish  churches  on  the 
same  lines  as  formerly ;  the  outed  presbyterian  ministers, 
when  restored  to  their  charges,  might  safely  be  left  to  officiate 
within  walls  with  the  same  disregard  of  liturgical  ritual  as 
had  characterised  their  conventicle  services  in  the  open  air  all 
through  the  times  of  the  late  persecution. 

As  might  be  expected,  there  were  here  and  there  through- 
out the  country  cases  of  friction,  and  even  of  collision,  arising 
from  episcopalian  injudiciousness  or  presbyterian  indiscretion, 
from  the  tenacity  of  the  adherents  of  a  lost  cause  or  the  irre- 
pressible buoyancy  of  those  who  found  the  tables  turned  in 
their  favour. 

An  incident  or  two  may  serve  as  illustrative  of  the  kind  of 
thing  referred  to,  the  locality  of  the  incident  giving  additional 
interest  to  what  took  place. 

15  Ibid.,,  p.  225. 

16  Ibid.,  p.  227.  The  last  of  the  six  "  Overtures  anent  the  Irish  Bibles,"  &c, 
approved  by  the  Assembly,  contained  a  recommendation  "  to  the  ministers 
concerned  in  the  Highlands  to  dispatch  the  whole  Paraphrase  of  the  Irish 
Psalms  to  the  press." 


"RABBLING"    AT   DUMFRIES   AND    ABERDEEN.  2-49 

At  Dumfries,  two  clergymen  who  had,  during  episcopal 
ascendency,  received  presentation  from  a  patron  and  accepted 
collation  from  the  bishop  of  the  diocese,  gave  offence  to  the 
parishioners  by  continuing  to  use,  more  or  less  openly,  their 
Books  of  Common  Prayer,  and  that  for  two  years  after  the 
legal  abolition  of  Prelacy.  So,  on  a  Sunday  in  February 
1692,  a  party  of  hillmen  or  Cameronians,  travelling  four  or 
five  miles,  entered  the  town,  draped  the  offending  clerics 
some  distance  out  of  it,  took  from  each  his  book  of  service, 
and  administered  corporal  punishment  before  suffering  them 
to  return  home.  At  an  early  hour  next  morning  the  same 
party  reappeared  at  the  town  cross  and  there  burned  one  of 
the  obnoxious  volumes,  having  previously  affixed  to  it  a  state- 
ment containing  their  protest  against  all  human  compilations 
of  praise  and  prayer.  When  this  discreditable  outrage  was 
brought  under  the  notice  of  the  Privy  Council  they  summoned 
the  provost  of  Dumfries  before  them,  censured  him  for  allow- 
ing such  a  violation  of  law  and  order  to  take  place,  and  enjoined 
him  to  see  that  in  time  coming  there  be  no  occasion  given  for 
such  a  breach  of  the  peace.17 

An  incident  of  another  kind  took  place  in  Aberdeen,  always 
a  stronghold  of  Episcopacy,  and  where  some  opposition  was 
offered  to  the  re-establishing  of  Presbytery.  There,  in  the 
months  of  July  and  August  1694,  several  of  the  town  and 
gown  interrupted  the  minister  of  Old  Aberdeen  during  divine 
service  by  singing  the  Doxology  in  separate  parts  of  the  church, 
just  when  he  was  about  to  pronounce  the  benediction.  In  the 
charge  brought  against  the  disturbers,  when  identified  and 
brought  before  the  authorities,  it  was  alleged  that  they,  being 
presbyterians,  could  not  but  know  that  according  to  that  ritual 
the  Doxology  is  not  condemned  but  reverently  regarded,  so 
that  their  interruption  must  have  been  prompted  simply  by 
the  intention  to  disturb    the    congregation   and    annoy  the 

17  'priVy  Council  Record,'  Feb.  1692.  'Domestic  Annals  of  Scotland.'  By- 
Robert  Chambers.     Edinb. :   1861.     Vol.  ill.  p.  65. 


250  HE  VOLUTION — UNION — DECADENCE. 

minister, — a  charge  which  gathered  confirmation  from  the  fact 
which  came  out  in  the  course  of  examination  that  the  students 
implicated  were  in  the  habit  of  insulting  the  elders  of  the 
congregation  when  they  met  on  the  streets,  hooting,  throwing 
stones,  and  threatening  to  rabble  them.  Three  of  the  unruly 
youths,  having  made  humble  submission  and  given  promise 
of  better  behaviour,  were  absolved ;  other  three,  failing 
to  compear,  were  put  to  the  horn  and  their  goods  for- 
feited.18 

In  his  pleading  with  the  Church  of  Scotland  for  the  reform 
of  her  public  worship,  the  late  Dr  Eobert  Lee  of  Edinburgh 
gives  some  curious  extracts  from  the  minutes  of  the  kirk- 
session  of  Banchory-Devenick,  a  parish  on  the  boundary-line 
between  the  counties  of  Aberdeen  and  Kincardine,  the  ex- 
cerpts extending  in  time  from  the  28th  of  March  1708  to  the 
26th  of  October  1712.  According  to  these  minutes,  the 
people  of  that  northern  parish  had  during  that  period  inti- 
mation made  to  them  of  the  anniversary  days  of  the  incarna- 
tion and  crucifixion  of  the  Son  of  God,  of  "  the  descent  of 
the  Holy  Ghost,  called  Pentecost  or  Whitsunday,"  of  "  the 
dismal  anniversary  day  of  the  barbarous  murder  of  the  Royal 
Martyr,  King  Charles  I.,  of  ever-blessed  memory;"  and  they 
were  called  upon  to  observe  these  days  religiously,  sermons 
being  preached  on  each  of  the  anniversaries  suitable  to  the 
occasion.  Still  further,  the  extracts  record  the  payment 
"out  of  the  public  money"  of  certain  sums  "for  the  incident 
charges  of  sixty-two  service-books,"  for  distribution  "  amongst 
the  parochiners  in  order  to  setting  up  the  English  Liturgy 
in  this  church ; "  and  also  the  payment  of  other  sums  at  a 
later  date  for  "  two  hundred  books  of  Common  Prayer  given 
to  the  minister  out  of  the  charity  books  sent  from  England, 
...  as  also  a  folio  book  for  the  minister,  and  a  quarto  for 
the  clerk."  The  parish  having  been  thus  sown  broadcast 
with  the  necessary  forms  of  ritual,  intimation  was  made  to 

13  Ibid.,  Aug.  1694.      '  Domestic  Annals,'  &c,  p.  103. 


LITURGICAL   DOINGS   AT   BAXCHOEY-DEVENICK.  251 

the  congregation  on  the  19th  of  October  1712,  "that  the  next 
Lord's  Day  the  excellent  Liturgy  of  the  Church  of  England 
was  to  be  used  in  the  publick  worship  of  God,  .  .  .  and  the 
people  were  seriously  exhorted  to  perforin  this  method  of 
worship  with  a  true  spirit  of  devotion,  and  with  that  becom- 
ing gravity  and  decencie  that  was  expected  from  those  who 
had  been  so  exemplary  heretofore  in  the  publick  worship  of 
God."  The  minutes  certify  that  on  the  following  Sunday 
"  the  Liturgy  of  the  Church  of  England  was  first  used  in  the 
publick  worship  of  God  in  this  parish  church,  in  order  to  the 
continuance  thereof."  19 

"Were  these  extracts  to  be  taken  as  at  all  typical  of  the 
state  of  matters  throughout  Scotland  in  the  early  part  of  the 
eighteenth  century,  then  not  only  did  the  Eevolution  accom- 
plish nothing  in  the  direction  of  the  abolition  of  Episcopacy, 
but  it  favoured  the  introduction  of  Anglican  worship.  A 
little  examination,  however,  of  the  times,  the  locality,  and 
the  agent  instrumental  in  bringing  about  the  foregoing  state 
of  matters  will  show  that,  so  far  from  being  typical,  the 
situation  was  altogether  exceptional  and  abnormal. 

The  wording  of  the  earlier  minutes  is  such  as  indicates  the 
existence  and  working  of  a  conviction  that  something  illegal 
was  being  done  when  services  for  anniversary  days  were 
intimated ;  and  so,  in  the  case  of  Christmas,  Good  Friday, 
and  Easter  Sunday,  there  is  a  careful  avoidance  of  the  em- 
ployment of  these  terms.  Christmas  is  referred  to  as  "the 
anniversary  day  of  the  Incarnation  of  the  Son  of  God  ;  "  Good 
Eriday,  as  that  of  the  Crucifixion  ;  and  Easter  Sunday,  that 
of  the  Eesurrection. 

As  regards  the  introduction  of  the  English  Erayer-book,  Dr 
Lee  omits  to  notice  what  has  a  material  bearing  upon  the 
matter — viz.,  that  it  took  place  immediately  after  the  passing 
of  the  Toleration  Bill  of  the  Tory  Ministry  in  1712,  after  a 

19  '  The  Reform  of  the  Church  of  Scotland  in  Worship,  Government,  and 
Doctrine.'     By  Robert  Lee,  D.D.     Edinb.  :  1864.     Chap.  iv.  pp.  35,  36. 


2o2  REVOLUTION — UNION — DECADENCE. 

new  Parliament  had  been  elected  in  which  the  English  High 
Church  party  claimed  a  majority,  while  most  of  the  Scottish 
members  were  open  and  ardent  Episcopalian  Jacobites. 

The  passing  of  that  Act,  and  the  manifest  favour  of  the 
Government  towards  Episcopacy,  stimulated  the  English 
clergy  to  make  strenuous  efforts  for  the  introduction  of  their 
forms  of  worship  into  Scotland.  One  of  the  means  employed 
was  the  sending  the  Book  of  Common  Prayer  in  large  quan- 
tities for  gratuitous  circulation — the  "  charity  books  "  men- 
tioned in  the  Banchory-Devenick  session  record.20 

Here  and  there  in  the  north  of  Scotland,  where  it  was 
thought  the  innovation  could  be  effected  safely,  the  former 
episcopalian,  but  now  presbyterian,  minister  introduced 
stealthily  the  English  forms  and  English  ecclesiastical  fur- 
niture, emboldened  in  some  cases  so  to  do  not  only  in  the 
legally  tolerated  meeting-houses,  but  even  into  the  parish 
churches  in  which  the.y,  by  professing  to  conform,  continued 
to  officiate.21  The  lie  v.  James  Cordon,  M.A.,  minister  of 
Banchory  -  Devenick — "  Parson  Cordon,"  as  he  continued  to 
be  styled — was  one  of  this  small  group  of  clergymen.  He 
was  a  man  of  marked  individuality,  who  had  a  somewhat 
exceptional  record.  Graduating  at  Aberdeen  in  16G1,  he 
must  have  been  ordained  before  the  close  of  1G73  as  episco- 

-°  The  anonymous  author  of  '  A  Representation  of  the  State  of  the  Church 
in  North  Britain'  (1718)  makes  grateful  reference  to  "the  generous  charity 
of  many  pious  and  well-disposed  persons  of  all  ranks  of  the  Church  of  Eng- 
land, particularly  of  the  famous  University  of  Oxford,  at  whose  charges  and 
charitable  contributions,  without  any  brief  to  further  it,  above  nineteen 
thousand  [?]  Common  Prayer  Books  and  other  devotional  edifying  books  relat- 
ing to  it  were  remitted  from  London  in  the  space  of  two  years." — Prof.  Grub's 
'  Eccles.  Hist,  of  Scot.,'  chap,  lxxiv.  vol.  iii.  p.  368,  n. 

21  Prof.  Grub  refers  to  "  two  interesting  documents  printed  from  the  Papers 
of  the  Episcopal  Church  in  Scotland  in  the  '  Scot.  Eccles.  Journal '  (vol.  vii. 
pp.  24-26),  containing  some  notices  of  an  attempt  made  to  introduce  the 
Liturgy  into  the  Highlands,  in  which  Bishop  Campbell  took  an  active  part." 
He  thinks  it  probable  "that  the  first  parish  church  in  which  an  altar  was 
erected  was  Contin,  in  the  diocese  of  Ross.  The  incumbent  who  set  it  up 
mentions  that  it  was  made  after  the  pattern  of  <>ne  which  he  had  seen  in  the 
meeting-house  in  which  Patrick  Dunbreck  officiated." — Ut  sup, 


CAREER   OF   "PARSON   GORDON,"    1661-1714.  253 

pal  incumbent  of  the  northern  parish.  In  1680  he  was  de- 
posed by  his  ecclesiastical  superiors  for  publishing  a  work  to 
which  he  gave  the  name  of  '  The  Eeformed  Bishop.'  In  ex- 
planation both  of  the  title  and  contents  of  the  book,  it  was 
currently  reported  that  its  author  was  disappointed  in  the 
expectation  he  had  formed  of  a  bishopric,  and  so  "  fell  a-rail- 
ing  at  the  grapes  because  out  of  his  reach."  -2  The  sentence 
was  not  long  of  being  revoked,  and  the  offender  was  restored 
to  his  benefice  within  the  year  of  his  deposition.  Conforming 
to  presbytery  at  the  Ee volution,  Mr  Gordon  next  came  into 
public  notice  in  1694  as  one  of  a  committee  of  episcopal 
clergy  who,  alarmed  at  the  prospect  of  a  visit  to  Aberdeen  of 
a  Commission  of  the  General  Assembly,  formed  themselves 
into  a  league  of  defence  and  defiance.  This  committee,  of 
which  Parson  Gordon  was  a  leading  and  active  member,  de- 
manded answers  to  certain  queries  relative  to  the  authority 
of  the  Commission  ;  protested  against  the  late  Assemblies  as 
not  lawfully  representing  the  National  Church ;  and,  when 
refused  any  satisfaction  by  the  Commission,  appealed  "  to 
their  Majesties  William  and  Mary  as  Supreme  Judges  under 
God  within  these  dominions,  and  to  the  next  lawfully  con- 
stituted and  orderly  called  General  Assembly  of  this  Xational 
Church." 23  The  absurdity  of  such  an  appeal  to  the  civil 
power,  which  had  already  established  Presbytery,  was  pointed 
out  at  the  time,  and  has  been  admitted  by  recent  Episcopalian 
historians,24  although  it  might  seem  quite  a  natural  procedure 

23  Dr  H.  Scott's  '  Fasti  Eccles.  Scot.,'  vol.  iii.  Pt.  ii.  Synods  of  Aberdeen, 
and  Angus  and  Mearns,  pp.  492,  493. 

-;  ;  The  Queries  and  Protestation  of  the  Scots  Episcopal  Clergy  against  the 
Authority  of  the  Presbyterian  General  Assemblies  at  Aberdeen,  June  29, 1694, 
fee.  By  a  Layman  of  the  Ch.  of  Scot.  [George  Ridpath.]  In  New  Coll.  Lib., 
Edinb.  Pamphlets  D.  A.  In  this  pamphlet,  among  the  names  of  delegates 
is  that  of  "Mr  James  Gordon,  Parson  of  Banchory-davinick  "  (p.  1).  In  the 
Protestation  of  Mr  "William  Dunlop,  Princip.  of  the  Coll.  of  Glasgow,  the 
Episcopalian  paper  is  described  as  "  given  in  by  Mr  James  Gordon,  Incumbent 
at  Banchory,"  kc.  (p.  27). 

-4  Prof.  Grub,  while  claiming  that  the  Aberdeen  manifestoes  ' '  be  looked 


254  REVOLUTION — UNION — DECADENCE. 

to  the  translator  and  editor  of  '  The  Theses  of  Erastus  touch- 
ing Excommunication." 25 

By  1712  James  Gordon  must  have  been  advanced  in  life ; 
hut  he  continued  to  be  "  parson  "  of  Banchory-Devenick  till 
his  death  some  time  in  the  year  1714.  When  the  points  now 
touched  upon  are  fairly  stated  and  duly  weighed,  they  will 
be  found  not  to  warrant  the  assertion  of  Dr  Lee,  in  support 
of  which  they  are  adduced  by  him,  to  the  effect  that  "  our 
present  Church  system  is  a  great  heap  of  customs  which  have 
been  changed,  according  to  times  and  seasons,  by  private  in- 
fluence and  authority,  without  any  sanction  being  either  ob- 
tained or  sought  from  the  Presbyteries,20  Synods,  or  General 
Assemblies  ; "  neither  will  they  be  found  to  weaken  the  gen- 
eral contention  that  public  worship,  at  the  outset  of  the  Rev- 
olution epoch,  remained  substantially  as  it  had  been  in  the 
immediately  preceding  period,  when,  although  an  alien  gov- 
ernment was  obtruded  upon  the  Church  of  Scotland,  her 
ritual  was  left  to  be  conducted  on  the  broad  lines  laid  down 
in  the  Westminster  Directory. 

In  this  connection  attention  may  be  directed  to  an  expres- 
sion which  obtained  considerable  currency  in  the  parliamen- 
tary and  ecclesiastical  legislation  of  the  country  in  the  eigh- 
teenth century,  although  originating  in  an  earlier  period — 
"  The  Uniformity  of  Worship."  The  phrase  finds  a  place  in 
the  legislation  for  1693.  On  the  12th  of  June  Parliament 
passed  a  measure  "  for  Settling  the  Quiet  and  Peace  of  the 

upon  rather  as  legal  than  as  ecclesiastical  documents,"  candidly  confesses  "  that 
even  in  that  point  of  view  their  silence  on  the  subject  of  Episcopacy,  and  their 
appeal  to  the  temporal  power  which  had  already  established  Presbyterianism. 
admit  of  no  sufficient  excuse.'" — '  Eccles.  Hist,  of  Scot.,'  chap,  lxxii.  vol.  iii. 
p.  336,  n. 

25  'The  Theses  of  Erastus  touching  Excommunication.'  Translated  from 
the  Latin,  with  a  preface.     By  Dr  Kobert  Lee.     Edinb.  :  1844. 

26  Mr  Gordon  was  on  one  occasion  summoned  before  the  Presbytery  of  Aber- 
deen and  rebuked  for  allowing  his  son  to  officiate  for  him  after  his  deposition. 
— Dr  Paul  of  Banchory-Devenick,  in  letter  to  Dr  Lee,  '  Reform  of  the  Ch.  of 
Scot.,'  ut  sup.,  pp.  36,  37.  n. 


"THE   UNIFORMITY   OF   WORSHIP,"    1693.  255 

Church."  This  Act,  going  back  upon  the  legislation  of  1690. 
which  ratified  the  Confession  of  Faith  and  settled  Pres- 
byterian Church  government,  ordained  "  that  no  person  be 
admitted  or  continued  for  hereafter  to  be  a  Minister  or 
Preacher  within  this  Church,  unless  that  he,  having  first 
taken  and  subscribed  the  Oath  of  Allegiance  and  subscribed 
the  Assurance,  ...  do  also  subscribe  The  Confession  of  Faith, 
.  .  .  declaring  the  same  to  be  the  Confession  of  his  Faith." 
In  the  same  pacifying  measure  their  Majesties  "  statute  and 
ordain  that  Uniformity  of  Worship  and  of  the  administration 
of  all  publick  ordinances  within  this  Church  be  observed  by 
all  the  said  Ministers  and  Preachers,  as  the  same  are  at  pres- 
ent performed  and  allowed  therein,  or  shall  be  hereafter  de- 
clared by  the  authority  of  the  same,  and  that  no  Minister  or 
Preacher  be  admitted  or  continued  for  hereafter,  unless  that 
he  subscribe  to  observe  and  do  actually  observe  the  foresaid 
Uniformity." 27 

The  ecclesiastical  complement  of  this  state  measure  ap- 
peared on  the  13th  of  April  1694,  when  the  General  Assem- 
bly passed  an  "Act  approving  Overtures  anent  a  Commis- 
sion," and  drew  up  a  set  of  instructions  for  the  guidance  of 
the  same.  Anions  these  instructions  the  following  has  a 
place : — 

"That  this  commission  may  receive  into  ministerial  communion 
such  of  the  late  conforming  ministers  as,  having  qualified  themselves 
according  to  law,  shall  apply  personally  to  them  one  by  one,  duly 
and  orderly,  and  shall  acknowledge,  engage,  and  subscribe  upon  the 
end  of  the  Confession  of  Faith,  as  follows  : — 

"  '  I,  ,  do  sincerely  own  and  declare  the  above  Con- 

fession of  Faith,  approven  by  former  General  Assemblies  of  this 
Church,  and  ratified  by  law  in  the  year  1690,  to  be  the  confession 
of  my  faith ;  and  that  I  own  the  doctrine  therein  contained  to  be 
the  true  doctrine,  which  I  will  constantly  adhere  to ;  as  likewise, 


-7  King  William  and  Queen  Mary's  First  Parliament.    Fourth  Session,  xxiii. 
June  12,  1693. 


25  G  R  EVOLUTION — UNION — DECADENCE. 

that  I  own  and  acknowledge  Presbyterian  Church  government  of 
this  Church,  now  settled  by  law,  by  Kirk-sessions,  Presbyteries, 
Provincial  Synods,  and  General  Assemblies,  to  be  the  only  govern- 
ment of  this  Church,  and  that  I  will  submit  thereto,  concur  there- 
with, and  never  endeavour,  directly  nor  indirectly,  the  prejudice  or 
subversion  thereof;  and  that  I  shall  observe  uniformity  of  worship, 
and  of  the  administration  of  all  public  ordinances  within  this 
Church,  as  the  same  are  at  present  performed  and  allowed. ' "  2S 

Another  piece  of  legislation  carried  out  by  the  Assembly 
of  1694  interests  us,  not  more  on  account  of  the  matter 
treated  than  because  of  a  reference  to  the  Directory  as 
introducing  and  establishing  a  custom  which  had,  during  the 
episcopal  interregnum,  fallen  into  disuse.  It  took  the  form 
of  an  "Act  anent  Lecturing,"  and  is  in  these  brief  terms : — 

"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  recommend  to  the  several 
Presbyteries  that  they  endeavour  that  the  ministers  within  their 
respective  bounds  shall,  in  their  exercise  of  lecturing,  read  ami  open 
up  to  the  people  some  large  and  considerable  portion  of  the  Word 
of  God ;  and  this  to  the  effect  [in  order  that]  the  old  custom 
introduced  and  established  by  the  Directory  may  by  degrees  be 
recovered."  2s) 

The  Barrier  Act  of  1G97 — the  next  legislative  measure  of 
importance — can  best  be  understood  and  appreciated  when 
read  in  the  light  of  movements  the  Scottish  Church  had  from 
time  to  time  made  to  prevent  innovations  in  any  of  the  three 
great  departments  of  doctrine,  government,  and  worship. 

As  far  back  as  1639  the  Assembly  evinced  concern  regard- 
ing "  Novations  "  by  framing  a  short  Act  "  anent  advising  with 
Synods  and  Presbyteries  before  determination  in  Novations," 

28  '  Acts  of  the  Gen.  Ass.  of  the  Oh.  of  Scot./  ut  sup.,  )>.  239. 

29  Ibid.,  p.  238.  Dr  Leishman  would  seem  to  be  writing  in  forgetfulness 
or  ignorance  when  he  describes  the  Act  of  170.")  as  that  "  which  recommended, 
for  the  first  time  since  the  Revolution,  a  better  observance  of  the  Directory." 
— '  The  Ritual  of  the  Church,'  ut  tup.,  p,  399. 


THE   BARRIER   ACT.  257 

and  ordaining  "  that  no  novation  which  may  disturbe  the 
peace  of  the  Church  and  make  division  be  suddenly  proponed 
and  enacted."  30 

Then  the  Assembly  of  1641,  rejoicing  in  the  exercise  of  "  the 
libertie  of  yearly  Generall  Assemblies,"  ordained  "  that  no  no- 
vation in  doctrine,  worship,  or  government,  be  brought  in  or 
practised  in  this  Kirk,  unless  it  be  first  propounded,  examined, 
and  allowed  in  the  Generall  Assembly  ;  and  that  transgressors 
in  this  kinde  be  censured  by  Presbyteries  and  Synods."  31 

The  matter  was  once  more  brought  before  the  Supreme 
Court  by  means  of  an  overture  in  1695.  On  Christmas 
Day  of  that  year,  "  The  General  Assembly  of  this  National 
Church,  having  heard  an  overture,  that  no  new  acts  relating 
to  the  doctrine,  worship,  or  government  of  this  Church,  be 
made  until  they  be  first  transmitted  to  the  several  Presby- 
teries," recommended  "  the  members  of  this  Assembly  to  dis- 
course upon  the  said  overture  with  their  respective  Presby- 
teries, that  the  next  General  Assembly  may  be  the  more 
ripe  to  determine  anent  the  conveniency  thereof."  32 

It  took  two  years  to  ripen  the  judgment  of  the  Church 
upon  the  subject ;  but  by  the  8th  of  January  1697  matters 
were  ready  for  final  legislation,  and  what  is  commonly  called 
the  Barrier  Act  was  passed  by  the  Assembly  of  that  year  as 
one  "  anent  the  Method  of  passing  Acts  of  Assembly  of 
general  concern  to  the  Church,  and  for  preventing  of  Inno- 
vations," having  for  its  object  the  "preventing  any  sudden 
alteration  or  innovation,  or  other  prejudice  to  the  Church, 
in  either  doctrine,  or  worship,  or  discipline,  or  government 
thereof,  now  happily  established."  33 

The  accession  of  Queen  Anne  to  the  throne  upon  the  18th 
March  1702  raised  the  hopes  of  the  adherents  of  Episcopacy 

30  Ibid.,  pp.  42,  43.  31  Ibid.,  p.  48.  32  Ibid.,  p.  248. 

33  Ibid.,  pp.  260,  261.  For  an  able  statement  and  discussion  of  the  various 
theories  that  have  been  advanced  regarding  the  Barrier  Act,  see  '  The  Law  of 
Creeds  in  Scotland. '  By  A.  T.  Innes,  M.A.,  Advocate.  Edinb.:  1867.  Chap, 
iv.  p.  196  et  seq.     Also  Note  B,  p.  222. 

R 


258  REVOLUTION — UNION — DECADENCE. 

in  Scotland,  and  proportionately  quickened  the  apprehensions 
of  Presbyterians.  Barely  tolerated  by  law  and  intolerantly 
treated  by  the  privileged  State  Church,  it  was  both  natural 
and  proper  that  the  Scottish  Episcopalians  should  bestir  them- 
selves to  procure  a  measure  of  toleration.  But  even  with  the 
goodwill  of  a  Tory  sovereign  and  the  return  of  a  considerable 
number  of  Episcopalians  as  members,  nothing  in  that  direc- 
tion was  gained  from  Queen  Anne's  Parliament  of  1703 — the 
last  elected  in  the  separate  kingdom  of  Scotland.  On  the 
contrary,  there  was  a  ratifying,  approving,  and  perpetually 
confirming  "  all  Laws,  Statutes,  and  Acts  of  Parliament  made 
against  Popery  and  Papists ;  for  establishing,  maintaining, 
and  preserving  the  true  Eeformed  Protestant  Keligion,  and 
the  true  Church  of  Christ,  as  at  present  owned  and  settled 
within  this  kingdom  "  ;  and  "  for  Establishing,  Ratifying,  and 
Confirming  Presbyterian  Church  Government  and  Discipline 
...  as  agreeable  to  the  "Word  of  God,  and  the  only  Govern- 
ment of  Christ's  Church  within  this  kingdom."  3i 

An  attempt,  however,  was  made  to  obtain  freedom  for 
worship  according  to  Episcopal  ritual.  The  Earl  of  Strath- 
more,  taking  courage  from  a  rumour  then  current  that  the 
Presbyterian  party  was  not  so  considerable  as  imagined, 
and  from  an  idea  that  if  the  queen  were  only  as  Episcopal 
in  her  tendencies  and  favours  in  Scotland  as  she  was  known 
to  be  in  England  she  might  easily  overturn  Presbytery,  sub- 
mitted to  the  same  Parliament  a  measure  for  the  toleration 
of  Episcopal  clergymen  celebrating  worship  as  prescribed  in 
the  formularies  of  their  Church.  The  proposal  was  opposed 
by  the  Commission  of  Assembly,  from  which  body  there  was 
read  a  strongly  worded  protest  against  any  extension  of  "  legal 
toleration  to  those  of  the  prelatical  principles."  Strenuously 
resisted  by  the  Church  in  power,  and  not  very  strongly  ad- 
s'1 The  Laws  and  Acts  passed  in  Queen  Anne's  Parliament.  First  session. 
II.  Act  for  securing  the  true  Protestant  Religion  and  Presbyterian  Govern- 
ment, Sept.  19,  1703. 


ACT   AGAINST   INNOVATIONS,    1707.  259 

vocated  by  the  Episcopalian  members  of  Parliament,  the 
toleration  measure  was  allowed  to  drop. 

Though  foiled  in  their  endeavour  to  secure  legislative 
recognition  and  toleration,  the  Episcopalians  of  Scotland 
were  not  deterred  from  the  employment  of  liturgical  forms 
of  worship  or  the  use  of  the  English  Book  of  Common  Prayer. 
Xot  only  in  the  north,  where  opposition  was  less  likely  to  be 
offered,  but  in  such  towns  as  Montrose  and  Glasgow,  in  which 
it  might  not  be  expected,  cases  of  this  occurred.  In  some 
places  a  breach  of  the  peace  was  the  consequence.  The  extent 
to  which  this  introduction  of  Anglican  ritual  was  carried  in 
the  beginning  of  the  reign  of  Queen  Anne  created  apprehen- 
sion in  the  minds  of  the  dominant  Presbyterians,  and  led  to 
the  passing  of  another  Act  of  Assembly  directed  against  "  In- 
novations in  the  Worship  of  God/'  and  bearing  the  date  of  1707. 

Setting  out  with  the  consideration  that  "  the  purity  of 
religion,  and  particularly  of  divine  worship,  and  uniformity 
therein,  is  a  signal  blessing  to  the  Church  of  God,  and  that 
it  hath  been  the  great  happiness  of  this  Church,  ever  since 
her  reformation  from  Popery,  to  have  enjoyed  and  maintained 
the  same  in  a  great  measure,  and  that  any  attempts  made  for 
the  introduction  of  innovations  in  the  worship  of  God  therein 
have  been  of  fatal  and  dangerous  consequence,"  the  Act 
asserts  that  "  innovations,  particularly  in  the  public  worship 
of  God,  are  of  late  set  up  in  some  places  in  public  Assemblies, 
.  .  .  and  that  endeavours  are  used  to  promote  the  same,  by 
persons  of  known  disaffection  to  the  present  Establishment 
both  of  Church  and  State ;  the  introduction  whereof  was  not 
so  much  as  once  attempted,  even  during  the  late  Prelacy ; " 
"  that  such  innovations  are  dangerous  to  this  Church,  and 
manifestly  contrary  to  our  known  principle  (which  is,  that 
nothing  is  to  be  admitted  in  the  worship  of  God  but  what  is 
prescribed  in  the  Holy  Scriptures  "),  contrary  also  "  to  the 
constant  practice  of  this  Church,  and  against  the  good  and 
laudable   laws   made   since   the   late   happy  Pievolution  for 


260  KE  VOLUTION — UNION — DECADENCE. 

establishing  and  securing  the  same,  in  her  doctrine,  worship, 
discipline,  and  government ;  and  that  they  tend  to  the  foment- 
ing of  schism  and  division,  to  the  disturbance  of  the  peace 
and  quiet  both  of  Church  and  State."  On  all  these  grounds 
the  Assembly,  "  moved  with  zeal  for  the  glory  of  God,  and 
the  purity  and  uniformity  of  His  worship,"  prohibited  "  the 
practice  of  all  such  innovations  in  divine  worship  within  this 
Church  ; "  required  "  all  the  ministers  of  this  Church,  espec- 
ially those  in  whose  bounds  any  such  innovations  are  or  may 
happen  to  be,  to  represent  to  their  people  the  evil  thereof, 
and  seriously  to  exhort  them  to  beware  of  them,  and  to  deal 
with  all  such  as  do  practise  the  same,  in  order  to  their  re- 
covery and  reformation  ; "  and  finally,  instructed  "  the  Com- 
mission of  this  Assembly  to  use  all  proper  means,  by  applying 
to  the  Government  or  otherwise,  for  suppressing  and  remov- 
ing all  such  innovations,  and  preventing  the  evils  and  dangers 
that  may  ensue  thereupon  to  this  Church."  35 

The  historical  element  in  this  finding  of  the  Church  of 
Scotland  will  be  understood  aright  only  when,  what  in  some 
quarters  is  apt  to  be  overlooked,  it  is  kept  in  view  that  the 
departures  from  use  and  wont  against  which  it  is  directed 
were  not  Presbyterian  but  Episcopalian — not  springing  up 
within  the  pale,  but  coming  from  beyond  the  boundary  of  the 
Church  by  law  established.  The  ritual  value  of  the  docu- 
ment lies  in  its  explicit,  although  parenthetical,  reassertion 
of  that  principle  which  gives  distinctive  character  and  form 
to  Presbyterian  worship,  the  principle  so  strongly  affirmed, 
as  has  already  been  pointed  out,  in  the  utterances  and  writ- 
ings of  the  Scottish  reformers  and  the  Westminster  divines — 
"  nothing  is  to  be  admitted  in  the  worship  of  God  but  what 
is  prescribed  in  the  Holy  Scriptures." 

In  addition  to  its  historical  and  ritual  importance,  a  chron- 
ological interest  belongs  to  the  ecclesiastical  Act  now  men- 
tioned of  this  particular  year.     For  the  year  1707  was  that 

35  '  Acts  of  the  Gen.  Ass.,'  &c,  ut  nip.,  pp.  418,  419. 


PROPOSED   UNION   OF   SCOTLAND   WITH   ENGLAND,   1705.      2G1 

in  which  began  the  epoch  of  the  Union  between  England  and 
Scotland — an  epoch  next  in  degree  of  influence,  as  in  time,  to 
that  of  the  Ee volution. 

As  early  in  the  reign  of  Queen  Anne  as  September  1705, 
following  the  example  set  by  the  Parliament  of  England,  the 
Scottish  Estates  agreed  upon  an  "  Act  for  a  treaty  with  Eng- 
land." 36  Even  at  that  initial  stage  of  the  negotiations  care 
was  taken  that  no  movement  for  union,  whether  federal  or 
incorporating,  should  expose  the  Church  of  the  nation  to  the 
danqer  of  beinq  subverted  in  its  constitution  or  altered  in  its 
ritual  by  any  alliance  with  the  larger  and  more  powerful 
Church  across  the  Border.  And  so  in  the  last  paragraph  of  the 
Act  consenting  to  treaty,  there  is  this  important  condition  and 
proviso  laid  down  as  a  preliminary  to  the  general  question 
being  entered  upon :  "  Providing  also,  That  the  said  Com- 
missioners shall  not  treat  of,  or  concerning,  any  Alteration 
of  the  Worship,  Discipline,  and  Government  of  the  Church  of 
this  kingdom,  as  now  by  Law  established." 

When  the  delicate  task  of  selecting  Commissioners  was 
entered  upon,  the  Church  of  Scotland  was  not  represented  by 
a  single  name,  although  on  the  English  list  there  appeared 
the  names  of  the  two  archbishops, — the  absence  of  northern 
ecclesiastics  from  such  a  secular  body  being  an  additional 
acknowledgment  that  nothing  was  to  be  done  that  could  in 
any  way  affect  the  position  or  constitution  of  the  Presbyterian 
Church  of  Scotland.37 

While  thus  precluded  from  exercising  any  direct  influence 
upon  the  negotiations,   the   Presbyterians  of  Scotland  took 

36  The  Laws  and  Acts  passed  in  Queen  Anne's  Parliament.  Third  session. 
IV.   Act  for  a  Treaty  with  England,  Sept.  21,  1705. 

37  "  There  was  no  attempt  to  represent  the  Scots  Church  ;  while,  according 
to  ancient  etiquette,  the  two  archbishops  were  appointed  on  the  English  side. 
But  however  this  might  he  disliked  in  Scotland,  it  was  not  consistent  with  the 
avowed  claims  of  the  Scots  establishment,  to  acknowledge,  by  representation 
in  such  a  secular  body,  its  power  to  affect  her  position."— Dr  J.  H.  Burton, 
'  The  Hist,  of  Scot.,'  chap,  lxxxvi.  vol.  viii.  p.  117.     Sec.  ed. 


262  HE  VOLUTION — UNION — DECADENCE. 

means  of  their  own  to  let  their  voice  be  heard  and  their 
wishes  known.  Action  was  taken  by  the  Commission  of  As- 
sembly. This  representative  body  drew  up  and  presented  to 
the  Duke  of  Queensberry,  her  Majesty's  High  Commissioner, 
and  to  the  right  honourable  the  Estates  of  Parliament,  a 
"humble  Address  and  Petition."  In  this  document,  while 
gratefully  acknowledging  the  security  given  that  the  Union 
Commissioners  would  not  treat  of  or  concerning  any  altera- 
tion of  the  worship,  discipline,  and  government  of  the  Church 
of  the  kingdom,  the  ecclesiastical  body  urge  that  something- 
stronger  and  even  more  assuring  than  this  negative  guarantee 
should  be  forthcoming.  It  is  accordingly  supplicated  that 
there  be  a  ratifying  and  confirming  of  previous  Acts  of  Par- 
liament bearing  upon  the  Confession  of  Faith,  with  an  express 
provision  and  declaration  "  that  the  true  Protestant  Pieligion 
contained  therein,  with  the  purity  of  worship  presently  in  US( 
in  this  Church,  .  .  .  shall  remain  and  continue  unalterably."  3S 
To  the  desire  of  the  Presbyterians  of  Scotland  thus  expressed 
the  Scottish  Parliament  gave  courteous  and  satisfying  effect. 
For  before  the  Treaty  of  Union  was  brought  up  for  ratifica- 
tion there  was  passed  a  separate  enactment  in  which  the  in- 
genuity of  draftsmen  and  the  resources  of  the  English  language 
were  alike  taxed  to  convey  an  assurance  of  security  to  the 
upholders  of  the  Protestant  religion  and  the  Presbyterian 
polity.  After  recapitulating  what  had  already  been  secured 
by  Act  of  Parliament,  this  important  legislative  measure  pro- 
vided "that  the  Universities  and  Colleges  of  St  And  rev:  s, 
Glasgow,  Aberdeen,  and  Edinburgh  .  .  .  shall  continue  within 
this  kingdom  for  ever,"  that  all  professors,  principals,  regents, 
masters  and  other  officials,  shall  not  only  own  and  acknow- 
ledge the  civil  government,  but  also  consent  to  the  Confession 
of  Faith  "  as  the  Confession  of  their  Faith,  and  that  they  will 
practise  and  conform  themselves  to  the  Worship  presently  in 

38  '  The  History  of  the  Union.'     By  Daniel  De  Foe.     London  :  1786.    Part 
ii.     No.  B,  pp.  G08-610. 


APPROVAL   OF  THE   UNION   IN   SCOTLAND,    1707.  263 

Use  in  this  Church,  and  submit  themselves  to  the  Govern- 
ment and  Discipline  thereof,  and  never  endeavour,  directly  or 
indirectly,  the  Prejudice  or  Subversion  of  the  same."  The 
measure  also  provided  that  every  successor  of  her  Majesty, 
at  his  or  her  accession  to  the  throne,  shall  "  Swear  and  Sub- 
scribe, that  they  shall  inviolably  Maintain  and  Preserve  the 
foresaid  Settlement  of  the  true  Protestant  Religion,  with  the 
Government,  Worship,  Discipline,  Eight  and  Privileges  of  this 
Church  as  above  Established  by  the  Laws  of  this  Kingdom,  in 
prosecution  of  the  Claim  of  Eight."  39 

By  the  middle  of  January  1707,  all  discussion  and  adjust- 
ment of  the  Articles  of  Union  had  been  concluded  so  far  as 
Scotland  was  concerned ;  and  on  the  16th  of  that  month  a 
final  division  was  taken.  When  it  was  put  to  the  vote — 
'Approve  of  the  Act  ratifying  and  approving  the  treaty  of 
Union  of  the  two  kingdoms  of  Scotland  and  England,  yea  or 
not " — it  carried  approve  by  one  hundred  and  ten  votes  to 
sixty-nine. 

The  Union  under  one  Name,  Crown  and  Parliament,  became 
an  accomplished  fact  in  February  1707,  when  the  English 
Parliament  passed  into  law  what  had  obtained  the  approval 
of  both  kingdoms.  The  terms  in  which  this  is  declared  pre- 
sent a  model  of  compactness  and  of  brevity ;  but  short  and 
condensed  though  they  be,  the  rights  of  the  Church  of  Scot- 
land are  not  passed  over  in  silence.  The  concise  clause  enact- 
ing the  twenty-five  articles  of  the  Union  Treaty  was  in  these 
words :  "  That  all  and  every  the  said  Articles  of  Union  as 
ratified  and  approved  by  the  Act  of  Parliament  of  Scotland, 
and  also  the  Act  of  Parliament  for  establishing  the  Protestant 
religion  and  Presbyterian  church  government  within  the 
Kingdom,  intituled,  '  Act  for  securing  the  Protestant  religion 
and   Presbyterian    church    government,'    and   every    clause, 

39  The  Laws  and  Acts  passed  in  Queen  Anne's  Parliament.  Fourth  session. 
VI.  Act  for  securing  the  Protestant  Religion  and  Presbyterian  Church 
Government,  January  16,  1707. 


264  DEVOLUTION — UNION — DECADENCE. 

matter,  and  thing  in  the  said  Articles  and  Act  contained, 
shall  be,  and  the  said  Articles  and  Act  are  hereby  for  ever 
ratified,  approved  of,  and  confirmed." 

It  was  on  the  occasion  of  this  completion  of  the  Union 
negotiations  being  before  the  House  of  Lords  that  a  dignitary 
of  the  Church  of  England  gave  utterance  to  a  sentiment  which 
it  is  gratifying  to  meet  with  and  pleasing  to  record.  "When 
several  peers  and  prelates  had  spoken  very  strongly  against 
ratifying,  approving,  and  confirming  the  Act  for  securing  the 
true  Protestant  religion  and  Presbyterian  church  government 
in  Scotland,  Denison,  the  Archbishop  of  Canterbury,  inter- 
posed with  the  remark  that  he  had  no  scruple  against  said 
ratifying,  approving,  and  confirming  within  the  bounds  of 
Scotland,  that  he  thought  the  narrow  notions  of  all  Churches 
had  been  their  ruin,  and  that  he  believed  the  Church  of  Scot- 
land to  be  as  true  a  Protestant  church  as  the  Church  of  Eng- 
land, though  he  could  not  say  it  was  so  perfect." 40 

Upon  the  6th  of  March  the  Sovereign  of  the  two  kingdoms 
came  to  the  English  House  of  Lords,  and  by  uttering  a  few 
words  of  legal  French  phraseology  gave  the  royal  assent  to 
the  Constitution  of  the  United  Kingdom,  thus  settling  "  with 
the  unyielding  rigidity  of  an  English  statute  that  State  pro- 
ject which  had  been  the  object  of  speculation  and  desire  for 
a  century,  and  had  for  some  years  past  held  at  the  utmost 
stretch  of  anxiety,  and  at  the  hardest  intellectual  labour,  the 
chief  statesmen  of  the  day." 41 

The  ecclesiastics  in  Scotland  were,  as  a  body,  opposed  at 
the  outset  of  the  negotiations  to  the  union  thus  consummated, 
no  less  than  were  other  classes  of  the  community.  By  the 
quondam  Episcopal  but  now  conforming  incumbents,  all  of 
them  staunch  Jacobites,  union  with  England  was  naturally 

40  '  State  Papers  and  Letters  addressed  to  William  Carstares.'  Edited  by 
Dr  M'Cormick.     Edinb.  :  1774.     Tp.  759,  760. 

41  Dr  J.  H.  Burton,  'The  Hist,  of  Scot.,'  chap,  lxxvii.  vol.  viii.  p.  197. 
Sec.  ed. 


PRESBYTERIAN   MINISTERS   AND    THE    UNION.  265 

dreaded  as  fatal  to  any  prospect  of  a  restoration  of  the  house 
of  Stuart  to  the  throne,  and  so  of  a  re-establishing  of  Prelacy. 
To  the  extreme  left  Presbyterian  wing,  which  condemned  the 
Eevolution  Settlement  as  unsatisfactory  because  containing 
no  recognition  of  Covenanting  obligations  and  attainments, 
the  prospect  of  union  was  abhorrent  because  certain  to  injure 
the  sanctity  and  weaken  the  hold  of  perpetually  binding 
obligations;  while  among  the  more  moderate  Presbyterians 
closer  connection  with  Episcopal  England  was  regarded  with 
apprehension,  if  not  suspicion,  the  fear  being  that  the  larger 
Church  of  the  south  would  seek  to  assimilate  the  govern- 
ment and  ritual  of  the  numerically  smaller  body  to  her 
own. 

As,  however,  it  became  the  more  manifest,  the  further  ne- 
gotiations advanced,  that  every  possible  precaution  was  being 
taken  to  place  the  Presbyterian  Church  of  Scotland  as  by  law 
established  outside  the  rancje  of  union  arrangements,  and  to 
safeguard  at  every  point  her  constitution  and  organisation, 
the  majority  of  Presbyterian  ministers  became  reconciled  to 
the  prospect,  and  ere  long  gave  their  support  to  the  movement 
in  favour  of  union  not  federal  but  incorporating.42 

The  apprehension  of  trouble  and  encroachment  from  Eng- 
land, although  allayed  for  the  time  being,  was  only  dormant, 
and  had  an  unhappy  and  mischievous  quickening  given  to  it 
in  1709  through  what  is  known  as  the  case  of  Mr  James 
Greenshields. 

A  native  of  Scotland  and  son  of  an  Episcopal  clergyman, 

42  The  change  of  attitude  was  largely  owing  to  the  sagacious  leading  of  Car- 
stares.  "  It  was  perfectly  well  understood,  both  by  the  Queen  and  her 
ministry,  that,  if  the  Presbyterian  clergy  had  stated  themselves  in  formal 
opposition  to  the  treaty,  it  could  not  have  taken  effect ;  and  they  seem  to  have 
been  fully  sensible  that  the  intended  remonstrances  and  complaints  of  the 
clergy  to  Parliament  against  that  measure,  were  prevented  solely  by  Mr  Car- 
stares's  influence  in  the  Church." — '  Life  of  Mr  William  Carstares,'  prefixed  to 
'  State  Papers  and  Letters,'  p.  75. 

"  I  daresay  it  will  not  be  easily  forgot,  what  all  our  great  men  are  very  sen- 
sible of,  that  the  L^nion  could  never  have  had  the  consent  of  the  Scotch  Parlia- 


2  6G  REVOLUTION — UNION — DECADENCE. 

this  person  of  notoriety  out  of  proportion  to  his  import- 
ance or  ability,  had  received  prelatic  ordination  from  Bishop 
Ramsay  of  lioss  in  1694,  by  which  time  the  bishop  had 
neither  civil  nor  ecclesiastical  status. 

Soon  after  admission  to  holy  orders  Greenshields  went  to 
Ireland,  where  he  held  a  curacy  first  in  the  diocese  of  Down 
and  afterwards  in  that  of  Armagh.  He  returned  to  Scotland 
in  the  beginning  of  1709,  bringing  with  him  testimonials 
from  several  Irish  ecclesiastics,  and  also  certification  that  he 
had  taken  the  oaths  to  Government,  was  loyal  to  the  Throne, 
had  conformed  to  the  established  order  alike  in  Church  and 
State,  and  that  his  manner  of  living  was  in  harmony  with  his 
ministerial  profession.43 

In  Edinburgh  Greenshields  formed  acquaintance  with 
several  English  families,  Government  appointments  having 
brought  them  to  Scotland  subsequent  to  the  Union ;  and  his 
intercourse  with  these  led  to  his  conducting  services  accord- 
ing to  the  forms  of  the  Church  of  England,  first  in  a  room  in 
the  Canongate,  then  in  a  house  at  the  city  cross,  part  of  which 
he  fitted  up  as  a  chapel,  and  lastly  in  another  house  situated 
in  a  less  public  part  of  the  town. 

This  procedure  coming  to  the  knowledge  of  the  Edinburgh 
Presbytery  through  a  reference  from  the  session  of  the  College 
Church,44  Greenshields  was  cited  to  appear  within  the  Old 

ment,  if  you  had  not  acted  the  worthy  part  you  did." — Unsubscribed  Letter  to 
Carstares  from  some  English  Minister  of  State.     Ibid.,  p.  7b\ 

4:i  De  Foe's  description  of  Greenshields  is  manifestly  prejudiced  and  un- 
substantiated. According  to  the  historian  of  the  Union,  the  Scoto-Irish  curate 
was  a  Jacobite  tool  who  lived  upon  £15  a-year  in  Ireland,  and  who  came  over 
to  Edinburgh  "to  mend  his  commons."  Found  to  be  "a  person  of  prosti- 
tuted morals,  a  large  stock  in  the  face,  and  ready  if  well  paid  to  do  their 
work,"  his  party  "  promise  him  fourscore  pounds  a  year." — Preface  to  'History 
of  the  Union.'  p.  19.  If  the  income  of  the  Irish  clergyman  was  no  more  than 
De  Foe  slates,  he  might  well  seek  to  "mend  his  commons,"  seeing  he  had  to 
maintain  not  only  himself  but  also  a  wife  and  seven  children. 

41  "The  kirk-session  of  the  north-east  parish  of  Edinburgh,  called  commonly 
the  College  Kirk,  presented  this  new  innovator  to  the  Presbytery  of  Edin- 
burgh, who  accordingly  cited  him  before  them." — Ibid.,  p.  '22. 


CASE  OF  REV.  JAMES  GREENSHIELDS.         267 

Church  of  the  city.4,3  He  compeared,  produced  his  certifi- 
cate of  ordination  and  credentials  to  show  that  he  was  "  a 
presbyter  according  to  the  rites  and  usages  of  the  Church  of 
Scotland,"  but  declined  to  acknowledge  the  authority  of  the 
local  church  or  presbytery.46 

Disallowing  his  declinature  and  protestation,  the  Presby- 
tery tried  him  upon  and  found  him  guilty  of  three  charges : 
first,  declining  their  authority ;  second,  exercising  the  office 
of  the  ministry  without  their  cognisance  and  sanction ;  third, 
introducing  "  a  form  of  worship  contrary  to  the  purity  and 
uniformity  of  the  worship  of  this  Church  established  by  law." 
They  proceeded  to  prohibit  him  from  exercising  any  part  of 
ministerial  function  within  their  bounds,  and  thereafter  they 
applied  "to  the  Magistrates  of  Edinburgh  to  render  their 
sentence  effectual."  Mr  Greenshields'  next  appearance  was 
in  the  new  council  chamber,  where  by  the  magistrates  he  was 
prohibited  and  discharged  to  preach  or  exercise  any  part  of 
his  ministerial  function  "  within  the  bounds  and  liberties  of 
the  good  town  of  Edinburgh,  with  certification  that "  trans- 
gression of  the  prohibition  would  bring  upon  him  imprison- 
ment in  the  Tolbooth  and  such  other  punishments  as  they 
might  think  fit  to  inflict.  Having  on  the  following  Sunday 
officiated  in  his  meeting-house  and  used  the  Book  of  Common 
Prayer,  he  was  again  called  before  the  civic  authorities,  who, 
upon  his  admission  that  he  had  "preached  and  performed 
Divine  Service  publickly  upon  Sabbath  last,"  "  ordained  him 

45  In  the  "  Summonds  given  by  the  Presbytery's  Officer  to  Mr  James  Green- 
shields,"  he  is  styled  "a  pretended  Preacher,"  and  is  required  to  compear  in 
order  "  to  give  an  account  of  yourself,  you  being  a  Stranger  here,  and  presuming 
at  your  own  Hand  without  the  Authority  of  any  predicatory  to  exercise  the 
Office  of  the  Holy  Ministry  publickly  on  the  Lord's  Day,  and  conveniDg  people 
to  hear  you." — '  A  True  State  of  the  Case  of  the  Reverend  Mr  Greenshields, 
now  Prisoner  in  the  Tolbooth  in  Edinb.,'  &c.  London:  1710.  A  copy  of 
this  scarce  publication  is  in  the  library  of  the  New  College,  Edinburgh. 

46  "He  told  them,  he  had  in  a  Christian  manner  given  them  satisfaction 
that  he  was  no  Vagabond  ;  and  that  since  it  was  plain  by  his  Credentials  he 
was  a  Minister  of  the  Communion  of  the  Church  of  England,  he  conceived,  as 
such,  he  was  not  subject  to  their  Jurisdiction." — Ibid.,  pp.  7,  28. 


268  REVOLUTION — UNION — DECADENCE. 

to  go  to  the  Prison  and  Tolbooth  of  this  City,  therein  to 
remain,  ay  and  while  he  found  caution  that  he  should  desist 
from  the  exercise  of  his  ministry  within  this  City,  Liberties 
and  Privileges,  in  all  time  coming,  or  else  that  he  should 
remove  himself  therefrom." 

After  an  imprisonment  of  wellnigh  two  months,  during 
which  his  health  became  impaired  and  his  large  family  was 
reduced  to  straits,  Greenshields  applied  to  the  Lords  of 
Council  and  Session  for  his  liberation  by  presenting  a  bill  of 
suspension. 

By  this  court  of  appeal,  however,  the  sentence  of  the  magis- 
trates was  on  two  several  occasions  confirmed,  the  ground 
taken  being  that  "  no  minister  ordained  by  an  exauctorated  4" 
[deprived]  bishop  has  true  ordination," — one  Lord  of  Session 
affirming  that  such  a  so-called  bishop  had  "  no  more  power  to 
ordain  a  minister  than  a  ballad-cryer  in  the  streets,"  and 
another  occupant  of  the  bench  comparing  the  deposed  eccle- 
siastic to  a  cashiered  colonel  or  captain  of  horse  giving  com- 
missions to  subalterns.  Failing  in  both  applications  to  the 
Court  of  Session,  the  prisoner  in  the  Tolbooth  made  his  final 
appeal  to  the  British  House  of  Lords.  Before  the  Lords  gave 
their  judgment  the  Edinburgh  magistrates  had  released  the 
appellant,  but  not  before  he  had  been  seven  months  in  con- 
finement. After  some  delay,  caused  in  part  by  efforts  to  get 
the  case  settled  out  of  court,  the  appeal  was  heard,  and  on  the 
1st  of  March  1711  the  sentence  of  the  magistrates  and  the 
sustaining  of  the  Court  of  Session  were  reversed,  and  the 
municipal  authorities  were  found  liable  in  costs.48 

The  wide-reaching  influence  of  this  first  decision  of  the 
British  House  of  Peers  in  an  appeal  case  from  Scotland  is 
only  perceived  when  it  is  viewed  as   making  way  for,  and 

47  "  To  Ex AiXTOR ate  [cxauctcro,  Lat.]     1.   To  dismiss  fnun  service.     2.   To 
deprive  of  a  benefice." — Dr  S.  Johnson's  Dictionary. 

48  "The  city  of  Edinburgh  [was]  ordain'd  to  pay  swinging  costs  to  Mr 
Greenshields." — 'The  Lockhart  Papers,'  p.  :'>l^. 


THE   TOLERATION    ACT,    1712.  269 

leading  up  to,  the  passing  of  the  Toleration  Act  in  the  follow- 
ing year. 

Bearing  in  its  title  to  be  "  An  Act  to  prevent  the  disturbing 
of  those  of  the  Episcopal  Communion  in  that  'part  of  Great 
Britain  called  Scotland,  in  the  exercise  of  their  religious  wor- 
ship  and  in  the  use  of  the  Liturgy  of  the  Church  of  England  ; 
and  for  repealing  the  Act  passed  in  the  Parliament  of  Scot- 
land, intituled  '  An  Act  against  irregular  Baptisms  and  Mar- 
riages ',"  this  legislative  measure  of  the  United  Kingdom  de- 
clared it  to  be  "  free  and  lawful  for  all  those  of  the  Episcopal 
communion  in  that  part  of  Great  Britain  called  Scotland,  to 
meet  and  assemble  for  the  exercise  of  divine  worship,  to  be 
performed  after  their  own  manner  by  pastors  ordained  by  a 
Protestant  bishop,  and  who  are  not  established  ministers  of 
any  church  or  parish,  and  to  use  in  their  congregations  the 
Liturgy  of  the  Church  of  England,  if  they  think  fit,  without 
any  let,  hindrance,  or  disturbance  from  any  person  whatso- 
ever." One  thing  the  Act  required  alike  of  "  the  Ministers  of 
the  Established  Church  and  the  Episcopal  clergy  " — viz.,  that 
they  "  should  be  obliged  to  take  and  subscribe  the  oaths  of 
allegiance  and  abjuration,  and  that,  during  Divine  Service, 
they  should  pray  for  the  queen's  Majesty,  the  Princess  Sophia 
of  Hanover,  and  all  the  royal  family." 

The  Church  of  Scotland  did  everything  in  her  power  to 
prevent  this  measure  passing  into  law.  A  deputation,  headed 
by  William  Carstares,  then  Principal  of  Edinburgh  Univer- 
sity,  was  sent  to  London,  and  interviewed  the  Prime  Minister 
and  as  many  members  of  Parliament  as  they  could  approach.49 
By  the  General  Assembly,  when  it  met  in  May  1712,  approval 
was  given  to  two  representations  that  had  been  made  to  the 

49  "  Since  Monday  last  Mr  Carstares  and  I  have  been  running  amongst  the 
members  in  all  parts  of  the  city,  endeavouring  to  show  the  unaccountableness 
of  the  same  ;  and  this  clay  we  have  been  with  the  Lord  Treasurer,  who  hath 
promised  that  some  of  the  most  effectual  means  shall  be  used  towards  accom- 
plishing our  desire." — 'Letters  of  Thomas  Blackwell.'  Spalding  Club  Mis- 
cellany, vol.  i.  p.  198. 


•270  REVOLUTION — UNION — DECADENCE. 

Queen  by  the  Scotch  Commissioners.  In  these  documents 
expression  is  given  to  the  surprise  and  distress  with  which 
Scottish  Presbyterians  heard  of  a  bill  being  before  Parliament 
offering  "  such  a  large  and  almost  boundless  toleration,"  and 
imploring  her  Majesty  "  to  interpose  for  the  relief  of  this 
Church,  and  the  maintenance  of  the  present  establishment 
against  such  a  manifest  and  ruining  enactment."50 

But  all  opposition  to  the  measure  proved  ineffectual. 
Ordered  by  the  Commons  to  be  brought  in  on  the  21st  of 
January  1712,  the  bill  passed  that  chamber  by  a  large  major- 
ity on  the  7th  of  February ;  it  was  carried  with  some  amend- 
ments in  the  Upper  House ;  and  it  received  the  royal  assent 
on  the  3d  of  March. 

The  Church  of  Scotland  and  the  magistrates  of  Edinburgh 
have  been  sternly  condemned  because  of  their  action  in  the 
case  of  Greenshields,  and  the  former  has  been  severely  cen- 
sured for  her  opposition  to  the  toleration  measure.  As  re- 
gards their  treatment  of  the  Scoto- Anglican  clergyman,  it  has 
been  called  one  of  intolerance  51  and  persecution ;  and  so  the 
reversing  of  the  decision  by  the  House  of  Lords  has  been  pro- 
nounced "  most  righteous,"  although,  no  doubt,  giving  "  deep 
offence  to  the  great  body  of  the  Presbyterians,  who  could  not 
brook  within  the  bounds  of  Scotland  any  form  of  worship  but 
their  own."  52  The  opposition  to  the  Act  of  Toleration  lias 
been  pronounced  such  as  to  show  on  the  part  of  the  State 
Church  "  an  equal  want  of  wisdom  and  of  charity."53  Before 
endorsing  these  sweeping  verdicts,  one  would  do  well  to  have 
before  him  the  following  considerations  : — 

50  'Acts  of  the  General  Assembly,'  &c,  ut  sup.,  pp.  467-471. 

;'1  "  It  must  be  remembered  that  it  was  the  intolerance  of  the  Church  of 

land  and  the  magistrates  of  Edinburgh  towards  Mr  Greenshields,  the 

Episcopal  minister,  that  led  the  English  Parliament  to  measures  at  once  of 

defence  and  retaliation." — A.  T.  Innes,  '  The  Law  of  Creeds,'  &c,  chap.  iii.  p. 

120,  n. 

52  '  Ch.  Hist,  of  Scot.'  By  Priii.  John  Cunningham.  Chap,  xxiii.  vol.  ii. 
p.  225.     Sec.  ed. 

53  'Eccles.  Hist,  of  Scot.'     By  Prof.  Grub.     Chap,  lxxiv.  vol.  iii.  p.  365. 


EIGHTEENTH-CENTURY  VIEW   OF   CASE   AND   ACT.  271 

First,  In  dealing  with  Mr  Greenshielcls  as  an  ecclesiastical 
offender,  the  Edinburgh  Presbytery  were  not  dealing  with  one 
who  claimed  to  be  a  conforming  Scottish  Episcopalian,  but  with 
one  who  persisted  in  conducting  public  worship  according  to 
the  ritual  of  the  Church  of  England.  In  the  judgment  of  the 
official  guardians  of  Presbyterian  privilege  and  worship-purity, 
this  was  a  violation  of  the  Eevolution  Settlement  and  the 
basis  of  Union — it  was,  as  they  termed  it,  the  bringing  in  "  a 
form  of  worship  contrary  to  the  purity  and  uniformity  of  the 
worship  established  by  law." 

We  may  be  familiar  with  a  state  of  matters  in  which  vari- 
ous Churches  coexist  in  the  same  kingdom,  mutually  tolerant 
of  each  other,  the  State  Church  not  considering  the  toleration 
extended  to  the  unendowed  or  dissenting  Churches  to  be  an 
infringement  of  its  privileges ;  but  such  a  situation  of  affairs 
was  foreign  to  the  thoughts  of  Scottish  churchmen  in  the 
beginning  of  the  eighteenth  century. 

For  such  men  there  was  but  one  Church,  one  government — 
**  the  only  government,"  as  expressed  in  parliamentary  lan- 
guage— and  one  ritual.  All  legislation  from  the  Eevolution 
onwards  went,  in  their  judgment,  to  render  it  impossible  that 
any  one  could  conduct  public  worship  in  Scotland  who  had 
not  signed  the  Confession  of  Faith,  acknowledged  Presbyterian 
government  to  be  the  only  possible  form  "  of  Christ's  Church 
within  this  kingdom,"  and  had  not  undertaken  to  observe 
•"  the  uniformity  of  worship  as  at  present  performed  and 
allowed  within  this  Church."  Mr  Greenshielcls  could  not 
comply  with  these  conditions,  and  never  professed  to  have 
done  so.  It  was  to  no  purpose,  in  the  judgment  of  his  ecclesi- 
astical judges,  that  he  argued  in  favour  of  Acts  of  Parliament 
establishing  uniformity  of  worship  being  restricted  in  their 
operation  to  the  Presbyterian  Church  "  within  herself,"  and 
not  made  applicable  to  "  those  who  are  without  "  ;  that  Acts 
against  innovations  in  worship  secured  the  Church  of  Scot- 
land from  having  such  "  imposed  upon  her,"  but  were  not  in- 


2  t  2  REVOLUTION — UNION — DECADENCE. 

consistent  with  another  form  of  worship  being  used  by  others 
out  of  her  communion.  The  obvious  answer  to  that  line  of 
defence  was  a  denial  of  the  relevancy  of  the  distinction  be- 
tween those  within  and  those  without  the  National  Church, 
— a  denial  that  there  could  be  any  form  of  worship  permitted 
in  the  case  of  those  who  were  within  the  kingdom,  but 
claimed  to  be  outside  the  Church  of  Scotland. 

This  way  of  reasoning  may  be  bad  legally  while  good 
ecclesiastically,  or  it  may  be  bad  any  way  it  is  taken ;  it  may 
now  be  condemned  as  narrow,  intolerant,  and  quite  unwork- 
able ;  but  it  was  the  only  way  of  reasoning  open  at  the  time 
to  those  churchmen,  Carstares  of  toleration  and  moderation 
included,  who  found  Greenshields  guilty  of  intrusion,  con- 
tumacy, and  innovating,  and  who  protested  against  the 
passing  of  the  Toleration  Bill  as  involving  a  breach  of  the 
constitution,  and  an  outrage  upon  the  Church  of  State  recog- 
nition and  enactment. 

Second,  In  judging  the  line  taken  both  in  the  individual 
case  and  the  legislative  measure  with  which  it  was  followed 
up,  there  ought  to  be  a  bearing  in  mind  how  largely  politics 
had  to  do  with  the  ecclesiastical  life  of  the  times. 

Neither  James  Greenshields,  "  late  minister  at  the  church 
of  Tynan  in  Ireland,"  as  he  designated  himself,  nor  those 
members  of  the  Church  of  England  residing  in  Edinburgh 
who  invited  and  secured  him  "to  preach  and  read  prayers 
to  them  after  the  form  of  the  Church  of  England,"  might 
be  persons  of  any  importance.  Their  doings  might  not  be 
worthy  of  notice  on  the  part  of  such  bodies  as  Presbytery, 
Town  Council,  Court  of  Session,  or  House  of  Lords.  But 
from  an  early  stage  of  the  case  it  was  manifest  that  advan- 
tage was  being  taken  of  it  by  those  who  were  not  favourably 
disposed  to  the  established  order  of  things  either  in  Church 
or  State,  but  would  gladly  welcome  a  counter-revolution  in 
both.  Daniel  De  Eoe  is  not  an  authority  to  be  implicitly 
trusted,  his  narrative  being  too  much  coloured  with  party 


AIM    OF   EPISCOPAL    PARTY   IN   TOLERATION   ACT.  273 

prejudice  and  political  antipathies ;  but  in  this  matter  the 
insight  of  the  realistic  writer  of  fiction  was  not  at  fault  when 
he  asserted  that  Greenshields  was  the  tool  of  the  Jacobite 
party  then  plotting  for  the  restoration  of  the  exiled  family ; 
that  tolerating  Episcopacy  in  Scotland  meant  tolerating 
Jacobitism ;  and  that  the  attempt  to  introduce  the  Book  of 
Common  Prayer  was  founded,  not  upon  conscientious  convic- 
tions entirely  or  mainly,  but  largely  upon  a  political  design 
to  embroil  the  Presbyterians  of  Scotland  with  the  Govern- 
ment.54 This  view  of  De  Foe  is  borne  out  by  the  admissions 
of  one  who  stood  at  the  opposite  pole  from  the  author  of  the 
'  History  of  the  Union  between  England  and  Scotland ' — 
George  Lockhart  of  Carnwath,  compiler  of  '  Memoirs  and 
Commentaries  upon  the  Affairs  of  Scotland.'  The  historical 
vision  of  this  bitter  and  unscrupulous  partisan  is  so  distorted 
that  his  account  of  any  matter  calling  for  delicate  discrimi- 
nation is  next  to  worthless.  He  may,  however,  be  safely 
trusted  to  give  a  correct  version  of  party  movements  with 
which  he  himself  was  mixed  up,  and  in  which  he  took  a 
leading  part.  Now,  the  avowred  proposer  of  the  Toleration 
Bill 55  makes  no  secret  of  the  fact  that  the  supporters  of  that 
measure   wished    nothing   so   much    as   to   see   Episcopacy 

54  See  'Hist,  of  the  Union.'  Pref.,  pp.  19-22,  27,  28.  In  a  Representation 
by  the  inhabitants  of  Edinburgh  called  forth  by  Greenshields'  "Service-book 
"Worship,"  and  given  by  De  Foe,  "several  of  the  Episcopal  Clergy"  are 
affirmed  to  be  "  prompted  and  instigated  by  the  Jacobite  party,  who  are 
equally  disaffected  to  the  civil  as  to  the  ecclesiastical  constitution.  "We 
conceive,"  state  the  petitioners,  "that  by  these  illegal  and  unwarrantable 
incroachments,  intrusions,  and  innovations,  they  design  no  less  than  the  ruin 
of  both  Church  and  State ;  .  .  .  and  the  instigators  to,  and  abettors  of,  these 
practices  are  in  big  hopes,  and  not  without  too  good  and  evident  grounds,  that 
this  will  prove  an  effectual  mean  of  alienating  the  hearts  and  affections  of 
many  of  our  Queen's  best  and  most  loyal  subjects  from  her  Majesty's  Person 
and  the  present  Establishment,  and  that  by  this  means  they  shall  effectually 
wound  and  weaken  the  Church  on  both  sides,  and  also  ruin  the  civil  govern- 
ment."—Ibid.,  pp.  20,  21. 

55  "After  we"  (the  five  Scots  who  had  contracted  "a  close  and  intimate 
friendship  and  correspondence")  "had  thus  established  our  interest,  we  came 
next  to  think  of  the  measures  we  were  to  prosecute,  and  I  proposed  that 

S 


274  REVOLUTION — UNION — DECADENCE. 

restored  in  Scotland ;  and  that  when,  that  move  having 
received  parliamentary  and  royal  sanction,  a  bill  to  restore 
patronages  was  carried  after  a  similar  fashion  and  with 
similar  success,  the  delight  of  the  promoters  was  great,  all 
the  more  so  when  it  was  known  how  deep  was  "  the  morti- 
fication of  the  Scots  Presbyterians  and  the  Whig  party."  5G 
These  things  were  not  unknown  in  Scotland,  and  the  know- 
ledge of  them  undoubtedly  influenced  the  churchmen  of  the 
day  in  the  action  they  took  in  endeavouring  to  suppress  the 
irrepressible  Mr  Greenshields,  and  to  arrest  the  passing  of 
the  insidious  Toleration  Bill.57 

These  considerations  being  duly  weighed,  the  question 
whether  the  action  of  the  Church  of  the  majority  was  wise 
and  politic  or  the  reverse  may  be  fairly  discussed.  When  it 
is  so,  the  conclusion  reached  by  those  who  share  in  nine- 
teenth -  century  ideas  of  what  is  tolerant,  catholic,  and 
charitable  will  doubtless  be  that  the  policy  of  the  Church 
of  the  Revolution  and  the  Union  was  both  intolerant  and 
impolitic.  It  would  have  been  to  their  credit  had  the  Edin- 
burgh Presbytery  left  Mr  Greenshields  undisturbed  in  posses- 
sion of  his  meeting-house  and  in  the  use  of  his  Prayer-book, 
and  advantageous  for  all  interests  concerned  had  the  advice 
tendered  by  a  well-wisher  in  London  been  given  effect  to. 

we  shou'd  move  for  a  bill  to  tolerate  the  Episcopal  Clergy  in  Scotland.'' — 
"  Memoirs  and  Commentaries  upon  the  Affairs  of  Scotland."  'The  Lockhart 
Papers,'  vol.  i.  pp.  338,  339. 

56  Ibid.,  p.  385. 

57  "  The  toleration  of  Episcopalians  and  the  restoration  of  patronage  were 
both  advocated  by  the  party  to  which  [Lord]  Oxford  owed  his  power  ;  and 
advocated  for  the  sole  purpose  of  regaining  their  lost  ascendency  to  the 
Episcopalians  and  Jacobites  of  Scotland.  .  .  .  The  knowledge  of  these  designs, 
and  of  their  real  bearing,  lay  at  the  root  of  the  strenuous  opposition  offered 
by  Carstares  and  his  friends  to  the  Toleration  and  Patronage  Acts.  .  .  .  The 
religious  and  political  interests  were  again  inextricably  interwoven  ;  and  be- 
hind the  shield  of  toleration  of  Episcopal  worship,  the  bigotry  and  monarchical 
fanaticism  of  the  Jacobites  strove  to  inflict  a  fatal  wound  on  the  rights  secured 
to  Scotland  by  the  Revolution." — 'William  Carstares.'  By  Dr  It.  H.  Story. 
London  :  1874.     Chap,  xviii.  p.  328. 


IMPROVEMENT  SOUGHT  IN  CONDUCT  OF  PUBLIC  WORSHIP.      275 

Writing  to  Principal  Car  stares  from  Whitehall  in  August 
1709,  Mr  Eobert  Pringle  pointed  out  to  his  correspondent 
the  impossibility  of  dealing  with  those  Episcopalian  dissenters 
in  Scotland  who  took  the  oaths  and  swallowed  the  tests  in 
any  way  different  from  that  adopted  towards  dissenters  in 
England  ;  that  the  more  done  in  the  direction  of  opposition  and 
suppression  the  more  closely  would  they  be  drawn  to  their 
friends  in  England,  so  that  the  less  notice  taken  of  those  who 
affected  the  English  ritual  the  better.58 

Erom  these  matters  of  Church  and  State  settlement  and 
policy  we  turn  to  the  judicial  proceedings  of  the  Church  of 
Scotland  in  regard  to  the  conduct  of  public  worship  during 
the  period  now  under  review. 

From  various  injunctions  and  recommendations  of  the 
Supreme  Court  issued  in  the  earlier  years  of  the  century,  it 
can  be  gathered  that  there  existed  a  desire  to  see  the  services 
of  the  sanctuary  conducted  in  an  orderly  and  seemly  fashion. 
In  1705  the  General  Assembly  "seriously  recommends  to  all 
ministers  and  others  within  this  National  Church  the  due  ob- 
servation of  the  Directory  for  the  Public  Worship  of  God, 
appro ven  by  the  General  Assembly  held  in  the  year  1645."  59 

58  'State  Papers  and  Letters  addressed  to  William  Carstares,'  pp.  772-774. 

59  'Acts  of  the  General  Assembly,'  &c.,  ut  sup.  "Recommendation  concern- 
ing the  Observation  of  the  Directory  for  Worship,"  p.  387.  Five  years  later 
Wodrow  had  some  friendly  intercourse  with  the  Rev.  Patrick  Simson  of  Ren- 
frew, one  of  the  outed  ministers  of  the  Restoration.  The  latter  had,  at  the 
June  Communion  in  1710,  so  far  innovated  upon  what  was  then  use  and  wont, 
that  "after  the  Tables  wer  over,"  he  "fell  a  discoursing,  and  gave  some  direc- 
tions ;  and,  advising  them  to  be  much  in  prayer,  commended  the  Lord's  Prayer, 
and  concluded,  they  say,  with  it."  —  Wodrow's  'Analecta,'  vol.  i.  p.  287. 
Simson's  own  version  of  the  incident  was  this:  "That  after  the  Tables,  he 
took  occasion  to  observe  that  there  wer  three  things  that  had  Christ's  name 
particularly  given  them  :  The  Lord's  Day.  and  the  Lord's  Supper,  and  the 
Lord's  Prayer.  After  he  had  spoken  a  while  on  the  former  two,  he  spoke  a 
litle  upon  the  use  of  the  Lord's  Prayer,  and  first  repeated  it,  and  then  prayed 
over  the  different  petitions,  with  pretty  large  enlargments  upon  each  of  them." 
For  acting  as  he  had  done  the  venerable  divine  gave  this  pathetic  vindication  : 
"  For  severall  dayes  before  his  Communion  he  had  a  strong  impression  on  his 
spirit,  once  before  he  dyed,  to  testify  his  communion  with  the  whole  Christian 


276  KE  VOLUTION — UNION — DECADENCE. 

Eight  years  thereafter,  the  same  Court,  with  a  view  to  "  the 
more  decent  performance  of  the  public  praises  of  God,"  issued 
a  recommendation  to  presbyteries  "  to  use  endeavours  to  have 
such  schoolmasters  chosen  as  are  capable  to  teach  the  com- 
mon tunes ;  and  that  Presbyteries  take  care  that  children  be 
taught  to  sing  the  said  common  tunes  ;  and  that  the  said 
schoolmasters  not  only  pray  witli  their  scholars,  but  also  sing 
a  part  of  a  psalm  with  them,  at  least  once  every  day."00  In 
1746  the  recommendation  as  to  children  being  instructed  in 
psalmody  by  their  teachers  is  repeated ;  but  on  this  occasion 
it  is  coupled  with  one  of  an  interesting  character  bearing 
upon  household  worship — "  The  General  Assembly  do  recom- 
mend to  private  families,  that  in  their  religious  exercises, 

Church,  by  the  publick  using  of  the  Lord's  Prayer  :  That  he  was  nou  82 
years,  and  many  of  the  young  Ministers  might  have  it  to  say  that  they  never 
heard  this  Prayer  made  use  of  by  the  old  men,  and  make  this  a  further  excuse 
for  the  totall  disuse  of  it ;  which  he  thought  was  a  fault,  though  he  was 
against  the  abuse  of  it." — Ibid.,  p.  297.  In  the  course  of  their  conversation 
the  patriarch  of  Renfrew  gave  this  piece  of  information  to  his  interviewer  : 
"  At  the  Assembly,  .  .  .  when  Sir  Heu  Campbell  of  Calder's  book  upon  this 
[use  of  the  Lord's  Prayer  in  public  worship]  came  out,  there  was  a  Committy 
of  Ministers  that  considered  the  matter,  .  .  .  and,  considering  the  times, 
judged  it  proper  to  end  in  a  generall  recommendation  of  the  Assembly's 
Directory,  by  that  Assembly,  which  was  all  they  did." — Ibid.  Although  the 
exact  date  had  escaped  the  recollection  of  Wodrow,  it  was  evidently  the 
Assembly  of  1705  to  which  his  informant  referred.  The  author  whom  Simson 
makes  mention  of  was  Sir  Hugh  Campbell  of  Cawdor,  who  had  for  years 
agitated  in  church  courts  and  by  private  correspondence  for  a  more  general 
return  to  the  Directory  rubric  in  this  matter.  In  a  somewhat  acrimonious 
correspondence  with  Carstares,  published  in  his  work,  the  Principal  gives  him 
to  understand  that  the  Act  of  1705  was  passed  largely  in  the  interests  of 
his  views,  and  to  atone  for  what,  on  the  authority  of  an  unnamed  member 
"of  more  than  ordinary  credit  aiming  his  brethren,"  the  irate  baronet  alleged 
had  been  done  in  the  Assembly  of  1649,  but  of  which  no  corroborative  evidence 
exists.  Sir  H.  Campbell's  book  drew  forth  a  work  from  James  Hog,  minister 
at  Carnock,  under  the  following  title  :  'A  Casuistical  Essay  upon  the  Lord's 
Prayer,  wherein  divers  important  Cases  relative  to  the  several  Petitions  are 
succinctly  stated  and  answered.  To  which  is  subjoin'd,  A  Letter  to  a  friend, 
in  answer  to  Sir  Hugh  Campbel  of  Calder,  and  Monsieur  d'Espagne,  concern- 
ing the  use  thereof.'     Edinb. :  1705. 

,;"  'Acts   of    General   Assembly,'    1713.      "Act   and   Recommendation  for 
Teaching  the  Common  Tunes,"  p.  483. 


INTRODUCTION  OF  SCRIPTURE  SONGS  IN  PUBLIC  WORSHIP.     27  7 

singing  the  praises  of  God,  they  go  on  without  the  intermis- 
sion of  reading  each  line."  G1 

But  the  concern  of  the  Church  of  Scotland  for  the  praise 
of  the  sanctuary  took  another  direction  additional  to  that  of 
sacred  music:  it  manifested  itself  in  endeavours  to  enlarge 
the  metrical  psalmody.  At  the  very  time  when  the  Scottish 
establishment  was  carefully  feeling  its  way  to  the  adoption 
of  that  metrical  version  of  the  Psalms  which  displaced  the 
old  rendering  of  1565,  it  gave  clear  indication  of  a  desire  that 
other  passages  of  Scripture  capable  of  being  rendered  met- 
rically should  be  available  for  public  worship.  To  these 
Scripture  passages  outside  the  Hebrew  psalter  proper  there 
was  given  the  name  "  Scriptural  Songs."  From  1648  onwards 
several  ministers  laboured  in  this  department  of  composition. 
Among  these  were  Mr  Zachary  Boyd,  author  of  a  translation 
of  '  The  Psalmes  of  David  in  Meeter ' ; 62  Mr  David  Leitch, 
at  one  time  professor  in  King's  College,  Aberdeen  ;  Mr  Bobert 
Lowrie,  one  of  the  Edinburgh  ministers,  who  afterwards 
became  Bishop  of  Brechin ;  and  Mr  John  Adamson,  himself  a 
poet,  and  Principal  of  Edinburgh  University  from  1623  till 
1653.  In  the  case  of  no  one  of  these  versifiers  did  the 
matter  go  further  than  a  recommendation  of  Assembly  to  take 
pains  in  the  matter,  or  an  ajDpointment  of  some  one  deemed 
competent  to  revise  their  "  travels  "  and  pronounce  judgment 
as  to  their  quality.63 

This  state  of  matters  continued  till  after  the  Bevolution ; 

61  Ibid.,  1746.  "Act  and  Recommendation  about  the  Manner  of  Siuging 
of  Psalms,"  p.  687. 

62  'The  Psalmes  of  David  in  Meeter.'  By  Mr  Zachary  Boyd,  Preacher  of 
God's  Word.  The  third  edition.  Printed  at  Glasgow  by  George  Anderson, 
Anno  1646. 

63  'Acts  of  General  Assembly,'  1647,  p.  159.  Baillie's  'Letters  and  Journals, 
vol.  iii.  p.  554.  "  Recommends  to  Mr  Johne  Adamsoue  to  revise  Rowes  para- 
phrase of  the  Psalmes,  and  Mr  Johne  Rowes  observationes  thereupon,  and  to 
have  his  opinion  therof  ready  for  the  next  Assembly."  Edinburgh,  8  Julij 
1647,  ante  meridiem. — '  General  Assembly  Commission  Records,'  1892,  p.  282, 
and  note  1. 


278  REVOLUTION — UNION — DECADENCE. 

but  early  in  the  eighteenth  century  the  proposal  for  an  en- 
larged psalter  was  revived.  In  1706  such  action  was  taken 
as  implies  that  some  progress  had  already  been  made.  For 
on  the  8th  of  April  in  that  year  there  appears  on  the  As- 
sembly's records  an  "  Act  and  Recommendation  concerning 
the  Scripture  Songs." 

"  Having  heard  and  considered  an  overture,  transmitted  to  them 
from  the  Committee  for  Overtures,  to  whom  it  was  remitted  to 
consider  the  reference  ...  in  relation  to  the  Scriptural  Songs," 
the  Assembly  recommended  "  it  to  the  several  Presbyteries  of  this 
Church  to  endeavour  to  promote  the  use  of  these  Songs  in  private 
families  within  their  bounds ;  .  .  .  and  for  facilitating  the  As- 
sembly's work  in  preparing  the  said  Songs  for  public  use,  the 
Assembly  hereby  do  recommend  it  to  Presbyteries  to  buy  up  copies 
of  the  said  songs ;  .  .  .  and  ordain  the  report  of  the  committees 
appointed  by  the  Commission  of  the  late  Assembly  to  revise  these 
songs  ...  to  be  printed  and  transmitted  to  the  several  Presby- 
teries, that  they  may  consider  the  same,  and  compare  them  with 
the  book  itself ;  and  the  General  Assembly  recommends  it  to  the 
said  Presbyteries  also  diligently  to  compare  these  songs  with  the 
original  texts,  and  to  make  what  further  amendments  they  shall  see 
needful  upon  the  said  printed  copies  of  these  songs,  both  as  to  the 
translation  and  metre,  keeping  always  to  the  original  text."  G4 

The  collection  of  Scripture  songs  thus  recommended  for 
family  and  congregational  use  was  the  outcome  of  enforced 
leisure  on  the  part  of  Mr  Patrick  Simson,  minister  of  Ren- 
frew.65 Simson's  work,  first  published  anonymously  in  1685, 
consists  of  six  books,  in  which  the  songs  are  given  in  the 
order  of  the  books  of  the  P>ible,  those  of  the  New  Testament 

M  Acts  of  General  Assembly,  1706.  "Act  and  Recommendation  concerning 
the  Scripture  Songs,"  pp.  392,  393. 

65  Frequent  notices  of  Simson  are  to  be  found  in  the  '  Analecta '  of  Wodrow, 
who  styles  him  "  the  most  digested  and  distinct  master  of  the  Scriptures  that 
ever  I  met  with  " — vol.  ii.  p.  305.  For  condensed  account  of  him  see  '  The 
Wodrow  Correspondence.'  The  Wodrow  Soc.  Three  vols.  Edinb. :  1842. 
Vol.  i.  Letter  VIII.  addressed  "  To  the  Very  Rev.  Mr  Patrick  Simson,  Minister 
of  the  Gospel  at  Renfrew."  Editor's  note,  pp.  14,  15.  See  also  'The  Scot- 
tish Paraphrases,' &c.     By  D.  J.  Maclagan.     Edinb. :  18S9.     P.  4. 


THE    SCRIPTURE    SONGS    OF   PATRICK    SIMSON.  279 

being  followed  up  with  "  some  other  sweet  Evangelical  pas- 
sages, meet  to  be  composed  into  Songs,  taken  out  of  John's 
Gospel  and  the  Epistles."  After  the  metrical  renderings  of 
Scripture  passages  there  are  six  "  short  Scripture  Doxologies 
subjoined  by  way  of  Conclusion  to  the  whole." 

The  versifier's  vindication  of  his  procedure  in  not  keeping 
within  the  bounds  of  Scripture  songs,  but  "  putting  many 
more  Scriptures  into  song  than  were  intended  for  such  by 
the  Spirit,"  will  be  allowed  by  all  to  possess  the  merit  of 
ingenuity,  although  to  some  it  may  seem  lacking  in  force  of 
Scriptural  warrant.  As  advanced  in  his  preface,  the  vindica- 
tion is  substantially  this :  The  composer  is  not  sure  that  it 
was  the  design  of  the  Spirit  to  confine  the  Church  entirely  to 
the  Psalms  of  David,  seeing  the  use  of  psalms,  hymns,  and 
spiritual  songs  is  enjoined  in  the  Word ;  he  sees  no  reason 
why  we  should  not  be  allowed  to  "  take  of  the  Lord's  own 
stuff,  as  well  for  singing  as  for  praying,  and  other  holy  uses, 
especially  those  evangelical  purposes  that  are  not  so  fully  or 
clearly  exprest  in  the  psalms  and  other  Scripture  songs  ; " 
this  is  simply  an  experiment  to  ascertain  "  how  other  sweet 
Scriptures  will  go,  being  put  into  songs ; "  "  when  it  shall  be 
thought  fit  (as  once  was  intended  by  this  Church)  to  adjoin 
the  rest  of  the  Scriptural  songs  to  the  books  of  Psalms,  for 
publick  use,  and  an  approved  paraphrase  shall  be  framed  or 
pitched  on  for  that  purpose,  it  may  be  considered  how  many  " 
of  this  collection  "  are  to  be  reckoned  of  that  number," — a 
point  the  compiler  modestly  declines  to  determine.60 

Simson's  compilation  was  taken  in  hand  for  purposes  of 
revision  by  two  committees — an  eastern  or  Edinburgh,  and 
a  western  or  Glasgow  one.  After  subjecting  the  volume  to 
separate  examination,  the  two  bodies  of  reviewers  met  to- 
gether and  agreed  upon  a  joint  report  to  the  effect  that  only 
such  as  are  "  purely   Scriptural    Songs "  should   be   recom- 

66  For  full  title  of  Simson's  work  and  specimens  of  his  versification  see 
'  The  Scot.  Paraphrases,'  ut  sup.,  pp.  4,  5,  10,  11. 


280  REVOLUTION — UNION — DECADENCE. 

mended  for  public  use,  seeing  if  other  passages  of  Scripture 
were  to  be  turned  into  metre  there  would  be  no  limits  to  the 
process.  The  Glasgow  committee,  which  had  the  benefit  of 
the  presence  and  co-operation  of  the  compiler,  specified  six- 
and-twenty  pieces  selected  out  of  the  six  books,  and  at  the 
same  time  suggested  certain  amendments,  which  might  either 
be  carried  out  with  the  consent  of  Mr  Simson,  or  be  intrusted 
to  some  person  having  "  skill  of  poesie,  competent  to  correct 
faults  found  in  the  metre." 

It  was  upon  this  joint  report  that  the  Assembly  of  1706 
took  the  action  already  stated. 

In  the  following  year,  on  the  same  day  that  the  "  Act 
against  Innovations  "  was  passed,  a  decision  was  come  to  by 
the  Assembly  concerning  the  Spiritual  Songs.  Finding  that 
a  very  small  number  of  Presbyteries  had  sent  in  remarks,  and 
that  in  the  judgment  of  such  as  had  done  so  the  collection 
was  not  ready  for  public  use,  the  Assembly  remitted  the 
matter  back  to  the  inferior  courts,  with  an  injunction  "  to 
be  careful  yet  to  revise  the  said  Songs,  and  transmit  their 
opinions  thereanent  to  the  next  Assembly ; "  and  also  ap- 
pointed "  those  who  were  nominated  by  the  Commission  of 
the  late  General  Assembly  to  revise  these  Songs  at  Edin- 
burgh, yet  to  meet,  and  again  revise  the  same  and  report."  G7 
By  another  year  the  Church  felt  warranted  in  taking  a  step 
in  advance  ;  for  on  the  27th  of  April  1708  the  Assembly 
authorised  their  Commission,  having  examined  the  Scripture 
Songs  in  the  light  of  presbyterial  criticism,  "  to  conclude  and 
establish  that  version,  and  to  publish  and  emit  it  for  the 
public  use  of  the  Church,  as  was  formerly  done  on  the  like 
occasion,  and  when  our  version  of  the  Psalms  was  published 
in  the  year  1G49."68 

';;  "  Acts  of  General  Assembly,'  ut  sup.,  April  21,  1707,  p.  -110. 

<i8  Ibid.,  p.  430.  "Ami  seeing  there  are  many  copies  of  the  said  version 
lying  on  the  author's  hand,  it  is  recommended  to  ministers  and  others  to  buy 
the  Bame  for  private  use  in  the  meantime." 


PROPOSED   USE   OF   SCRIPTURE   SONGS   IN   WORSHIP.         281 

The  Commission,  however,  would  seem  not  to  have  acted 
upon  the  powers  with  which  they  were  invested,  probably 
deterred  from  doing  so  by  the  lack  of  interest  shown  in  the 
matter  over  the  Church  generally.  An  appeal  made  at  mid- 
summer to  the  several  Synods  of  the  Church  that  they  would 
"  nominate  some  of  their  ministers  best  acquainted  with  the 
original  languages  and  knowing  in  poesy  "  to  assist  the  Com- 
mission in  this  "  matter  of  great  moment,"  was  found  by  the 
2d  of  December  to  have  elicited  no  response.  An  extension 
of  the  time  specified  did  not  better  matters  greatly,  for  on  the 
2d  of  March  1709  all  that  could  be  produced  were  two  sets 
of  remarks — one  from  the  Presbytery  of  Ross,  and  the  other 
from  that  of  Kirkcudbright.  Evidently  the  Scriptural  or 
Spiritual  Songs  of  the  Rev.  Patrick  Simson  had  failed  to 
interest  the  Church  at  large,  and  were  not  destined  to  find  a 
place  in  the  praise  of  the  Scottish  Church  as  so  much  "  good 
matter  in  a  song"  ;  and  the  ecclesiastical  courts  wisely  desisted 
from  any  further  attempts  to  bring  them  into  public  use."  M 

For  thirty-two  years  no  further  action  was  taken  in  the  way 
of  adding  to  the  Scottish  psalmody.  In  1741,  however,  when 
the  business  of  the  Assembly  was  drawing  to  a  close,  and  the 
133d  Psalm  was  about  to  be  sung,  an  overture  was  brought 
forward  "  about  turning  some  passages  of  the  Old  and  Xew 
Testament  into  metre,  in  order  to  be  used  in  churches  as  well 
as  in  families."  70  In  view  of  the  lateness  of  the  hour,  all  that 
could  be  done  was  to  refer  the  matter  to  the  Commission,  with 
instructions  to  consider  it,  to  "  take  the  assistance  of  learned 
divines  who  have  employed  their  time  and  pains  on  subjects 
of  that  sort,  and  report  their  opinion  to  the  next  Assembly." 
That  Assembly,  on  the  subject  being  brought  up,  nominated 

69  The  Spiritual  Songs  were  reprinted  at  Aberdeen  in  1757,  from  which 
circumstance  Mr  W.  L.  Taylor,  Peterhead,  infers  the  above  recommendation 
had  been  ob tempered.  The  writer  of  them  lived  to  be  the  Father  of  the 
Church  of  Scotland,  and  died  October  24,  1715,  aged  eighty-eight. 

~"  The  Piev.  X.  Morren's  'Annals  of  the  General  Assembly  of  the  Church 
of  Scotland.'     Two  vols.     Edinb.  :  1838.     Year  1741,  p.  20. 


282  REVOLUTION — UNION — DECADENCE. 

a  committee  composed  of  ministers  in  and  about  Edinburgh 
"to  make  a  collection  of  translations  into  English  verse  or 
metre,  of  passages 'of  the  Holy  Scriptures;  or  receive  in  per- 
formances of  that  kind,  from  any  who  shall  transmit  them.71 

For  two  years  little  or  nothing  was  done,  1743  being  a 
blank  so  far  as  fresh  action  was  concerned,  and  the  Assembly 
of  1744  simply  reappointing  "  the  Committee  on  Psalmody  " 
with  the  addition  of  several  names.72 

But  an  important  stage  in  the  history  of  the  Paraphrases 
was  reached  in  the  months  of  May  and  July  1745.  In  the 
earlier  of  these  months,  when  the  committee  gave  in  their 
annual  report  to  the  Supreme  Court,  two  questions  were  raised 
and  discussed.  The  first  was  one  of  competency,  "  with 
respect  to  the  Assembly's  authorising  translations  or  para- 
phrases of  passages  of  Scripture  to  be  used  in  public."  A 
small  committee  appointed  to  inspect  the  records  for  prece- 
dents contented  themselves  with  adducing  the  deliverances  of 
four  Assemblies,  beginning  with  that  of  1706,  and  ending 
with  that  of  1742.  This  seems  to  have  satisfied  the  Assembly 
on  the  constitutional  issue  raised.73  The  other  question  was 
one  of  phraseology.  How  should  any  collection  be  designated  ? 
After  some  discussion,  and  not  without  alterations  upon  the 
original  draft,  the  overture  to  be  sent  down  to  Presbyteries 
was  thus  cautiously  entitled,  "  Act  and  Overture  about  some 
pieces  of  Sacred  Poesy;"  and  the  overture  itself  was  thus 
carefully  worded :    "  The  General  Assembly  had  laid  before 

71  Ibid.,  1742,  pp.  34,  35. 

7-  By  the  addition  of  five  ministers  and  four  elders  the  committee  reached  a 
membership  of  thirty-one.  One  of  the  five  ministers  was  Mr  Patrick  Cuming, 
the  first  leader  of  the  Moderate  party.  He  was  appointed  "moderator"  or 
convener  of  committee,  in  which  capacity  he  wrote  a  letter  to  the  Presbytery 
of  Dundee  informing  the  members  that  his  committee  "had  met  upon  the 
rising  of  the  Assembly,  and  appointed  him  to  write  a  letter  to  all  the  Presby- 
teries  of  Scot,  desiring  that  if  any  of  their  members  should  have  such  com- 
pn>ures  [passages  of  Scripture  paraphrased  or  translated  into  verse]  they  would 
transmit  them  to  Mr  M'Intosh  at  the  Society's  Hall  against  Nov.  next." — 
'•  Extract  Minutes  of  Presbyteries."    Maclagan's  '  Scottish  Paraphrases,'  p.  1S4. 

73  Morren's  'Annals,'  1745,  vol.  i.  p.  70. 


PUBLICATION  OF  TRANSLATIONS  AND  PARAPHRASES,  174.").      283 

them,  by  their  committee,  some  pieces  of  sacred  poesy,  under 
the  title  of  Translations  and  Paraphrases  of  several  Passages 
of  Sacred  Scripture,  composed  by  private  persons ;  and  though 
the  Assembly  have  not  sufficient  time  to  consider  these  poems 
maturely,  so  as  to  approve  or  disapprove  of  them,  yet  they 
judge  the  same  may  be  printed ;  and  do  remit  the  consider- 
ation of  them  to  the  several  Presbyteries,  in  order  to  their 
transmitting  their  observations  to  the  next  General  Assembly, 
that  they,  or  any  subsequent  Assembly,  may  give  such  orders 
about  the  whole  affair  as  they  shall  judge  for  edification ;  and 
the  Assembly  appoint  this  their  resolution  to  be  prefixed  to 
the  impression."  7i 

Then  in  July  1745  there  issued  from  the  press  of  the 
printers  to  the  Church  the  first  edition  of  the  Scottish  Para- 
phrases, purporting  to  be  "Translations  and  Paraphrases 
of  Several  Passages  of  Sacred  Script cre  collected  and 
prepared  by  a  Committee  appointed  by  the  General  Assem- 
bly of  the  Church  of  Scotland  and  by  the  Act  of  Last  Gen- 
eral Assembly,  transmitted  to  Presbyteries  for  their  Consid- 
eration." 75 

This  pioneer  volume,  now  rarely  to  be  met  with,  is  of  small 
bulk  and  of  unpretending  appearance.  It  contains  only 
forty-five  pieces,  and  these  are  not  arranged  in  any  apparent 
order,  certainly  not  according  to  the  order  of  the  books  of  the 
Bible.  Three  of  the  compositions  have,  in  addition  to  the 
customary  statement  of  the  canonical  book  and  chapter,  and 
the  verses  of  which  they  are  metrical  renderings,  a  title  pre- 
fixed intimating  that  they  are  respectively  "The  Song  of 
Mary,"  "The  Song  of  Simeon,"  and  "The  Lord's  Prayer." 

The  examining  of  forty-five  metrical  versions  of  Scripture 
passages  need  not  have  proved,  one  would  think,  a  very  for- 

74  'Acts  of  the  General  Assembly,'  May  18,  1745,  p.  681. 

75  "Edinburgh  Printed  by  Robert  Fleming  and  Company  Printers  to 
the  Church  of  Scotland  mdccxlv."  For  particulars  of  what  goes  before  and 
what  comes  after  title-page  of  this  very  rare  edition  see  Maclagan's  *'  Scottish 
Paraphrases,'  p.  53. 


28-4  REVOLUTION — UNION — DECADENCE. 

midable  matter,  and  it  must  be  held  as  indicative  either  of 
lack  of  interest  in,  or  of  decided  opposition  to,  the  introduction 
of  anything  additional  to  the  "  Psalms  of  David  in  metre," 
that  for  thirty-six  years  subsequent  to  1745  the  matter,  as 
often  as  it  came  before  an  Assembly,  was  remitted  to  the  com- 
mittee, with  instructions  to  bring  up  a  report  next  year.  In 
1751  a  little  variety  was  imparted  to  the  finding  of  the 
Supreme  Court  by  a  recommendation  being  added  that,  in  the 
meantime,  the  new  Psalmody  be  used  in  private  families.76 
But  other  twenty-four  years  elapsed  before  any  progress  was 
made  in  obtaining  for  the  Translations  and  Paraphrases  the 
imprimatur  of  the  highest  judicatory,  and  sanction  for  their 
use  in  public  worship.  Then,  in  1775,  an  overture  was  trans- 
mitted from  the  Synod  of  Glasgow  and  Ayr  making  this 
explicit  and  alternative  request — either  that  permission  be 
granted  to  "  such  ministers  as  find  it  for  the  edification  of 
their  respective  congregations  to  use  the  Translations  and 
Paraphrases,  or  that  the  Venerable  Assembly  take  the  proper 
steps  necessary  for  introducing  them  into  the  public  wor- 
ship." 77  Once  more  the  process  was  entered  upon  of  appoint- 
ing a  committee,  of  that  committee  reporting,  of  the  Assem- 
bly remitting  to  Presbyteries,  with  an  occasional  strengthening 
the  committee  by  the  addition  of  new  members.78 

As  time  went  on  the  language  of  the  committee  in  craving 
judicial  action  became  more  urgent,  more  insistent.  Thus 
they  reported  in  1778  that,  from  a  large  number  of  para- 
phrases transmitted  to  them,  they  had  made  a  selection  which 
commended  itself  to  the  majority  of  their  number,  and  that 

76  Extract  Minutes  of  the  General  Assembly,  in  Maclagan's  '  Scottish  Para- 
phrases,' p.  170. 

77  Ibid.,  p.  171. 

78  On  that  committee  appear  such  names  as  these  :  Dr  Patrick  Cuming,  Dr 
Alexr.  Carlyle,  Dr  Joseph  McCormick,  Dr  Alexr.  Webster,  Principal  Robert- 
Bon,  Dr  Hugh  Blair,  Mr  .John  Logan,  Mr  Samuel  Martin,  John  Home,  Esq., 
Prof.  Andrew  Daly  ell,  Prof.  George  Hill.  In  17S0,  among  the  nine  names 
added  to  the  list  appears  that  of  "  Sir  Benry  Moncreiff." 


INTERIM   PERMISSION  FOR   THE   PARAPHRASES,   1781.       285 

now  they  had  small  hope  of  making  any  serviceable  additions 
to  what  they  laid  upon  the  table  of  the  Assembly. 

In  1779  the  committee,  styled  one  "to  prepare  a  proper 
enlargement  of  the  public  psalmody,"  pled  that  either  the 
selection  submitted  last  year  be  printed  and  transmitted  to 
Presbyteries  for  their  judgment  as  to  the  propriety  of  author- 
ising its  use  in  public  worship,  or  that  the  committee  be  con- 
tinued for  another  year  in  the  hope  of  making  additions  which 
might  render  it  more  complete.  In  the  pursuance  of  its 
Fabian  policy  the  Assembly  adopted  the  latter  alternative, 
and  "renewed  the  said  committee." 

After  another  year  of  delay  those  who  were  pressing  for 
the  enlarged  psalmody  secured  a  deliverance  which,  if  not  in 
all  respects  satisfactory,  in  part  at  least  gave  them  their  desire. 

On  the  26th  of  May  1781  the  committee  inform  the  As- 
sembly that  they  have  now  prepared  such  a  collection  of 
Sacred  Poems  as  they  think  may  be  submitted  to  the  judg- 
ment of  the  Church ;  that  the  said  collection  has  been  printed, 
and  is  ready  to  be  delivered  to  members  by  the  clerks ;  and 
that,  if  the  Assembly  would  be  pleased  to  reappoint  this 
committee,  adding  a  few  of  the  members  of  Assembly  to  re- 
vise the  publication  and  to  report  their  opinion  to  a  future 
diet,  the  committee  natter  themselves  the  Assembly  might 
then  be  enabled  to  come  to  a  resolution  which  would  give 
general  satisfaction  to  the  Church. 

This  suggestion  was  acted  upon.  On  the  1st  of  June  1781 
the  Assembly  passed  an  "  Interim  Act  anent  the  Psalmody." 
At  the  outset  of  this  finding  the  opinion  of  the  Assembly's 
own  committee  is  given,  to  the  effect  "  That  the  Venerable 
Assembly  should  in  the  meantime  allow  this  Collection  of 
Sacred  Poems  to  be  used  in  public  Worship  in  congrega- 
tions where  the  Minister  finds  it  for  Edification."  After  the 
opinion  of  the  committee  comes  the  judgment  of  the  Assem- 
bly in  these  words :  "  Appoints  these  Translations  and  Para- 
phrases to  be  transmitted  to  the  Several  Presbyteries  of  the 


286  DEVOLUTION — UNION — DECADENCE. 

Church,  in  order  that  they  may  Report  their  Opinion  concern- 
ing them  to  the  ensuing  General  Assembly ;  and  in  the  mean- 
time, allows  this  Collection  of  sacred  Poems  to  be  used  in 
Public  worship  in  Congregations  where  the  Minister  finds  it 
for  Edification."  79 

This  interim  permission  is  the  only  legislative  sanction  for 
the  use  of  paraphrases  in  the  worship  of  the  Church  of  Scot- 
land. 

Published  in  duodecimo  form,  and  consisting  of  126  pages, 
the  edition  of  1781  has  for  title:  "Translations  and  Para- 
phrases in  verse  of  several  Passages  of  Sacred  Scripture 
Collected  and  prepared  by  a  Committee  of  the  General  As- 
sembly of  the  Church  of  Scotland  in  order  to  be  sung  in 
Churches."  so  The  title-page  is  followed  by  an  "  Advertise- 
ment," giving  a  brief  narrative  of  what  had  been  clone  to  meet 
"  the  general  sentiment  of  devout  persons  that  it  would  be  of 
advantage  to  enlarge  the  Psalmody  in  public  worship,  by  join- 
ing with  the  Psalms  of  David  some  other  passages  of  Scrip- 
ture, both  from  the  Old  and  the  New  Testament."  The 
"  Advertisement "  concludes  with  the  statement :  "  All  the 
Translations  and  Paraphrases  which  had  appeared  in  the 
former  publication  are,  in  substance,  retained.  But  they  have 
been  revised  with  care.  Many  alterations,  and,  it  is  hoped, 
improvements,  are  made  upon  them.  A  considerable  number 
of  new  Paraphrases  are  added.  They  are  all  now  arranged 
according  to  the  order  in  which  the  several  passages  of  Scrip- 
ture lie  in  the  Bible ;  and  a  few  Hymns  are  subjoined." 

The  really  distinctive  features  of  this  recension  of  the 
Paraphrases  are  two  in  number: — 

First,  The  additions  made  to  the  collection.  By  the  intro- 
duction of  twenty-two  pieces  the  number  is  increased  from 

7:1  A  portion  of  the  Act  of  Assembly,  "At  Edinburgh,  1st  June  1781,  Sess. 
8,"  was  printed  [pp.  v,  vi]  in  the  1781  edition.  It  is  given  in  full  by  Mac- 
lagan,  'The  Scot.  Paraphrases,'  pp.  173,  174. 

80  "Edinburgh  Printed  and  sold  by  J.  Dickson  Printer  to  the  Church  of 
.Scotland  MDOOLXXXI." 


DR   JOHN   DUNCAN   UPON   PSALMS   AND   PARAPHRASES.      287 

forty-five  to  sixty-seven,  not  including  the  five  appended 
hymns. 

Among  the  twenty-two  additions  are  such  well-known 
Paraphrases  as  the  8th,  "Few  are  thy  days,  and  full  of  woe"; 
the  15th,  "As  long  as  life  its  term  extends";  the  30th,  "  Come, 
let  us  to  the  Lord  our  God  with  contrite  hearts  return";  the 
35th,  "  'Twas  on  that  night";  the  53d,  "Take  comfort,  Chris- 
tians"; and  the  58th,  "Where  high  the  heavenly  temple 
stands." 

It  was  the  eleventh  verse  of  the  first  of  these  additions 
which  Dr  John  Duncan  singled  out  when,  as  recorded  in  the 
1  Colloquia  Peripatetica,'  drawn  to  speak  upon  Scotch  Psalms 
and  Paraphrases.  "  There  is,"  remarked  the  Professor,  "  fine 
poetry  in  some  of  our  Scotch  paraphrases. 

'  So  days,  and  years,  and  ages  past, 
descending  down  to  night, 
Can  henceforth  never  more  return 
back  to  the  gates  of  light.5 

That  is  very  fine  poetry.  But  it  was  born  in  Hellas,  and  never 
visited  Judaea.  Now  we  are  to  sing  the  songs  of  Sion. 
'  Gates  of  light ' !  I  begin  to  think  of  Aurora,  fair  daughter 
of  the  dawn !  On  the  whole,  I  prefer  the  Psalms  to  the  Para- 
phrases and  Hymns.  They  call  them  paraphrases  or  transla- 
tions [Translations  and  Paraphrases],  and  queer  translations 
some  of  them  are.  If  they  had  given  me  translations,  I  would 
have  let  them  keep  their  paraphrases  to  themselves." 81 

Second,  The  appearance  of  five  hymns  following  up  the 
sixty-seven  paraphrases.  All  that  the  compilers  of  the  1781 
collection  state  as  to  this  tiny  group  is  in  the  closing  sentence 
of  the  Advertisement — "  a  few  hymns  are  subjoined." 

The  first  of  the  group  is  one  of  Addison's,  taken  from  '  The 
Spectator'  for  9th  August  1712,  one  verse  being  slightly 
altered  and  verbal  changes  being  introduced  here  and  there. 

81  '  Colloquia  Peripatetica.'  By  the  late  John  Duncan,  LL.D.  Edin- 
burgh,    mdccclxx.     P.  6. 


288  DEVOLUTION — UNION — DECADENCE. 

The  second,  also  from  the  pen  of  the  English  essayist,  occurs 
in  a  'Spectator'  article,  dated  23d  August  1712,  entitled 
"The  Confirmation  of  Faith,"  and  in  it  the  verbal  altera- 
tions are  fewer  and  slighter  than  in  the  first.  The  third 
is  also  Addisonian,  being  introduced  in  the  '  Spectator '  for 
18th  October  1712  as  the  composition  of  a  clergyman  on  his 
deathbed.  The  fourth  is  one  of  Isaac  Watts',  whose  "  Hymns 
and  Spiritual  Songs"  were  published  in  1709.  In  that  collec- 
tion the  7 2d  hymn  has  for  title,  "  The  Lord's  Day ;  or,  The 
resurrection  of  Christ";  and  for  opening  verse  these  lines  : — 

"  Bless'd  morning,  whose  young  dawning  rays 
Beheld  our  rising  God  ; 
That  saw  him  triumph  o'er  the  dust, 
And  leave  his  last  abode." 

Not  only  were  there  verbal  changes  made  upon  this  piece 
before  it  was  placed  in  the  Scottish  appendix  to  the  Para- 
phrases, but  a  sixth  verse  was  added  to  the  five  of  which  the 
hymn  originally  consisted.  This  additional  stanza  takes  the 
form  of  a  translation  by  Nicholas  Brady  or  Nahum  Tate  of 
the  Gloria  Patri  or  conclusion  : — 

"  To  Father,  Son,  and  Holy  Ghost, 
the  God  whom  we  adore, 
Be  glory  as  it  was,  and  is, 
and  shall  be  evermore." 

The  only  one  of  the  five  appended  hymns  for  which  a 
purely  Scottish  origin  lias  been  claimed  is  the  last,  beginning 
with  the  verse  : — 

"  The  hour  of  my  departure's  come  ; 
I  hear  the  voice  that  calls  me  home  : 
At  last,  0  Lord  !  let  trouble  cease, 
And  let  thy  servant  die  in  peace." 

This  has  been  generally  attributed  to  the  Pev.  John  Logan  of 
Leith,  although  it  does  not  find  a  place  in  the  poems  which 
he  published  in  the  same  year  as  that  in  which  the  Church  of 


"THE   ADDITIONAL    PSALMODY"    IX   SOUTH    LEITII.         289 

Scotland  sanctioned  and  issued  "  Translations  and  Paraphrases 
of  several  passages  of  Sacred  Scripture." 

The  colleague  minister  of  South  Leith  just  mentioned  took 
an  active  part  in  the  enlarging  of  the  Church's  psalmody,  and 
was  a  principal  contributor  to  the  collection  of  1781.  Never- 
theless, the  endeavour  to  introduce  the  paraphrases  and  hymns 
into  his  own  parish  was  attended  with  not  a  little  friction  and 
opposition,  as  the  following  curious  extracts  from  the  Session 
records  make  evident : — 

"January  17th,  1782. — The  Session  taking  under  their  con- 
sideration the  Intimation  Mr  Logan  made  from  the  Pulpit  last 
Lord's  Day,  that  the  Additional  Psalmody  was  to  he  introduced  into 
the  public  worship,  Sabbath  next,  without  consulting  either  his 
Colleague  or  the  Session,  they  apprehend  this  precipitant  manner 
of  introducing  it  will  by  no  means  answer  the  design  of  the  General 
Assembly  ;  the  Session  are  unanimously  of  opinion  that  it  should 
be  deferred  for  some  time  untill  the  Congregation  are  provided  in 
books.  The  Session  appoint  the  Clerk  to  write  Mr  Logan  this  even- 
ing, and  acquaint  him  of  this  their  resolution." 

The  receipt  of  this  extract  minute  drew  from  the  irritable 
and  irate  poet  the  following  mandate  addressed  to  the  clerk, 
who  was  also  precentor  in  South  Leith  congregation : — 

"  Leith,  January  19th,  1782. 

"I  charge  you,  Mr  Alexander  Lindsay,  to  sing  the  Psalms  or 
Hymns  which  are  to  be  read  out  in  the  pulpit  of  South  Leith  to 
Morrow ;  as  Session  Clerk  you  are  to  obey  the  orders  of  the  Session, 
as  Precentor  you  are  amenable  only  to  the  minister  who  presides  in 
the  public  worship.  If  you  refuse  to  comply  with  this  order,  I  will 
prosecute  you  before  the  Presbytery  of  Edinburgh  for  disobedience 
to  the  Laws  of  the  Church.  (Signed)      Johx  Lcgax."S2 

Beyond  the  engrossing  of  this  formidable  document  in  the 
Session  minutes  according;  to  orders  given  at  a  meeting  held 
on  the  14th  of  February,  no  further  action  is  chronicled  as 
having  been  taken  on  either  side.83 

82  Maclagan's  '  Scottish  Paraphrases,'  p.  40. 

83  That  the  introduction  of  the  enlarged  Psalmody  was  more  quietly  gone 

T 


290  REVOLUTION — UNION — DECADENCE. 

That  in  other  quarters  the  collection  was  not  regarded  with 
clerical  favour  is  illustrated  by  the  action  of  the  Rev.  Dr 
Samuel  Martin  of  Monimail,  Fifeshire.  This  divine  was  a 
member  of  the  Assembly's  committee  on  the  paraphrases, 
and  a  contributor  of  one  of  the  sixty-seven  in  the  issue  of 
1781.     His  is  the  paraphrase  beginning — 

"  Ye  indolent  and  slothful !  rise, 
View  the  ant's  labours,  and  be  wise  ; 
She  has  no  guide  to  point  her  way, 
Xo  ruler  chiding  her  delay.;' 

Taking  no  active  share  in  the  work  of  revision,  Dr  Martin 
was  disappointed  with  the  production  when  it  appeared,  re- 
garded many  of  the  pieces  as  doctrinally  unsound,  and  never 
gave  them  out  to  be  sung  either  in  church  or  manse.S4 

The  student  of  eighteenth -century  life  and  literature 
desirous  of  becoming  acquainted  with  the  prevailing  char- 
acter, tastes,  and  pursuits  of  its  ecclesiastics,  so  as  to  form 
some  conception  of  the  religious  life  of  the  period,  would 
do  well  to  inform  himself  regarding  the  members  of  the  para- 
phrase committee,  and  the  versifiers  whose  productions  find 
a  place  in  the  book  that  so  grieved  the  evangelical  minister 
of  Monimail. 

In  the  list  of  the  committee  he  will  find  names  such  as  those 
of  William  Wishart,  Principal  of  the  Edinburgh  University, 
and  his  brother  George,  for  thirty-two  years  principal  Clerk 
of  Assembly ;  of  Patrick  Cuming,  Professor  of  Church  His- 
tory and  city  minister  in  Edinburgh ;  of  William  Robertson 
of  Gladsmuir,  afterwards  Principal  Robertson ;  of  Alexander 

about  in  other  parts  of  the  country  may  appear  from  what  is  recorded  of 
Mauehline,  in  Ayrshire.  "  There  is  no  notice,"  writes  the  late  Dr  Edgar,  "  of 
this  important  step  in  any  extant  minute  of  kirk-session,  but  allusion  is  made 
to  it  in  a  small  memorandum-book  of  the  session-clerk.  .  .  .  The  whole  entry 
regarding  the  paraphrases  in  this  memorandum-book  is,  '1806,  Feb.  9.  began 
bo  sing  the  Paraphrases.'" — 'Old  Church  Life  in  Scotland,'  Lect.  ii.  p.  82. 

84  Letter  from  Rev.  .lames  Brodie  of  Monimail  (grandson  of  Dr  Martin)  in 
'Free  Church  Magazine,'  Aug.  1847.     Maclagan,  at  sttp.,  pp.  41,  42. 


CONTRIBUTORS   TO   ENLARGEMENT   OF   PSALMODY.  291 

Carlyle  of  Inveresk,  "  who  has  made  himself  so  familiarly — 
some  are  inclined  to  think  too  familiarly — known  to  us  in 
his  'Autobiography';"85  and  of  the  author  of  "Douglas,  a 
Tragedy,"  at  one  time  the  Rev.  John  Home  of  Athelstane- 
ford,  but  after  1757  John  Home,  Esq. 

Among  the  authors  some  of  whose  compositions  found  a 
place  in  the  enlarged  psalmody  of  the  century,  he  will  read 
the  names  of  Thomas  Blacklock,  the  blind  bard  and  minister, 
friend  of  David  Hume,  and  discoverer  of  the  genius  of  Robert 
Burns ;  Hugh  Blair,  the  popular  city  preacher  and  Professor 
of  Rhetoric ;  his  relative,  Robert  Blair,  author  of  the  poem 
on  the  Grave ;  and  John  Logan,  whose  bearing  towards  his 
colleague,  session-clerk,  and  conductor  of  psalmody  has  been 
already  noted,  who  was  claimant  to  verses,  both  secular  and 
sacred,  not  universally  acknowledged  to  be  his  own,  and  a 
writer  of  tragedies :  greater  than  any  he  imagined,  however, 
was  the  tragedy  he  lived  out. 

These  names  are  sufficient  to  call  up  a  school  or  party  in 
the  Church  of  Scotland,  the  rise  and  ascendency  of  which 
give  special  interest  to  the  doings  and  writings  of  that 
much -maligned  century,  —  the  party  which  took  as  their 
watchword  the  term  Moderation,  with  the  reign  of  which 
as  a  prevailing  party  in  Church  courts  the  people  of  Scot- 
land have  ever  associated  Jloderatism. 

Xo  man  had  better  opportunity  for  studying  the  genius 
and  characteristics  of  moderatism  in  its  first  development 
than  the  Rev.  Dr  John  \Vitherspoon.  Born  in  the  manse  of 
Tester,  Haddingtonshire,  February  5,  1722,  ordained  minister 
at  Beith,  Ayrshire,  in  1745,  inducted  to  the  charge  of  the 
Laigh  Church  of  Paisley  in  1757,  where  he  laboured  till  he 
entered  upon  a  new  career  as  President  of  Princeton  College, 
Xew  Jersey,  Witherspoon  spent  the  greater  part  of  his 
ministerial  life  in  close  but  hostile  contact  with  the  moderate 

85  Principal  Tullocli  in  'St  Giles'  Lectures.  First  Series.'  1881.  "The 
Church  of  the  Eighteenth  Century,"  p.  278. 


292  REVOLUTION — UNION — DECADENCE. 

party.  He  fought  them  on  the  floor  of  the  Assembly  as  the 
leader  of  the  evangelical  opposition,  to  the  discipline  of  which 
Principal  Robertson  paid  a  generous  tribute.  He  also  assailed 
them  in  their  favourite  field  of  literature,  and  with  such 
effectiveness  that  his  work  is  not  unworthy  of  a  place  of 
permanency  alongside  that  of  Lord  Shaftesbury ,SG  upon  the 
title  and  contents  of  which  it  is  modelled. 

It  was  in  1753  that  Dr  Witherspoon  published  anony- 
mously his  'Ecclesiastical  Characteristics  :  or,  the  Arcana 
of  Church  Policy.  Being  an  Humble  Attempt  to  open 
the  Mystery  of  Moderation.  Wherein  is  shewn  a  plain 
and  easy  way  of  attaining  to  the  character  of  a  moder- 
ate man,  as  at  present  in  repute  in  the  cliurch  of  scot- 
LAND.' Knowing  him  to  be  the  author,  and  denouncing  the 
book  as  "  of  a  very  bad  tendency  to  the  interests  of  religion, 
and  injurious  to  the  characters  of  many  ministers  of  this 
Church,"  the  Presbytery  of  Paisley  did  everything  in  their 
power  to  keep  him  from  becoming  one  of  their  number ;  but 
the  magistrates,  town  council,  and  trades  of  the  town,  along 
with  the  session  and  seatholders  of  the  Laigh  Church,  tri- 
umphed when  the  matter  came,  on  appeal,  before  the  Synod 
of  Glasgow  and  Ayr.  Ten  years  after  the  appearance  of  the 
'  Characteristics,'  the  author,  still  preserving  his  anonymity, 
published  'A  Serious  Apology  for  the  Ecclesiastical 
Characteristics.     By  the  real  Author  of  that  Performance.' 

The  thirteen  maxims  of  the  '  Ecclesiastical  Characteristics,' 
in  which  the  author,  professing  to  be  a  member  of  the  party 
he  opposed,  "  enumerates  distinctly,  and  in  their  proper  order 
and  connection,  all  the  several  maxims  upon  which  moderate 
men  conduct  themselves,"  form  a  splendid  specimen  of  the 
use  of  irony  as  a  weapon  both  of  refutation  and  of  ridicule. 
One  can  understand  how  bitterly  such  members  of  the  Paisley 
Presbytery  as  were  moderates  at  heart,  or  were  in  sympathy 

~';  'Characteristics  of  Men,  Manners,  Opinions,  and  Times.'  By  Anthony 
Ashley  Cooper,  third  Earl  of  Shaftesbury.     Lond,  :   1711.     3  vols. 


WITHEKSPOON'S  'ECCLESIASTICAL  CHARACTERISTICS,'  1753.     293 

with  the  Modcratism  tendency,  would  resent  the  opening 
maxim  dealing  thus  with  heresy :  "  All  ecclesiastical  persons, 
of  whatever  rank,  whether  principals  of  colleges,  professors 
of  divinity,  ministers,  or  even  probationers,  that  are  suspected 
of  heresy,  are  to  be  esteemed  men  of  great  genius,  vast  learn- 
ing, and  uncommon  worth ;  and  are,  by  all  means,  to  be 
supported  and  protected ; " S7  or  the  third,  in  which  the 
treatment  of  the  Confession  of  Faith  by  the  moderate  party 
is  thus  described :  "  It  is  a  necessary  part  of  the  character  of 
a  moderate  man  never  to  speak  of  the  Confession  of  Faith 
but  with  a  sneer :  to  give  sly  hints  that  he  does  not  thoroughly 
believe  it :  and  to  make  the  word  orthodoxy  a  term  of  contempt 
and  reproach ; " 8S  or,  yet  again,  the  fourth,  in  which  the 
"  special  marks  and  signs  of  a  talent  for  preaching  "  are  em- 
ployed to  indicate  a  good  preacher:  "1.  His  subjects  must 
be  confined  to  social  duties.  2.  He  must  recommend  them 
only  from  rational  considerations — viz.,  the  beauty  and  comely 
proportions  of  virtue,  and  its  advantages  in  the  present  life, 
without  any  regard  to  a  future  state  of  more  extended  self- 
interest.  3.  His  authorities  must  be  drawn  from  heathen 
writers,  none,  or  as  few  as  possible,  from  Scripture.  4.  He 
must  be  very  unacceptable  to  the  common  people."  89 

87  '  The  Works   of    John   Witherspoon,    D.D.'      Edinb. :    1805.      Vol.    vi. 
'  Ecclesiastical  Characteristics,'  Maxim  I.  p.   155. 

88  Ibid.,  p.  162. 

89  Ibid.,  p.  166.  Writing  of  the  Glasgow  Communion  in  October  1724, 
Wodrow  describes  a  sermon  preached  on  the  Monday  afternoon  by  Mr  Wallace 
of  Moffat.  "  It  was  on  '  Faith  without  works  is  dead,'  and  in  the  neu  harang- 
ing  method,  and  pleased  some  of  the  young  volage  [Fr.  rolagc,  volatile]  sparks, 
who  set  up  nou  mightily  for  cri ticks  of  sermons.  For  a  full  half  hour  he 
insisted  on  an  introduction  about  the  necessity  of  trying  [enquiring]  in  matter 
of  religion  ;  and  the  unaccountablenes  of  being  satisfied  with  education  ;  and 
left  but  a  quarter  of  an  hour  for  his  text,  where  he  gave  a  cold  account  of 
faith,  as  an  assent  and  crediting  testimony  ;  and  insisted  on  an  inference  6r 
two,  of  the  insufficiency  of  a  profession  ;  and  that  evil  works  wer  worse  than 
evil  opinion,  .  .  .  and  a  fling  at  Confessions,  as  '  imposed  forms  of  orthodoxy,' 
or  words  to  that  purpose." — '  Analecta,'  vol.  iii.  pp.  167, 168.  Two  months  later 
Wodrow  records  that  when  in  Glasgow  he  heard  "no  good  accounts  of  the 
students  of  Divinity  there."     He  is  told  "that  very  openly  they  oppose  the 


294  REVOLUTION — UNION — DECADENCE. 

The  seventh  Maxim  of  the  series  is  that  which  describes 
moderation  in  relation  to  public  worship,  and  according  to  it 
"a  moderate  man  must  endeavour,  as  much  as  he  handsomely 
can,  to  put  off  any  appearances  of  devotion,  and  avoid  all  un- 
necessary exercises  of  religious  worship,  whether  public  or 
private."  90  By  the  time  he  reaches  the  close  of  his  work  the 
author  professes  to  have  such  an  admiration  of  moderation 
that  he  proposes  the  next  ensuing  General  Assembly  should 
be  overtured  to  appoint  "  that  all  the  professors  of  divinity  in 
the  nation  shall  lecture  one  day  every  week  upon  this  system, 
that  our  youth  may  be  trained  up  from  their  infancy  in  a 
taste  for  it."  This  lecturing,  he  feels  persuaded,  will  be  much 
more  profitable  than  the  study  of  such  antiquated  systems  of 
divinity  as  those  of  Pictet  or  Turretine ;  it  will  prove  more 
adapted  to  the  times  than  the  study  even  of  the  writers  whom 
he  styles  "  the  more  modern  authors,  Epictetus  and  Marcus 
Antoninus,  which  last,  in  Mr  Foulis's  translation,"  he  is  given 
to  understand  "  many  young  divines,  in  their  first  year,"  have 
"  mistaken  for  Markii  Medulla  Theologia?."  91 

To  show  how  fruitful  a  subject  the  delineation  of  "  the 
moderate  character"  is,  the  satirist  intimates  that  he  has 
gathered  material  for  "  many  useful  and  edifying  treatises," 
of  which  the  following  are  specified  :  "  The  art  of  making  a 
flourished  sermon  with  very  little  matter  .  .  . :  one  resolution 
[resolving]  of  all  cases  of  conscience,  from  the  good  of  the 
whole  scheme  :  A  Directory  for  prayer  upon  the  same  scheme  : 
The  horrid  sin  and  danger  of  ministers  spending  too  much 
time  in  catechising  and  visiting  in  country  parishes."  °2 

What  seriousness  and  earnestness  were  underlying  all  this 
play  of  sarcasm  and  employment  of  irony  on  the  part  of  the 

Confession  of  Faith,"  that  this  is  spreading  widely  among  "  young  merchants 
and  others,"  and  that  '"'the  haranguing  way  of  preaching  is  the  only  method 
that  is  nou  in  vogue  with  them.  Another  tells  me,  that  in  open  companys,  the 
grace  of  God  is  openly  mocked  and  ridiculed." — Ibid.,  p.  170. 

90  '  Ecclesiastical  Characteristics,'  ut  sup.,  p.  186. 

91  Ibid.,  p.  220.  92  Ibid.,  p.  221. 


EVANGELICAL    LIFE   IN    THE   CHURCH    OF   SCOTLAND.        295 

sturdy  opponent  of  Moderatism  can  be  gathered  from  the 
'  Serious  Apology/  from  among  the  closing  sentences  of  which 
the  following  may  be  extracted. 

Having  quoted  the  Eoman  maxim.  Nunquam  desperandum 

est  de  republica,  the  author  observes  :  "  Xothing  is  impossible 
to  the  power  of  God.  .  .  .  Let  no  Christian,  therefore,  give 
way  to  desponding  thoughts.  We  plead  the  cause  that  shall 
at  last  prevail.  Eeligion  shall  rise  from  its  ruins ;  and  its 
oppressed  state  at  present  should  not  only  excite  us  to  pray. 
but  encourage  us  to  hope  for  its  speedy  revival."  93 

Of  such  a  revival  as  W  itherspooii  thus  prayed  and  hoped 
for  there  never  were  wanting  the  promise  and  the  potency 
within  the  pale  of  the  Scottish  establishment,  even  when 
Moderatism  was  dominant.  At  the  Commission  of  Assembly 
in  Xovember  1733,  by  the  action  of  which  ecclesiastical  court 
the  four  fathers  of  the  Secession  were  declared  to  be  no  longer 
members  of  the  Church  of  Scotland,  and  all  ministers  were 
forbidden  to  employ  them  in  any  ministerial  function,  there 
were  seven  members  who  protested  against  the  sentence,  and 
avowed  their  intention  to  hold  ministerial  communion  with 
those  whom  they  styled  "  their  dear  brethren,"  and  this  "  as  if 
no  such  sentence  had  been  past  against  them."  M  After  both 
the  Secession  and  the  Eelief  Churches  were  formed  and  or- 
ganised, there  were  still  to  be  found  in  the  ministry  of  the 
Church  of  Scotland  such  men  as  John  Maclaurin  of  Glasgow, 
the  evangelical  Joseph  Butler  of  Scotland,  ever  glorying  in 
the  cross  of  Christ ;  Dr  John  Erskine  of  Edinburgh,  "  prob- 
ably," writes  Principal  William  Cunningham,  "  the  greatest 
divine  in  the  Church  of  Scotland  in  the  latter  part  of  the  last 
century ;  "  and  Erskine's  biographer  and  successor  in  the 
leadership  of  the   evangelical  forces,     Sir  Henry  Moncreiff 

9;  Ibid.,  p.  284. 

94  The  seven  were  Gabriel  Wilson,  Ataxton  ;  Kalph  Erskine,  Dunfermline  ; 
John  Currie.  Kinglassie  :  Thomas  Mair,  Orwell ;  James  Wardlaw,  Dunferm- 
line ;  John  M'Clareu,  Edinburgh  ;  and  Thomas  Nairn,  Abbotshall. 


296  DEVOLUTION — UNION — DECADENCE. 

AVullwood,  whose  ministry  extended  to  nearly  the  close  of 
the  third  decade  of  the  present  century. 

And  there  were  others  in  the  rank  and  file  of  the  Scottish 
ministry  who,  when  Moderatism  was  the  policy  of  the  pre- 
vailing party,  did  good  service  in  maintaining  the  evangelical 
succession  inside  the  old  Church  of  Scotland.  There  was 
John  Currie  of  Kinglassie,  the  friend  in  earlier  years  of  Ralph 
Erskine,  whose  signature  appeared  at  the  representation  and 
petition  to  the  Assembly,  drawn  up  in  1732,  and  "relating  to 
the  grievances  the  Church  is  at  present  under."  There  was 
John  WilHson  of  Dundee,  best  known  now,  by  name  at  least, 
as  a  writer  of  practical  and  catechetical  treatises,  but  who,  in 
1744,  drew  up  "a  fair  and  impartial  Testimony,  containing 
Humble  Pleadings  with  our  Mother  Church  to  exert  herself 
to  stop  defection  and  promote  reformation."  And  there  was 
Robert  Riccaltoun  of  Hobkirk  or  Hopekirk,  in  the  Presbytery 
of  Jedburgh,  to  whom  pertains  the  unique  distinction  of  being 
licensed  and  ordained  without  having  either  studied  at  a 
Divinity  Hall  or  passed  a  Board  of  Examination,  but  who 
nevertheless  proved  more  than  a  match  for  Principal  Hadow 
of  St  Andrews  in  the  Marrow  Controversy,  and  who  was,  in 
some  respects,  one  of  the  most  remarkable  theologians  Scot- 
land has  ever  produced.95 

It  is  obvious,  however,  that  the  evangelical  party  within 
the  Church  of  the  State  would  have  been  a  greater  factor  in 
the  maintenance  of  spiritual  life  had  there  not  been  with- 
drawn from  their  ranks  those  who  formed  and  have  per- 
petuated the  Church  of  the  Secession  from  1733  and  onwards. 

The  first  Seceders,  it  is  never  to  be  forgotten,  emphatically 
and  with  wonted  reiteration  denied  that  they  seceded  from 
the  communion  of  the  Church  of  Scotland,  or  that  they  had 
constituted  a  denomination  distinct  from  the  Church  written 

'■'■''  Full  and  valuable  information  regarding  Riccalt<>un  and  his  writings  will 
be  found  in  'The  Theology  of  Consolation.'  By  Rev.  D.  C.  A.  Agnew.  Edinb.  : 
1881.    Pp.  334-3-11. 


KISE    OF   THE    SECESSION    IN    SCOTLAND.  297 

of  in  the  nation's  history,  and  recognised  in  numerous  Acts 
of  its  Parliament.  They  ever  affirmed  that  they  formed  a 
part  of  the  historical  Church  of  Scotland,  owning  all  her  doc- 
trines, adhering  to  her  government,  discipline,  and  worship. 
Their  secession  was  only  from  what  they  styled  "  the  present 
prevailing  party,"  who,  having  got  the  management  into  their 
hands,  and  the  majority  on  their  side,  were  "  breaking  down 
our  beautiful  Presbyterian  constitution." 

And  so  the  fathers  of  the  Secession,  when  they  gave  forth 
their  Judicial  Testimony  in  1736,  were  careful  to  identify 
themselves  with  the  Church  of  the  first  and  second  Reforma- 
tion. Not  only  did  they  acknowledge,  declare,  and  assert  the 
presbyterial  polity  to  be  "  that  only  form  of  government  laid 
down  and  appointed  by  the  Lord  Christ  in  His  Word ; "  but, 
in  particular,  they  "  received  and  owned  the  Confession  of 
Faith,  the  Larger  and  Shorter  Catechisms,  the  Form  of  Church 
government  and  ordination  of  ministers,  and  the  Directory 
for  public  worship,  as  the  same  stand  approven  by  the  As- 
sembly of  1645." 

Students  of  ballad  and  song  literature  may  have  met  with 
a  set  of  verses  containing  a  meditation  and  moralising  upon 
smoking.  The  piece  has  been  found  in  a  IMS.  of  the  time  of 
James  I.,  and  also  in  broadsides  of  1670,  1672.96  Printed  in 
numerous  chap-books,  and  largely  circulated  both  in  England 
and  Scotland,  the  set  of  verses  came  into  the  hands  of  the 
Rev.  Ralph  Erskine  of  Dunfermline,  who  thought  he  could 
improve  the  theology  of  the  poem,  and,  in  particular,  give  a 
more  explicit  statement  of  the  divine  remedy  for  human 
frailty  and  shortcomings  as  moralised  upon  in  the  song.  He 
accordingly  wrote  a  companion  set  of  verses  dealing  with 
"  Smoking  Spiritualised."  Owing  to  the  two  parts  being 
published   in   early   editions    of   his   poetry,  they  are  often 

96  Bell's  'Ballads  and  Songs  of  the  Peasantry  of  England.'  London  :  1857. 
An  adaptation  of  the  song  is  also  to  be  found  in  D'Urfrey's  '  Pills  to  Purge 
Melancholy,'  1719. 


298  REVOLUTION — UNION — DECADENCE. 

regarded  as  the  composition  of  the  Dunfermline  minister ; 
but  in  the  complete  edition  of  his  writings,  published  in  1825, 
while  both  parts  are  given,  the  authorship  of  the  two  is  kept 
separate.07  The  first  verse  of  each  part  may  here  be  repro- 
duced, as  sufficient  to  show  the  style  of  the  original  and  the 
skill  of  the  improver  : — 

Part  L 

"  This  Indian  weed  now  withered  quite, 
Tho'  green  at  noon,  cut  down  at  night, 

Shows  thy  decay ; 

All  flesh  is  hay. 
Thus  think,  and  smoke  tobacco." 

Part  II. 

"  AVas  this  small  plant  for  thee  cut  down  ? 
So  was  the  Plant  of  Great  Renown  ; 

Which  mercy  sends 

For  nobler  ends. 
Thus  think,  and  smoke  tobacco." 

But  Ralph  Erskine  did  not  confine  his  poetical  activity  to 
supplementing  the  deficiencies  in  the  compositions  of  others. 
He  was  a  versifier  of  great  fertility  and  copiousness.  In  the 
earlier  years  of  his  ministry  his  chief  recreation  was  the  pro- 
duction of  religious  verses.  Originally  published  anony- 
mously in  1726  under  the  title  of  '  Gospel  Canticles,'  an 
enlarged  collection,  with  the  authorship  avowed,  appeared 
in  1734,  having  'Gospel  Sonnets'  for  title. 

Upon  the  18th  of  February  1737,  "at  the  Kirk  of  Orwell 
in  Kinross-shire,"  Mr  Ralph  Erskine  and  Mr  Thomas  Mair 
were  received  into  the  fellowship  of  the  ministers  and  elders 
constituting  the  Associate  Presbytery  of  Seceders. 

Soon  after  becoming  a  Seceder,  Mr  Erskine  essayed  the 

97  "  The  following  Poem,  the  second  part  of  which  was  written  by  Mr  Erskine, 
is  here  inserted  to  fill  up  this  page,  as  a  proper  subject  of  Meditation  to 
Smokers  of  Tobacco : — Smoking  Shbitualised  :  In  Two  Parts.  The  First 
Pari  being  an  old  Meditation  upon  smoking  Tobacco;  the  Second  a  new  ad- 
dition to  it,  or  improvement  of  it."  —  Ralph  Krskine's  'Complete  Works.' 
Lond.  :  1825.     Vol.  vii.  p.  305. 


THE   SCRIPTURE   SONGS   OF   RALPH   ERSKINE.  299 

arduous  task  of  giving  to  the  Church  "  a  Paraphrase,  or  large 
explicatory  poem,  upon  the  Song  of  Soloinon."  The  work 
was  so  appreciated  by  his  brethren  that  in  1748  the  Asso- 
ciate Synod,  having  determined  upon  an  enlargement  of  their 
Psalmody,  "  recommended  it  to  the  Eeverend  Mr  Ralph 
Erskine  to  have  under  his  consideration  a  Translation  of  the 
Songs  in  Scripture  into  metre,  except  [leaving  out]  the  Psalms 
of  David,  which  are  already  translated."  9S 

Proceeding  on  the  line  of  the  Synod's  recommendation, 
which  was  that  of  his  own  inclination,  Mr  Erskine  completed 
in  1750  "A  Short  Paraphrase  upon  the  Lamentations  of 
Jeremiah,  in  five  chapters";  and  in  1752  "A  new  version  of 
the  Song  of  Solomon,  in  eight  chapters."  These  were  instal- 
ments of  what  appeared,  after  the  death  of  the  metrical  ren- 
clerer,  as  '  Scripture  Songs,  in  two  books,'  the  first  book  con- 
sisting of  Old  Testament  songs  in  six  parts,  the  second  of 
New  Testament  ones  in  three  parts. 

The  '  Scripture  Songs '  of  Ptalph  Erskine  were  at  one  time 
held  in  high  esteem,  and  copies  of  them  were  in  great  demand 
not  only  in  Scotland,  but  also  in  England,  Wales,  and  the 
United  States,  as  many  as  twenty-five  editions  having  been 
published  in  London  alone  before  1826.  They  do  not,  how- 
ever, form  a  part  of  the  reading  of  the  present  day,  neither 
do  they  find  a  place  in  modern  hymnals.  '  The  Presbyterian 
Hymnal '  of  the  Church,  which  is  justly  proud  of  him  as  one 
of  its  founders,  has  only  one  of  Erskine' s  songs  among  the 

93  i!  Extract  from  the  Records  of  the  Associate  Synod  in  manuscript : 
Stirling,  April  14,  1748. — The  Synod  recommended  it  to  the  Rev.  Mr  Ralph 
Erskine  to  have  under  his  consideration  a  translation  of  the  Songs  in  Scrip- 
ture into  metre,  except  the  Psalms  of  David,  which  are  already  translated, 
agreeable  to  the  recommendation  of  the  General  Assembly,  met  at  Edinburgh, 
Aug.  28th,  1647,  Sess.  25." — '  The  Life  and  Diary  of  the  Reverend  Ralph 
Erskine,  M. A.'  By  Donald  Fraser.  Edinb.  :  1834,  p.  508,  note.  The  refer- 
ence in  the  Secession  recommendation  to  the  Church  of  Scotland's  "  Act  for 
Revising  the  Paraphrase  of  the  Psalmes  brought  from  England,  with  a  Recom- 
mendation for  Translating  the  other  Scriptural  Songs  in  Meeter  " — going  a 
hundred  vears  back — is  not  without  significance. 


300  DEVOLUTION — UNION — DECADENCE. 

366  pieces  of  its  contents.90  There  is,  however,  a  statement 
prefixed  to  the  first  instalment  of  songs,  "  showing  the  occa- 
sion and  design  of  the  following  poems,"  to  which  a  per- 
manent interest  attaches.  At  the  outset  reference  is  made 
to  what  has  already  come  under  our  notice — the  fact,  viz., 
that  "  more  than  a  hundred  }Tears  ago  the  work  of  turning  all 
the  rest  of  the  Scripture  Songs  into  metre,  as  the  Psalms  of 
David  are,  and  for  the  same  public  use,  was  proposed  by  the 
Church  of  Scotland/'  the  reference,  of  course,  being  to  "  the 
recommendation  of  the  Assembly  given  to  Mr  Zecharias 
Boyd"  in  1647.100  "This  affair,"  the  statement  goes  on  to 
affirm,  "  having  never  yet  been  accomplished  to  general  sat- 
isfaction, though  some  essays  were  made  towards  it,"  it  was 
suggested  to  the  metrical  translator  that  he  should  employ 
his  skill  upon  it,  and  the  suggestion  was  followed  up  by  an 
official  recommendation  of  the  Associate  Synod  to  the  same 
effect.  Eventually,  nothing  came  of  the  movement  in  that 
quarter  at  that  time.  Ralph  Erskine  died  on  the  6th  of 
Xovember  1752,  and  in  May  of  the  following  year  the  Synod 
discharged  a  committee  that  had  been  appointed  to  revise  the 
Scripture  songs ;  and  so  the  affair  dropped.101 

The  recommendation,  however,  of  the  Associate  Synod,  and 
the  action  of  such  a  prominent  seceder  as  Erskine  of  Dun- 
fermline, are  significant,  as  showing  that,  while  the  burgher 

98  No.  230  :— 

"  O  send  me  down  a  draught  of  love, 
I  >i  take  me  hence  to  drink  above  ! 
Here  Marah's  water  tills  my  cup; 
But  there  all  griefs  are  swallowed  up." 

ioo  «  And  i\ie  Assembly  doth  further  recommend  that  Mr  Zachary  Boyd  be 
at  the  paiues  to  translate  the  other  Scriptural  Songs  in  meeter,  and  to  report 
his  travels  also  to  the  Commission  of  Assembly,  that,  after  their  examination 
thereof,  they  may  send  the  same  to  Presbyteries  to  be  there  considered  untill 
the  next  (ienerall  Assembly." — 'Acts  of  Assembly,'  1647,  p.  159. 

101  "Shuttle  Street  Church  of  Glasgow,  May  2nd  17">3. —  In  regard  the 
Committee  appointed  to  revise  the  Scripture  Songs  translated  into  metre  by 
the  Rev.  Mi'  Ralph  Erskine  had  not  met  before  his  death,  the  Synod  did 
not  judge  it  proper  to  continue  the  said  Committee." — '  Life  and  Diary,' 
id  sup.,  p.  508,  note. 


SECESSION   TESTIMONIES   REGAEDING   DOCTRINE.  301 

portion  of  the  Secession  did  not  favour  the  use  of  hymns  in 
public  worship,  it  regarded  with  approval  the  enlargement  of 
the  psalmody  through  the  addition  of  paraphrases  or  transla- 
tions of  Scripture  passages  other  than  those  of  the  Hebrew 
psalter. 

By  the  Antiburgher  portion  of  the  Secession,  with,  for  its 
champion,  Adam  Gib,  a  Scotch  Athanasius  standing  unmoved 
and  unflinching  in  the  old  ways,102  there  was  issued,  in  August 
1758,  "A  Solemn  Warning  addressed  to  persons  of  all  ranks 
in  Great  Britain  and  Ireland."  103  "While  section  2,  article  4, 
of  this  manifesto  is  devoted  to  a  lengthy  exposition  of  the 
corruptions  of  public  worship  in  England  and  "Wales,  nothing- 
is  said  on  the  same  head  in  the  case  of  Scotland  further  than 
a  reference  to  "the  promiscuous  admissions  to  the  Lord's 
table  which  are  now  commonly  practised  in  Scotland,  as  well 
as  in  the  neighbouring  lands,"  and  which  "  do  greatly  add  to 
the  public  guiltiness."  10i 

In  180-4  the  same  body  of  Seceders,  constituting  the  General 
Associate  Synod,  agreed  upon  a  manifesto  of  the  nature  of  a 
narrative  and  testimony,  the  doctrinal  division  of  which  has 
a  chapter  devoted  to  "  various  Divine  Ordinances  and  Corrup- 
tions of  them."     Under  the  1st  section,  with  preaching  for  its 

10-  "  Adam  Gib,  ...  an  ecclesiastic  of  the  second  Reformation  type.  All 
its  leading  principles  he  had  firmly  grasped,  or  rather  they  had  taken  posses- 
sion of  him.  A  hard,  dry  man,  fond  of  logic  and  formulas,  he  had  an  extra- 
ordinary intensity  of  character.  He  writes  his  covenant  with  God  in  the 
blood  of  his  own  veins.  ...  It  would  not  be  difficult  to  trace  our  own  Church 
connection  with  the  Antiburgher  leader/' — 'The  Theology  and  Theologians  of 
Scotland.'     By  James  Walker,  D.D.     Edinb.  :  1872.     Lect.  I.  p.  31. 

103  "A  Solemn  Warning,  by  the  Associate  Synod  in  Scotland ;  addressed  to 
persons  of  all  ranks  in  Great  Britain  and  Ireland:  Wherein  the  great  sin, 
danger,  and  duty  of  the  present  generation  in  these  lands  .  .  .  are  pointed  out 
and  declared."  Given  in  full  in  '  The  Present  Truth  :  a  Display  of  the  Seces- 
sion-Testimony,' best  known  as  Gib's  Display.  In  two  vols.  Edinb.  :  1774. 
Vol.  ii.  pp.  192-230. 

104  In  the  course  of  the  above  article  there  is  this  statement  of  the  general 
and  distinctive  principle  ruling  all  Presbyterian  worship  :  "As  in  the  govern- 
ment and  discipline,  so  in  the  worship  of  his  Church, — the  Word  of  God  is  the 
only  rule.     And  he  is  a  jealous  God,  jealous  of  all  deviations  from  that  rule." 


302  REVOLUTION— UNION — DECADENCE. 

subject,  it  is  asserted  "  that  in  dispensing  the  gospel  ministers 
ought  to  preach,  and  not  to  read  their  discourses  to  the 
people  ; "  while  in  the  4th,  occupied  with  "  Forms  of  Prayer," 
there  is  condemned  and  protested  against  "  the  conduct  of 
those  adult  persons,  who,  in  ordinary  circumstances,  either  in 
public,  in  private,  or  in  secret,  restrict  themselves  to  set  forms 
of  prayer,  whether  these  be  read  or  repeated."  105  Another 
section  treats  "  of  the  Psalmody,"  and  contains  two  important 
assertions  and  declarations.  First,  "That  the  Psalms  con- 
tained in  the  book  which  bears  this  name,  and  other  Scripture 
Songs,  were  given  by  divine  inspiration,  to  be  used  in  the 
ordinance  of  praise  under  the  Old  Testament."  Second, 
"  That  these  Psalms  and  Songs  are  of  the  same  divine  autho- 
rity  under  the  New  Testament;  and  that  these,  as  well  as 
others  contained  in  the  New  Testament  itself,  may  be  sung  in 
the  ordinance  of  praise."106  All  that  is  condemned  and  testified 
against  in  the  matter  of  psalmody  is  "  the  doctrine  of  those 
who,  maintaining  that  many  of  the  Psalms  of  David  are  in- 
consistent with  the  spirit  of  the  Gospel,  have  laid  them  aside 
as  unfit  to  be  sung  in  Christian  assemblies,  and  have,  in 
various  instances,  introduced  in  their  room  hymns  of  human 
composition  containing  erroneous  doctrine."  107  This  is  all 
that  the  narrative  and  testimony  sets  forth  upon  the  subject 
of  the  matter  and  form  of  public  praise ;  and  it  is  evident 
that  the  position  of  the  Antiburgher  Seceders  was  the  same 
as  that  of  those  from  whom  they  differed  about  the  burgess 
oath.  Both  parties  considered  it  permissible  to  use  other 
Scripture  songs  than  those  constituting  the  Hebrew  psalter, 
but  neither  extended  this  permission  to  "  human  hymns  "  or 
"  hymns  of  human  composition." 

The  period  of  splits  in  the  Secession  was  followed  by  one  of 

105  'Narrative  and  Testimony,  agreed  upoo  ami  enacted  by  the  General  As- 
sociate Synod.'     1804.     Chap.  ix.  pp.  163,  169. 

108  Ibid.,  p.  170.     The  italics  in  the  above  quotation  are  ours. 
107  Ibid.,  p.  171. 


SECESSION  TESTIMONIES  REGARDING  PRAYER  AND  PRAISE.      303 

unions,  although  the  latter  were  not  always  effected  without 
giving  rise  to  fresh  disruptions.  The  earliest  union  was  that 
of  1820,  when  a  section  of  the  Associate  or  Burgher  Synod, 
and  the  majority  of  the  General  Associate  or  Antiburgher 
Synod,  formed  the  United  Associate  Synod.  The  united  body 
published  a  Testimony  in  1827,  consisting  of  an  historical 
narrative  and  a  doctrinal  statement,  and  treating  among  other 
things  of  "  the  Means  of  Salvation  and  Ordinances  of  Wor- 
ship." As  regards  prayer,  not  only  is  there  emphatic  con- 
demnation of  "  the  offering  of  prayers  to  angels  or  departed 
saints,"  and  the  presentation  of  prayers  or  performance  of 
any  supplicatory  services  in  behalf  of  the  dead,"  but  there  is 
disapproval  "  of  the  conduct  of  those  adult  persons  who  re- 
strict themselves  to  set  forms  of  prayer,  whether  these  be 
read  or  repeated."  There  is,  however,  this  notable  concession 
under  the  head  of  prayer :  "  As  Scripture  doxologies,  and  the 
divinely  approved  petitions  of  saints,  may  be  warrantably 
adopted  in  our  devotional  exercises,  both  public  and  personal, 
so  may  the  Lord's  Prayer  be  used  by  itself,  or  in  connection 
with  other  supplications."  With  regard  to  praise,  this  striking 
statement  stands  at  the  opening  of  the  paragraph :  "  We 
admit  that  other  parts  of  Scripture  may  be  used  in  praise, 
but  we  reject  the  principle  that  the  Book  of  Psalms  is  not 
suited  to  the  Christian  dispensation."  108 

The  next  Secession  union  of  outstanding  interest  took  place 
in  1827,  and  was  that,  on  the  one  part,  of  a  minority  whose 
disapproval  of  the  Narrative  and  Testimony  of  1804  emitted  by 
the  General  Associate  Synod  had  led  them  to  constitute  them- 
selves a  separate  body,  under  the  name  of  the  Constitutional 
Associate  Presbytery ;  and,  on  the  other  part,  of  a  minority 
who,  disapproving  of  the  union  of  1820,  were  called  Protesters. 
These  two  dissentient  minorities  formed,  when  united,  the 
Associate  Synod  of  Original  Seceders,  a  designation  intended 

108  <  Testimony  of  the  United  Associate  Synod  of  the  Secession  Church.'  In 
Two  Parts,  Historical  and  Doctrinal.     Pp.  135,  136. 


304  REVOLUTION — UNION — DECADENCE. 

to  denote  that  they  stood  precisely  on  the  same  ground  with 
that  occupied  by  the  first  Seceders  from  the  Church  of  Scot- 
land. For  purposes  of  information  and  vindication  a  new 
Testimony  was  drawn  up  by  the  Original  Seceders,  constructed 
after  the  pattern  of  earlier  documents  of  the  same  nature,  in 
two  parts,  the  one  containing  historical,  the  other  doctrinal 
statements.109  In  the  latter  half  of  the  Testimony  there  are 
three  chapters  which  treat  successively  "of  Moral,  Natural,  and 
Instituted  Worship."  The  position  laid  down  in  these  chap- 
ters regarding  prayer  presents  no  feature  of  difference  from 
what  has  been  found  in  earlier  documents  of  the  same  school. 
The  declarations  under  the  headings  of  "  Praise  and  the 
Psalmody  "  are,  however,  decidedly  restrictive  in  their  scope 
and  tendency.     They  are  to  this  effect : — 

"That  although  there  are  other  Scripture  songs  besides  those 
contained  in  the  Book  of  Psalms,  yet  the  latter  seem  to  have  been 
especially  intended  by  God  to  be  used  in  the  exercise  of  public 
praise,  from  their  being  delivered  to  the  Church  by  the  Holy  Ghost 
for  that  purpose  ;  that  the  Psalms  of  David  are  adapted  to  the  use 
of  the  Church  under  the  present  as  well  as  the  former  dispensation  ; 
that  the  use  of  these  psalms  in  Xew  Testament  times  is  sanctioned 
by  the  precept  and  example  of  our  Lord  and  His  apostles ;  that 
when  songs  and  hymns  are  spoken  of  in  the  New  Testament  along 
with  psalms,  there  is  no  evidence  that  different  compositions  from 
the  Psalms  of  David  are  intended,  for  some  of  these  are  styled  songs 
and  others  hymns  from  the  subjects  of  which  they  treat,  or  the 
occasion  on  which  they  were  to  be  sung  ; "  and  finally,  "  that  to 
introduce  hymns  of  human  composition,  or  even  paraphrases,  in 
which  undue  liberties  arc  taken  with  the  original  text,  tends  to 
endanger  the  purity  both  of  the  worship  and  doctrine  of  the 
church."110 

1"i'  '  A  Testimony  to  the  Truths  of  Christ,  agreeably  to  the  Westminster 
Standards  as  received  by  the  Reformed  Church  of  Scotland,  and  in  opposition 
to  defections  from  the  Reformation  sworn  to  in  Britain  and  Ireland  :  together 
with  An  Act  for  renewing  the  Covenants,  and  a  Formula.  Agreed  to  by  the 
Associate  Synod  of  Original  Seceders.  1S2/V  The  historical  part  of  this 
Secession  manifesto  came  from  the  pen  of  the  biographer  of  Knox. 

110  Ibid.     Doctrinal  Part.     Chap.  xvii.  sect.  ii.  pp.  152,  158. 


THE  RELIEF  CHURCH  FAVOURS  AN  ENLARGED  PSALMODY.   305 

Although  the  language  thus  employed  is  not  free  from 
ambiguity,  and  cannot  be  charged  with  being  over-dogmatic, 
the  manifest  intention  is  to  exclude  all  metrical  compositions 
from  public  praise,  except  those  which  are  renderings  of  the 
contents  of  the  Hebrew  psalter.111 

There  remains  but  one  other  section  of  the  Presbyterian 
Church  in  Scotland  which  became  detached  from  the  Church 
of  State  recognition  and  endowment  during  the  period  of 
decadence,  but  which  took  up  a  position  with  reference  to  the 
psalmody  of  public  worship  distinct  from,  and,  some  would 
say,  in  advance  of,  that  maintained  by  the  other  branches  of 
the  Scottish  Secession.  That  section  formed  itself  into  a 
presbytery  of  relief  in  1761,  and  during  the  period  of  its 
separate  existence,  it  was  known  as  the  Belief  Church  in 
Scotland.112  At  no  stage  of  the  eighty-six  years  within  which 
its  history  is  comprised  does  that  branch  of  the  Secession 
appear  to  have  taken  up  a  position  unfavourable  to  the  use 
of  an  enlarged  psalmody.  So  far  from  that,  three  ministers 
of  the  denomination  laid  themselves  open  to  the  charge  of 
unpresbyterial  action  introducing  in  the  conduct  of  praise  in 
their  respective  congregations  selections  of  hymns  which  they 
had  severally  compiled.  Although  this  procedure  gave  rise 
to  discussion  and  occasioned  secessions  from  the  folds  of  the 
innovators,  it  was  followed  up  by  an  overture  favourable  to 
an  expansion  of  the  psalter  being  brought  before  the  Synod 
in  1793. 

111  In  his  '  Catechism  for  the  Times,'  the  late  Rev.  D.  A.  Sturrock  of  Mid- 
holm,  a  worthy  representative  of  the  O.S.  Church,  has  the  following  questions 
and  answers:  "Are  hymns  and  parap>hrases  of  human  composure  to  he  em- 
ployed in  the  ordinance  of  praise  ? — No  ;  we  have  a  divine  form  in  the  Word, 
and  the  practice  endangers  the  purity  of  doctrine  and  worship.  But  are  there 
no  other  songs  in  the  Bible  besides  those  contained  in  the  Psalms? — Yes;  but 
even  granting  that  such  songs  should  be  sung,  this  would  form  no  argument 
whatever  either  for  the  use  of  human  compositions,  or  of  '  paraphrases '  on 
passages  of  Scripture,  such,  for  example,  as  the  Lord's  Prayer." 

112  In  1847  the  United  Associate  Synod  and  the  Relief  Synod  united,  and 
so  brought  about  the  fourth  and  largest  of  all  the  Secession  Unions,  forming 
the  United  Presbyterian  Church  of  Scotland. 

U 


306  DEVOLUTION — UNION — DECADENCE. 

The  proposal  was  transmitted  to  presbyteries  with  an 
instruction  to  ministers  to  consider  the  matter,  and  be  pre- 
pared to  discuss  it  at  next  meeting  of  Synod.  The  result 
was  favourable  to  the  introduction,  not  only  of  metrical 
versions  of  Scripture  passages  generally,  but  also  of  hymns. 
By  the  Synod  of  1794  the  selection  made  by  one  of  the  three 
ministers  who  had  taken  the  lead  in  the  movement,  with 
additions  from  those  of  the  other  two,  was  regarded  with 
favour,  and  ministers  were  recommended  "  to  use  the  said 
selection  in  the  praises  of  God,  when  they  found  that  the 
same  would  answer  the  purposes  of  edification  and  peace."  113 

This  rapid  disposal  of  the  matter  gave  offence  in  some 
quarters,  and  called  forth  the  strenuous  opposition  of  ministers 
of  repute  and  influence  in  the  Eelief  Church. 

In  the  course  of  a  few  years,  however,  the  opposition  died 
away,  and  the  Synod  hymn  -  book  came  to  be  generally 
adopted.  According  to  Dr  Struthers,  the  historian  of  the 
Eelief  Church,  this  "  was  followed  by  a  corresponding  im- 
provement in  church  music ;  and  the  worship  of  '  praise ' 
became  varied,  animating,  and  peculiarly  adapted  to  the 
doctrines  of  the  Gospel."  1W 

The  preface  to  the  Eelief  Hymn-book  of  1794,  written 
in  the  first  person  by  Mr  Stewart,  whose  selection  was 
adopted,  contains  a  defence  of  "the  singing  of  Hymns  and 
Sacred  Songs,"  which,  considering  the  quarter  from  which  it 

113  '  Sacred  Songs  and  Hymns  on  various  passages  of  Scripture,  approved  by 
the  Synod  of  Relief,  and  recommended  to  be  sung  in  the  Congregations  under 
their  inspection.'  Glasgow  :  Printed  by  J.  Mennons.  1794.  A  copy  is  in 
the  Library  of  the  New  College,  Edinburgh.  Issues  of  this  collection  were 
printed  with  a  distinctive  title-page  for  the  use  of  particular  congregations. 
Thus  there  is  in  the  possession  of  James  Thin,  Esq.,  a  copy  of  "  Sacred  Songs 
and  Hymns  on  various  passages  of  Scripture,  for  the  New  Relief  Church, 
Campbell  Street,  Glasgow,  1794,"  which  is  exactly  the  same  in  the  matter  of 
contents  as  the  first-named.  This  Secession  collection  of  Sacred  Songs  and 
Hymns  consists  of  231  pieces.  Of  these,  31  are  taken  from  the  Paraphrases 
and  2  from  the  Hymns  of  the  Church  of  Scotland  edition  of  1781. 

114  'History  of  the  Rise,  Progress,  and  Principles  of  the  Relief  Church.' 
P>y  the  Rev.  G.  Struthers,  D.D.     1843.     P.  376. 


THE   BELIEF   CHURCH   HYMN-BOOK.  307 

emanated,  is  noteworthy.  "  The  Book  of  Psalms,"  it  is 
affirmed,  "  is  indeed  greatly  to  be  esteemed  ;  and  were 
Christians  allowed  to  make  use  of  one  only  of  the  sacred 
books  in  praising  God,  I  am  of  opinion  that  the  Psalms 
should  be  preferred  to  any  other  on  account  of  the  great 
diversity  of  objects  and  cases  contained  in  them."  Denying 
the  existence  of  any  such  restriction,  the  writer  inquires — 

"Are  not  the  Psalms  or  Songs  of  Moses,  of  Isaiah,  of  Paul, 
of  Peter,  of  John,  and  of  other  sacred  writers,  as  sacred  and 
important  as  those  of  David,  Asaph,  Heman,  &c.  1  In  particular, 
can  any  just  reason  be  assigned  why  Christians  should  not  sing 
the  Songs  of  their  own  dispensation,  but  still  confine  themselves  to 
those  of  the  ancient  tabernacle  and  temple  1  They  very  properly 
use  passages  of  the  ZSTew  Testament  in  their  prayers,  and  why  not 
also  in  their  praises'?  Our  Psalms  were  reduced  to  metre  by  un- 
inspired men,  and  may  not  other  passages  of  Scripture  be  formed 
into  metre,  by  irninspired  men  likewise,  and  be  every  way  as  bene- 
ficial for  the  edification  of  Christians  ? " 

In  the  closing  paragraph  the  compiler  states  that  "  the 
following  System  of  Hymns  and  Sacred  Songs  is  collected 
from  several  authors,  who,  with  a  pious  and  laudable  dili- 
gence, have  employed  their  talents  and  attention  in  composi- 
tions of  this  kind." 

The  individual  pieces  "  are  either  founded  upon  particular 
texts  of  Scripture,  or  are  Paraphrases  upon  several  verses  in 
particular  chapters  of  the  Sacred  Books."  In  carrying  out 
this  arbitrary  arrangement,  according  to  which  all  hymns 
must  appear  as  paraphrases,  some  curious  results  ensue, — as, 
for  example,  when  Cowper's  hymn,  "  Oh  for  a  closer  walk 
with  God  ! "  is  given  as  a  paraphrase  of  Genesis  v.  24,  "  Enoch 
walked  with  God,"  the  passage  of  Scripture  prefixed  to  it  in 
the  "  Olney  Hymns,"  of  which  it  is  the  first ;  or  when  Addi- 
son's "  When  all  thy  mercies,  0  my  God  " — first  of  the  five 
in  the  Church  of  Scotland  collection  of  1781 — appears  as  a 
paraphrase  of  Psalm  104,  verse  34,  "My  meditation  of  Him 
shall  be  sweet :  I  will  be  glad  in  the  Lord." 


308         REVOLUTION — UNION — DECADENCE. 

The  Seceders  of  Scotland  may  have  been  right  as  regards 
the  particular  type  of  worship  they  practised,  with  its  unread 
sermons,  unwritten  prayers,  and  restricted  psalmody :  they 
may  have  been  wrong  in  tolerating  the  doxology  and  para- 
phrases, but  prohibiting  hymns,  in  that,  some  of  them  con- 
tending for  a  distinction  without  a  difference,  many  of  them 
mistaking  baldness  and  loudness  for  simplicity  and  strength, 
and  all  failing,  more  or  less,  to  manifest  the  beauty  of  holi- 
ness in  divine  service :  but  whether  they  were  right  or  wrong 
as  to  one  or  more  of  the  points  specified,  no  man  of  fairness 
will  fail  to  allow  that  the  record  of  the  Seceders  all  through 
the  period  of  decadence  was  a  noble  one,  a  record  of  splen- 
did service  to  the  cause  of  Christ  and  the  historic  Church 
of  Scotland. 

Dr  Witherspoon,  in  his  '  Ecclesiastical  Characteristics/  rep- 
resents the  moderates  of  his  day  as  sneering  at  "  those  poor 
beings  the  Seceders " ; 115  and  doubtless,  while  there  were 
among  the  ministers  of  the  National  Church  those  who 
honoured  them,  and  continued  to  regard  and  speak  of  them 
as  "  dear  brethren,"  the  prevalent  feeling  in  the  moderate 
ranks  was  accurately  reproduced  in  that  contemptuous 
expression. 

But  the  verdict  of  history  has  condemned  the  calumny  of 
contemporaries ;  and  that  verdict  could  not  find  fitter  expres- 
sion than  in  these  sentences  of  a  nineteenth- century  eccle- 
siastical statesman:  "They  stood  for  Truth  and  Life  in  days 

lie  "  \ye  fim|  ^hat  moderate  men  have  mostly,  by  constitution,  too  much 
spirit  to  submit  to  the  drudgery  of  the  kinds  of  learning  above  mentioned,  and 
despise  all  who  do  so.  There  is  no  controversy  now  about  Arian,  Arminian, 
Pelagian,  or  Socinian  tenets,  but  only  whether  this  good  of  the  whole  scheme 
holds.  This  shows,  by  the  by,  the  injustice  and  malignity  of  those  poor  beings 
the  Seceders,  who  cry  out  of  erroneous  doctrines  in  the  Church,  and  assert 
that  Arminianism  is  publicly  taught  by  many.  It  is  known  that  they  mean 
the  moderate  men  when  they  speak  so  ;  and  yet  I  will  venture  to  affirm, 
that  there  are  not  a  few  young  men  of  that  character,  who,  if  they  were 
asked,  could  not  tell  what  the  five  Arminian  articles  are,  so  little  do  they 
regard  Arminianism." — Maxim  VI.  vol.  vi.  pp.  181, 182. 


SERVICES   OF   THE    SECEDERS   TO   TRUTH   AND    LIFE.         309 

when  the  battle  went  sore  against  both.  And  as  long  as 
Truth  and  Life  are  maintained  in  Scotland,  it  will  not  be 
forgotten  that  a  great  share  of  the  honour  of  having  carried 
them  safe  through  some  of  our  darkest  days  was  given  by 
God  to  the  Sececlers."  116 

116  'Three  Lectures  on  the  Church  of  Scotland.'  By  Robert  Rainy,  D.D. 
First  edition,  1872.  New  edition,  1883.  Third  Lecture,  p.  142  of  new 
edition. 


310 


PERIOD    VI. 


THE   MODERN   RENAISSANCE. 


By  the  close  of  the  eighteenth  century  divine  service  con- 
ducted in  the  churches  of  Scotland  had  fallen  into  a  state  of 
lifeless  formality  and  slovenly  neglect.  Due  allowance  being 
made  for  the  tone  of  exaggeration  in  which  a  popular  lecturer 
is  apt  to  indulge,  there  is  a  measure  of  truthfulness  in  the 
description  of  the  state  of  matters  at  that  time  furnished  in 
188G  by  a  Scottish  lecturer  on  '  The  Eeformed  Ritual  in 
Scotland/  According  to  Dr  Story,  "  the  public  services  of 
the  Church  of  Scotland  had  become  probably  the  baldest 
and  rudest  in  Christendom.  The  parish  kirks,  owing  to  the 
niggardliness  of  the  heritors,  were  comfortless  and  coarsely 
furnished.  The  music  was  rough  and  untrained ;  only  in  a 
few  of  the  town  churches  was  it  rendered  with  any  attempt 
at  taste  or  skill.  The  Bible  was  scarcely  read.  The  prayers 
were  reduced  in  number  to  two  at  the  most,  and  were  drearily 
long  and  uninteresting.  The  Lord's  Prayer  was  never  heard. 
The  sermon  was  the  great  feature  of  the  service ;  and  it  was 
too  often  a  '  screed '  of  dull  doctrine  or  of  cold  morality."  l 

Such  a  display  of  carelessness  and  irreverence  did  not 
escape  the  notice  of  those  to  whom  Presbyterian  worship  of 
any  kind  was  distasteful,  and  who  longed  for  the  introduction 

1  '  The  Reformed  Ritual  in  Scotland.'     The  Lee  Lecture  for  1886.     By  R. 
II.  Story,  D.D.     P.  36. 


PRESBYTERIAN    WORSHIP   AT   CLOSE    OF   XVIII.    CENTURY.       311 

of  Prayer-book  and  altar.  Among  the  publications  of  the 
second  half  of  the  eighteenth  century  was  a  letter  purporting 
to  be  "  from  a  Blacksmith  to  the  Ministers  and  Elders 
of  the  Church  of  Scotland:  In  which  the  manner  of 
Publick  Worship  in  that  Church  is  considered;  its  incon- 
veniences and  defects  pointed  out ;  and  methods  for  remov- 
ing them  humbly  proposed."  From  the  language  he  em- 
ploys, the  references  and  quotations  he  makes,  and  the 
alterations  for  which  he  pleads,  it  is  easy  to  discover,  under 
the  guise  of  a  Presbyterian  blacksmith,  a  parson  of  Epis- 
copalian prejudices  and  predilections.  Worthless  for  all 
purposes  of  reform,  the  letter  is  of  value  because  of  what  it 
reveals  only  to  ridicule.  Thus,  complaint  is  made  by  the 
would-be  improver  that  in  the  Presbyterian  Churches  of 
Scotland  there  is  no  systematic  reading  of  Scripture,  the 
worshippers  being  only  indulged  "  now  and  then  with  ten 
or  a  dozen  of  verses  of  pure  Scripture,  chosen  at  the  pleasure 
of  the  preacher ; "  that  the  praise  part  of  worship  has  an  "  air 
of  rusticity  and  contempt  of  God,"  everything  helpful  to  en- 
gage and  elevate  the  heart  having  been  "  whimsically  thrown 
out,"  the  versification  being  "  mean  and  barbarous,"  the  music 
"  harsh  and  ill  performed,"  the  harmony,  "  otherways  not  very 
sweet,  entirely  lost,  and  the  sense  broke  off  at  every  line,"  the 
words  used  "  obsolete  and  low,"  the  sitting  posture  at  praise 
being  "  the  most  indecent,  negligent,  and  improper  for  singing- 
well,"  that  could  have  been  adopted. 

The  administration  of  the  sacrament  of  the  Lord's  Supper 
upon  what  are  styled  "  occasions "  is  severely  handled,  the 
caricature  and  satire  employed  not  falling  much  short  of 
those  indulged  in  by  Burns  in  his  "  Holy  Fair."  The  min- 
isters of  the  Church  of  Scotland  are  charged  with  departing 
from  the  Directory  for  public  worship  in  those  very  matters 
in  which  that  standard  gives  good  guidance.  Thus  the  re- 
commendation that  the  Lord's  Prayer  be  used  in  divine 
service  is  alleged  to  be  neglected  by  most ;    while  all  are 


312  THE   MODERN   RENAISSANCE. 

charged  with  omitting  Scripture  reading  at  the  several  diets 
of  worship.  And  finally,  whereas,  according  to  the  Direc- 
tory, service  should  begin  with  prayer,  "  now,"  reports  the 
blacksmith,  "  it  begins  with  praise,"  the  people  rushing  "  into 
a  very  solemn  part  of  worship,  without  a  word  of  previous 
exhortation,  very  often  without  a  serious  thought." 

As  may  have  been  anticipated,  the  blacksmith's  one  remedy 
for  the  inconveniences  and  defects  thus  pointed  out  consists 
in  "  the  composition  and  establishment  of  some  devout  liturgy, 
or  form  of  prayer  for  public  worship,"  so  constructed  that 
"  the  minister  may  have  liberty  to  pray  for  all  extraordinary 
cases  in  what  words  he  thinks  proper." 

Nearer  the  close  of  the  eighteenth  century  the  defects  of 
existing  Scottish  Presbyterian  worship  were  taken  in  hand  in 
a  more  friendly  spirit  and  by  an  abler  pen.  In  1778,  Dr 
James  Beattie,  Professor  of  Moral  Philosophy  and  Logic  in 
Aberdeen,  and  author  of  "  The  Minstrel,"  wrote  and  published 
a  letter  on  the  "  Improvement  of  Psalmody  in  Scotland,"  which 
he  addressed  to  Dr  Hup-h  Blair  of  Edinburgh.2  Prom  letters 
contained  in  the  account  of  his  life  and  writings  by  Sir 
William  Porbes,  it  appears  that  the  poetical  and  meta- 
physical professor  had  been  approached  with  a  view  to 
securing  his  co-operation  in  a  proposed  enlargement  of  the 
metrical  psalter.3  Although  considering  himself  disqualified 
for  such  work,  because  of  his  ignorance  of  the  Hebrew  lan- 
guage, Dr  Beattie  was  evidently  interested  in  the  movement, 
and  ventilated  in  private  correspondence  a  proposal  for  a  new 
version  of  the  Psalms,  to  be  formed  by  selecting  the  best 
renderings  of  versions  already  existing.     In  the  open  letter 

2  'A  Letter  to  the  Reverend  Eugh  Blair,  D.D.  one  of  the  Ministers 
op  Edinburgh  :  on  the  Improvement  ok  Psalmody  in  Scotland.'  By  James 
Beattie,  LL.D.  Printed,  but  not  published,  in  1778.  In  1S29  it  was  published 
verbatim  by  R.  Buchanan,  Edinburgh. 

'■''  '  An  Account  of  the  Life  and  Writings  of  James  Beattie,  LL.D.'  By  Sir 
William  Forbes  of  Pitsligo.  London:  1824.  Vol.  i.  pp.  3PS-400  ;  vol.  ii.  pp. 
13-16. 


DP    BEATTIE'S   PROPOSALS   CONCERNING   PSALMODY.  313 

to  Dr  Blair,  he  treats  psalmody  improvement  under  the  two 
heads  of,  the  Words  and  the  Music.  Dealing  with  the  former 
of  these,  the  northern  professor  expresses  himself  favourable 
to  the  employment  of  passages  of  Scripture  additional  to 
those  constituting  the  Book  of  Psalms,  including  "  even  such 
pious  songs  of  modern  date  as  those  published  by  Addison  in 
the  '  Spectator ' :  and  he  is  "  in  doubt  whether  Church  music 
would  not  have  more  energy  if  we  were  to  sing  our  psalms 
in  prose,  according  to  that  form  of  Becitative  which  in  Eng- 
land is  called  Chanting?  These,  however,  are  matters  which, 
as  "  no  friend  to  innovation,"  he  leaves  to  be  decided  by  the 
General  Assembly  and  the  voice  of  the  people.  Dr  Beattie 
proceeds  to  criticise  briefly  the  several  metrical  versions, 
pointing  out  what  he  considers  their  excellences  and  their 
defects,  giving  preference  to  that  "  now  used  by  all  the  Pres- 
byterian congregations  in  Scotland,"  although,  in  passing, 
speaking  a  good  word  for  "  the  royal  versifier,"  King  James.4 
In  the  matter  of  measure,  Dr  Beattie  does  not  advocate  the 
employment  of  many  varieties.  While  he  would  not  wholly 
exclude  verses  in  Short  measure,  he  intimates  his  preference 
for  the  common  Iambic  and  the  Long  measures.  Incidentally, 
it  appears  that  he  has  no  objection  to  anthems ;  "  many  of 
Marcello's  Psalms  and  of  Handel's  sacred  songs  and  choruses 
might,"  in  his  judgment,  "  be  performed  in  churches  with  the 
happiest  effect." 

The  subject  of  congregational  music  is  treated  in  the  letter 
with  great  brevity.  Setting  out  from  the  position  that  it  is 
not  necessary  that  every  worshipper  should  join  in  church 
music,  the  writer  earnestly  entreats  "  those  who  sing  very  ill, 
not  to  sing  at  all,  at  least  in  the  church.  If  they  are  silent, 
they  may  have  their  affections  raised  by  the  singing  of  others  ; 
but  if  they  sing,   especially  if   they  sing  loud  (which  bad 

4  "  The  work  does  honour  to  this  learned  Monarch.  It  is  not  free  from  the 
northern  idiom  ;  but  the  style  seems  to  me  to  be  superiour  to  that  of  every 
other  Scotch  writer  of  that  age,  Hawthornden  excepted." — 'A  Letter,'  kc,  p.  8. 


314  THE   MODERN   RENAISSANCE. 

singers  seldom  fail  to  do)  they  will  not  hear  the  congregation, 
and  they  must  disturb  every  person  in  the  neighbourhood  of 
their  pew  who  has  a  musical  ear."  He  recommends  all  who 
do  join  in  the  praise  of  the  sanctuary  to  sing  softly,  and  with 
exertion  varying  according  to  the  character  of  the  psalm  to 
be  sung. 

On  two  points  bearing  upon  congregational  singing-  1  >r 
Beattie  expresses  a  decided  opinion.  One  of  these  relates  to 
the  practice  of  sitting  while  the  psalms  are  being  sung — a 
posture,  he  affirms,  in  which  "  one  cannot  sing  freely  or  with 
the  full  command  of  one's  voice."  The  other  is  the  practice 
of  "  reading  eacli  line  of  the  psalm  separate,  and  then  singing 
it."  Introduced,  he  believes,  at  a  time  when  it  was  in  some 
sort  necessary,  because  numbers  in  every  congregation  could 
not  read,  he  thinks  that,  as  that  is  not  the  case  now,  the 
practice  should  be  discontinued.  H  The  minister,"  he  goes  on 
to  state,  "  should  always  read  over,  in  a  distinct  voice,  that 
part  of  the  psalm  which  is  to  be  sung ;  and  if  he  were  to  ex- 
plain any  difficult  phrase  that  may  occur  in  it,  I  believe  his 
people  would  think  themselves  obliged  to  him.  This,  indeed, 
is  done  in  many  places ;  but  in  some  country  parishes,  the 
morning  psalms  are  begun  before  the  minister  enters  the 
church ;  and  of  the  other  psalms  he  never  reads  more  than 
the  first  line ;  which  cannot  fail  to  lessen  the  veneration  of 
the  people  for  that  part  of  worship." 

The  last  topic  upon  which  the  "Minstrel"  touches  is  the 
use  of  instrumental  music.  The  reasonableness  of  using  such 
in  churches  might,  in  his  judgment,  be  proved  "  from  Scrip- 
ture ;  from  the  general  practice  of  Christians ;  from  the  con- 
stitution of  the  human  mind  ;  and  from  the  very  nature  of  the 
human  voice,  and  of  musical  sound."  But  he  considers  it 
unnecessary  to  enter  upon  the  proof,  "  as  in  this  country,  at 
least,  the  practice  can  never  become  universal."  Even  suppos- 
ing the  Assembly  were  to  authorise  it,  he  doubts  "  whether 
there  are  sixty  parishes  in  Scotland,  that  could  afford  the  ex- 


INSTRUMENTAL   MUSIC   IN   GLASGOW,    1806.  315 

pence  of  an  organ  and  an  organist."  As  a  philosopher,  he 
endeavours  to  comfort  the  lovers  of  instrumental  music  with 
this  consideration,  that  if  they  enjoy  not  the  benefit  of  organ 
music,  they  are  not  "  hurt  by  its  improprieties,  which,  as  that 
matter  is  too  frequently  conducted,  are  neither  few  nor  small." 
With  this  deliverance  of  Dr  Beattie  in  mind,  it  is  interest- 
ing to  note  that  the  next  movement  toward  improving  the 
praise  of  the  Church  of  Scotland  took  the  direction  of  instru- 
mental music.  To  the  congregation  of  St  Andrew's  Church, 
Glasgow,  belongs  the  distinction  of  being  the  first  to  agitate 
the  question.5  In  the  autumn  of  1806  application  was  made 
through  the  minister,  Dr  William  Eitchie,  to  the  Provost, 
Magistrates,  and  Council,  for  permission  to  make  certain 
alterations  in  the  seats  behind  the  pulpit,  that  room  might  be 
obtained  for  setting  up  an  organ.  To  this  request  the  muni- 
cipal authorities  declined  to  accede,  and  the  progress  of  the 
movement  was  for  a  time  arrested.  In  the  summer  of  the 
following  year,  however,  a  musical  association  was  formed  by 
the  minister  and  a  few  heads  of  families  for  the  purpose  of 
improving  themselves  in  the  science  and  art  of  sacred  music. 
By-and-by  a  chamber-organ  was  employed  "  as  a  help  to  the 
precentor  for  guiding  the  voices  of  the  singers,"  and  the  meet- 
ings were  always  closed  with  family  worship.  The  satisfac- 
tion of  those  who  took  part  in  these  gatherings  gave  rise  to 
an  urgent  request  for.  the  use  of  the  instrument  in  public 
worship  on  the  Lord's  Day,  and  the  resolution  was  come  to 
by  the  minister  and  office-bearers  to  comply  with  the  desire 
of  the  people.  On  Sabbath,  23d  August  1807,  the  innova- 
tion was  introduced.  "The  precentor  was  in  his  place" 
— we  quote  from  Dr  Bitchie's  narrative — "  when  he  struck 
a  note  the  organ  did  so  at  the  same  moment,  it  proceeded 
along   with   him,   passing    from    line    to    line    in   the   ordi- 

5  A  committee  of  the  Presbytery  of  Glasgow  appointed  in  1808  stated  that 
"an  attempt  was  made  a  few  years  ago  by  a  respectable  Congregation  in 
Aberdeen,  but  instantly  abandoned." 


31 G  THE   MODERN   RENAISSANCE. 

nary  method,  and  with  him    it    ceased.     The    congregation 
joined  botli  precentor  and  organ,  all  sitting  as  becomes  true 
Presbyterians."    Having  interposed  without  effect  at  an  earlier 
stage,  the  Lord  Provost  made  formal  intimation  of  what  had 
taken  place  in  St  Andrew's  Church  to  the  Presbytery  of  the 
bounds,  and  the  matter  came  before  that  court  on  the  7th  of 
October.     In  the  course  of  his  speech  upon  that  occasion  Dr 
Ritchie  announced  that  he  would  not  again  use  an  organ  in 
the   public  worship  of    God   without   the    authority  of   the 
Church.     Two  motions  were  submitted  to  the  court,  and  ulti- 
mately voted  upon.     The  first  was,  "  That  the  Presbytery  are 
of  opinion  that  the  use  of  the  organ  in  the  public  worship  of 
God  is  contrary  to  the  law  of  the  land,  and  to  the  law  and 
constitution  of  our  Established  Church,  and  therefore  prohibit 
it  in  all  the  Churches  and  Chapels  within  their  bounds."   The 
second  was,  "  That  in  consequence  of  Dr  Ritchie's  judicial 
declaration,  the  Presbytery  find  it  unnecessary  to  proceed 
further  in  this  business ;  declaring,  at  the  same  time,  their 
judgment,  that  the  introduction  of  an  organ  into  public  wor- 
ship is  inexpedient,  and  unauthorised  in  our  Church."     The 
first  motion  carried,  and  there  being  no  complaint  or  appeal 
to  the  Superior  Court,  the  judgment  of  the  Presbytery  became 
final.     The  minority,  however,  lodged  reasons  of  dissent,  and 
"a  war  of  protocols    within    the    Presbytery"    ensued.      Dr 
Ritchie  gave  in  a  paper  in  which  the  whole  question  was 
raised  on  the  merits,  and  a  long  and  able  argument  was  led 
for  the  use  of  instrumental  music  in  public  worship.     His 
main  contention  was  that  the  organ  is  simply  "  a  help,  a  sup- 
port given  to  the  precentor's  voice,  for  enabling  him  more 
steadily  and  witli  more  dignity  to  guide  the  voice  of  the  con- 
gregation ;  and  thus  to  preserve,  not  only  uniformity,  but  that 
unity  of  voice  which  is  so  becoming  in  the  public  service, 
which  so  pleasingly  heightens  devout  feelings,  and  prevents 
that  discord  which  so  easily  distracts  the  attention  of  the 
worshippers." 


THE   MANIFESTOES    FOR   AND    AGAIXST,    1808-1866.         317 

To  Dr  Eitchie's  paper  a  reply  was  prepared  by  a  committee 
of  Presbytery,  Dr  William  Porteous  of  St  George's  being  the 
member  mainly,  if  not  altogether,  responsible  for  it.  In  this 
document,  of  greater  length  than,  and  equal  in  ability  to,  the 
paper  to  which  it  is  a  rejoinder,  Dr  Eitchie's  contention  that 
organ  music  is  simply  "  the  addition  of  a  certain  quantity  of 
modulated  sound  to  the  precentor's  voice,  in  perfect  union 
with  his,  and  therefore  incapable  of  disturbing  the  current 
of  devotion,"  is  set  aside  as  "  not  only  metaphysical,  but  also 
tinctured  with  something  not  unlike  sophistry,"  and  the 
committee  have  no  difficulty  in  showing  that  in  introducing 
a  musical  instrument  into  Presbyterian  worship  without  the 
knowledge  and  sanction  of  the  Church  judicatories,  the 
minister  and  congregation  of  St  Andrew's  were  chargeable 
with  an  innovation  incompatible  with,  and  subversive  of,  the 
principles  of  Presbytery.0 

Shortly  after  the  abortive  attempt  of  the  Glasgow  congre- 
gation to  effect  what  was  denounced  as  an  organic  change  in 
their  worship,  and  vindicated  as  only  an  instrumental  aid  to 
the  rendering  of  their  praise,  two  men  took  up  the  role  of 
reformers,  and,  working  on  lines  that  could  not  be  charged 
with  being  either  unconstitutional  or  inexpedient,  rendered 
good  service  in  elevating  the   standard  and  improving  the 

6  The  conflict  of  manifestoes  ceased  on  the  4th  of  May  1808  ;  but  in  1S56  the 
two  papers  mentioned  above,  aud  which  were  identified  respectively  with  the 
names  of  Dr  Ritchie  and  Dr  Porteous,  were  republished  by  Dr  R.  S.  Candlish 
of  Free  St  George's,  Edinburgh,  with  an  Introductory  Notice  ('The  Organ  Ques- 
tion :  Statements  by  Dr  Ritchie  and  Dr  Porteous,  For  and  against  the  use  of 
the  Organ  in  public  worship,  in  the  proceedings  of  the  Presbytery  of  Glasgow, 
1807-8.'  Edinb. :  1856).  In  his  Xotice  Dr  Candlish  expressed  the  alarm  he 
felt  at  certain  recent  movements  on  behalf  of  instrumental  music  in  Presby- 
terian worship,  and  his  dread  of  the  agitation  of  the  question  in  Presbyterian 
Churches.  Towards  the  close  of  his  prefatory  note  he  affirms  it  is  a  question 
which  touches  some  of  the  highest  and  deepest  points  of  Christian  theology, 
and  states  it  to  be  his  firm  persuasion  that  if  the  organ  be  admitted,  there  is 
no  barrier,  in  principle,  against  the  sacerdotal  system  in  all  its  fulness — 
against  the  substitution  again,  in  our  religion  and  our  ritual,  of  the  formal  for 
the  spiritual,  the  symbolical  for  the  real. 


318  THE   MODERN   RENAISSANCE. 

rendering  of  praise  in  Scottish  sanctuaries.    One  of  these  was 
Dr  Andrew  Thomson. 

The  ministry  of  this  noted  protagonist  of  his  times,  who 
was  so  powerful  a  factor  in  the  evangelical  revival  of  the 
nineteenth  century,  reached  its  zenith  when,  in  1814,  he  was 
appointed  by  the  Town  Council  of  Edinburgh  to  the  charge 
of  St  George's,  then  in  the  extreme  west  end  of  the  city. 
In  virtue  of  his  mental  endowment  and  physical  build  a 
reformer,  gifted  with  rare  nobleness  and  potency,  wielding 
a  masculine  eloquence  enlivened  by  copious  facetiousness 
and  pleasantry,  displaying  at  times  a  certain  irritability  and 
turbulent  vehemence,  Dr  Thomson's  resemblance  to  the  great 
German  Eeformer  of  the  .sixteenth  century  became  the  more 
striking  when  the  Scotsman  also  displayed  an  exquisite  ear 
and  passionate  fondness  for  music.  Among  the  many  things 
to  which  this  man  of  untiring  energy  gave  the  benefit  of  his 
support  was  elevating  the  standard  and  improving  the 
psalmody  of  the  Scottish  Church.  In  1820  Dr  Thomson 
published  a  collection  of  Psalm  and  Hymn  tunes  under  the 
name  of  '  Sacred  Harmony.' 7  In  his  preface  of  six  pages  the 
compiler  refers  to  the  paucity  of  metres  in  the  national 
psalmody,  a  defect  which  he  hopes  will  be  speedily  remedied 
by  the  exertions  of  the  Psalmody  Committee  of  the  Church 
of  Scotland.  A  fourfold  classification  of  the  tunes  contained 
in  the  collection  is  given,  according  as  they  are  (1)  tunes 
which  have  been  long  in  common  use,  and  are  held  in  great 
estimation ;  (2)  airs  which  have  failed  to  find. their  way  into 
general  use,  although  entitled  to  recognition ;  (3)  those  of  a 
more  modern  date,  including  some  culled  from  the  works  of 
the  greatest  masters ;  (4)  tunes  which  have  never  before  been 
published,  the  greater  number  having  been  composed  ex- 
pressly for  the  work.8     In  addition  to  178  tunes  adapted  to 

7  '  Sacred  Harmony.  Part  I.  For  the  use  of  St  George's  Church,  Edin- 
burgh. Being  a  Collection  of  Psalm  and  Hymn  Tunes,  with  an  Accompaniment 
for  the  Organ  or  Piano  Forte.'     Edinb.:   1S20. 

8  One  of  these — "St  George's,  Edinburgh" — is  now  permanently  associated 


DK  A.  THOMSON  AXD  MB  SMITH  AS  RITUAL  REFORMERS.       319 

all  the  psalms,  paraphrases,  and  hymns  in  the  enlarged 
psalmody  of  that  date,  Dr  Thomson's  collection  contained 
music  for  four  doxologies,  five  sanctuses,  one  dismission,  and 
two  anthems.  Toward  the  close  of  his  preface  the  Edinburgh 
minister  expresses  his  obligation  to  Air  Smith  of  Paisley.9 

Eobert  Archibald  Smith,  son  of  a  silk-weaver  in  Paisley, 
was  born  in  England,  but  came  to  Scotland  when  his  father 
returned  in  1800.  Starting  upon  his  professional  career  as 
precentor  in  the  Abbey  Church,  Air  Smith  was,  in  1823,  to 
the  satisfaction  of  the  musical  minister  of  St  George's,  Edin- 
burgh, appointed  conductor  of  psalmody  in  that  church,  and 
co-operated  with  its  energetic  pastor  in  bringing  about  a 
marked  improvement  in  the  psalmody,  not  only  of  the  con- 
gregation with  which  he  was  specially  associated,  but  of  the 
country  generally.  Mr  Smith  was  a  voluminous  composer 
and  compiler.  Before  removing  to  Edinburgh  he  had  pub- 
lished 'Devotional  Music,  Original  and  Selected,'  'Anthems 
in  Four  Vocal  Parts,'  and  the  greater  part  of  '  The  Scottish 
Minstrel '  in  six  volumes.  After  becoming  associated  with 
Dr  Thomson  he  edited  c  Sacred  Music,  consisting  of  Tunes, 
Sanctuses,  Doxologies,  Thanksgivings,'  &c.,  and  '  The  Sacred 
Harmony  of  the  Church  of  Scotland,  in  Four  Yocal  Parts, 
adapted  to  the  version  of  the  Psalms,  Paraphrases,  and  Hymns, 
&c,  used  in  the  Presbyterian  Churches.' 10 

with  the  name  of  Dr  Thomson  as  its  composer,  and  with  the  closing  stanzas  of 
the  24th  Psalm,  for  the  musical  rendering  of  which  it  was  specially  composed. 
The  work  contains  other  twelve  original  tunes  by  the  compiler. 

9  "  Mr  Smith  of  Paisley  has  done  much  for  us,  and  all  that  he  has  done  is 
excellent.  And  we  are  glad  to  have  this  opportunity  of  stating  our  obligations 
and  bearing  our  testimony  to  this  most  deserving  individual,  whose  taste  and 
skill  and  acquirements  in  his  professional  walk  entitle  him  to  a  high  place, 
and  have  already  secured  for  him  no  small  reputation  in  the  musical  world." 
Smith's  contributions  to  Dr  Thomson's  '  Sacred  Harmony '  consisted  of  five 
tunes,  two  sanctuses,  and  two  anthems. 

10  The  tune  "  Invocation,"  sung  to  the  43d  Psalm,  was  first  published  in 
Smith's  'Sacred  Music,  &c,  sung  in  St  George's  Church,  Edinb.'  1825. 
"  Selma  "  is  generally  thought  to  be  also  one  of  Smith's  tunes  ;  but  it  is 
described  in  the  foregoing  collection  as  an  "  Ancient  Scottish  Melody  noted  in 


320  THE  MODERN   RENAISSANCE. 

That  Dr  Thomson  and  Mr  Smith,  both  individually  and 

working  in  concert,  enriched  the  church  music  of  their 
country,  and  greatly  improved  that  part  of  divine  service, 
is  the  opinion  of  all  competent  judges.  Testimony  to  the 
improved  state  of*  matters,  all  the  more  pleasing  because 
rendered  without  solicitation,  is  furnished  by  the  distin- 
guished English  educationist,  Dr  Arnold  of  Rugby,  who 
visited  Scotland  in  the  year  of  Dr  Andrew  Thomson's  death, 
and  who  has  recorded  in  his  journal  the  impression  made  by 
what  he  then  saw  and  heard.  Under  date  July  1831  he  has 
this  entry : — 

11 1  was  at  church  (at  Greenock)  twice  on  Sunday,  once  at  the 
Presbyterian  Church  and  once  at  the  Episcopal  Chapel.  My 
impressions,  received  five  years  ago,  were  again  renewed  and 
strengthened  as  to  the  merits  of  the  Presbyterian  Church  and  our 
own.  The  singing  is  to  me  delightful, — I  do  not  mean  the  music, 
but  the  heartiness  with  which  all  the  congregation  join  in  it.  And 
I  exceedingly  like  the  local  and  particular  prayers  and  addresses 
which  the  freedom  of  their  services  allows  the  minister  to  use.  On 
the  other  hand,  the  people  should  be  protected  from  the  tediousness 
or  dulness  of  their  minister;  and  that  is  admirably  effected  by  a 
Liturgy,  and  especially  by  such  a  Liturgy  as  ours.  .  .  .  Some  free- 
dom in  the  Service  the  minister  certainly  should  have  ;  some  power 
of  insertion  to  suit  the  particular  time  and  place  :  some  power  of 
explaining  on  the  spot  whatever  is  read  from  the  Scriptures,  which 
may  require  explanation,  or  at  any  rate  of  stating  the  context,"  n 

Dr  Arnold  spent  another  Sunday  of  the  same  month  in 
Glasgow,  and  again  worshipped  in  a  Presbyterian  church,  but 
does  not  seem  to  have  been  so  favourably  impressed.  The 
Scottish  minister's  sermon  struck  him  as  addressed  more  ad 

the  Island  of  Arran  and  harmonised  by  Mr  Smith."  It  Is  there  set  to  the 
67th  Psalm.  For  an  appreciative  notice  of  K.  A.  Smith,  and  the  services  he 
rendered  to  Scottish  Psalmody,  sec  '.Scottish  Church  Music:  Its  Composers 
and  Sources.'  By  James  Love.  ESdinb.:  1891.  The  appendix  to  this  useful 
book  of  reference  contains  "A  List  of  the  principal  Collection-  of  Psalmody 
issued  in  Scotland  from  the  year  1700  to  the  present  time." 

11  'Life  and  Correspondence  of  Thomas  Arnold,  D.D.'  By  A.  P.  Stanley, 
D.D.     In  two  vols.     Ninth  ed.      1868.     Vol.  ii.  p.  15:37. 


DR   THOMSON   OX   USE   OF   LORD'S   PRAYER.  321 

clcrum  than  ad  popidum.  Nothing,  it  seemed  to  him,  could  be 
worse  than  the  introductory  prayers  of  the  Scottish  service, 
judging  from  what  he  heard ;  "  the  intercessory  prayer  after 
the  sermon  is  far  simpler,  and  there  the  discretion  given  to 
the  ministers  is  often  happily  used." 

It  was  to  the  Englishman  a  pleasing  surprise  when  the 
minister  used  the  Lord's  Prayer  before  the  sermon.12  We 
cannot  claim  for  Dr  Thomson's  example  and  teaching  that 
they  provided  for  the  Oxford  professor  of  modern  history  the 
pleasure  of  hearing  what  to  him  was,  in  the  circumstances, 
"  doubly  welcome  and  impressive."  For  the  lectures  of  the 
Edinburgh  divine  have  been  appealed  to,  not  without  some 
show  of  reason,  in  order  to  prove  him  lacking  in  the  true 
devotional  spirit,  and  in  loving  appreciation  of  that  prayer 
that  teacheth  to  pray.  In  1816  Dr  Thomson  published  two 
volumes  of  '  Lectures  on  portions  of  Scripture.' 13  Four  of  the 
lectures  are  devoted  to  the  subject  of  Prayer  as  unfolded  in 
the  Gospel  according  to  St  Matthew.14  In  these  the  position 
taken  up  and  argued  with  reference  to  the  Lord's  Prayer  is 
thus  set  forth :  "  That  the  form  of  prayer  which  our  Saviour 
gave  to  His  disciples  was  never  meant  to  be  binding,  as  a  part 
of  Christian  worship,  on  succeeding  ages  of  the  Church ;  and 
consequently,  that  though,  in  the  way  of  accommodation,  it 
may  be  both  lawfully  and  properly  made  use  of,  we  are  justi- 
fied in  not  making  use  of  it  according  to  the  sense  which  it 

12  Ibid.,  p.  333.  It  is  only  fair  to  give  Dr  Arnold's  general  summing  up,  as 
expressed  thus  :  "But  altogether,  taking  their  Service  as  it  is,  and  ours  as  it 
is,  I  would  far  rather  have  our  own  ;  how  much  more,  therefore,  with  the 

slight  improvements  which  we  so  easily  might  introduce— if  only But  even 

to  the  eleventh  hour  we  will  not  reform,  and  therefore  we  shall  be  not,  I  fear, 
reformed,  but  rudely  mangled  or  overthrown  by  men  as  ignorant  in  their  cor- 
rection of  abuses  as  some  of  us  are  in  their  maintenance  of  them."  These 
words  were  written  sixty-one  years  ago.  Is  the  Church  of  England  any  nearer 
the  slight  improvements  desiderated — any  nearer  the  being  reformed  which 
can  alone  avert  the  being  overthrown  ? 

13  '  Lectures,  Expository  and  Practical,  on  select  portions  of  Scripture.'  By 
the  Rev.  Andrew  Thomson,  A.M.,  Minister  of  St  George's,  Edinb.     1816. 

14  Vol.  ii.,  Lects.  xxii. -xxv. 


322  THE   MODERN   RENAISSANCE. 

literally  and  originally  bears,  and  according  to  the  method  in 
which  it  is  usually  employed  by  those  who  hold  a  contrary 
opinion."  15  In  endeavouring  to  make  good  this  position, 
the  lecturer  contends  that  the  Founder  of  Christianity 
could  not  have  designed  the  prayer  for  permanent  use, 
since  no  further  notice  is  taken  of  it  after  the  regular 
institution  of  the  Christian  Church,  and  it  does  not  appear 
from  any  authentic  document  that  has  come  down  to  us,  that 
it  ever  constituted  a  part  either  of  public  or  of  private  wor- 
ship ;  that,  with  the  exception  of  the  petition  bearing  on  for- 
giveness, the  whole  of  the  prayer  is  extracted  from  the  litur- 
gies that  were  in  use  among  the  Jews ;  that  had  He  designed 
this  form  for  us  who  live  in  Gospel  days,  Christ  "  would  have 
introduced  into  it  petitions  most  directly  and  distinctly  appli- 
cable to  the  characteristic  doctrines  of  Christianity,  and  not 
limited  himself  to  a  phraseology  adapted  to  the  darker  and 
more  imperfect  scheme  of  Judaism ;"  that  there  is  one  of  the 
petitions  which  it  is  impossible  for  us  to  employ  in  its  ori- 
ginal sense,  the  petition  "  Thy  kingdom  come  ; "  and  finally, 
"that  the  Lord's  Prayer  is  not  preferred  in  the  name  of 
Christ,"  while  "  it  is  beyond  controversy  that  every  petition 
we  offer  up  to  God  must  be  offered  up  in  that  name,  other- 
wise it  cannot  be  acceptable  and  successful."  Surely,  then, 
we  cannot  reasonably  suppose  "  that  our  Saviour  would  pre- 
scribe to  us,  as  a  set  form,  a  prayer  so  radically  defective  as 
not  to  acknowledge  the  necessity  of  dependence  upon  His 
atonement  and  righteousness,"  or  "  that  He  would  intend  the 
form  of  prayer  which  He  gave  to  His  twelve  disciples  to  be 
binding  upon  the  practice  of  His  Church  in  all  succeeding 
ages."  While  on  such  grounds  as  these  refusing  to  recognise 
and  use  the  Lord's  Prayer  "  as  a  precise  and  stinted  form  in 
worship,"  Dr  Thomson  protests  against  being  regarded  as 
agitating  to  have  it  set  aside  or  treated  with  neglect.  As  a 
part  of  the  Word  of  God  it  is,  he  maintains,  entitled  to  our 

»  Ibid.,  p.  238. 


EPISCOPALIAN   WRITERS   ON   USE   OF  LORD'S   PRAYER.        323 

respectful  attention,  and  he  concedes  "  that  as  a  prayer  it 
may,  in  the  way  of  accommodation,  be  employed  with  great 
propriety,  and  with  great  advantage." 

Even  with  these  limitations,  the  contention  of  Dr  Thomson 
gave  deep  offence  to  many.  It  furnished  the  editor  of  '  Pres- 
bytery Examined'16  with  corroboration,  as  he  imagined,  of  his 
author's  assertion  that  Presbyterians  not  only  refuse  to  use 
the  Lord's  Prayer,  but  condemn  the  use  of  it  by  others ; l7 
while  the  language  of  the  minister  of  St  George's  about  that 
sacred  form  of  devotion  which  our  divine  Eedeemer  uttered 
is  stigmatised  as  "  fearful."  To  the  Episcopalian  editor  it  was 
matter  of  painful  surprise  not  only  that  one  employing  such 
language  was  not  called  to  account  by  the  judicatories  of  the 
Kirk,  but  that  he  continued  to  be  regarded  by  the  members 
of  the  Scottish  establishment  as  a  high  authority  on  points 
of  Christian  doctrine.18 

16  '  The  Fundamental  Charter  of  Presbytery,  as  it  hath  been  lately  estab- 
lished in  the  Kingdom  of  Scotland,  examin'd  and  disprov'd  by  the  History, 
Records,  and  Public  Transactions  of  our  Nation.'  London:  1695.  'The 
Works  of  the  Right  Rev.  John  Sage,  a  Bishop  of  the  Church  in  Scot- 
land ;  with  Memoir  and  Notes.'  Edinb.  :  Printed  for  the  Spottiswoode 
Society.     1844. 

17  "  .  .  .  our  present  Presbyterians  observe  no  forms  in  their  public  prayers 
either  before  or  after  sermon.  For  the  most  part  they  observe  no  rules — 
they  pray  by  no  standard  ;  nay,  they  do  not  stick  by  their  own  '  Directory.' 
All  must  be  extemporary  work,  and  the  newer  the  odder — the  more  surpriz- 
ing, both  as  to  matter  and  manner,  the  better.  .  .  .  Nay,  so  much  are  they 
against  set  forms,  that  it  is  Popery,  for  anything  I  know,  to  say  the  Lord's 
Prayer.  Our  Reformers  never  met  for  public  worship  but  they  used  it  once 
or  oftener.  .  .  .  Our  present  Presbyterians  will  not  only  not  use  it,  but  they 
condemn  and  write  against  the  using  of  it." — Ut  sup.,  pp.  352-355. 

is  «  The  best  proof  which  can  be  adduced  in  support  of  Bishop  Sage's  asser- 
tion, that  the  present  Presbyterians  have  receded  from  the  principles  of  the 
Reformers  (at  least)  in  the  matter  of  the  Lord's  Prayer,  is  furnished  by  the 
following  extract  from  the  printed  Sermons  of  the  late  Dr  Andrew  Thomson, 
the  authority  of  whose  name  is  still  of  great  weight  in  the  estimation  of  Scot- 
tish Presbyterians."  The  editor,  having  furnished  his  extracts,  some  of  which 
are  the  same  as  those  given  above,  concludes  with  the  observation  :  "  This 
quotation  requires  no  comment  beyond  the  remark,  that  the  person  who  used 
this  fearful  language  about  that  sacred  form  of  devotion  which  our  divine  Re- 
deemer uttered,  was  not  only  not  called  to  account  for  it  by  the  judicatories 


324  THE   MODERN   RENAISSANCE. 

Dr  Andrew  Thomson's  startingly  sudden  death  took  place 
in  1831.  The  reforming  party  in  the  Church  of  Scotland,  to 
the  ultimate  ascendency  of  which  he  so  powerfully  contrib- 
uted, became  dominant  in  the  General  Assembly  of  1834, 
and  the  struggle  between  evangelicalism  and  moderatism  con- 
tinued till  1843,  when  it  culminated  in  the  Disruption.  Dur- 
ing the  ten  years  of  conflict  and  convulsion,  the  Church  of 
Scotland  could  not  be  expected  to  have  either  time  or  inclina- 
tion to  attend  to  matters  of  ritual,  her  very  existence  as  an 
ecclesiastical  establishment  being  at  stake  ;  and  for  wellnigh 
an  equal  number  of  years  after  separation,  both  sections  of  the 
disrupted  Church  found  it  needful  to  concern  themselves  with 
other  matters  than  the  details  of  worship.  But  all  through 
these  years  of  rending  and  of  reconstructing  there  was  a  steady 
though  silent  quickening  of  the  spiritual  life  of  the  Scottish 
Presbyterian  Churches,  one  of  the  manifestations  of  which 
was  a  concern  for  and  endeavour  after  greater  seemliness  and 
heartiness  in  the  services  of  the  sanctuary. 

The  man  who  undertook  to  lead  in  this  endeavour,  but  who 
led  in  a  way  that  evoked  stern  opposition,  while  it  created  in- 
terest in  the  movement  both  within  and  outside  the  borders 
of  his  own  Church,  was  Dr  Robert  Lee,  minister  of  Old  Grey- 
friars,  and  Professor  of  Biblical  Criticism  in  the  University  of 
Edinburgh.  For  the  work  of  a  pioneer  in  ritual  reform  to 
which  this  ecclesiastic  addressed  himself,  single-handed,  with 
intrepidity  and  enthusiasm,  lie  possessed  several  valuable 
qualities.  Exercising  a  dexterous  and  nimble  rather  than  a 
profound  or  subtle  intellect,  displaying  as  a  debater  great 
alertness,  coolness,  and  smartness,  Dr  Lee  succeeded  in  indoc- 
trinating a  large  and  influential  congregation  with  his  views 
as  to  the  need  of  a  reformed  ritual  for  Scotland,  while  he 
proved  more  than  a  match  for  conservative  opponents  in  his 

of  the  Kirk,  but  continues  to  be  regarded  by  the  members  of  the  Scottish 
establishment  as  a  high  authority  on  points  of  Christian  doctrine." — Ibid., 
pp.  354,  355  n. 


DR  ROBERT  LEE  OF  OLD  GREYFRIARS.        325 

numerous  encounters  with  such  upon  the  floor  of  the  metro- 
politan Presbytery  or  the  General  Assembly. 

On  the  other  hand,  Dr  Lee  displayed  in  a  marked  degree 
les  cUf aides  de  ses  quality.  Occasionally  his  smartness  de- 
generated into  flippancy,  his  logical  fence  into  unworthy 
verbal  quibbling.  His  warmest  admirers  freely  admit  that 
he  was  lacking  in  the  higher  qualities  of  a  liturgist,  such 
qualities  as  a  "  tender  reverence  for  Catholic  usage,"  and  an 
appreciation  of  "  the  archaic  forms  of  Catholic  tradition  " — 
that  he  was  defective  in  the  higher  feeling  and  the  inner  ear 
for  the  melody  and  rhythmic  harmony  of  liturgical  devotion, 
so  that  his  own  printed  prayers  breathe  "  the  free  and  pure 
air  of  modern  thought,"  give  embodiment  to  his  conception  of 
"  a  rational  Christian  worship,"  but  "  have  not  much  of  that 
ripe  fulness  and  venerable  gracious  stateliness  which  shed  a 
solemn  yet  kindly  and  familiar  air — as  of  faint  incense,  or  of 
mellow  music,  around  the  ancient  liturgies."  19 

There  was  also  in  certain  quarters  a  prejudice  with  which 
he  had  to  contend,  arising  from  a  suspicion  that  the  pro- 
fessor's theology  was  not  favourable  to  evangelical  life 
and  warmth,  but  had  leanings  towards  the  Socinianism  of 
eighteenth-century  moderatism.  It  is  candidly  admitted  by 
his  biographer,  Professor  Story,  that  in  the  earlier  years  of 
his  ministry  Dr  Lee's  "  preaching  was  more  tinged  with  what 
is  popularly  called  '  Evangelicalism '  than  it  afterwards  was," 
and  that  the  minister  himself  was,  in  some  respects,  a  very 
different  man  then  from  the  man  he  afterwards  became,  "  the 
liberal  and  rational  element  which  subsequently  marked  his 

19  Dr  R.  H.  Story,  in  '  Life  and  Remains  of  Robert  Lee,  D.D.'  In  two  vols. 
London  :  1870.  Vol.  i.  p.  331  ;  vol.  ii.  p.  351.  See  also  article  upon  "  The 
New  Liturgies  of  the  Scottish  Kirk,"  under  the  initials,  not  difficult  of  identi- 
fication, "A.  K.  H.  B.,"  in  'Blackwood's  Magazine,'  ISTo.  dcccci.,  Nov.  1890. 
The  writer  of  the  article  admits  that  he,  for  one,  "  thoroughly  disliked  Dr 
Lee's  book  ['Prayers  for  Public  Worship'].  The  genuine  liturgical  flow  was 
quite  lacking  in  most  of  Dr  Lee's  prayers,  which  were  to  a  considerable  extent 
original." 


326  THE   MODERN   RENAISSANCE. 

character  and  ministry  so  strongly  "  being  "  then  only  par- 
tially developed."  20  The  matter  is  cautiously  stated  when, 
by  one  in  sympathy  with  his  programme  of  ritual  reform,  it 
is  admitted  that  Dr  Lee's  prayers  were  "  very  naturally 
flavoured "  with  his  theology,  that  theology  being  "  more 
advanced  than  was  in  those  days  common."  21 

Dr  Lee  entered  upon  his  career  as  a  reformer  of  the  forms, 
the  postures,  and  the  accompaniments  of  Presbyterian  wor- 
ship when  Old  Greyfriars'  Church,  which  had  been  burned 
in  1845,  was  reopened  in  1857.  On  that  occasion  the  min- 
ister, who  "  had  been  educating  the  minds  of  his  people,"  — 
requested  them  to  kneel  at  prayer  and  to  stand  up  when 
singing.  He  altered  the  first  act  of  the  service  into  con- 
formity with  the  usage  of  the  Directory,  and  he  read  the 
prayers  from  a  book  which  contained  a  series  of  Church 
services  drawn  up  by  himself,  and  published  earlier  in  the 
same  year.23  In  the  spring  of  18G3  a  harmonium  was  used 
in  the  rendering  of  the  praise  in  Old  Greyfriars.     This,  how- 

20  '  Life  and  Remains,'  ut  sup.,  vol.  i.  p.  77. 

21  '  Blackwood's  Magazine,'  ut  sup. 

*2  Dr  R.  H.  Story,  'Life  and  Remains,'  vol.  i.  p.  332. 

23  'Prayers  for  Public  Worship.'  First  ed.  1857.  In  the  course  of  the 
preface  Dr  Lee  stated  :  "  The  only  deviation  from  the  order  generally  prac- 
tised in  the  Church  of  Scotland,  which  will  be  here  remarked,  is  in  beginning  the 
service  with  calling  upon  the  people  to  unite  in  the  worship  of  God,  instead  of 
commencing  with  singing.  This  is  done  not  only  out  of  compliance  with  evi- 
dent propriety,  and  with  the  practice  of  the  Presbyterian  Liturgies,  but  in 
obedience  to  the  express  rule  of  the  Directory  for  the  Public  Worship  of 
God  ;  a  document  which  contains  the  present  law  of  the  Church  on  this  sub- 
ject, and  indeed  on  the  whole  subject  of  public  worship  ;  and  to  which  a 
recent  General  Assembly  has  'earnestly  called  the  attention  of  all  Presby- 
teries and  ministers  of  this  Church,  trusting  that  its  regulations  will  be  duly 
observed.'  "  [Recommendation  and  Declaratory  Act  of  Assembly,  1856.]  The 
third  edition  of  Dr  Lee's  book  of  prayers  was  entitled  '  A  Presbyterian  Prayer- 
Book,'  and  was  published  in  1863.  The  fourth  was  a  reprint,  in  the  following 
year,  with  some  slight  corrections  and  additions,  but  having  for  title :  '  The 
Order  of  Public  Worship  and  Administration  of  the  Sacraments  as  used  in  the 
Church  of  the  Greyfriars,  Edinburgh,  By  Robert  Lee,  D.D.,'  &c.  In  1873 
the  executors  of  Dr  Lee  issued  a  fifth  edition,  the  fourth  having  been  for  some 
time  out  of  print,  and  the  demand  for  the  book  still  continuing. 


PR  LEE'S   REFORM   AND   INNOVATIONS   IX   WORSHIP.       327 

ever,  was  regarded  by  Dr  Lee  and  his  congregation  as  only  a 
preparation  for  a  larger  instrument ;  and  so,  on  the  22d  April 
1865,  an  organ  was  played,  which  was,  to  use  his  own  lan- 
guage, "  universally  approved  and  applauded,"  a  great  en- 
thusiasm having  been  excited.24  The  ritual  reformer  did  not 
confine  his  efforts  to  impart  aesthetic  refinement  to  Presby- 
terian forms  of  worship  within  the  limits  of  his  own  congre- 
gation, but  sought  to  diffuse  his  views  through  the  press.  In 
1864  there  was  published  the  first  portion  of  a  work  which 
the  author  did  not  live  to  complete.  Under  the  title  of  '  The 
Eeform  of  the  Church  of  Scotland  in  Worship,  Government, 
and  Doctrine ' ;  the  part  devoted  to  ritual  treats  of  such  sub- 
jects as  liturgical  and  extemporary  prayer,  postures  in  wor- 
ship, use  of  instrumental  music,  and  the  reintroduction  of 
certain  festivals  and  fasts,  as  Christmas,  Good  Friday,  and 
Easter. 

"  The  book,"  writes  Dr  Story,  "  is  incontestably  the  ablest  con- 
tribution ever  made  to  the  question  of  liberty  and  propriety  of 
worship  in  the  Scottish  Church.  ...  It  is  with  proved  truth 
that  Dr  Lee  says,  in  his  conclusion,  that  the  reforms  he  has  ad- 
vocated '  only  tend,  for  the  most  part,  to  restore  those  customs  and 
practices  which  the  fathers  of  Presbytery  thought  expedient,  and 
which  they  established  and  themselves  practised.  .  .  .  Kb  one 
should  raise  an  outcry  against  ritualism,  formalism,  or  any  other 
ism,  when  nothing  more  is  suggested  than  a  return  to  some  prac- 
tices which  the  universal  Church  has  sanctioned,  which  our  earliest 
and  wisest  reformers  approved,  and  which  the  more  enlightened 
portion  of  the  Scottish  people  at  least  are  prepared  to  welcome.'  "  25 

When,  in  1859,  the  manner  in  which  public  worship  was 
being  conducted  in  Old  Greyfriars  became  matter  of  review 
in  the  General  Assembly,  Dr  Lee  and  his  sympathisers  re- 

24  "  22cl  April  1865. — This  has  been  a  great  day  in  the  Greyfriars'  Church, 
and  in  the  Church  of  Scotland.  The  new  organ,  built  by  Messrs  Hamilton,  at 
a  cost  of  £450,  subscribed  by  the  congregation,  was  this  day  opened,  and  uni- 
versally approved  and  applauded,  and  a  great  enthusiasm  has  been  excited." — 
'  Life  and  Remains,'  vol.  ii.  p.  82. 

25  Ibid.,  pp.  55,  56. 


328  THE   MODERN   RENAISSANCE. 

gardecl  the  first  decision  of  that  Court  as  substantially  in  his 
favour,  virtually  sanctioning  the  changes  he  had  then  intro- 
duced, with  the  exception  of  reading  prayers  from  a  printed 
book  or  from  manuscript.20 

Dr  Lee's  practices  were  for  the  second  time  before  the 
Supreme  Court  in  1864,  and  again  the  decision  of  the 
majority  was  hailed  by  the  reforming  party  as  one  "  wisely 
tolerant  of  orderly  change  and  progress,"  one  that  "  practi- 
cally condoned  any  fault  that  might  be  imputed  to  Dr  Lee 
in  regard  to  his  resumption  of  the  book  of  prayers,  which  he 
had  laid  aside  from  1859  till  1863,"  and  that  would  effec- 
tually protect  him  "  from  any  future  interference  from  the 
Presbytery."  27 

In  the  following  year,  however,  matters  took  a  different 
turn,  wdien,  once  more,  the  Assembly  was  called  upon  to  give 
a  deliverance  with  reference  to  the  ritual  movement  which 
in  February  of  that  year  Dr  Lee  described  as  "proceeding 
smoothly  and  successfully."  For  on  the  23d  of  May  1865  Dr 
Pirie,  Professor  at  Aberdeen,  and  ex-Moderator  of  the  Church, 
carried,  by  a  majority  of  33,  an  elaborate  motion  in  which 
"  the  General  Assembly,  while  recommending  the  utmost 
tenderness  to  the  feelings  of  unanimous  congregations  as  to 
matters  of  form,  do  hereby  declare  and  enact  that  arrange- 

26  "  The  Assembly  decided  for  me,  substantially,  by  a  majority  of  140  to 
110.  It  is  a  wonderful  result ;  and  has  surprised  many  people,  and  delighted 
far  more." — Dr  Lee,  'Life  and  Remains,'  vol.  i.  p.  365.  "This  decision  of  the 
Assembly,  '  rara  avis  in  tcrris,'  was  really  a  popular  triumph." — Dr  Story, 
ibid.,  p.  367.  The  leading  part  of  the  Assembly's  decision  was  in  these 
terms:  "  Find  it  established  .  .  .  that  the  prayers  in  the  services  of  Grey- 
friars'  Church  are  read  by  Dr  Lee  from  a  hook  in  manuscript  or  printed.  .  .  . 
Find  that  this  practice  is  an  innovation  upon  and  contrary  to  the  laws  and 
usage  of  the  Church,  .  .  .  and  the  Assembly  enjoin  Dr  Lee  to  discontinue 
the  use  of  the  book  in  question  in  the  services  of  his  Church,  and  to  conform 
in  offering  up  prayer  to  the  present  ordinary  practice  of  the  Church."  When 
this  judgment  of  the  Assembly  was  announced  Dr  Lee  stated  that  he  ac- 
quiesced therein,  and  would  endeavour  to  comply  with  the  injunction  as  he 
understood  it. 

-'  '  Life  and  Remains,'  vol.  ii.  p.  66.  "  A  Revolution  !  "  says  Dr  Lee  in  his 
diary. 


ASSEMBLY   DELIVERANCES    ON    GREYFEIARS    CASE.  329 

ments  with  regard  to  public  worship,  and  all  other  religious 
services  and  ecclesiastical  arrangements  of  every  kind  in 
parishes  or  congregations,  are  to  be  regulated  by  the  Presby- 
tery of  the  bounds,  always  subject  to  the  ordinary  right  of 
appeal,  and  that  even  though  no  express  law  should  exist 
with  reference  to  such  particulars — the  decisions  of  Presby- 
teries in  each  case  being  absolute  and  obligatory  until  they 
have  been  finally  reversed  by  the  competent  courts  of  review  ; 
and  the  General  Assembly  strictly  prohibit  all  ministers  and 
office-bearers  from  assuming  independent  jurisdiction  in  such 
matters  as  are  inconsistent  with  the  vows  of  submission 
pledged  by  them  at  ordination  to  the  inferior  courts,  on 
pain  of  the  highest  censures."  2S 

This  deliverance  was,  as  Dr  Lee  at  once  perceived  and 
acknowledged,  "  a  decision  against  Innovations,"  which,  so 
long  as  it  continued  in  operation,  would  be  a  fatal  check  upon 
the  progress  of  the  movement  he  so  bravely  championed. 
Accordingly  he  set  himself  to  secure  the  repeal  of  what  came 
to  be  spoken  of  as  "  Dr  Pirie's  Act,"  moving  in  that  direction 
through  his  Presbytery  and  Synod  to  the  Assembly  of  1S66.29 
By  that  Supreme  Court,  however,  not  only  was  his  motion 
for  repeal  lost  by  a  majority  of  207  to  94,  but  a  motion  was 
carried  by  147  votes  against  106,  authorising  a  committee  of 
the  Edinburgh  Presbytery  to  confer  with  Dr  Lee  as  to  his 
present  and  proposed  mode  of  conducting  public  worship  in 
his  church,  and  "to  take  such  steps  as  the  result  of  the 
inquiry  may  show  to  be  requisite  for  the  regulation  of  the 
services  in  the  said  church,  in  a  manner  consistent  with  this 
deliverance,  and  with  the  law  and  usage  of  the  Church."30 
Once  more,  and  for  the  last  time,  the  innovations  practised  in 

28  Ibid.,  pp.  153,  154. 

29  In  the  Edinburgh  Presbytery  Dr  Lee  examined  "  Dr  Pirie's  Act "  at  great 
length,  and  pronounced  it  to  be  "inept,  contradictory,  and  unsound  from  its 
title  to  its  conclusion." — Ibid.,  p.  239. 

30  Ibid.,  pp.  264,  265.  "So  ended  the  debate,"  remarks  Dr  Story,  "on 
freedom  of  worship — in  a  way  entirely  hostile  to  Dr  Lee." 


330  THE   MODERN   RENAISSANCE. 

Old  Greyfriars  were  made  matter  of  motion,  complaint,  and 
appeal  in  the  inferior  courts,  and  travelled,  by  slow  and 
wearisome  stages,  to  the  Assembly  of  1867.  When,  however, 
the  case  was  called,  Dr  Lee's  legal  representatives  craved 
indefinite  postponement,  on  the  ground  that  the  person  most 
closely  affected  was  unable  to  compear,  or  to  concern  himself 
with  any  public  interest.  For  on  the  day  before  the  opening 
the  minister  of  Old  Greyfriars  had  been  struck  down  with 
paralysis.  From  the  effects  of  that  seizure  he  never  fully 
recovered ;  a  second  and  severer  proved  fatal ;  and  on  the 
evening  of  the  14th  of  March  1868  the  spirit  of  the  restless 
reformer  and  ready  debater  passed  away  from  the  heat  of 
controversy  and  the  strife  of  tongues.  Thus,  according  to 
his  sympathetic  biographer,  "  the  protracted  discussions  upon 
Innovations  came  to  a  vague  and  undefined  close.  The 
'Greyfriars  case'  remains  still  unfinished — ending  only  in 
a  postponement."  And  we  have  the  same  unimpeachable 
authority  for  stating  that  "  Dr  Lee's  friends  were  not  sorry 
that  it  should  end  thus,  as  they  knew  that,  if  the  appeal  had 
been  heard,  the  decision  of  the  Assembly  would  have  been 
adverse."  31 

There  is  one  department  of  divine  service  regarding  which 
Dr  Lee's  attitude  was  essentially  conservative — that,  viz.,  of  the 
material  for  praise.  "Writing  in  1864,  and  giving  his  answer 
to  the  inquiry,  What  should  be  sung  in  church  ?  What  words 
should  be  used  as  psalms  or  hymns  in  the  worship  of  God  ? 
he  gave  expression  to  the  opinion  that  there  was  neither  any 
necessity  for,  nor  much  advantage  in,  going  beyond  the  Scrip- 
tures for  the  material  of  praise ;  that  if  only  adapted  and 
used  aright,  there  is  abundance  of  material  in  the  canticles 
of  the  Old  and  New  Testaments  for  expressing  every  feeling 
of  faith,  hope,  love,  patience,  submission,  and  every  holy 
aspiration  which  we  should  seek  to  express  and  cherish  in 
our  songs  of  praise.     He  also  expressed  the  conviction  that 

■il  Ibid.,  p.  353. 


ENLARGEMENT   OF   PSALMODY   OF   CHURCH   OF   SCOTLAND.      331 

while  many  of  the  hymns  in  current  use  are  good,  and  some 
of  them  even  beautiful  and  well  adapted  for  some  uses,  the 
number  of  really  excellent  modern  hymns  in  the  English 
language  did  not  amount  to  a  score.  "  A  committee  of  the 
General  Assembly,"  he  went  on  to  state,  "  has  sat  for  many 
years,  and  has  collected  a  considerable  number  of  hymns 
— the  best  they  could  find  after  diligent  and  extensive 
inquiries."  32 

The  matter  of  an  enlarged  psalmody  and  hymnody  had 
indeed  been  before  the  Church  of  Scotland  in  one  form  or 
another  from  the  opening  of  the  century.  As  early  as  1811, 
and  again  in  1814,  specimens  of  poetic  renderings  of  the 
Psalms  in  a  variety  of  metres  had  been  submitted  to  presby- 
teries. In  1821  there  was  laid  before  the  Assembly,  and  by 
their  order  printed  for  the  use  of  presbyteries,  what  was 
called  'Additional  Psalmody';33  in  1854  there  was  compiled 
for  presentation  to  the  Assembly  a  collection  of  123  hymns 
founded  upon  and  springing  out  of  Scripture  passages ; 34  and 
in  the  year  following  a  newly  appointed  committee  made 
a  selection  in  alphabetical  order  of  25  hymns  which  they 
deemed  suitable  for  public  worship,  introducing  a  few  slight 
alterations,  and  adding  Bishop  Ken's  Morning  and  Evening 
Hymns,  as  also  9  doxologies.35  Then  in  1860  there  was 
prepared  for  presentation  to  the  Assembly  by  the  Psalmody 
Committee  a  collection  of  8o  hymns,  also  arranged  alpha- 

32  'The  Reform  of  the  Ch.  of  Scot.,'  chap,  x.,  '"Psalms  and  Hymns." 

33  '  Additional  Psalmody  ;  submitted  to  the  General  Assembly,  1820;  and 
printed  by  their  order,  for  the  inspection  of  Presbyteries.'  Edinb. :  1821. 
The  collection  consists  of  two  parts,  the  first  containing  32  renderings  of  psalms 
in  different  metres,  and  the  second  17  metrical  renderings  of  other  passages  of 
Old  and  New  Testament  Scripture,  with  2  doxologies. 

34  '  Hymns  connected  with  passages  of  Sacred  Scripture,  collected  by  a  Com- 
mittee of  the  General  Assembly,  and  prepared  for  presentation  on  Friday, 
May  26,  1854.' 

35  '  Hymns  connected  with  passages  of  Sacred  Scripture,  and  adapted  for 
public  worship.  Selected  by  a  Committee  of  the  General  Assembly  of  the 
Church  of  Scotland  from  a  Collection  made  by  a  former  Committee.  May 
1855.' 


332  THE   MODERN    RENAISSANCE. 

betically ; 3G  this,  in  turn,  was  superseded  by  the  labours  of 
the  committee  reported  to  the  Assembly  of  1861,  and  em- 
bodied in  a  collection  containing  97  pieces,  followed  by  22 
Doxologies,  3  forms  of  Thanksgivings,  2  Dismissions,  1 
Hosanna,  and  4  Sanctuses.37 

It  is  unnecessary  to  trace  the  stages  of  the  movement 
beyond  the  point  now  reached,  as  it  is  from  1861  the 
authoritative  use  of  hymns  in  the  Church  of  Scotland 
is  to  be  dated.  This,  however,  falls  to  be  noted,  that 
any  explicit  sanctioning  of  the  use  of  hymns  in  public 
worship  was  never  at  any  time  either  asked  or  given,  the 
only  nineteenth -century  deliverance  of  Assembly  on  the 
subject  being  in  these  guarded  terms:  "Allow  a  Selection 
of  the  Hymns  to  be  published  by  the  Committee,  it  being 
understood  that  the  sanction  of  the  General  Assembly  is  not 
hereby  given  to  the  Selection  that  may  be  made."  When 
the  Selection  of  1861  was  revised,  and  a  new  edition  was 
issued  in  1864,  the  Assembly  simply  allowed  its  publication. 
The  edition  of  '  The  Scottish  Hymnal '  in  present  use  among 
congregations  purports  on  its  title-page  to  be  "For  use  in 
Churches,  by  authority  of  the  General  Assembly  of  the 
Church  of  Scotland."  If  examined  into  it  might  appear 
that  it  would  be  more  correct  to  say,  "  By  permission,"  than 
"  By  authority."  38 

36  '  Hymns  collected  by  the  Committee  of  the  General  Assembly  on  Psalmody 
for  presentation  in  May  1860.  David  Arnot,  D.D. ,  Convener.'  1860. 
': .  .  .  the  Church  of  Scotland  never  approved  this  volume :  the  Committee 
published  it  on  their  own  responsibility.  And  its  use  in  churches  was  never 
authorised  by  the  General  Assembly." — A.  K.  H.  B.,  in  '  Blackwood's  Magazine,' 
May  1889,  article,  "  The  New  Hymnology  of  the  Scottish  Kirk." 

37  '  Hymns  for  Public  Worship  collected  by  the  Committee  of  the  General 
Assembly  on  Psalmody.  For  presentation  in  May  1861.  David  Arnot,  D.D., 
Convener.' 

38  "In  1864  an  enlarged  and  improved  edition  of  the  Hymnal  of  1861  was 
allowed  by  the  Assembly  to  be  published.  From  that  time  the  use  of  the 
book  became  general,  although  the  authority  for  using  it  is  merely  to  be 
gathered  from  the  title  taken  along  with  the  allowance  to  publish." — MS. 
communication  from  Dr  Sprott,  October  5,  1891.     Dr  Rankin  of  Muthill  "de- 


ENLARGEMENT   OF   PSALMODY   OF   SECESSION   CHURCH.      333 

The  present  century  action  of  the  Secession  Church  in 
Scotland  with  reference  to  the  use  of  hymns,  while  it  does 
not  go  quite  so  far  back  as  that  within  the  border  of  the 
State  Church,  was  in  the  same  direction  and  of  somewhat 
the  same  character. 

We  have  found,  at  an  earlier  stage  of  our  survey,  approval 
given  by  the  Synod  of  Eelief  as  early  as  1794  to  a  volume 
containing  231  "Sacred  Songs  and  Hymns."  Forty-six  years 
later  the  United  Secession  Church,  another  influential  section 
of  the  Secession  in  Scotland,  was  moved  by  overtures  from 
several  of  its  presbyteries  to  take  the  matter  of  an  enlarge- 
ment of  the  psalmody  into  consideration,  the  result  being  the 
appointment  in  18-42  of  a  committee  to  make  a  selection  of 
paraphrases  and  hymns  fit  for  use  in  congregations.  The 
labours  of  this  learned  body,  extending  over  wellnigh  two 
years,  must  have  been  arduous,  judging  from  the  amount  of 
material  brought  together.  In  the  printed  collection  no  fewer 
than  814  pieces  form  the  first  part,  30  "Hymns  for  the 
Young  "  the  second,  while  an  appendix  of  80  additional  com- 
positions and  22  doxologies — making  946  metrical  composi- 
tions in  all — complete  the  portly  volume.  As  in  the  case  of 
the  earlier  Eelief  Hymn-book,  a  number  of  the  paraphrases 
of  1781  find  a  place  in  the  United  Associate  Synod  compila- 
tion, and  the  contents  are  arranged  in  the  order  of  the  books 
of  the  Bible.  This  particular  hymnal,  although  printed,  was 
never  published,  and  so  was  never  used  in  congregational 
praise.39  The  explanation  of  this  peculiarity  is  probably  to 
be  found  in  the  fact  that  long  before  the  book  was  in  type 
negotiations  for  union  between  the  Associate  and  the  Eelief 

vised  the  felicitous  title  of  The  Scottish  Hymnal.'"  It  "was  first  used  in 
public  worship  on  Sunday,  August  14,  1870  ;  being  then  a  collection  of  only 
200  Hymns.  At  the  end  of  the  year  1888,  the  Hymnal  had  grown  to  a  volume 
containing  442  Hymns." — A.  K.  H.  B.,  ut  sup. 

39  A  copy  of  this  book  is  in  the  possession  of  James  Thin,  Esq.,  Edinburgh, 
who  has  favoured  me  with  the  use  of  it,  as  also  of  the  collections  mentioned  in 
the  immediately  preceding  notes. 


334  THE   MODERN    RENAISSANCE. 

Churches  had  commenced,  that  by  the  time  the  volume  was 
ready  for  use  the  union  platform  had  been  constructed,  and 
that  the  union  itself  was  consummated  on  the  13th  of  May 
1847.  The  fact  that  both  parties  to  this  union  had  thus  a 
hymn-book,  the  one  in  readiness  and  the  other  in  actual  use, 
accounts  for  the  celerity  with  which  the  United  Presbyterian 
Church  of  Scotland  took  steps  to  furnish  its  congregations 
with  an  enlarged  psalmody.  Five  days  after  the  union  the 
Synod  appointed  a  committee  to  consider  the  psalmody  of 
the  United  Church.  That  committee  reported  progress  on 
the  8th  October  of  the  same  year,  and  recommended  the 
preparation  of  a  book  of  hymns.  By  May  1848  they  were  in 
a  position  to  submit  to  the  Supreme  Court  a  draft  of  the  pro- 
posed hymnal,  copies  of  which  were,  by  orders  of  Synod,  sent 
to  each  session  for  suggestions.40  Matters  advanced  so  har- 
moniously, that  in  May  1851  the  United  Presbyterian  Synod 
was  in  a  position  to  instruct  the  committee  "  to  publish  the 
Hymn-book  forthwith  for  the  use  of  the  Church."  The  use 
of  an  authorised  Hymn-book  in  the  United  Presbyterian 
Church  of  Scotland  thus  dates  from  1851.  In  the  authorised 
book  the  pieces  were  reduced  in  number  from  663  in  the 
draft  issue  to  460,  and  the  doxologies  from  26  to  19.  With 
the  exception  of  five  at  the  close,  the  hymns  were  arranged  in 
the  order  of  the  Bible  passages  on  which  they  are  founded  or 
which  they  spiritualise,  other  parallel  passages  being  indicated. 
What  is  virtually  a  new  Hymn-book  for  United  Presby- 
terian use  was  published  by  authority  of  the  Synod  in  1876, 
under  the  title  of  '  The  Presbyterian  Hymnal.'  In  this 
collection  the  process  of  selection  is  carried  a  stage  further, 
the  number  of  pieces  being  limited  to  366,  and  of  doxologies 
to  18,  to  which,  however,  are  added  24  Scripture  sentences. 
The  arrangement  of  the  contents  is  also  different,  the  order 

40  '  Hymn  Book  of  the  United  Presbyterian  Church.'  Glasgow:  Printed  by 
William  Collins  &  Co.  Draft.  1848.  It  contains  063  pieces,  arranged  in  the 
order  of  the  books  of  the  Bible,  and  26  doxologies. 


ENLARGEMENT  OF  PSALMODY  IX  FBEE  CHUKCH  OF  SCOTLAND.  335 

of  Bible  books  being  departed  from  in  favour  of  a  grouping 
according  to  subjects,  these  being  fifteen  in  number. 

It  was  not  till  1866  that  the  question  of  authorising  the 
use  of  a  hymn-book  was  raised  in  the  Free  Church  of  Scot- 
land. In  that  year  overtures  found  their  way  to  the  Assem- 
bly calling  for  an  extension  of  the  existing  material  for  public 
praise.  The  motion  which  approved  itself  to  a  majority  of 
the  fathers  and  brethren  on  that  occasion,  was  one  appointing 
"a  committee  to  consider  maturely  the  whole  matter,  en- 
joining said  committee  to  report  to  next  General  Assembly 
whether  in  their  opinion  any  such  changes  as  those  now 
craved  should  be  made,  and  if  so,  in  what  way  this  may  best 
be  done  so  as  to  preserve  the  peace  and  promote  the  edifica- 
tion of  the  Church."41  The  large  and  representative  committee 
then  appointed  nominated  three  sub-committees  to  consider 
and  report  upon  separate  branches  of  the  subject — one  to 
ascertain  what  has  been  the  law  and  usage  of  the  Eeformed 
Church  of  Scotland  as  regards  the  employment  in  public  wor- 
ship of  paraphrases  and  hymns ;  another  to  inquire  into  the 
rule  and  practice  of  the  primitive  Church  on  the  same  subject ; 
and  a  third  to  examine  the  present  collection  of  paraphrases 
and  hymns,  with  a  view,  in  the  event  of  its  being  resolved 
that  a  revision  of  that  collection  should  be  made,  to  recom- 
mend what  part  of  the  existing  collection  should  be  retained, 
what  displaced,  and  what  should  be  regarded  as  doubtful. 

After  a  short  interim  report  presented  in  1867,  and  a  larger 
one,  with  three  appendices,  in  1868,  the  Assembly  of  1869 
felt  justified  in  giving  a  deliverance  of  approval,  and  in  re- 
mitting to  the  committee  carefully  to  revise  the  existing  col- 

41  This  motion,  proposed  by  Dr  Adam,  was  carried  by  a  majority  of  73 
against  one  submitted  by  Dr  Begg,  which  raised  and  remitted  to  a  committee 
the  following  points  :  "  1.  Whether  any  principle  is  involved  in  singing  inspired 
or  uninspired  compositions  in  the  public  worship  of  God  ?  2.  Whether,  apart 
from  questions  of  principle,  any  of  the  practical  suggestions  embodied  in  the 
overtures  on  the  table,  or  any  other  suggestion,  are  worthy  of  careful  con- 
sideration ?  "— F.C.  Blue-Book  for  1866,  pp.  268,  247. 


336  THE   MODERN   RENAISSANCE. 

lection  of  paraphrases  and  hymns,  to  select  a  limited  number 
of  Scriptural  and  standard  ones  in  addition  to  those  that  may 
be  retained,  and  to  make  a  more  thorough  examination  of  the 
versions  of  the  Psalms  formerly  prepared  and  submitted  by 
the  Psalmody  Committee. 

Acting  on  the  lines  thus  laid  down  for  their  guidance,  the 
Committee  on  Paraphrases  and  Hymns  fixed  upon  seventy-five 
hymns,  which  they  printed  in  alphabetical  order  and  appended 
to  the  report  given  in  to  the  Assembly  of  1870,  and  they  also 
enumerated  the  paraphrases  and  hymns  of  the  1781  collec- 
tion which  they  proposed  to  omit,  as  also  which  of  these, 
with  certain  alterations,  they  deemed  worthy  of  retention. 

By  1872  the  committee  had  been  for  six  years  engaged  in 
the  work,  having  devoted  to  it  not  a  little  time,  thought,  and 
effort,  and  they  then  felt  justified  in  asking  for  a  final  deci- 
sion, in  the  form  of  permission  to  congregations  to  use  the 
limited  collection,  where  that  was  desired.  They  further  sug- 
gested that  the  Assembly  should  follow^  as  nearly  as  possible 
the  course  which  the  Church  pursued  in  1781 — that,  viz.,  of 
allowing  the  collection  to  be  used  in  public  worship  in  con- 
orefi-ations  where  the  minister  finds  it  for  edification.  The 
suggestion  was  given  effect  to  by  the  Assembly  of  1872r  who 
approved  "  generally  "  of  the  revised  collection  of  psalm  ver- 
sions, paraphrases,  and  hymns.  To  this  finding  there  was 
added  the  following  statement :  "  And  being  persuaded  that 
the  Assembly  cannot  with  advantage  longer  delay  coming  to 
a  decision  in  the  matter,  they  hereby  allow  the  public  use  of 
said  collection  where  that  is  judged  to  be  for  edification." 42 

42  The  opposition  motion  was  moved  by  Dr  Hugh  Martin  in  the  following 
terms  :  "That  no  measures  in  the  way  of  legislation  ought  to  be  adopted  in 
connection  with  the  materials  of  our  public  psalmody  until  a  clear  deliverance 
is  given  by  this  Church  in  regard  to  the  Scriptural  principle  which  regulates 
the  appointed  and  acceptable  mode  of  worshipping  God,  as  bearing  upon  con- 
gregational praise."  For  this  motion  there  voted  61  against  213,  giving  a 
majority  of  152  in  favour  of  Dr  Adam's,  which  was  that  given  in  the  text. — 
F.C.  Blue-Book  for  1872,  pp.  313,  316,  327. 


THE  ORGAN  UNUSED  IN  REFORMED  CHURCH  OF  SCOTLAND.       337 

A  movement  in  1878  for  a  larger  collection,  resulted,  three 
years  later,  in  the  sanction  of  the  volume  at  present  in  use, 
which  purports  to  be  "  The  Free  Church  Hymn  Book.  Pub- 
lished by  authority  of  the  General  Assembly  of  the  Free 
Church  of  Scotland." 

Little  or  no  responsibility  attached  to  Dr  Robert  Lee  in  the 
matter  of  hymn-singing,  and  for  what  of  change  he  introduced 
into  that  department  of  divine  service  it  was  open  to  him 
to  plead  that,  as  in  the  kneeling  posture  at  prayer,  he  was 
simply  falling  back  upon  the  Church's  sanction  and  usage  at 
an  earlier  period  of  her  history,  that  his  "  novations "  were 
not  innovations  but  restorations.43 

That  plea,  however,  he  did  not  advance,  as  indeed  it  was 
not  possible  for  him  to  advance  it,  in  defence  of  one  of  the 
changes  he  introduced  into  Old  Greyfriars  in  1863,  when 
instrumental  music  was  employed  at  the  public  diets  of  wor- 
ship. "Whatever  support  they  may  endeavour  to  derive  from 
the  practice  of  the  mediaeval  Church,  even  the  warmest  sym- 
pathisers with  Dr  Lee  are  ready  to  admit  that  instrumental 
music  had  been  unknown  in  the  Ecclesia  Scotticana  from  the 
era  of  the  Reformation.44     Although   the   attention  of    the 

43  "To  kneel  in  prayer  was  only  returning  to  an  attitude  which  ought  never 
to  have  been  abandoned." — Dr  Leishnian,  "The  Ritual  of  the  Church,"  in 
'The  Church  of  Scotland,  Past  and  Present,'  vol.  v.  p.  424.  Regarding  an- 
other change  of  attitude  in  which  Dr  Lee  led  the  way,  Dr  Leishnian  is  dis- 
posed to  admit  that  it  "was,  perhaps,  an  innovation."  "It  is  doubtful,"  he 
remarks,  "if  at  anytime  standing  at  singing  was  prevalent  in  Scotland." — 
Ibid.  "'  Sitting  at  praise  I  look  upon  as  an  innovation.  In  the  Orkney  Islands, 
where  I  was  brought  up,  the  congregations  of  all  sects,  from  the  time  of  the 
Reformation,  have  stood  at  praise." — Speaker  in  Free  Church  Assembly,  18S2. 

4i  "  Putting  aside  all  questions  as  to  the  point  at  which  Church  authority 
ends  and  individual  freedom  begins,  every  candid  person  must  admit  that 
most  of  the  changes  which  can  be  traced  to  his  action  had  the  Church's  sanc- 
tion in  some  earlier  period  of  her  history.  An  exception  was  the  use  of  in- 
strumental music.  It  had  been  unknown  in  the  Church  since  the  Reformation, 
for  uniformity  can  hardly  be  said  to  have  been  broken  by  the  tentative  use  of 
it  on  one  or  two  occasions  in  the  Chapel  Royal  or  the  Glasgow  church.  But 
it  was  an  innovation  which  Dr  Lee  saw  the  nation  was  ready  to  adopt." — Dr 
Leishmau,  ut  sup.,  p.  423. 

Y 


338  THE   MODERN   RENAISSANCE. 

Church  courts  was  from  time  to  time  directed  to  the  fact  that 
a  harmonium  was  being  used  by  the  minister  of  Greyfriars, 
and  his  doing  so  was  classed  among  the  innovations  with 
which  he  was  charged,  it  was  not  this  matter  that  formed  the 
chief  topic  of  discussion  and  deliverance.  The  departure 
from  use  and  wont  given  prominence  to,  and  on  which  a  find- 
ing adverse  to  the  innovator  was  chiefly  sought  by  his  oppo- 
nents, was  the  offering  of  prayer  from  a  printed  or  manuscript 
book.  The  Assembly  never  during  Dr  Lee's  lifetime  came 
to  any  explicit  finding  on  the  question  of  what  might  be  used 
as  an  aid  to  vocal  praise ; 45  nor  since  his  death  has  there 
been  any  formal  decision  sanctioning  the  use  of  instrumental 
aid,  while  liberty  has  been  practically  secured  for  congrega- 
tions to  avail  themselves  of  such,  if  they  see  their  way  to  do 
so.  The  Assembly  by  which  this  is  regarded  as  having  been 
done  is  that  of  1866.  By  that  Assembly  an  Act  was  passed 
which,  deprecating  "  needless  interference  with  the  govern- 
ment of  particular  kirks,"  declares  it  to  be  the  duty  of  Pres- 
byteries, on  cause  shown,  either  to  enjoin  the  discontinuance 
or  prohibit  the  introduction  of  such  innovation  or  novel 
practice,  or  to  find  that  no  cause  has  been  stated  to  them 
calling  for  their  interference,  or  to  pronounce  such  other  de- 
liverance in  the  said  matter  as  in  their  judgment  seems  war- 
ranted by  the  circumstances  of  the  case  and  the  laws  and 
usages  of  the  Church ;  it  being  always  competent  to  submit 
such  deliverances  to  the  review  of  the  Supreme  Church  Court 
in  common  form. 

Some  years  elapsed  before  the  example  thus  set  was 
followed  by  any  of  the  other  sections  of  Scottish  Presby- 
terianism.  At  length,  in  1872,  the  United  Presbyterian 
Church  framed  such  a  deliverance  as  gives  the  right  to  any 
congregation  within  its  jurisdiction  to  call  in  the  aid  of  in- 
strumental music  with  a  view  to  steadying,  strengthening, 

48  In  no  one  of  the  four  General  Assembly  decisions  in  the  Greyfriars  case 
is  there  any  mention  of  instrumental  music. 


THE  ORGAN  IN  UNITED  PRESBYTERIAN  AND  FREE  CHURCHES.    339 

and  sustaining  the  voices  of  the  people.  The  deliverance 
was  in  these  carefully  selected,  well-balanced  clauses  of  a 
long  sentence :  "  That  this  Synod  decline  to  pronounce  any 
judgment  upon  the  use  of  instrumental  music  in  public 
worship ;  yet  do  not  longer  make  uniformity  of  practice  in 
this  matter  a  rule  of  the  Church ;  but  the  Synod  urge  upon 
the  courts  of  the  Church  and  upon  individual  ministers  the 
duty  of  guarding  anxiously  the  simplicity  of  public  worship  ; 
and  press  on  the  earnest  attention  of  all  the  members  of  the 
Church  watchfulness  over  the  unity  of  our  congregations." 

Ten  years  passed  away ;  and  then  the  Free  Church  found 
herself  in  turn  forced  to  face  the  question  of  sanctioning, 
tolerating,  or  prohibiting  the  innovation.  The  matter  was 
brought  before  the  Assembly  of  1882  by  petitions  from  two 
congregations 46  praying  for  liberty  to  use  instrumental  music 
in  the  public  services,  if  they  should  so  determine ;  and  also 
by  overtures,  two  against  and  five  in  favour  of  such  liberty 
being  declared.47  The  Assembly  remitted  the  subject  to  a 
committee,  "  with  instructions  to  consider  carefully  the 
applications  now  made  for  congregational  liberty  in  regard 
to  the  use  of  instrumental  aids  in  the  public  worship  of 
the  sanctuary,  with  the  grounds  on  which  such  liberty  is 
craved,  and  to  report  as  to  the  manner  in  which  the  appli- 
cations should  be  ultimately  dealt  with  in  consistency  with 
the  principles  of  the  divine  Word  and  the  Standards  of  this 
Church."  The  report  of  this  committee,  laid  on  the  table 
of  the  Assembly  of  1883,  was  an  elaborate  document  of  thirty 
pages.  It  was  very  far  from  being  a  unanimous  one,  having 
been  dissented  from  in  whole  or  in  part  by  several  members; 
but  the  conclusions  reached  by  the  majority  of  the  committee 

46  Both  congregations  were  within  the  bounds  of  the  Glasgow  Presbytery, 
being  those  of  Free  College  Church  and  of  Westbourne  Free  Church. 

47  The  two  overtures  unfavourable  to  liberty  being  granted  were  from  the 
Synod  of  Glenelg  and  the  Presbytery  of  Dornoch  ;  the  five  in  favour  of  per- 
mission being  given  were  from  the  Synods  of  Fife  and  Aberdeen,  and  the 
Presbyteries  of  Glasgow,  Kirkcaldy,  and  Dunfermline. 


340  THE   MODERN    RENAISSANCE. 

were,  all  along  the  line  of  inquiry,  in  favour  of  liberty  being 
granted.  The  discussion  to  which  this  document  gave  rise  in 
the  Assembly  was  a  protracted  one,  extending  from  eleven  in 
the  morning  till  eleven  at  night,  and  it  was  at  times  carried 
on  in  heat  and  with  temper.  The  motion  which,  by  a 
majority  of  390  to  259,  became  the  finding  of  the  Church, 
declared  "  that  there  is  nothing  in  the  Word  of  God,  or  in  the 
constitution  and  laws  of  this  Church,  to  preclude  the  use  of 
instrumental  music  in  public  worship  as  an  aid  to  vocal 
praise."  "  The  General  Assembly,"  the  motion  went  on  to 
affirm,  "do  not  feel  entitled  to  withhold  this  declaration, 
which,  in  the  circumstances,  it  has  become  their  duty  to 
make."48 

Thus,  by  separate  and  successive  acts  of  legislation  ex- 
tending from  1866  to  1883,  the  three  leading  branches  of  the 
Presbyterianism  of  Scotland  have  given  liberty  or  extended 
toleration  to  the  congregations  within  their  borders,  under 
certain  restrictions,  to  employ  instrumental  music  as  an 
accompaniment  of  and  an  aid  to  their  service  of  praise.  To 
what  extent  the  permission  has  been  acted  upon,  and  what 
has  been  the  influence  of  instrumental  music  upon  that  de- 
partment of  divine  service  in  the  case  of  congregations  that 
have  availed  themselves  of  it,  it  does  not  fall  within  the 
scope  of  this  inquiry  to  determine.49 

48  The  motion  which  became  the  finding  of  the  House  was  that  of  Principal 
Rainy.  The  counter-motion  was  that  of  Sir  Henry  Moncreiff,  and  it  called 
upon  the  Assembly  "  to  publish  the  report,  along  with  the  accompanying 
documents,  for  the  general  information  of  the  Church,  that  all  its  members 
may  have  a  full  opportunity  of  considering  the  matter  ;  and  the  Assembly,  in 
the  meantime,  take  no  further  action  with  respect  to  it." — F.C.  Blue-Book 
for  1883,  pp.  102,  107,  108. 

49  Dr  Leishman  of  Linton  is  a  minister  of  that  Church  which  has  most 
largely  availed  itself  of  instrumental  aid  in  t  he  rendering  of  the  public  praise, 
and  is  an  authority  on  all  matters  connected  with  Presbyterian  ritual.  It  is 
thus  that  in  1891  he  expresses  himself  regarding  the  introduction  of  the 
Organ:  "Many  were  startled  at  first;  some,  who  were  personally  favourable 
to  it,  opposed  it  from  a  belief  that  it  would  be  distasteful  to  the  body  of  their 
countrymen.     Experience  has  shown  these  fears  to  be  groundless.      Scottish 


FORMATION    OF   "CHURCH  SERVICE   SOCIETY,"    1865.        341 

A  year  prior  to  the  earliest  of  the  dates  just  mentioned, 
there  came  into  existence  a  society  which  has  undoubtedly 
exercised  a  potent  influence  upon  divine  service  as  now  con- 
ducted in  Presbyterian  Scotland,  and  whose  formation  has 
been  followed  by  that  of  several  other  associations  of  a 
kindred  nature. 

Three  years  before  the  death  of  Dr  Lee  the  movement 
within  the  pale  of  the  Church  of  Scotland  for  an  improved 
ritual  widened  out  from  the  personal  and  congregational 
circle  in  which  it  had  up  till  then  moved,  into  one  which 
included  a  considerable  number  of  prominent  and  repre- 
sentative ministers.  For  on  the  31st  of  January  1865  a 
meeting  was  held  at  Glasgow  which  resulted  in  the  for- 
mation  of  a  private  association  called  "  The  Church  Service 
Society,"  for  membership  in  which  only  ordained  ministers  of 
the  Church  of  Scotland  were  eligible,  and  admission  was 
determined  by  the  votes  of  a  majority  of  the  members  present 
at  a  particular  meeting.50  As  set  forth  in  rule  vi.  of  the 
constitution,  the  object  of  the  Society  is  stated  to  be  "the 
study  of  the  liturgies,  ancient  and  modern,  of  the  Christian 

intelligence  declined  to  see  a  breach  of  the  second  commandment  in  the  use 
of  an  organ,  which  is  neither  an  object  nor  an  ordinance  of  worship.  As  an 
accessory  of  worship,  it  was  found  to  be  a  steadier  support  to  the  singers' 
voices  than  the  larynx  of  a  precentor.  The  help  of  an  instrument  has  been 
welcomed  in  town  and  country,  and  if  there  are  districts  where  a  feeling 
against  it  remains,  it  is  not  likely  to  be  lasting,  unless  wrong-headed  men 
strengthen  it  by  attempts  to  force  the  new  mode  on  those  who  are  prejudiced 
against  it."—"  The  Ritual  of  the  Church."  '  The  Church  of  Scotland,  Past 
and  Present,'  vol.  v.  pp.  423,  424. 

50  The  restriction  of  membership  to  members  of  the  clerical  profession  was 
soon  removed.  At  the  annual  meeting  in  1867  it  was  agreed  to  invite  the 
co-operation  of  laymen.  Since  1873  that  part  of  the  constitution  declaring 
"  that  none  but  ordained  ministers  of  the  Church  of  Scotland  shall  be  eligible 
as  members  "  has  been  dropped.  In  the  lists  of  the  members  of  the  Society 
now  published  in  the  annual  reports,  there  appear,  in  addition  to  the  clerical 
members  arranged  according  to  Presbyteries,  members  under  the  following 
designations:  1.  "Unbeneficed  Clergymen  and  Licentiates."  2.  "Church  of 
Scotland  in  England.  Presbytery  of  London."  3.  "Dominion  of  Canada." 
4.   "  Church  of  Scotland  in  the  Colonies  and  elsewhere."     5.   "  Lay  Members." 


342  THE   MODERN   RENAISSANCE. 

Church,  with  a  view  to  the  preparation  and  ultimate  pub- 
lication of  certain  forms  of  prayer  for  public  worship,  and 
services  for  the  administration  of  the  sacraments,  the  celebra- 
tion of  marriage,  the  burial  of  the  dead,  &c." 

At  a  meeting  held  in  Glasgow  on  the  31st  March  of  the 
same  year,  there  was  read  and  adopted  the  report  of  a  sub- 
committee which  had  been  appointed  "  to  consider  what  steps 
it  is  advisable  to  take  in  order  to  carry  out  the  intention  of 
the  Society."  As  it  sets  forth  the  intentions  of  those  who 
were  the  founders  and  promoters  of  the  movement,  this  report 
is  of  value  and  significance.  At  the  outset  the  committee 
advert  to  a  misconception  of  the  design  of  the  Society,  which 
they  have  reason  to  believe  has  entered  into  the  mind  of  one 
or  two  of  its  members,  and  may  possibly  be  even  more  widely 
spread.  The  error  in  question  is  that  the  Society  "  has  been 
organised  with  the  design  of  introducing  a  Liturgy  into  the 
Church  of  Scotland."  Very  emphatically  is  it  stated  that 
this  is  not  the  case,  and  that  this  is  in  no  sense  the  work  to 
which  the  Society  has  addressed  itself.  Without  discussing 
the  question  whether  the  introduction  of  a  Liturgy  is  desir- 
able or  undesirable,  possible  or  impossible,  the  committee 
judge  that  there  is  no  room  for  diversity  of  opinion  on  this 
point,  "  that  the  introduction  of  a  Liturgy  into  any  Church 
whose  worship  has  not  been  hitherto  liturgical  must  be  a 
measure  long  considered,  slowly  matured,  and  ultimately 
carried,  not  by  any  private  association  of  clergymen,  but  by 
the  public,  official,  and  constitutional  action  of  the  Church 
herself."  After  a  reference  to  rule  vi.  of  the  constitution, 
already  quoted,  for  a  statement  of  the  true  object  of  the 
Society,  the  sub-committee  contend  that  the  study  of  liturgies 
forms  as  rational  a  subject  of  inquiry  on  the  part  of  ministers 
as  homiletics  or  dogmatic  theology ;  that  the  preparation  of 
the  results  of  such  study  is  competent  to  those  who  have 
time,  ability,  and  inclination  for  such  a  line  of  investigation ; 
while  the  publication  of  them  must  rest  with    the  Society, 


PROGRAMME    OF   EDITORIAL   COMMITTEE.  343 

and  will  doubtless  be  made  to  depend  on  its  deliberate  judg- 
ment of  their  probable  usefulness  to  the  Church  at  large. 

Considering  the  premature  or  indiscreet  use  of  prepared 
forms  as  sufficiently  guarded  against  by  rule  viii.,  which 
enacts  that  no  form  of  prayer  or  of  service  submitted  to 
the  Society  shall  be  adopted  and  used  by  any  member  in 
his  clerical  capacity 51  until  the  Society  has  agreed  to  sanction 
or  recommend  it,  the  committee  go  on  to  suggest  that  such 
forms  as  do  obtain  sanction  should  be  regarded  as  models  or  aids 
to  devotion,  to  be  employed  "  not  so  as  to  supersede  what  is 
called  free  prayer,"  but  so  as  to  add  richness  to  the  language 
and  solemnity  to  the  worship.  Two  currents  of  feeling  in  the 
Church,  generally  supposed  to  run  counter  to  each  other, 
though  not  in  reality  doing-  so,  or  at  least  not  needing  to  do 

O  if  O  *  O 

so,  are  then  described.  The  one  feeling  is  that  of  sincere 
attachment  to  the  simplicity  of  our  non-liturgical  worship ; 
the  other  is  an  earnest  desire  for  a  worship  more  solemn, 
uniform,  and  devout,  than  (in  tone  and  aspect  at  least)  our 
non-liturgical  service  generally  is.  In  the  case  of  those  who 
object  to  that  "  simple  service,'"'  which  to  others  is  dear,  it  is 
suggested  that  what  has  rendered  the  service  heavy  and 
profitless  "  is  not  its  simplicity,  but — what  is  too  often  com- 
bined therewith,  and  may  be  as  readily  associated  with  the 
simplest  as  with  the  most  elaborate  service — its  lifdessness, 
and  lack  of  devotional  spirit  and  expression '"' — and  that  the 
remedy  for  this  defect  is  to  be  found  in  the  filling  up  of  the 
simple  forms  valued  by  some,  with  the  earnestness  of  devotional 
expression  desired  by  others, — "  by  doing,  in  short,  what  the 
Society  proposes  to  attempt,  preparing  or  collecting  examples 
of  prayer  as  full  and  as  suggestive  of  solemn,  earnest,  fervent 
devotion  as  words  can  be,  and  binding  these  into  the  simple 
order  of  our  existing  worship."  In  the  judgment  of  the  com- 
mittee, "  our  plain  service  is  suited  to  the  constitution  of  our 

51  In  rule  vii.   of   the  coustitution  the  clause   ';  in  his  clerical   capacity," 
which  appears  in  the  sub-committee's  report,   does  not  find  a  place. 


THE   MOPEKX  RENAISSANCE. 

Church  g         -  ur  people,  and  may  not  be 

d  from."     On  the  other  hand,  it  is  considered 
ssihl  -         minor }         s        arrangement  the 

order  may  be  improi  mple  freedom  socfa  improve- 

ment  being      ga  ranteed  by  our  Directory."     Should  the 

::on   to   improvements,    it 
ned  right  to   point  out  that  "  although  our  cl  - 

with  England,  and  our  readier  opportunities 
"ying  the  .  -glican  Church,  are  apt  to  lead  us. 

in  u  approximate  to  wh;;  osider  excel- 

lent in  :  iruer  model  is  to  be  found  in  the 

rnied   Churches   of   the    Continent,  with  which   in   all 

:   worship,  and  of 
we  have,  and       _  a    much   closer 

:h  the  Episcopal  communio:  lished  in 

the  southern  p art      :       is   > 

work  before  the   S  is    tmded  by  the  committee 

into  two  main  branches — the  t  and  the  E 

would  fall  "  the  compilation 
or  composition  of  forms  sg         I  sen      sl*     Dealing  with 

for  granted  that  all  their 
fellow-mem'  lue  highly  the  privil  eg  :>      lied 

i/t'r,  and   tl.  ;ld  be  unwilling  to  submit 

the:,  selves  1  vhich  neither  their  fathers  nor  they 

have  been  able  to  bear,  of  a  liturgy  so  rigid,  albeit  so  beau- 
tiful, a-  :   the  Anglican  Church."'     By  "  free  pray 
however,  the  committee  do  not  understand  liberty  on  the 
part  of  each  mi:  d  the  devotions  of  his  congr  _  - 
-  according  to  his  own  idea  or  fancy,  or  as  his  spirit  may 
be  moved  to  pray ; "  they  attach  to  it  what  they  consider  a 
nd  higher  meaning,  "  that  each  clergyman  of  a 
Church  which,  like  oars,  is  a  N<         d  branch  of  the  Church 
catholic,  is  at  liberty  to  use  whatever  in  the  recorded  devo- 
"hurch    he    finds    most   suitable  to  his  own 
congregation's  need/'  thus  laying  under   contribution   ■  the 


;^&BQtnEST  Hfsioinr  of  the  socteiy.  545 

-.:■,:■-::"'■  '■' "■--■  -''-  ■■■-■'•■■-  '-■■■'-  "-'"-'••  '-->-  '-  "'-^  '^r.:. .'..-.  '.:.:::':.' 
•.:.-'::•-..•■:  >:. ;.:•;.•  v.  --*::•'-"    '-'-'.".  --'-••'-  --  -'.:v:..^  M:       ::.    ::  ~ ■-■■'S.L'.l 

1;  -:;.■-.  y:/::^:::::.h  \>.  :':.::-.  '.:-...-':  ::">:.  -.  ;::■-.  :r.:-,^.  ::  .::>. 
'.;;.:r.-:7  :;. :  v.civ.y  r.^'iily  ;.::.-;-:  .:  -•■  ^  :...:  ;■'  ,.:_•-  .:;:.-  v.-: 
:-■/.:■■'.  \  .  ::;.r.y-/:  v.  i.z.i  '.:.■.  -rr.m:':.^.  ::.:.:■■  \~.  .::-.  \:.z~.:«i 
r:. -:=-:•... •-_•-.  A:  ;.:.  *--.:\y  r^..;^  .:  ::/-.  :.::-?.r.z~  ~.:.-.  :-.r.\:.:.. 
committee  deemed  it  hardly  necessary  to  remind  the 
'i^.y  ;:  ::.-;  ::.-: zy-A: -://•  .:  .:■■:  .Aj.:.2  r..V:.i  ■.;;.  \:y  :.*.:-.  y 
in  the  Church.  At  the  annual  meeting  in  186$,  Itar  Boyd  of 
St  Andrews,  referring  to  the  volume  called  4  EmfclhHQ»lki?gniQiMi/ 
-.:."-.:*-:  :;..;..:  ;.^  r.v.^:  :,-..;>  ;;.^  V.-.V  :,-.  v.-  ;-.;-.-.  '.:  ~.^-:  -*. 
there,  and  that  he  did  not  intend  to  do  so.  When  moving 
the  adoption  of  the  report  for  1 :".-"  ->  James  Fergusson, 
">';.;.-  :.!v:.  :.'_■  :.:  :.:■=.  y^r-  :~  =.  -..•:-.  -.:•;::  ":...:_  :•:.!:  :.'.:  .- 
::^~;'..-y:  ::.'.:.  \y  :ir:"™.'-:.i'i:**  ":.-  ...:..::>'  .  .:  ~ ;_:::.  :: 
yy:-r-::\.  -;.:_ :  ;..i'-.::~=.I'.y  '..--:.  ~ : -:M  :^:.:r:  :.--  •,-:'•-.;•-:•: 
:„;:-  ;•■'.-;„ -A -.a  ^l:  -..".^:_:„  i.Li  \:,\ys'.'/'.-  v.  ::.-  ^'J--^  -": 
whom  they  were  offered,'*  expressed  the  ©wiidtoi  that  "  it 
v.--.  :;:'..-  i'.-iyi  :.;:_-..-. -.--l:  :•:  S  ::.::.  :^".:^  v.::  =,  i-^ij- 
r„.i-  A;/.:  :r_  ::.-  ;.".-:•--  ::  L~ir.^  -.^.'■"■".'.■■r  ::-.:.<;-  vje'.-L. 
reference,  in  his  own  way,  to  topics  which  commended  them- 
sehres  to  him  as  specially  suitable  to  tlhft  people.*  *  Prayers/* 
said  the  Ayrshire  baronet, "  must  not  be  al  liturgical"'  And 
v.-r  I  :>,  ::  A:-y:i.  -;-.^  A-:"-."--'  '  ;"  ^••^:  ---  :-:  :;  -v"^ 
?.:.-  *.=.::: r  ;.•::-'':  :■:  ~.  -.  z-'.'l  '.:  '-'-"  :--.:.. ':•-.."■.  '--."_  *-■  :■'■..:■-■.  '.:-'■' 
■n.---rjLy.  :-.  iy:.-  -  :~:  ^ : -'.-•,-: ::v:-  ^r\:~  ::  :  -l:  ::— A  _ 
which  has  been  one  of  its  essential  characters.39  In  fuller 
cj-.^.zr.'.z.  \:  z--.-  ::-  ir: :c:.:::-  :::n  ■.:-•'.  --'-■-:  : ::.-  Lz  \l.-~H 
' .-.  _•-.- :  ::  :-  in;:..'  n:~i-:c:'-  l~  :  :•::-_•"  -." .".-■.  -■  '-'---  ■'"•'■-- ■■-- 
i:i:  '/-::-::  :^.-  -:::;.:-:--:  •: .-..-  ::  :l:s-r  ::m=  :.  -~jzz'l-:.ir±\z. 
::  -.-::i  ::-  L;:  ;  ,  I  ;-;,:  :.=  :;.r  :;;-    :.=. :    ::  -1::-  ::  -■■  '■  --- 


r^i-  -;..,-_-  .-.^,.:      _!    -i_,      ;   :_-    ..    .--;■   _.:_.:--    ?..    ?£-:.--   -:  .  T 


34 G  THE   MODERN   RENAISSANCE. 

posed  to  "  the  monotony  and  rigidity  of  a  compulsory  and 
formal  rule,"  and  would  regret  "  the  abandonment  of  spon- 
taneous prayer  as  a  usual,  if  not  an  essential,  part  of  worship." 
On  the  subject  of  Church  music,  the  representative  of  the 
old  Scottish  family  avowed  himself  "  old-fashioned  enough 
to  prefer  greatly  the  use  of  the  human  voice  alone"  and 
looked  "  with  some  regret  on  the  notion  which  seemed  to 
be  growing  up  that  when  an  organ  has  been  introduced,  the 
best  has  been  done  that  need  be  done  to  give  greater  life  and 
variety  to  our  public  worship."  As  to  the  matter  of  praise, 
"  the  strong  objection  which  has  prevailed  in  Scotland  against 
the  use  in  worship  of  any  compositions  which  are  not  strictly 
Biblical,"  is  one  deserving,  in  his  opinion,  "  more  sympathy 
and  respect  than  is  sometimes  accorded  to  it " — although, 
taken  even  in  its  extremest  form,  this  objection  cannot  apply 
to  such  a  practice  as  "  the  reading  of  the  Psalms  in  alternate 
and  responsive  verses  by  the  minister  and  the  congregation." 
"  Whether  for  prayer  or  for  praise,"  wrote  the  Duke,  "  whether 
for  language  addressed  directly  to  God,  or  for  words  yielding 
comfort  and  instruction  to  those  who  stand  by  and  hear, 
there  is  no  liturgy  comparable  with  the  Psalms.  These  are 
the  common  heritage  of  the  Christian  Church,  and  the 
more  systematic  reading  of  them  would  alone  be  a  great 
reform." 

The  annual  meeting  in  1882  was  presided  over  by  the  late 
Principal  Tulloch  of  St  Andrews,  who  in  the  course  of  his 
opening  remarks  stated  that  the  object  of  the  Society  could 
not,  in  some  respects,  be  better  defined  than  by  saying  "  that 
it  was  for  maintaining  purity  of  worship  in  Scotland,"  their 
aim  having  been  from  the  first  "  to  restore,  if  possible,  the 
original  character  of  the  service  of  the  Scottish  Church,  to 
impart  to  it  a  truer  character  of  devotion,  more  simplicity, 
more  directness,  and,  in  a  word,  more  spiritualness."  To  the 
same  effect  spoke  one  who  is  an  authority  on  all  matters 
of  Scottish  ritual,  Dr  Sprott  of  North  Berwick,  who  "trusted 


CONSERVATIVE    SPIRIT   OF   THE   SOCIETY.  347 

that  the  Society  would  continue  as  hitherto  to  be  specially 
characterised  by  its  deference  to  the  traditions  of  the  Church 
of  Scotland."  "  There  could,"  he  thought,  "  be  no  doubt  that 
the  Society  had  been  a  very  conservative  one."  This  state- 
ment was  followed  up  by  the  enunciating  of  three  propositions 
by  Dr  Snodgrass  of  Canonbie :  "  First,  this  Society  is  in  no 
sense  of  the  word  a  secret  society ;  second,  the  object  is  not 
the  introduction  of  prelatic  forms ;  third,  it  is  not  true  that 
the  members  of  the  Society  are  bound  to  use  only  such 
prayers  as  are  approved  of  by  the  Society."  Now  and  again 
individual  members  have  pled  for  the  compiling  and  publish- 
ing of  a  partial  and  permissive  liturgy,  the  providing  of 
services  for  weekly  Communion  and  for  daily  worship,  as  also 
for  the  commemoration  of  various  events  in  the  life  of  our 
Lord ;  but  these  sentiments  have  not  received  open  counte- 
nance from  the  ruling  spirits  of  the  Church  Service  Society.53 

53  At  the  annual  meeting  in  1871,  the  Rev.  John  MacLeod  of  Duns  (now  the 
Rev.  Dr  MacLeod  of  Govan)  said  "  they  must  contemplate  the  elaboration  of  a 
comprehensive  ritual  with  more  frequent  church  services.  He  believed  that 
the  Church  of  Scotland  in  her  standards  practically  conveyed  the  idea  that 
there  should  be  weekly  Communion.  He  did  not  see  why  they  should  not 
revive  the  old  Scotch  custom  of  daily  services  where  such  a  step  was  practi- 
cable. He  would  like  to  see  special  services  for  the  commemoration  of  our 
Lord's  Passion  and  various  other  events  in  the  life  of  our  Lord."  Thereafter 
Dr  Dykes  of  Ayr  stated  that  "  with  a  great  deal  of  what  Dr  MacLeod  had  said 
he  agreed,  but  with  much  he  entirely  differed,  particularly  what  was  said 
about  the  Communion."  At  the  same  meeting  the  Rev.  R.  H.  Story  re- 
marked :  "The  Society  must  remember  that  the  point  from  which  they 
started,  and  in  fact  to  which  they  were  very  much  confined,  was  the  improve- 
ment of  the  general  worship  of  the  Church,  and  the  provision  of  material  for 
that  improvement ;  and  they  were  almost  expressly  debarred  by  the  general 
feeling  of  the  Society  from  attempting  that  further  work  referred  to — viz., 
the  provision  of  a  positive  liturgical  series  of  services  for  the  Church  ;  but 
that  question  must  be  very  carefully  considered."  Dr  MacLeod  explained  that 
he  did  not  intend  to  commit  the  Society  to  the  introduction  of  anything  that 
was  unconstitutional.  In  1880  a  motion  was  submitted  and  seconded  at  the 
annual  meeting,  to  the  effect  "  That  it  be  referred  to  a  committee  to  consider 
and  report  as  to  the  expediency  of  drawing  up  and  publishing  a  partial  and 
permissive  liturgy;"  but  the  chairman  (Dr  Sprott)  having  expressed  doubts 
as  to  the  expediency  of  the  motion,  unless  put  in  more  general  terms,  it  was 
withdrawn. 


348  THE   MODERN   RENAISSANCE. 

Early  in  its  history  the  editorial  committee  resolved  on  the 
publication  of  a  volume  of  church  services,  which  appeared  in 
1867  under  the  title  of  <  ETXOAOriON  :  or,  Book  of  Prayers  ; 
being  Forms  of  Worship,  issued  by  the  Church  Service 
Society.'  When  this  volume  reached  a  third  edition  the  title 
was  altered.  The  Greek  word  in  Greek  characters  at  the 
head  of  the  title-page  is  followed  by  this  description  of  the 
contents :  "  A  Book  of  Common  Order  :  being  Forms  of 
Prayer  and  Administration  of  the  Sacraments,  and  other 
Ordinances  of  the  Church."54 

Starting  with  a  small  membership  and  from  humble  be- 
ginnings, the  Church  Service  Society  now  reckons  anion"  its 

54  The  first  edition  of  '  Euchologiou  '  consists  of  220  pages.  In  a  preface  of 
20  pages  all  intention  of  offering  a  complete  work  is  disclaimed,  but  the  pros- 
pect of  issuing  such  is  held  out,  should  the  business  of  the  Society  prosper, 
and  the  result  of  the  publication  answer  the  purposes  of  the  editors.  The 
contents  of  the  book  are  divisible  into  two  nearly  equal  portions.  The  first 
part  contains  draft  forms  of  services  for  the  sacraments,  the  solemnisation  of 
matrimony,  and  a  manual  for  the  burial  of  the  dead,  the  last-named  including 
''Service  at  the  House,"  and  "Service  in  Public."  The  second  part  begins 
with  Tables  of  Psalms  and  Lessons  to  be  read  in  public  worship,  and  concludes 
with  M  Material  for  the  construction  of  a  service  for  public  worship  on  the 
Lord's  Day,"  the  material  being  arranged  in  14  sections,  which  range  over 
topics  from  Sentences  of  Scripture  and  Introductory  Prayers,  to  Collects, 
Canticles,  and  Benedictions.  The  fifth  edition  of  '  Euchologiou  '  was  issued  in 
1884,  and  numbers  over  500  pages.  Its  contents  are  grouped  in  three  parts. 
In  part  first  are  Tables  of  Psalms  and  Lessons,  and  the  order  of  divine  service 
for  the  several  Sundays  of  the  month.  Part  second  is  devoted  to  the  order 
for  the  celebration  of  the  sacraments,  the  admission  of  catechumens,  the 
solemnisation  of  matrimony,  the  visitation  of  the  sick,  the  burial  of  the  dead, 
the  ordination  and  induction  of  ministers,  the  admission  of  elders,  for  laying 
the  foundation-stone  of  a  church,  and  for  the  dedication  of  a  church.  Part 
third  is  an  appendix  of  129  pages  in  20  sections,  containing  materials  for  daily 
and  other  services.  Among  the  materials  is  '"The  Litany"  of  the  Church  of 
England  Prayer-book,  with  a  single  alteration.  One  of  the  petitions  in  the 
Anglican  Litany  begins  :  "  That  it  may  please  thee  to  illuminate  all  Bishops, 
Priests,  and  Deacons."1  In  'Euchologiou'  the  opening  of  the  corresponding 
suffrage  runs  thus  :  "That  it  may  please  Thee  to  illuminate  all  Thy  ministers 
witli  true  knowledge  and  understanding  of  Thy  Word." 


i   In  Marshall's  Primer  of  15S5  and  Edward  VI.  First  Prayer-book  of  1549  the  onVe- 
bearera  are  designated  "  Bishops,  pastours,  and  ministers." 


UNITED    PRESBYTERIAN   "DEVOTIONAL    SERY.    ASSOCIATION."    349 

members  a  majority  of  the  outstanding  clerical  members  of 
the  Church  of  Scotland,  and  embraces  more  than  a  third  of 
the  ministers  within  its  brotherhood.55  It  continues,  how- 
ever, to  be  a  private,  though  not  a  secret,  association,  for  the 
actions  and  publications  of  which  the  Church  of  the  members 
has  no  responsibility,  and  of  which  it  takes  no  official  cog- 
nisance. In  1868  Dr  Leishman  of  Linton,  speaking  as  a 
member  of  the  Society,  anticipated  the  time  when  "  the 
Church  herself  would,  as  she  ought  to  do,  relieve  them  of 
this  work;"  but  writing  in  1891,  the  same  divine  has  to 
confess  that  it  is  still  lying  "  with  the  Church  to  determine 
whether  the  changes  which  changing  circumstances  always 
require  shall  be  left  in  future  to  the  empirical  fancies  of 
individuals,  or  to  the  united  action  of  a  society,  or  whether 
she  will  take  the  work  into  her  own  hands."  56 

Another  denominational  Society,  the  formation  and  opera- 
tions of  which  give  pleasing  indication  of  revived  interest  in 
the  devout  and  orderly  expression  of  the  worship  of  Presby- 
terian Scotland,  is  "  The  United  Presbyterian  Devotional 
Service  Association."  At  a  conference  of  ministers  and 
elders  of  that  Church  held  at  Edinburgh  on  the  30th  October 
1882,  the  reading  of  three  papers  on  the  Devotional  Services 
of  the  Church  was  followed  up  by  the  formation  of  this 
Association.  Its  objects  and  methods  are  set  forth  in  the 
second  and  third  articles  of  the  constitution  : — 

"  (ii.)  That  the  Object  of  the  Association  shall  be  to  promote  the 
edifying  conduct  of  the  Devotional  Services  of  the  Church.  In 
pursuing  this  object  the  Association  shall  endeavour  to  foster  an 
interest  in  the  History  and  Literature  of  Public  Worship,  consider 

55  At  the  annual  meeting  in  1873  one  speaker  congratulated  the  gentlemen 
who  took  charge  of  the  Society  on  the  day  of  small  things  being  now  passed. 
The  first  meeting,  he  stated,  was  held  in  one  of  the  elders'  pews,  and  it  was 
satisfactory  to  see  the  Society  now  spreading  over  the  area  of  the  Church.  On 
the  25th  May  1892  it  was  reported  at  the  annual  meeting  that  the  membership 
consisted  of  533  clergymen  and  136  lay  members — in  all,  669  persons. 

56  "The  Kitual  of  the  Church"  in  'The  Church  of  Scotland,'  vol.  v.  p.  425. 


350  THE   MODERN    RENAISSANCE. 

the  practice  of  other  Denominations,  indicate  defects  in  existing 
usages,  discuss  proposals  in  the  direction  of  improvement,  and  by 
such  means  to  promote  the  devout  ami  orderly  expression  of  the 
Worship  of  the  Church,  (iii.)  That  the  Methods  employed  by  the 
Association  shall  include  (1)  Meetings  of  the  Members  for  the 
reading  of  papers  and  for  conference  ;  (2)  The  publication  of  a 
Periodical  as  the  organ  of  the  Association." 

The  periodical  lias  taken  the  form  of  an  "  Occasional  Paper  " 
issued  twice  a-year  by  the  editorial  committee,  containing 
draft  forms  for  various  services  printed  for  circulation  among 
the  members,  that  they  may  offer  suggestions  or  criticisms 
before  the  forms  are  issued  in  a  collected  form.  Based  upon 
the  consensus  of  opinion  thus  elicited,  there  was  issued  in 
May  1891  a  volume  of  'Presbyterian  Forms  of  Service.'57 
Tentative  in  their  character,  the  forms  contained  in  this  book 
are  not  intended  to  be  used  liturgically,  but  are  offered  merely 
as  specimens  of  the  manner  in  which  the  various  services 
may  be  appropriately  conducted  under  the  existing  system 
of  public  worship  in  a  Scottish  Presbyterian  Church.  It  is 
in  contemplation  by  the  Association  to  prepare  a  volume  of 
Family  Prayers,  and  thereafter  a  book  for  the  young  to  be 
used  at  children's  services  and  in  Sunday-schools.  While 
not  refusing  to  adopt  any  feature  that  commends  itself  simply 
because  it  is  that  of  another  form  of  ritual,  the  Association 
avows  its  adherence  to  Presbyterial  lines,  and  its  resolve  to 
conserve  the  historical  continuity  of  the  Presbyterian  polity 
and  ritual. 

57  '  Presbyterian  Forms  of  Service  issued  by  the  Devotional  Service  Associa- 
tion in  connection  with  the  United  Presbyterian  Church.'  Edinburgh  :  1891. 
Pp,  158.  Contents:  1.  Tables  of  Scripture  Lessons  for  Divine  Service.  2. 
Sentences  of  Scripture  for  the  Beginning  of  Public  Worship.  3.  Order  for 
Public  AVorship  on  the  Lord's  Day.  4.  Selected  Collects.  5.  Two  Orders  for 
the  Administration  of  the  Lord's  Supper.  6.  Two  do.  for  the  Baptism  of 
Infants.  7.  Two  Orders  for  the  Admission  of  Baptised  Persons  to  Full  Com- 
munion. 8.  Order  for  the  Ordination  of  ;i  Minister.  9.  Do.  of  Elders.  10. 
Order  for  the  Dedication  of  a  Church.  11.  Order  for  the  Celebration  of 
Marriage.  12.  Order  for  the  Burial  of  the  Dead.  13.  Scripture  Readings  for 
Funeral  Services. 


FREE   CHURCH   "PUBLIC   WORSHIP   ASSOCIATION."  351 

Kindred  in  aim  with  these  two  denominational  societies, 
but  of  wider  basis  in  respect  both  of  membership  and  of 
methods  employed,  is  the  "Aberdeen  Ecclesiological  Society." 
This  Association  was  formed  on  the  2d  of  February  1886, 
when  a  few  architects  and  ministers  of  different  denomi- 
national connections  met  and  constituted  themselves  into 
a  society  for  the  study  of  the  Principles  of  Christian  worship, 
and  of  the  Church  Architecture  and  allied  Arts  which  minis- 
ter thereto,  and  also  for  the  diffusion  in  the  North  of  Scot- 
land of  sound  views,  and  the  creation  of  a  truer  taste  in  such 
matters.  To  further  these  ends*  the  Society  holds  monthly 
meetings,  at  which  papers  are  read  and  discussed,  a  selec- 
tion of  which  is  annually  published  in  the  c  Transactions ' ;  it 
visits  from  time  to  time  places  of  ecclesiological  interest,  and 
receives  reports  concerning  new  or  restored  churches  ;  it  uses 
its  influence  for  the  conservation  of  buildings  of  archaeolog- 
ical  or  artistic  value,  and  offers  its  opinion  to  ministers  or 
others  who  may  be  contemplating  the  building,  restoring,  or 
adorning  of  churches.58 

In  this  case,  as  in  other  instances  of  a  new  departure,  the 
Free  Church  of  Scotland  has  not  displayed  a  wishfulness  to 
take  the  lead,  but  has  manifested  a  willingness  to  follow  the 
example  of  sister  Churches.  For  only  in  the  last  decade  of  the 
present  century  has  a  course  of  action  been  taken  by  some  of 
her  office-bearers  similar  to  that  entered  upon  by  the  Church 
of  Scotland  in  1865,  and  by  the  United  Presbyterian  Church 
of  Scotland  in  1882.  On  the  25th  of  May  1891,  in  response 
to  the  invitation  of  a  circular  signed  by  four  professors  and 

58  The  ;  Transactions  of  the  Aberdeen  Ecclesiological  Society  '  are  fully 
illustrated,  and  handsomely  printed  in  crown  quarto.  The  published  volumes 
contain,  along  with  other  valuable  matter,  papers  upon  ':  The  Principles  of 
Christian  Worship,"  "  Some  Ancient  Country  Churches  near  Aberdeen,"  ''Some 
Romanescpie  Churches  in  Cologne,"  "  Notes  on  Church  Music  in  Aberdeen," 
"  Notes  on  some  Ross-shire  Churches,"  "  Fifeshire  Churches,"  "  The  Collegiate 
Church  of  Fowlis-Easter,"  "  On  the  term  '  Scolog.'  "  A  series  of  drawings  of 
the  Sacrament-houses  of  the  north  of  Scotland  is  appearing  in  successive 
volumes  of  '  Transactions. ' 


352  THE    MODERN   RENAISSANCE. 

thirteen  ministers,  there  was  held  in  Edinburgh  "  a  private 
conference  open  to  ministers  and  elders  of  the  Free  Church," 
at  which  it  was  agreed  to  form  a  Public  Worship  Association, 
the  general  object  of  which  will  be  "to  promote  the  ends  of 
edification,  order,  and  reverence  in  the  public  services  of  the 
Church,  in  accordance  with  Scripture  principles,  and  in  the 
light  especially  of  the  experience  and  practice  of  the  Reformed 
Churches  holding  the  Presbyterian  system." 

At  a  meeting  held  in  November  of  the  same  year,  the  work 
to  which  the  Association  might  profitably  address  itself  was 
under  consideration,  when  it  appeared  there  were  two  sets  of 
points  open  for  conference  and  discussion. 

I.  Those  on  which  general  and  cordial  agreement  appeared. 
These  were  found  to  be  three  in  number.  1st,  Need  of  more 
attention  by  the  Church  to  the  subject  of  worship.  2d,  Need 
of  model  services  for  special  occasions.  3d,  Need  of  '  Direc- 
tory for  the  Public  Worship  of  God,'  revised  and  adapted  to 
the  times.59 

II.  Points  on  which  some  difference  of  opinion  appeared, 
but  which  were  felt  to  be  important  for  conference  and  dis- 
cussion : — 

"  1st,  Desirableness  of  an  '  Optional  Liturgy,'  or  '  Book  of 
Common  Order/  as  distinguished  from  a  '  Directory '  for  the 
ordinary  Services. 

"Should  certain  parts  of  the  ordinary  Services, — viz., 
those  which  practically  are  in  substance  the  same  at  all  times, 
— be  fixed,  and  forms  for  these,  not  enjoined,  but  recommended, 
in  conjunction  always  with  free  prayer  1 — e.g.f  a  '  general  con- 
fession of  sins,'  with  declaration  of  (Jod's  forgiveness  to  those 
who  repent  and  believe  ;  a  'general  thanksgiving  ';  an  '  inter- 
cession for  all  estates';  a  short  creed. 

"  2d,  Desirableness  of  the  people  being  brought  to  take 
more  prominent  part  in  devotional  Services. 

59  See  Appendix  N  of  this  volume.     Attempted  Revision  and  Adaptation  of 
Westminster  Directory. 


PRESBYTERIAN    WORSHIP    DISTINCT   FROM   EPISCOPALIAN.       353 

"  Lord's  Prayer  being  repeated  aloud  by  people  along  with 
minister;  'Amen'  said  at  all  prayers;  'Apostles'  Creed'  (or 
perhaps  the  'Xicene')  on  certain  occasions;  Ten  Command- 
ments, Beatitudes,  and  two  great  commandments  of  love  being 
read  or  repeated  statedly  by  minister,  with  short  response 
by  congregation. 

"  3d,  Desirableness  of  the  '  Collect '  form  of  Prayer,  and  of 
'  Eesponses '  generally  beyond  the  '  Aniens.' 

"4th,  'The  Christian  Year,'  to  the  extent  at  least  of  the 
commemoration  of  Our  Lord's  Birth,  Death,  Eesurrection, 
Ascension,  and  the  coming  of  the  Holy  Ghost." 


We  have  now  carried  our  survey  of  the  public  worship  of 
Presbyterian  Scotland  as  far  as  is  compatible  with  the  impar- 
tiality, to  say  nothing  of  the  dignity,  of  history. 

It  rests  with  those  who  have  followed  us  in  the  successive 
stages  of  our  investigation  to  form  their  own  conclusions  as  to 
what  are  the  essentials  and  what  the  circumstantials  of  that 
worship  for  which,  when  free  from  the  dictation  of  kings  and 
the  domination  of  prelates,  Scotland  has  shown  a  decided 
preference.  But  it  may  be  permitted  us,  in  a  closing  sen- 
tence, to  enter  a  caveat  against  any  line  of  action  being  taken 
affecting  divine  service  conducted  upon  the  Presbyterian 
model  that  would  lead,  on  the  one  hand,  to  what  is  funda- 
mental in  that  worship  being  changed,  or,  on  the  other,  to 
what  is  subordinate  being  held  a  matter  of  primary  import- 
ance. To  modify  and  adapt  Presbyterian  worship  so  as 
to  render  it  liturgical  in  the  sense  of  making  it  the  unvary- 
ing and  prescribed  worship  enjoined  in  a  prayer  -  book, 
mediaeval  or  modern,  would  be^  in  our  judgment,  to  go  con- 
trary to  all  that  is  characteristic  of  Presbyterian  as  distin- 
guished from  Episcopalian  ritual.    The  genius  of  Presbyterian 

z 


354  THE  MODERN   RENAISSANCE. 

government  is  not  more  anti-prelatic  than  that  of  Presbyterian 
worship  is  anti-liturgical60 

Again,  to  arrange  the  parts  and  details  of  Presbyterian 
worship  on  a  sacramentarian  basis,  proceeding  upon  the 
theory  that  "  the  celebration  of  the  Holy  Communion  is  the 
distinctive  ordinance  of  Christian  worship,"01  is,  we  submit, 

60  The  most  extreme  proposal  to  Anglicise  or  Romauise,  and  so  revolutioni.se, 
Presbyterian  ritual,  has  come  from  India  in  two  publications  "by  a  Layman." 
1st,  '  Remarks  on  the  Scottish  Church,  regarding  her  Ritual,  Preaching, 
Standards,  Administration,  Vestment,  and  Architecture.  With  a  Form  of 
Service  for  Easter  Sunday.'  Calcutta:  1889.  2d,  '  Proposed  Restoration  of 
the  Liturgy  according  to  the  Use  of  the  Ancient  Scottish  Church.  With  a 
Form  of  Service  for  Christ  Mass.'  Calcutta  :  1890.  Although  he  writes  in 
the  interests  of  the  "  Guid  Auld  Kirk,"  it  is  difficult  to  think  of  the  Calcutta 
Layman  as  a  Presbyterian  when  one  finds  him  gravely  proposing  to  discard 
"  the  sombre  Geneva  gown,  which  is  a  more  appropriate  covering  for  a  lawyer 
than  for  a  Christian  bishop,"  in  favour  of  the  following  wardrobe  :  "  Deacon. 
— Surplice,  with  a  black  silk  ribbon  crossed  over  the  shoulder  from  right  to 
left.  Bishop. — Surplice,  narrow  black  silk  stole,  and  the  hood  of  his  Univer- 
sity degree.  Primus-Bishop. — Surplice,  purple  velvet  stole,  and  a  scarlet 
merino  hood.  Archbishop. — Albe,  purple  velvet  cope,  and  a  hood  made  of 
lamb's-skin,  lined  with  purple  velvet.  Primate. — Albe,  and  a  dalmatic  of 
purple  velvet." 

A  more  temperate  plea  for  the  employment  of  a  Liturgy  in  Presbyterian 
worship  was  that  put  forth  by  the  late  James  Lorimer,  Regius  Professor  of 
Public  Law  in  the  University  of  Edinburgh,  in  a  small  publication  having  for 
title,  '  A  National  Church  demands  a  National  Liturgy.'  Edinb. :  1879.  At 
the  time  he  published  his  brochure  Professor  Lorimer  was  an  Episcopalian 
(p.  20,  n.),  living  "outside  of  all  party  organisations,  both  ecclesiastical  and 
political." 

61  <:  When  I  joined  this  Society  I  was  myself  profoundly  impressed,  as  I  am 
to  this  hour,  by  the  importance  of  the  question  as  to  the  need  of  the  celebra- 
tion, according  to  a  higher  order,  and  more  frequently,  of  the  Holy  Com- 
munion, in  its  relation  both  to  the  worship  of  the  Church  and  to  its  effective 
work  in  the  world.  I  believed  then,  as  I  believe  now,  that  the  celebration  of 
the  Holy  Communion  is,  by  divine  institution,  the  distinctive  ordinance  of 
Christian  worship.  I  believed  that  we  had  as  little  reason  to  doubt  that  it 
was  our  Lord's  will,  so  far  as  we  may  learn  it  from  the  practice  of  His  apostles, 
that  the  congregation  should  meet  for  the  celebration  of  that  rite  every  Lord's 
Day,  as  we  have  to  doubt  that  it  is  the  Lord's  will  that  we  should  meet  at  all 
on  the  Lord's  Day.  And  I  then  felt,  as  I  feel  now,  that  any  reform  in  the 
matter  of  worship  must,  after  all,  be  more  or  less  superficial  that  does  not  touch 
that  question.  I  was  the  more  confirmed  in  my  convictions  upon  that  sub- 
ject, from  my  knowledge  that  the  restoration  of  the  Holy  Communion  to  its 


PRESBYTERIAN   RITUAL   AND   STANDARDS.  355 

utterly  unhistorical,  so  far  as  Scotland  is  concerned.  For 
however  attractive  the  theory  may  be  to  minds  imbued  with 
the  Anglican  High  Church  or  Catholic  Apostolic  view,  and 
whatever  may  be  advanced  in  favour  of  it  gathered  from  pa- 
tristic writings  and  alleged  apostolic  practice,  it  is  vain  to 
contend  that  the  Eucharist  is  the  key  to  such  Presbyterian 
books  of  service  as  the  Book  of  Common  Order  and  the 
Directory  for  Public  Worship.62 

On  the  other  hand,  all  who  desire  to  manifest  an  intelli- 
gent appreciation  of  what  is  distinctive  in  Presbyterian  ritual, 
would  do  well  to  guard  against  attaching  undue  importance 
or  adhering  too  tenaciously  to  details  of  a  past  or  present 
usage,  as  if  these  constituted  the  essentials  from  which  there 
must  never  be  the  smallest  deviation,  of  which  there  may 
never  be  the  slightest  modification  or  adaptation  to  altered 
requirements  and  circumstances. 

Whether  confession,  supplication,  thanksgiving,  and  inter- 
cession should  all  be  poured  forth  promiscuously  in  one  long 
prayer,  or  be  distributed  over  three  short  prayers  offered  partly 
before  and  partly  after  the  sermon ;  whether  the  reading  of 
Holy  Scripture  should  be  determined  by  a  Lectionary  or  Table 
of  Proper  Lessons,  or  be  left  to  the  choice  of  the  officiating 
minister;  whether  the  congregation  should  be  silent  except 
during  the  musical  praise  of  the  service,  or  should  be  active 


proper  place  was  in  harmony  with  the  opinion  and  belief  of  all  the  teachers 
who  have  been  held  in  highest  esteem  in  the  Reformed  Church  of  Scotland. " 
— The  Rev.  Dr  John  MacLeod,  Govan,  in  speech  as  chairman  of  the  annual 
meeting  of  the  C.S.S.,  27th  May  1891.  The  ablest  and  most  exhaustive  Angli- 
can development  and  defence  of  this  sacramentarian  theory  of  Christian  wor- 
ship will  be  found  in  Canon  Freeman's  'Principles  of  Divine  Service.'  "The 
Celebration  of  the  Holy  Communion,  or  Eucharist,  is  by  universal  consent 
the  supreme  act  of  Christian  worship  and  service.  Distinct  from  this,  though 
nearly  allied  to  it,  is  the  more  ordinary  kind,  known  to  us  by  the  name  of 
Common  Prayer." — Part  I.  chapter  i.  Section  i.  p.  34,  vol.  i.  of  cheaper  re- 
issue.    Oxford  and  London  :  1880. 

62  See  Appendix  0  of  this  volume.     The  Communion  Office  of  the  West- 
minster Directory. 


35 G  THE   MODERN   RENAISSANCE. 

throughout  by  the  alternative  reading  of  the  Psalms,  by  re- 
sponses in  prayer,  and  by  the  simultaneous  recital  of  the 
Lord's  Prayer  and  the  Creeds,  Apostolic  and  Xicene;  whether 
the  worship  rendered  in  bringing  an  offering  and  coming  into 
God's  courts  should  be  expressed  by  placing  coin  in  "the 
plate  "  found  in  the  vestibule,  or  by  dropping  it  into  a  bag 
at  a  certain  stage  of  the  service,  "the  offertory"  being  sub- 
sequently laid  upon  the  Communion-table,— the  determining 
one  way  or  another  of  such  details  cannot  vitally  affect  Pres- 
byterian worship.  Our  distinctive  national  ritual  is  some- 
thing deeper  and  broader  than  any  matter  of  posture,  order 
of  service,  or  aids  to  the  more  efficient  rendering  of  the  several 
parts ;  and  it  would  be  unwise  in  the  highest  degree  for  any 
lover  of  "  the  laudable  form  and  ritual  of  the  Reformed  Church 
of  Scotland"  G3  to  stake  the  continuance  of  these  upon  the 
maintenance  of  one  set  of  the  alternatives  just  specified,  or  to 
predict  their  overthrow  should  their  opposites  be  adopted. 

It  is  not  possible  to  forecast  the  future  in  regard  to  most 
matters ;  it  is  perilous  to  predict  what  modifications  changed 
circumstances  may  yet  work  upon  time-honoured,  fondly - 
clung-to  usage.  But  one  thing  may  be  reckoned  certain.  So 
long  as  the  Presbyterian  Churches  of  Scotland  maintain  an 
attitude  of  allegiance  to,  and  carry  out  in  practice,  the  con- 
fessional theology  of  their  common  subordinate  standard,  their 
worship  is  in  no  danger  of  being  radically  altered  or  funda- 
mentally impaired.  For  the  findings  of  the  'Westminister 
Confession  of  Faith '  touching  divine  service  are  such  as  do 
ample  justice  to  what  is  distinctive  in  and  essential  to  the 
Presbyterian  platform,  while  at  the  same  time  they  leave 
room  for  the  modifying  of  details  which  each  successive  gen- 
eration of  worshippers  may  find  desirable  or  necessary. 

These  confessional  deliverances  are  worthy  of  being  here 
reproduced,  and  the  placing  of  them,  not  in  the  order  of  the 

88  "Juxta  laudabilem  Ecclesiae  Scotia;  Reformats  formam  et  ritum." — 
Archbishop  Grindal,  1582.      Quoted  by  editors  of  '  Euchologion. ' 


RITUAL  DELIVERANCES   OF   WESTMINSTER   CONFESSION.       357 

chapters  in  which  they  occur,  but  in  the  sequence  of  primary 
and  subordinate,  of  unalterable  principle  and  permissible 
variation  of  practice,  may  form  a  fitting  conclusion  to  this 
historical  survey. 

I.  "The  acceptable  way  of  worshipping  the  true  God  is 
instituted  by  hlmself,  and  so  limited  by  hls  own  revealed 
will,  that  he  may  not  be  worshipped  according  to  the  im- 
aginations and  devices  of  men,  or  the  suggestions  of  satan, 
under  any  visible  representation,  or  any  other  way  not 
prescribed  in  the  holy  scripture. 

"  religious  worship  is  to  be  given  to  god,  the  father,  son, 
and  Holy  Ghost  ;  and  to  Him  alone  :  not  to  angels,  saints, 
or  any  other  creature  i  and,  since  the  fall,*  not  without  a 
Mediator  ;  nor  in  the   mediation  of  any  other  but  of  Christ 

ALONE. 

"  Prayer,  with  thanksgiving,  being  one  special  part  of 
religious  worship,  is  by  god  required  of  all  men  ;  and,  that  it 
may  be  accepted,  it  is  to  be  made  in  the  name  of  the  son,  by 

THE  HELP  OF  HlS  SPIRIT,  ACCORDING  TO  HlS  WILL,  WITH  UNDER- 
standing, reverence,  humility,  fervency,  faith,  love,  and 
perseverance  j  and,   if  vocal,   in  a  known  tongue. 

"  The  reading  of  the  Scriptures  with  godly  fear  ;  the  sound 
preaching,  and  conscionable  hearing  of  the  word,  in*  obedience 
u^vTO  God,  with  understanding,  faith,  and  reverence  ;  singing 
OF  PSALMS  with  grace  in  THE  HEART  j  AS  ALSO  the  due  adminis- 
tration AND  WORTHY  RECEIVING  OF  THE  SACRAMENTS    INSTITUTED    BY 

Christ;  are  all  parts  of  the  ordinary  religious  worship  of 
God."64 

II.  "  God  alone  is  Lord  of  the  conscience,  and  hath  left  it 
free  from  the  doctrines  and  commandments  of  men  which  are 

IN  ANY  THING  CONTRARY  TO  HlS  "WORD,  OR  BESIDE  [OUTSIDE  Of]  IT, 
IN    MATTERS    OF    FAITH    OR    WORSHIP."65 

III.  "The  whole   counsel    of   God,    concerning  all   things 

NECESSARY  FOR  HlS  OWN  GLORY,  MAN'S  SALVATION,  FAITH,  AND  LIFE, 
IS  EITHER  EXPRESSLY  SET  DOWN  IN  SCRIPTURE,  OR  BY  GOOD  AND 
NECESSARY.  CONSEQUENCE    MAY    BE    DEDUCED    FROM    SCRIPTURE  :    UNTO 

64  '"Westminster  Confession  of  Faith,'  chap,  xxi.,  i.  ii.  iii.  v. 

65  Ibid.,  chap,  xx.,  ii. 


358  THE   MODERN   RENAISSANCE. 

which  nothing  at  any  time  is  to  be  added,  whether  by  new 
revelations  of  the  spirit,  or  traditions  of  men.  xeverthe- 
j.i>-  we  acknowledge  the  inward  illumination  of  the  spirit  of 
God  to  be  necessary  for  the  saving  understanding  of  such 
things  as  are  revealed  in  the  word  ;  and  that  there  are  some 
circumstances  concerning  the  worship  of  god,  and  government 
of  the  Church,  common  to  human  actions  and  societies,  which 
are  to  be  ordered  by  the  light  of  nature  and  christian 
prudence,  according  to  the  general  rules  of  the  "Word,  which 
are  always  to  be  observed."66 

66  Ibid.,  chap,  i.,  vi. 


APPENDIX 


APPENDIX, 


APPEXDIX   A. 

Scottish  Service  for  Visitation  and  Communion  of  the  Sick  in 
Twelfth  Century.  From  the  'Book  of  Deer.'  Period  I., 
page  14. 

Item  oraiio  ante  dominicam  nrationem. 

Creator  naturarum  omnium  Deus,  et  parens  universarum  in  celo 
et  in  terra  originum,  has  trementis  populi  Tui  relegiosas  preces  ex 
illo  inaccesibileis  lucis  trono  Tuo  suscipe,  et  inter  hiruphin  et 
zaraphin  indefessas  circumstantiiun  laudes  exaudi  spei  non  ambigue 
precationes. 

Pater  nostei  Qui  es usque  in  finem. 

Libera  nos,  Doruine,  a  malo  ;  Domine  Christe  Ihesu,  eustodi  nos 
semper  in  omni  opere  bona ;  fons  et  auctor  omnium  bonorum  Deus, 
evacua  nos  uitiis,  et  reple  nos  uirtutibus  bonis  :  per  Te,  Christe 
Ihesu.1 

Hisund  dubar  sacorfaice  dan.     [Here  give  the  sacrifice  to  him.] 

Corpus  cum  sanguine  Domini  nostri  Ihesu  Christi  sanitas  sit  tibi 
in  uitam  perpetua  et  salutem. 

1  "  This  embolismus  resembles  in  its  wording  very  closely  the  forms  pre- 
served in  the  Gallican  Liturgies.  '  Libera  nos  a  malo,  evacua  nos  a  vitiis 
et  reple  nos  virtutibus,'  is  taken  from  the  Mis.  Richenovense,  the  most  pure 
and  ancient  specimen  yet  discovered  of  the  Ephesine  Liturgy,  without 
any  trace  of  its  having  been  interpolated  with  Roman  Collects."— F.  E. 
Warren. 


362  APPENDIX. 

Reffecti  Cliristi  corpore  et  sanguine,  Tibi  semper  dicamus,  Domine, 
alleluia,  alleluia. 

Quia  satiauit  animam  inanem,  et  animam  essurientem  satiauit 
bonis,  alleluia,  alleluia. 

Et  sacrificent  sacrificium  laudis, — et  usque  exultatione,  alleluia, 
alleluia. 

Calicem  salutaris  accipiam,  et  nomen  Domini  inuocabo,  alleluia, 
alleluia. 

Reffecti  Cliristi  corpore,  alleluia,  alleluia. 

Laudate  Dominum  omnes  gentes,  alleluia,  alleluia. 

Gloria. 

Reffecti  Christi,  alleluia,  alleluia. 

Et  nunc,  et  semper. 

Reffecti. 

Sacrificate  sacrificium  iustitiae  et  sperate  in  Domino. 

Deus,  Tibi  gratias  agimus  per  Quern  misteria  sancta  celebrauimus, 
et  a  Te  sanctitatis  dona  deposcimus ;  miserere  nobis,  Domine  sal- 
vator  mundi,  Qui  regnas  in  secula  seculorum,  Amen.1     Finit.2 


APPEXDIX    B. 

Latin  Litany  used  by  the  Scottish  Culdees  in  Fifteenth  Cen- 
tury. From  MSS.  in  Monastery  at  Ratisbon.  Period  I., 
p.  24. 

AxTiQU.E  Litani.e  in  veteri  Monasterio  Dunkeldensi  usitattt, 
(|iias  in  publicis  Processionibus  cantare  solebant  Kiledei  com- 
muniter  Culdei  appelati. 

Kirie  eleison.     Kirie  eleison.      Kirie  eleison. 
Christe  eleison.     Cliriste  eleison.     Christe  eleison. 

1  "  This  collect,  occurring  also  in  the  Books  of  Dimma,  Mulling,  and  Stowe 
Missal,  appears  twice  in  a  nearly  similar  form  in  the  'Missale  Gothicum.'  It 
is  not  found  in  any  of  the  Roman  Sacramentaries." — Warren. 

2  "  No  other  MS.  liturgical  remains  known  to  exist  in  Scotland  are  connected 
with  the  Scoto-Celtic  Church." — Warren. 


LATIX   LITANY  USED   BY   THE   SCOTTISH   CULDEES.         363 

Pater  cle   coelis  Deus,   Filius  Eedemptor   Dens,    Spiritus    Sanctus 

Deus,  Qui  es  Trinus  et  Unus  Deus,  Miserere  nobis. 

Sancta  Maria,  Sancta  Virgo  Yirginum,  Sancta  Dei  Genetrix, 

Ora  pro  nobis. 

Christe  audi  nos.     Rj.  Christe  audi  nos. 

Christe  audi  nos. 

Kyrie  eleison.     1^7.  Eyrie  eleison. 

Kyrio  eleison. 

Christe  eleison.     R\  Christe  eleison. 

Christe  eleison. 

Tu  Christe  nobis  concede  gratiam  Tuam. 

Tu  Christe  nobis  dona  gaudiuni  et  pacem. 

Tu  Christe  nobis  concede  vitam  et  salutem. 

Amen. 
0  ratio. 

Omnipotens  et  Almifice  Deus,  Majestatem  Tuam  suppliciter  ex- 
oramus,  ut  per  mirifica  merita  et  orationes  Sanctorum  recensitorum, 
et  per  magnificas  intercessiones  Sancta?  Genitricis  Tua?  Maria?, 
omnium  Patriarcharum,  Prophetarum,  Apostolorum,  Martyruni, 
Episcoporum,  Abbatum,  Confessorum,  et  Monachorum,  Yirginum, 
et  Yiduarum,  Tecum  in  ccelo  regnantium,  nobis  concedas  veniam 
et  indulgentiam  omnium  peccatorum,  augmentum  gratia?  Tua?  cceles- 
tis,  et  efficax  auxilium  Tuum  contra  omnes  insidias  inimicorum 
nostrorum  visibilium  et  invisibilium  ;  quatenus  et  corda  nostra,  solis 
Tuis  mandatis  dedita,  tandem  post  hujus  mortalis  vita?  terminum,  et 
eorum  Sanctorum  speciem  et  gloriam  in  regno  Dei  videre,  et  cum  eis, 
congaudere  mereamur;  praestante  Domino  Xostro  Jesu  Christo 
Eedemptore  nostro,  cui  et  honor  et  potestas  et  imperium,  una  cum 
Patre  et  Spiritu  Sancto,  in  saecula  saeculorum.     Amen.1 

1  A  paper  on  the  'Ancient  Litany  of  Dunkeld  '  was  read  to  the  Aberdeen 
Ecclesiological  Society  on  December  17.  1889,  by  the  Rev.  T.  Newbigging 
Adamson,  (Barnhill,  St  Margaret's,  Presbytery  of  Dundee,  Church  of  Scotland), 
in  the  course  of  which  it  was  stated  that  the  above  "  has  been  adapted  for 
modern  use,  printed  and  set  to  plain  song  by  the  writer  of  this  article,  in 
whose  church  it  is  sung  every  Friday.  In  the  adaptation  of  this  Litany  for 
modern  use,  the  invocations  of  saints  and  angels  are  replaced  by  petitions  for 
angelic  ministrations  and  for  the  Second  Advent  in  answer  to  the  prayers  of 
the  saints  (Rev.  vi.  10).  As  few  changes  as  possible  have  been  made  elsewhere, 
the  collect  being  adapted  and  retained.  The  whole  sings  well,  and  is  very 
much  liked." — 'Transactions  of  Aberdeen  Ecclesiological  Society,'  1889. 


3G4  APPENDIX. 


APPEXDIX    C. 

I. — Rubrics  for  Dedication  of  Scottish  Churches  in 
Thirteenth  Century.     Period  I.,  p.  -iS. 

The  author  of  '  The  Church  of  Scotland  in  the  Thirteenth  Cen- 
tury '  gives  some  passages  from  the  Pontifical,  forming  "  only  about 
an  eighth  part  of  the  service,"  in  which  part  the  following  rubrics 
and  prayers  find  a  place  : — 

Hcec  sunt  quce  ad  dedicationem  ecdesice  prceparanda  sunt:  Duo- 
decim  cruces  pictce  /oris  et  duodecim  i?ilus,  Crux,  candelabra,  viginti 
quatuor  cerei,  duodecim  deforis  et  duodecim  intus,  vasa  convenien- 
tia  ad  sacrandam  et  ad  deferendam  aquam;  Duo  majores  cerei 
ad  candelabra;  viginti  quatuor  clavi  guibus  cerei  infigantur;  Ol- 
eum sanctum  et  chrisma,  ysqpum,  sabulum  vel  cineres,  vinum,  sal, 
major  a  grana  incensi;  Panni  altaris. 

Deinde  hoc  online  consecretur  domus  Dei. 

Primitus,  prcesul  et  casteri  ministH  ecdesice  induant  se  vesti- 
mentis  sacris  cum  quibus  divinum  ministerium  adimplere  debent. 
FA  dum  se  induunt,  dictis  consuetis  Psalmis,  id  est  Judica  me 
Dens  et,  Quam  dilecta,  Inclina  Domine,  Memento  Domine.    .    .    . 

Deinde  dicat  episcopus  hanc  Orationem, 

Deus,  qui  patema  majestate  ignea  claustra  dirupisti  infernorum, 
et  sanguine  tuo  populum  tibi  adquisisti  sempiternum ;  indue  nos 
armis  spiritualibus  virtutum,  et  invicta  sancta3  crucis  potential,  ut 
contra  diabolum  pugnaturi  te  in  auxilium  habeamus,  quatemis 
tibi  hsereditatem  de  iniquo  diaboli  spolio  adquiramus ;  et  qui  in 
domum  Zacha3i  quondam  miseratus  descendisti,  ad  domum  quoque 
hanc  quam  sanctificaturi  sumus  venire  dignare  ;  et  populos  qui  ad 
ejus  dedicationem  convenerunt,  spirituali  gaudio  munera,  Salvator 
mundi,  Domine  Jesu  Christe,  Qui  cum  Patre  et  Spiritu  Sancto  vivis 
et  regnas  Deus,  per  omnia  ssecula  sa?culorum. 

Post  hcec  veniat  episcopus  de  tentorio  cum  processio>/>'  ante  ostium 
>  <;•/,  sice  quce  dedicanda  est,  hanc  sonoriU  r  cantando.  Zazchsee  festi- 
nans  descende.    .    .    . 

Qudfinitd,  dicatur  a  prcesule.     Dominus  vobiscum. 

Oremus.  Actiones  nostras,  qusesumus,  Domine,  et  aspirando  prae- 
veni  et  adjuvando  prosequere ;  ut,  interveniente  beatS  et  gloriosa 


PAEISH  CHURCHES  DEDICATED  IX  THIRTEENTH  CENTURY. 


3G5 


semperque  viigine  Dei  genitrice  Maria  cum  omnibus  Sanctis  cuncta 
nostra  operatio  et  a  te  semper  incipiat,  et  per  te  ccepta  finialur.  .  .  . 
Et  Uluminentur  duodccim  cerei  et  ponantur  deforis  per  drcuitum 
ecdesice  quae,  dedicanda  est,  et  totidem  intus ;  tumqu 
ipsam  ecclesiam  deforis  cum  proeessione  et  sanctorum  reliquiis,  can- 
endo  hone  Letaniam. 

Finitd  vei'o  Letanid,  dieantur  ab  episcopo  hce  Orationes  ante  ostium 
ecclesice.  &c. 


II. — List  of  Parish  Churches,  Chapels,  etc.,  in  Twelve 
Scottish  Counties,  thus  dedicated  in  the  middle  of 
the  Thirteenth  Century,  with  Pontifical  Names. 


I.  — Berwickshire. 

1. 

Berwick,    Church  of   the  Holy 
Trinity 

(  Ecclesia  Sancte  Trinitatis  de  Ber 
<       wyck  reconciliata  propter  effu 
(      sionem  sanguinis  in  eadem. 

2. 

Church  of  St  Nicholas 

Eccl.  Sancti  Xicholai  de  Benvyck. 

3. 

Channelkirk      .... 

Eccl.  de  Childenechirch. 

4. 

Chirnside          .... 

Cherneside. 

5. 

Coldstream       .... 

..        Kaldestrem. 

6. 

Earlston  ..... 

Erseldun. 

•  ■ 

Eccles      ..... 

ii        Ecclis. 

8. 

Fogo 

.i        Fogeho. 

9. 

Gordon    ..... 

Gordun. 

10. 

Greenlaw           .... 

ii        Greenlawe. 

11. 

Hilton  and  Whitsome 

Hiltun. 

12. 

Hirsel,  Coldstream   . 

Hershille. 

13. 

Horn  dean          .... 

Woruerden. 

14. 

Hutton    ..... 

ii        Hotun. 

15. 

Langton  ..... 

Langetun. 

16. 

Legerwood        .... 

Leiardewde. 

17. 

Lennel,  Coldstream  . 

Leinhah. 

18. 

Longformacus  .... 

Ellum. 

19. 

Alert  on    ..... 

Mertuna  juxta  Dryburgh. 

20. 

Polwarth           .... 

Pohvurth. 

21. 

Swinton,  Simprin     . 

Sim  prig. 

II. — Clackmannanshire. 

Clackmannan  .... 

Eccl.  de  Clackmanan. 

III.  — Edinburghshire. 

1. 

Carrington        .... 

Eccl.  de  Kerntun. 

o 

Cockpen  ..... 

ii        Kokepen. 

3. 

Cranston ..... 

Cranestun. 

366 


APPENDIX. 


4.  East  Calder 

•").  Edinburgh,  St  Cuthbert's 

6.  .,  St  Giles 

7.  Gogar 

5.  Hales 
9.  Heriot     . 

1 0.  Lasswade 

11.  Mid-Calder 

12.  Wedale,  Stow 

13.  Woolmet  in  Newton 


Eccl.  de  Calledouer. 

Eccl.   Sancti  Cuthberti   de   Edin- 
burg  prope  Castrum. 
Eccl.  Sancti  Egidii  de  Edenburg. 
Eccl.  de  Goggere. 
.i        Halis. 
m        Heriet. 
it        Lessewade. 
n        Calledouer  Comitis. 

Wedal. 
-I       Wymeth. 


IV. — FlFESHIRE. 


1.  Abdie      . 

2.  Abercrombie,  St  Monance 

3.  Anstruther 

4.  Auchterderran 

5.  Auchtermuchty 

6.  Collessie 

7.  Crail 

8.  Cults 

9.  Dairsie 

10.  Dysart 

11.  Flisk 

12.  Inverkeithing  . 

13.  Kelly,  Carnbee 

14.  Kemback 

15.  Kilconquhar     . 

16.  Kilgour,  Falkland 

1 7.  Kilrenny 

18.  Kinghorn 
19. 

20.  Kinglassie 

21.  Largo 

22.  Lathrisk  . 

23.  Leslie 

24.  Leuchars 

25.  Markinch 

26.  Moonzie,  Cupar 

27.  Newburn 

28.  Scotstarvet 

29.  Scoonie    . 

30.  St  Andrews      . 


1.  Aberlemno 

2.  Airlie 

3.  Arbroath,  St  Vigeans 

4.  Auldbar  . 

5.  Barry 

6.  Benvie     . 

7.  Kassie 


Eccl.  de  Ebedyn. 

n  Abercrombie. 

1 1  Eynstrother. 

M  Vrchardereth. 

it  Vchermukedi. 

1 1  Calesyn. 

1 1  Keral. 

.1  Quilte. 

m  Deruesyn. 

.1  Disarth. 

i,  Flisch. 

1 1  Inuerketbyn. 

it  Kelly. 

m  Kembach. 

ii  Kilcunewath. 

it  Kilgoueryn. 

ii  Kilretheny. 

it  Magna  Kingorn. 

ii  Parua  Kingorn. 

ii  Kinglassyn. 

» i  Largath. 

ii  Losserech. 
Methkal. 

it  Locres. 

it  Marking. 

ii  Vchthermunesin. 

ii  Nethbren. 

,,  Tarvet. 

.  i  Sconyn. 
Eccl.  parochialis  Sancti  Andree. 


-Forfarshire. 


Eccl.  de  Aberlimenach. 
ii        Erlyn. 
Eccl.    Sancti    Vigiani    de    Aber- 
brothock. 
Eccl.  de  Aldebarr. 
ii        Barri. 
ii        Beneuyn. 
ii        Essy. 


PAEISH  CHURCHES  DEDICATED  IX  THIRTEENTH  CENTURY 


36" 


8.   Forfar      . 

Eccl.  de  Forfare. 

9.   Glammis . 

ti        Glames. 

10.   Inchbrayock,  Craig 

n        Incbebrioch. 

11.   Inverkeilor 

ii        Inuerculetbere. 

12.   Inverarity 

ii        Inverarethin. 

13.    Kettins    . 

ii        Kettenes. 

1-4.    Kinnettles 

M        Kinettles. 

15.   Kirkden,  Id  vie 

ii        Edvin. 

16.   Lochee 

ii        Logyndua. 

17.   Logie 

it        Logincutbel. 

18.  Newtyle  . 

it        Xewetyl. 

19.   Restennet 

ii        Rustinoth. 

20.    Strathmartin    . 

ii        Strabittinmartin. 

21.   Tannadyce 

Tanetbeys. 

VI.  — Haddingtonshire. 

1.    Athelstaneford           .          .          .      Eccl.  de  Elftanefford. 

2.   Auldhame 

Aldba. 

3.   Bolton 

ii        Boltun. 

4.   Garvald  and  Bara 

ii        Baruwe. 

5.    Gullane    . 

ii        Golyn. 

6.    Innerwick 

1 1        Inuerwy  ck. 

7.    linton 

it        Lintun. 

S.    Morham  . 

ii        Morham. 

9.  North  Berwick 

\  Eccl.    Monialium    Conventualium 
(      de  Xorthberwyk. 

10.   Oldhamstocks  . 

Eccl.  de  Aldhamstock. 

11.   Pencaitland 

ii        Penkathland. 

12.   Salton      . 

ii        Saultune. 

13.   Seaton 

it        Seethun. 

14.    Wbittinghame. 

ii        Wytingeha. 

15.   Tester 

ii        Yestrith. 

VII. KINCARDINESHIRE. 


1 .   Arbuthnott 

Eccl. 

de  Aberbuthenott. 

2.  Cowie,  Chapel  of 

3.  Dunottar 

i 

Capella  de  Collyn. 
Dunothyr. 

4.   Feteresso 

i 

Fethirassoch. 

5.   Fordoun  . 

i 

Fordune. 

6.   Kineff      . 

i 

KinefF. 

7.   Laurencekirk 

,, 

Cuneueth. 

8.   Marykirk 

,, 

Aberlutheroth. 

9.   Xigg 

10.  St  Cyrus . 

11.  Stracban . 

ii 
n 
ii 

Nig. 

Egglesgerch. 
Strachyn. 

VIII.  — Kinross-shire. 

1.  Church  of  the  Hospital  of  Scot-  )       p    , 
land's  Well                              ( 

Hospitalis  de  Fonte  Scotie 

2.    Kinross    .          .          .          .          .          m 

de  Kinross. 

3.   Portmoak 

„ 

Porthmoolk. 

368 

ArrEXDIX. 

IX. LlXLITIKiOWSHIKK. 

1.  Carriden  . 

2.  Ecclesmach&n 

3.  Kirkliston 

4.  Linlithgow 

5.  Livingstone 

Eccl.  de  Karreden. 
ii        Eglemanechy. 
ii        Listun. 
ii        Linlethcu. 
it        Leuingest. 

X.— Perthshire. 

1.  Blairgowrie 

2.  Collace     . 

3.  Errol 

4.  Forteviot 

5.  Fowlis  Easter 

6.  Inchture  . 

7.  Methven  . 

8.  Perth 

9.  ,  i    Church  of 

Eccl.  de  Blare. 

ii        Culas  prope  Perth. 

„        Erol. 

ii        Fertheuiet. 

ii        Fugeles. 

n        Inchethor. 

ii        Methfen. 

Pert. 

13        .  .      T3L.             {  Eccl.    Fratrum    predicatorum 
Preaching  r  riars       <       p                       1 

Eccl.  de  Rossinclerath. 

10.   Rossie 

XI.  — Roxburghshire. 

1.  Kelso 

2.  Smailholm 

3.  Stitchell  . 

Eccl.  de  Kalcho. 
ii        Smalham. 
,,        Stichill. 

XII. — Stirlingshire. 

1.  Airth 

2.  Falkirk    . 

3.  St  Ninians,  one 

.      Eccl.  de  Erth. 

Eccl.  que  vocatur  Varia  capella. 
;e  Kirkton.          .      Eccl.  de  Kirketun. 

de 


The  foregoing  list  contains  142  names  of  parish  churches,  chapels, 
hospitals,  &c,  and  proves,  as  Mr  Lockhart  remarks,  "  that  all  the 
churches  therein  named  -were  in  existence  in  Scotland  in  the  middle 
of  the  thirteenth  century." 


APPENDIX    I). 

Eight  Scottish  Prayers  from  Archbishop  Hamilton's 
Catechism,  1552.     Period  II.,  p.  54. 


I.    0  our  father  quhilk  is  in  her  in. 

0  our  Father,  Eternal  God,  AVlio  hast  made  us  and  all  creatures, 
hut  hast  made  us  in  Thine  own  likeness,  and  all  the  rest  of  Thy 


PRAYERS   FROM    ARCHBISHOP   HAMILTON  S    CATECHISM.       369 

creatures  for  us,  and  hast  given  us  dominion  over  all  that  is  in 
earth,  water,  and  air,  and  hast  caused  the  heavens,  the  sun,  the 
moon,  and  the  stars  to  render  us  service,  and  hast  given  command 
to  Thy  angels  to  keep  us,  speedily  defend  us  from  all  evil,  and  give 
us  all  good.  Although  we  and  our  forefathers,  as  most  unthankful 
creatures,  have  sold  ourselves  by  sin  to  the  devil's  tyranny,  and 
therefore  by  right  ought  to  dread  Thee  as  our  terrible  Judge  and 
Condemner,  nevertheless,  since  it  is  so  that  Thou  of  Thy  excellent 
and  infinite  mercy  hast  sent  us  Thy  Son  to  deliver  us  from  the 
devil's  tyranny,  death  and  hell,  and  by  Him,  His  word,  faith,  and 
baptism,  hast  begotten  us  again  and  made  us  Thy  sons  by  adoption, 
and  by  Him  also  hast  bidden  us  call  Thee  Father  :  we  beseech 
Thee,  therefore,  0  merciful  Father,  eternal  God,  by  Thy  natural 
Son  Jesus  Christ,  give  to  us  Thy  Holy  Spirit,  to  bear  witness  with 
our  spirits  that  we  are  Thy  sons  by  adoption,  by  "Whom  also  we 
may  call  Thee  Father  with  gladness,  and  rely  surely  on  Thy  fatherly 
and  merciful  providence  and  help  in  all  trouble.  Give  us  grace,  0 
Eternal  Father,  that  we  may  have  evermore  brotherly  love,  and 
may  know  ourselves  verily  as  brothers  and  sisters  to  help  one 
another,  and  to  pray  one  for  another  to  Thee  our  Eternal  Father. 
Take  from  us  all  discord  and  individual  love  of  self  and  our  own 
profit,  that  we  may  say  with  truth :  0  our  Father,  Eternal  God, 
"Who  art  in  heaven,  not  shut  up  in  heaven,  but  Who  art  in  all 
places  by  substance,  presence,  and  power,  and  "Who  by  faith  and 
grace  dwellest  in  all  just  men  and  women,  and  Who  in  the  heavenly 
kingdom  dost  show  Thy  eternal  glory,  joy,  and  bliss,  give  us  grace, 
0  Father  Eternal,  to  have  sure  hope  to  come  to  that  glory,  and  to 
be  dwellers  in  heaven  with  Thee  evermore.     Amen. 

II.  HaUowit  he  tin  name. 

0  God  almighty  our  eternal  Father,  give  us  grace  that  Thy 
name  which  is  holy,  laudable,  and  blessed  in  itself  evermore,  and 
also  by  Angels  in  heaven,  might  be  known,  thanked,  and  praised 
among  us  to  whom  Thou  hast  given  Thy  name  to  know  and  to  be 
called  Thy  sons,  and,  after  Thy  Son's  name,  Christian  men,  grant  us 
that  our  minds,  our  words  and  works,  our  teaching  and  life,  be  con- 
formed to  Thy  godly  will,  expressed  and  shown  to  us  in  Thy  Son's 
evangel,  that  men  seeing  our  good  conversation  may  praise  Thy 
name  that  works  all  good  in  us.  0  Father,  give  Thy  grace  to 
Turks,  Saracens,  Pagans,  and  Jews,  who  do  not  know  Thy  name 

2  A 


370  APPENDIX. 

and  give  Thy  godly  name  to  creatures,  and  blaspheme  Thy  Son's 
blood,  that  they  may  forsake  their  error,  their  idolatry  and  super- 
stition, and  know  Thee  the  very  eternal  God,  and  Jesus  Christ 
whom  Thou  hast  sent.  Grant,  good  Father,  that  evil  Christian 
men,  who  dishonour  Thy  Son's  name  by  vicious  life,  may  be 
reformed  in  mind,  word,  and  deed,  and  lead  their  life  after  His 
teaching  to  the  glory  of  Thy  name.     Amen. 

III.  Let  tlil  kingdom  cum  to. 

0  heavenly  and  most  merciful  Father,  we  beseech  Thee  that  all 
unfaithful  nations,  Turks,  Pagans,  and  Jews,  who  through  infidelity 
are  subject  to  the  kingdom  of  the  devil,  may  receive  and  keep  the 
evangel  of  Thy  Son  Jesus  Christ,  and  by  a  living  faith  enter  and 
abide  in  Thy  spiritual  kingdom  of  grace,  made  with  us  Thy  sons, 
justified,  and  fellow-partakers  of  Thy  eternal  heritage.  Grant  also, 
0  merciful  Father,  that  all  men  and  women,  who  err  from  the  true 
faith  of  holy  Church,  and  thereby  are  subject  to  the  kingdom  of  the 
devil,  that  they  may  leave  their  damnable  and  condemned  heresies, 
and  return  again  to  the  true  catholic  faith.  Grant  also  that  all 
temporal  kings  and  magistrates  of  Christendom,  who  through  their 
tyranny  oppress  and  put  down  Thy  Church,  and  destroy  Thy  people 
by  unjust  wars,  and  all  other  kings  whom  the  devil  holds  in  his 
kingdom  by  pride,  covetousness,  and  sensual  lust  and  pleasure,  that 
they  may  leave  their  tyranny  and  other  vices,  and  be  true  ministers 
of  justice  under  the  King  of  all  kings  and  Lord  of  all  lords,  and  so 
belong  to  Thy  spiritual  kingdom  of  grace.  Grant  also  that  Thy 
kingdom  of  grace  may  come  to  us  daily  more  and  more,  by  true 
showing  of  Thy  godly  will  and  Thy  Son's  evangel  and  righteousness 
of  faith.  Give  us  grace  to  persevere  in  Thy  praise,  charity,  and 
Christian  life,  that  Thy  Son's  kingdom  may  spread  and  flourish  over 
all  the  world,  by  right  faith  and  Christian  works,  until  Satan  and 
all  Thy  Son's  foes  be  subject  under  His  feet.  Grant,  0  merciful 
Father,  that  Thou  may  so  reign  in  our  hearts  by  grace,  that  on  the 
latter  day  we  may  stand  on  Thy  right  hand  hi  the  number  of  those 
whom  that  day  Thou  shalt  call  to  Thee,  and  give  to  us  entrance 
and  possession  of  Thy  glorious  kingdom  of  heaven,  there  to  reign 
with  Thee,  Who  art  three  persons  and  one  eternal  God,  in  the  com- 
pany and  fellowship  of  Thy  holy  angels,  in  joy  and  bliss  without 
end.     Amen. 


PRAYERS    FROM   ARCHBISHOP   HAMILTON'S    CATECHISM.       371 

IV.  Thi  will  be  fulfill  it  in  eird  as  it  is  in  Iter  in. 

0  merciful  Father  and  mighty  King,  Whose  will  the  angels  of 
heaven  fulfil  at  all  time  willingly,  lovingly,  and  perfectly,  AVhose  will 
no  creature  can  resist,  we  know  that  our  heart  is  ever  evil  in  deed, 
or  else  inclined  to  evil  at  all  times,  to  fulfil  lust,  to  desire  dominion, 
vengeance,  our  own  profit  and  pleasure,  without  fear  and  dread  of 
Thee,  and  plainly  do  all  things  contrary  to  Thy  word  and  godly 
will.  The  devil  labours  always  to  cause  us  to  break  Thy  commands, 
to  mistrust  Thee,  blaspheme  Thee,  Thy  Son's  name  and  blood,  and 
trust  in  him,  his  kingdom,  pride,  superstition,  hypocrisy,  and  idola- 
try. He  raises  the  world,  that  is  to  say  evil  men,  to  despise,  hate, 
persecute,  and  trouble  all  Thy  servants,  who  are  willing  to  observe 
and  keep  Thy  commands.  "Wherefore  we  beseech  Thee,  0  merciful 
Father,  let  us  not  follow  our  own  will  or  be  deceived  by  the  devil, 
but  give  us  will  and  love  of  Thy  law,  to  be  good  by  Thy  Spirit,  to 
fulfil  Thy  divine  will  in  prosperity  and  adversity,  to  take  patiently 
for  the  glory  of  Thy  name  all  trouble  in  goods  or  in  body,  even  pain- 
ful death,  rather  than  we  wilfully  break  Thy  command.  Grant  us 
that  we  may,  with  the  angels  of  heaven,  be  obedient  to  Thy  will, 
perfectly,  lovingly,  and  constantly ;  give  Thy  grace  to  sinners,  that 
they  may  fulfil  Thy  will,  as  good  men  do.  Guide  us  all  in  body 
and  soul,  to  be  evermore  obedient  to  Thy  divine  will,  and  thank 
Thee  for  all  whatever  Thou  wilt  have  done  with  us,  so  that  finally 
we  may  obtain  the  life  eternal  which  it  is  Thy  will  be  given  to  all 
the  true  servants  of  Thy  Son  Jesus  Christ.     Amen. 

V.  Gere  its  this  day  our  daily  breid. 

0  merciful  Father,  almighty  God,  although  Thou  knowest  what 
we  need  before  ever  we  open  our  mouth  to  ask  Thee,  and  dost  forbid 
us  to  be  careful  for  food  and  clothing,  seeing  that  all  necessary 
things  shall  be  given  to  us,  if  so  be  we  seek  first  the  Kingdom  of  God 
and  the  righteousness  of  it,  nevertheless,  after  Thy  own  bidding, 
we  dare  ask  now  our  daily  bread,  which  is  necessary  to  our  bodily 
sustenance,  beseeching  Thee  also  to  feed  our  souls  with  the  pure 
word  that  cometh  forth  of  Thy  mouth,  the  true  word  of  God. 
Give  us  the  bread  that  cometh  forth  from  heaven  and  giveth  life  to 
the  world.  Give  us  the  water  of  life,  the  understanding  of  the 
law  by  Thy  Spirit,  of  the  which  whosoever  drinks  shall  never  be 
thirsty.  Give  us  the  body  of  our  Saviour  Christ,  the  right  food 
of  our  souls,  to  strengthen  our  spirit  against  the  fiend,  so  that  we 


372  APPENDIX. 

never  see  eternal  death,  but  pass  with  our  Saviour  Jesus  (according 
fcp  His  promise)  from  death  to  life.     Amen. 

VI.  And  forgeve  us  our  dettis,  evin  as  weforgeve  to  our  dettouris. 

0  heavenly  and  merciful  Father,  considering  our  own  infirmity, 
frailty,  and  inclination  to  sin,  whereby  we  fall  into  sin  daily,  we 
beseech  Thee  to  forgive  us  all  our  sins  and  all  penalties  that  we 
have  deserved  for  our  sins.  Give  strength  to  our  spirit  that  we  may 
firmly  believe  that  Thou,  0  heavenly  Father,  hast  forgiven  us  all 
our  sins  freely,  for  Thy  Son's  blood.  And  that  the  token  which 
Thy  Son  has  given  to  us  of  free  forgiveness  may  comfort  our  minds, 
give  us  grace  to  overcome  our  own  wicked  and  revengeful  heart,  to 
forgive  our  enemies  with  our  heart,  to  love  them,  pray  for  them, 
do  good  to  them,  that  so  doing  Ave  may  obtain  at  Thy  merciful 
hand  forgiveness  of  all  our  sins,  for  the  merits  of  Thy  Son  our 
Saviour  Jesus  Christ.      Amen. 

VII.  Leid  us  nocht  into  temptation. 

Since  so  it  is,  0  merciful  Father,  that  all  our  life  upon  earth  is 
one  continual  battle,  and  that  with  such  enemies  that  we  cannot 
escape  their  temptation,  give  us  grace  to  refrain  our  hearts  from 
consenting  to  their  temptation  :  give  us  grace  so  to  nourish  our 
flesh  that  we  nourish  not  also  the  sinful  lust  and  concupiscence  of 
the  flesh.  Give  us  grace  so  to  live  in  the  company  of  worldly 
people,  that  Ave  be  not  drawn  to  evil  by  their  evil  counsel  and 
example  or  persecution.  Give  us  grace,  strength,  and  power  so  by 
faith  to  resist  the  power  of  the  devil  that  Ave  be  not  overcome  by 
his  subtle  provocations.  Leave  us  not  to  our  own  feebleness, 
neither  give  him  leave  to  exercise  upon  us  his  cruelty,  but  give  us 
spiritual  strength  to  stand  stoutly  against  him.  Belt  our  loins 
with  verity.  Put  upon  us  the  breastplate  of  righteousness.  Let 
the  feet  of  our  mind  (which  are  our  affections)  be  shod  with  the 
gospel  of  peace.  Above  all  things  give  us  grace  to  take  hold  of 
the  buckler  of  faith,  wherewith  Ave  may  quench  the  fiery  darts  of 
the  Avicked  spirit.  Put  on  our  head  the  helmet  of  salvation.  Let 
us  always  bear  in  our  hand  the  savoi\1  of  the  Spirit,  which  is  Thy 
holy  word,  that  with  this  spiritual  harness,  armour,  and  Aveapons, 
avc  may  easily  overcome  all  our  spiritual  enemies,  and  finally 
obtain  the  crown  of  glory,  which  Thou  hast  prepared  and  promised 
to  all  Thy  servants.     Amen. 


FRANKFORT  DRAFT  OF  THE  BOOK  OF  COMMON  ORDER.   373 

VIII.  Bot  ddivir  usfra  evil.     Amen. 

0  mighty  and  merciful  Father,  God  eternal,  who  correctest  and 
chastisest  them  whom  Thou  lovest,  and  scourgest  with  temporal 
adversity  all  Thy  sons  whom  Thou  receivest  to  Thy  favour,  Thou 
forgivest  them  their  sins  in  time  of  their  trouble.  Thou  wilt 
oftentimes  wound  them  and  cure  their  wounds  again  ;  Thy  hand 
strikes  them  and  heals  them  again.  Give  us  grace,  good  Lord,  that 
we  neglect  not  Thy  discipline  and  fatherly  correction,  but  when  it 
is  Thy  divine  will  to  send  us  temporal  adversity,  we  beseech  Thee 
give  us  also  spiritual  consolation  and  comfort  in  them  through  hope 
of  the  eternal  joy  and  glory  to  come.  And  not  according  to  our 
sensual  will,  but  according  to  Thy  divine  will,  deliver  us  from  all 
dangers  and  perils  of  fire  and  water,  of  lightning  and  thunder,  of 
hunger  and  dearth,  sedition  and  battle,  of  quarrel  and  annoyance, 
sickness  and  pestilence,  prison  and  banishment,  unforeseen  and 
sudden  death,  and  other  adversities,  calamities,  and  troubles  of  this 
present  world,  so  that  by  them  we  be  not  overcome  in  our  mind  by 
impatience,  murmuring,  or  any  other  sin  contrary  to  Thy  divine 
will.  And  when  it  pleaseth  Thee  to  send  any  of  them  to  us  for 
our  trial  and  just  correction,  give  us  also  patience,  comfort,  and 
consolation,  that  we  may  be  in  this  world  so  corrected  and 
punished  with  Thy  merciful  hand,  that  we  may  escape  the  pains 
eternal.     Amen.     So  be  it. 


APPEXDIX    E. 

The  Eraxkfort  Draft  of  the  Book  of  Common  Order. 
Period  IL,  p.  84. 

Writing  in  1875,  the  late  Professor  Lorimer  of  London  described 
the  effort  to  secure  uniformity  in  the  conduct  of  public  worship 
at  Frankfort  as  of  the  nature  of  a  "compromise" — "all  that  could, 
for  the  present,  be  gained  in  this  divided  state  of  opinion  and 
feeling — an  '  Order '  which  could  be  accepted  equally  by  Knox  and 
his  colleague,  Thomas  Lever,  .  .  .  who,  though  a  Puritan  as  well 
as  Knox,  did  not  go  the  same  length  as  he  in  his  repugnance  to 


374  APPENDIX. 

King  Edward's  liturgy.  The  account  handed  down  to  us  of  this 
compromise  is  honourable  to  the  moderation  of  all  parties"  ('John 
Knox  and  the  Church  of  England,'  ch.  vi  p.  210). 

In  a  communication  to  the  'Scotsman,'  dated  September  8,  1890, 
purporting  to  treat  of  "  John  Knox  and  the  English  Liturgy,"  the 
Rev.  Dr  Sprott  of  Xorth  Berwick  l  applies  to  the  Order  of  Frank- 
fort the  title,  "The  Liturgy  of  Compromise,"  and  describes  it  as 
one  which  "  contained  the  substance  of  the  English  service,  with 
the  omission  of  the  sign  of  the  cross  in  baptism,  the  rubric  enjoining 
kneeling  at  the  Communion,  the  use  of  the  ring  in  marriage,  and 
some  other  things  which  Knox  and  his  friends  regarded  as  '  Popish 
dregs.' "  At  an  after-stage  of  his  paper  Dr  Sprott  gives  the  fol- 
lowing information  regarding  the  subsequent  history  of  this  Frank- 
fort draft  of  the  Book  of  Common  Order :  "  Curiously  enough, 
the  liturgy  of  compromise  which  he  [Knox]  helped  to  draw  up 
at  Frankfort,  and  which  he  used  for  some  time,  is  still  extant  in 
MS.  Some  account  of  it  is  given  in  the  report  of  the  Historical 
MSS.  Commission  for  1871  by  a  well-known  antiquary,  the  Bev. 
Joseph  Stevenson.  It  was  then  deposited  in  the  library  of  Oscott 
College,  near  Birmingham,  and  is  now  in  the  hands  of  a  gentleman 
in  Leicester.  ...  It  was  for  some  time  in  the  hands  of  the  late 
Professor  Lorimer  of  the  English  Presbyterian  Church,  and  a 
description  of  it  is  given  in  one  of  his  lectures." 

Through  the  kindness  of  Dr  Mitchell  of  St  Andrews  I  am  able 
to  set  before  my  readers  a  brief  description  of  the  contents  of  this 
valuable  document,  and  some  extracts  from  the  same. 

I.  The  Title:  " The  Order  of  Common  Praeir — The  Ministration 
of  Christis  holie  Sacramentes,  and  of  Christian  Disciplyne  usede  in 
thye  Englische  Congregacion  at  Ffranckeforde." 

II.  The  Preface.  At  the  outset  it  is  stated,  "  In  the  Booke  of 
Common  Praier  last  set  forthe  by  the  autoritie  of  Kynge  Edward  <■ 
of  most  famous  memorye,2  we  neither  condempe,  nidge,  nor  refuse 
enythinge  as  wicked  or  repugnant  to  the  treue  sence  and  meaneinge 
of  Godes  worde."  Nevertheless,  "we  have  omytted  in  respect  of 
tyme,  place,  and  such  circumstances,  certaine  rites  and  ceremonyes 
a] (pointed  in  the  said  booke  as  thinges  of  their  owne  nature  indiffer- 

1  The  paper  is  written  above  the  initials  "G.  W.  S.,"  which  leave  no  room 
for  surmise  as  to  the  identity  of  the  writer. 

2  The  reference  is  to  the  Second  Prayer-Book  of  Edward  VI.,  1552. 


FRANKFORT  DRAFT  OF  THE  BOOK  OF  COMMON  ORDER.   375 

ent."  And  so,  out  of  the  book  there  has  been  "collected  this 
Compendious  Order,  whereunto  a  discipline  is  annexed,  with  a 
Catechisme,"  all  which  are  offered  "to  the  whole  Congregacion  to 
observe  and  keepe  for  the  present  time." 

III.  Order  of  Common  Prayer  at  Morning  Service. 

(1.)  "Fuste  a  Psalme  sunge  be  the  whole  Congregacion  ;  then  the 
followinge  :  (2.)  The  Minister. 

"At  ivhat  tyme  soever  a  synner  clothe  repent  hym  of  his  synnes" 
Sec,  as  in  Edwardian  Prayer-Book,  first  sentence. 

(3.)  An  Exhortation.  "Dearlye  beloved  brethrene,  the  Scrip- 
ture moveth  us  in  sundry  places,"  &c,  as  in  Edwardian  Prayer- 
Book. 

(4.)  A  general  Confession:  "Almightie  and  Most  Merciful 
father,  we  have  erred  and  strayed  from  Thy  wayes,  lyke  lost  sheep," 
&c,  as  in  English  Prayer-Book. 

(5.)  The  Absolution:  "Almighty  God,  the  father  of  our  Lord 
Jesus  Christ,  which  desireth  not  the  death  of  a  synner,"  &c.,  as  in 
English  Prayer-Book. 

(6.)  The  Lord's  Prayer,  all  the  people  joining  with  the  minister. 

(7.)  0  Lord,  open  thou  our  lipps,"  &c,  as  in  English  Prayer- 
Book. 

(8.)  "Then  shal  be  saide  the  psallmes  after  the  Order  of  the 
booke,  and  a  chapter  of  the  Okie  Testamente — and  this  psalme  of 
thanksgivinge — '  We  praise  thee,'  Sec  [Te  Deum],  or,  '  0  all  ye 
workes,'  &c.   [Benedicite  omnia  opera]. 

(9).  The  Creed,  with  prayers  following,  or,  sometimes,  the 
Litany. 

(10.)  The  Sermon,  followed  by  a  prayer,  not  contained  in  the 
English  service-book,  and  bearing  specially  upon  "  the  exiled  con- 
dition of  the  Congregacion  and  the  Churche  of  Englande  which  is 
desolate." 

IV.  Evening  Service.  To  be  according  to  the  Order  of  the  Booke, 
with  one  Scripture  lesson,  taken  probably  from  the  New  Testament. 
The  sermon  to  be  followed  by  a  prayer  in  which  mention  is  made  of 
Kynge  Philippe  and  Quene  Marye,  and  which  is  inserted  at  the  end 
of  the  MS. 

V.  The  Communion.  This  Sacrament  is  to  be  dispensed  on  the 
first  Sunday  of  every  month,  and  on  the  Thursday  preceding  there 
is  to  be  an  exhortation  by  the  pastor  or  some  other  minister.  The 
order  of  the  Second  Prayer-Book  of  Edward  VI.  is  followed  through- 


376  APPENDIX. 

out  with  a  few  omissions — e.g.,  the  prayer  for  the  whole  state  of 
Christ's  Church,  "proper  prefaces,"  and  the  ascription  beginning  with 
"  Therefore  with  Angels  and  Archangels."  The  Nicene  Creed  has  a 
place  in  the  service,  but  no  rubric  enjoining  kneeling.  Through- 
out "  Minister"  is  substituted  for  "Priest." 

VI.  Baptism.  The  order  for  Public  Baptism  adheres  also  to 
that  of  "the  Booke."  But  the  sign  of  the  cross  ("Then  the  Priest 
shall  make  a  crosse  upon  the  chyld's  forehead ")  is  omitted  ;  and 
while  the  godfathers  and  godmothers  are  interrogated,  as  in  the 
English  Prayer-Book,  the  father  of  the  child  is  also  addressed  and 
placed  under  baptismal  obligations. 

VII.  Marriage.  In  "The  Forme  of  Solemnization  of  Matrimony" 
the  Order  in  "  The  Fourme  of  Solemnizacyon  of  Matrymonye  "  is 
observed,  the  action  and  utterance  connected  with  the  ring  being 
omitted.1 

VIII.  Visitation  of  the  Sick.  To  be  done  not  by  the  pastor  alone, 
but  also  by  elders  and  deacons ;  in  other  respects  the  order  of  the 
English  Prayer-Book  to  be  followed.  Xo  order  is  provided  for 
"The  Communion  of  the  Sicke." 

IX.  Burial.  "In  one  worde  to  be  as  it  is  in  the  Book."  The 
Second  Prayer-Book  of  Edward  VI.  contains  "The  Ordre  for  the 
Buriall  of  the  Dead,"  with  its  statement  by  the  priest,  "  Forasmuche 
as  it  hathe  pleased  almightie  God  of  his  great  mercy  to  take  unto 
himselfe  the  soule  of  our  dere  brother  here  departed  :  we  therefore 
commit  his  body  to  the  ground,  earth  to  earth,  asshes  to  asshes,  dust 
to  dust,  in  sure  and  certayne  hope  of  resurreccion  to  eternal  lyfe, 
through  our  Lord  Jesus  Christ,  who  shall  chaunge  our  vyle  bodye, 
that  it  maye  bee  lyke  to  his  glorious  bodye,  according  to  the  mightie 
working  wherby  he  is  liable  to  subdue  all  thinges  to  himselfe  ; "  with 

1  From  1552  to  the  present  day  the  following  has  been  the  ring  ceremony  in 
the  Church  of  England  Solemnisation  of  Matrimony.  "  The  Man  shall  give 
unto  the  Woman  a  Ring  "  ["  and  other  tokens  of  spousage,  as  golde  or  siluer  " 
— Prayer-Book  of  1549],  laying  the  same  upon  the  book,  with  the  accus- 
tomed duty  to  the  Priest  and  Clerk  [no  mention  of  the  "accustomed  duty  "  in 
edition  of  1549].  And  the  Priest,  taking  the  Ring,  shall  deliver  it  unto  the 
Man,  to  put  it  upon  the  fourth  finger  of  the  Woman's  left  hand.  And  the 
Man  holding  the  Ring  there,  and  taught  by  the  Priest,  shall  say :  '  With  this 
Ring  I  thee  wed  [">Thys  golde  and  siluer  I  thee  geue,"  1549],  with  my  body  I 
thee  worship,  and  with  all  my  worldly  goods  I  thee  endow  :  In  the  Name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  Amen.'  Then  the  Man 
leaving  the  Ring  upon  the  fourth  finger  of  the  Woman's  left  hand,  they  shall 
both  kneel  down  ;  and  the  Minister  shall  say." 


FRANKFORT  DRAFT  OF  THE  BOOK  OF  COMMON  ORDER.   377 

its  prayer,  beginning:  "ALAlIGHTIE  God,  with  whom  doe  lyue 
the  spirites  of  them  that  departe  hence  in  the  lord ;  "  and  ending  with 
"  The  Collect :  0  MERCIFUL  God,  the  father  of  our  Lorde  Jesus 
Christe,  who  is  the  resurreccion  and  the  lyfe,  in  whom  whosoeuer  be- 
leueth,  shall  lyue  though  he  dye  ;  and  whosoeuer  liueth  and  beleueth 
in  hym  shall  not  dye  eternally  :  who  also  taught  us  (by  his  holy 
Apostle  Paule)  not  to  be  sorye,  as  men  without  hope,  for  them  that 
slepe  in  hym  :  AVe  mekely  beseche  thee  (0  Father)  to  raise  us  from 
the  death  of  sinne  unto  the  life  of  righteousnes,  that  when  we  shal 
depart  thys  lyfe,  we  may  reste  in  him,  as  our  hope  is  thys  our 
brother  doeth ;  and  that  at  the  general  resurreccion  in  the  laste  daye, 
we  may  be  founde  acceptable  in  thy  syghte,  and  receiue  that  blessing 
which  thy  welbeloued  sonne  shall  then  pronounce  to  al  that  loue 
and  feare  thee,  saying :  Come,  ye  blessed  children  of  my  father, 
receiue  the  kyngdome  prepared  for  you  from  the  beginning  of  the 
world.  Graunt  this  we  beseche  thee,  0  merciful  father,  through 
Jesus  Christ  our  mediatour  and  redeyemer.     Amen.'" 

X.  The  Catechism.  Described  as  "an  Instruction  to  be  learned 
of  every  child  before  he  be  brought  and  admitted  to  receive  the 
Lord's  Supper."  Xo  mention  is  made  of  "  Confirmacion,"  as  provided 
for  in  the  English  Prayer-Book.  The  Catechism  is  made  up  in  part 
of  a  few  of  the  opening  questions  and  answers  in  the  1552  "  Cate- 
chisme,  that  is  to  say,  an  Instruccion  to  be  learned  of  euery  chyld, 
before  he  be  brought  to  be  confyrmed  of  the  Bisshoppe,"  begin- 
ning with  "  AVhat  is  your  name  1  X  or  AT ; "  and  partly  of  portions 
of  a  "Brief  Catechism"  published  by  authority  in  1553,  of  which 
Bishop  Poinet,  himself  an  exile  and  who  died  at  Strasburg,  was  the 
author. 

XI.  The  Order  of  Discipline.  This  is  the  same  as  that  drawn 
up  at  the  formation  of  the  Erankfort  congregation,  and  which  came 
to  be  spoken  of  as  the  Old  Discipline,  to  distinguish  it  from 
what,  as  a  development  of  the  old,  was  called  the  Xew  or  addi- 
tional. The  new  discipline  expressly  affirmed  what  the  old  did  not 
— the  Presbyterian  parity  of  Church  office-bearers,  the  first  pro- 
test by  English  Puritans  against  the  principle  of  diocesan  prelacy. 
It  was  drawn  up,  "reformed  and  confirmed  by  the  authority  off 
the  Churche  and  Magistrate,"  in  1557. 


378  APPENDIX. 


APPENDIX    F. 


A  Printed  Prayer  used  in  the  Highlands  before  Sermon. 
Sixteenth  Century.     Period  III.,  p.  128. 

In  his  preface  to  the  reprint  of  Bishop  Carswell's  '  Book  of  Com- 
mon Order '  translated  into  Gaelic,  Dr  M'Lauchlan  remarks,  "  There 
is  one  prayer  of  which  he  was  unable  to  find  the  exact  original  in 
any  copy  of  the  Prayer-Book  which  he  has  seen"  (p.  xi).  This 
apparently  original  Highland  prayer  is  placed  immediately  after 
"  Another  manner  of  Prayer  after  the  Sermon  "  (Knox's  '  "Works/ 
vol.  vi.  pp.  299-303 ;  Carswell's  Gaelic  Prayer-Book,  pp.  73-86),  and 
is  termed  "A  Short  Prayer  after  the  Psalm  before  the  sermon."  As 
translated  by  Dr  M'Lauchlan,  what  was  prepared  for  the  public 
worship  of  the  Highlands  in  the  sixteenth  century  reads  as 
follows  : — 

"  May  God  the  Father,  Almighty  King,  Father  of  Jesus  Christ 
our  Lord,  open  and  enlighten  our  hearts,  and  our  minds  to  hear  and 
to  understand,  and  to  obey,  His  holy,  pure  will,  which  is  clearly  re- 
vealed to  us,  in  His  [the  ?]  most  blessed  law  of  His  great  and  mar- 
vellous Son  Jesus  Christ  our  Lord.  May  He  grant  us,  for  His  free 
mercy's  sake,  that  whatever  transgression,  or  sin,  or  evil  we,  or  any 
one  of  us,  may  have  committed  from  the  beginning  of  our  lives  until 
now,  we  may  be  suffered  to  escape  vengeance,  and  that  what  is  yet 
to  be  spent  and  passed  through  of  our  time,  may  be  all  spent  in 
obedience,  and  fear,"  and  love  of  Him.  So  that  Ilis  holy  name  may 
be  praised  of  us,  and  that  we  ourselves  may  have  comfort  in  all 
that  we  do.  May  He  also  grant  us  every  other  good  thing  accord- 
ing to  our  need  both  in  soul  and  body,  as  His  divine  power  knows 
we  require  better  than  our  ignorance  knows  how  to  ask  the  gifts  of 
Him.  These  good  gifts  and  every  other  suitable  gift  asked,  we  ask 
in  the  name  of  His  beloved  Son  Jesus  Christ  saying  these  words, 
Our  Father  who  art   in  heaven." 


A   SCOTTISH   BURIAL   SERVICE.  379 


APPENDIX    G. 

A  Scottish  Burial  Service  of  the  Sixteenth  Century. 
Period  III.,  p.   132. 

As  stated  in  the  text,  "  The  Forme  and  Maner  of  Buriall  used  in 
the  Kirk  of  Montrois  "  consists  of  three  parts  : — 

First,  An  address,  introduced  with  the  rubric:  "The  Bodye 
being  reverentlye  brocht  to  the  graiff,  accompaneit  with  the  Con- 
gregatioun,  the  Minister  or  Eedare  sail  say  as  fallowis,"  concluding 
with  the  doxology  :  "To  quhome  [His  Sone  Jesus  Christ]  be  all 
prais,  glorye,  and  honour  for  now  and  evir,"  and  followed  up  with 
the  direction :  "  This  being  done,  the  Minister  sail  pray  in  effect 
as  followis." 

Second,  A  Prayer.  For  purposes  of  comparison  I  here  repro- 
duce three  allied  forms  of  burial  prayer  : — 

1st,  Second  Prayer-Book  of  Edward  YL,  1552. 

The  Priest. 

Almightie  God,  with  whom  doe  lyue  the  s]3irites  of  them  that 
departe  hence  in  the  lord,  and  in  whom  the  soules  of  them  that  be 
elected,  after  they  be  deliuered  from  the  burden  of  the  fleshe  be  in 
ioye  and  felicitie  : 1  "We  geue  thee  hearty  thankes,  for  that  it  hath 
pleased  thee  to  deliuer  thys  X.  our  brother  out  of  the  myseryes  of 
this  sinneful  world :  beseching  thee,  that  it  maye  please  thee  of 
thy  gracious  goodnesse,  shortely  to  accomplyssh  the  noumbre  of 
thyne  electe,  and  to  haste  thy  kingdome,  that  we  with  this  our 
brother,  and  al  other  departed  in  the  true  faith  of  thy  holy  name, 
maye  haue  our  perfect  consummacion  and  blisse,  both  in  body  and 
soule,  in  thy  eternal  and  euerlastyng  glory.      Amen. 

2d,  Kirk  of  Montrose  Burial  Form,  prior  to  1581. 

The  Minister. 
Almychtye  God,  with  quhome  dois  leve  the  spreitis  of  thame 

1  These  opening  words  of  the  prayer  retain  a  trace  of  the  old  office,  In- 
humaiio  Defuncti :  "  Deus,  apud  quern  spiritus  mortuorum  vivunt,  et  in  quo 
electorum  anima1,  deposito  carnis  onere,  plena  felicitate  ketantur." 


380  APPENDIX. 

that  depart  fra  this  lyfe,  in  the  faith  of  thy  deir  Sone  Jesus  Christ, 
and  in  quhonie  the  sawles  of  thame  that  be  elected,  eftir  thai  be 
delivered  frome  the  binding  of  the  flesche,  be  in  joy  and  felicitie. 
AVe  giff  Thee  hertlie  thankis  for  that  it  had  plesit  thy  eternall 
majestie  to  deliver  this  oure  Broder  N.  S.  out  of  the  miseries  of 
this  synfnll  and  corruptibill  warld,  beseking  Thee  that  it  may  pleis 
Thee  of  thy  gratious  guidnes  schortlie  to  accompleish  the  nowmer 
of  thine  elect,  and  to  haist  thy  kingdome  that  we,  with  this  our 
Broder,  and  all  uthir  departed  in  the  trew  faith  of  thy  holye  name, 
may  haif  oure  perfyte  consumatioun  and  bliss  boith  in  bodye  and 
saull  in  thy  eternall  and  evirlasting  glorye,  throw  Christ  oure 
Lord.      So  be  it. 

3d,  The  Order  for  the  Burial  of  the  Dead.     Church  of  England 
Prayer-Book,  1662. 

Priest 

Almighty  God,  with  whom  do  live  the  spirits  of  them  that 
depart  hence  in  the  Lord,  and  with  whom  the  souls  of  the  faithful,1 
after  they  are  delivered  from  the  burden  of  the  flesh,  are  in  joy 
and  felicity ;  We  give  thee  hearty  thanks,  for  that  it  hath  pleased 
thee  to  deliver  this  our  brother  out  of  the  miseries  of  this  sinful 
world  ;  beseeching  thee,  that  it  may  please  thee,  of  thy  gracious 
goodness,  shortly  to  accomplish  the  number  of  thine  elect,  and  to 
hasten  thy  kingdom  ;  that  we,  with  all  those  that  are  departed  in 
the  true  faith  of  thy  holy  Xame,  may  have  our  perfect  consumma- 
tion and  bliss,  both  in  body  and  soul,  in  thy  eternal  and  everlasting 
glory ;  through  Jesus  Christ  our  Lord.     Amen. 

Third,  A  funeral  hymn.  As  stated  in  the  text,  the  verses  sub- 
joined and  intended  to  be  sung2  form  one  of  the  compositions  in 
1  A  Compendious  Book  of  Psalms  and  Spiritual  Songs,'  commonly 
known  as  '  The  Gude  and  Godlie  Ballates.'      In  1858  Miss  Wink- 

1  The  substitution  of  "  the  souls  of  the  faithful  "  for  "  the  soules  of  them 
that  be  elected  "  will  be  noted.  It  did  not  take  place  till  1662,  the  Prayer- 
Book  of  Queen  Elizabeth  (1559)  having  "  the  soules  of  the  that  be  elected." 

2  "  At  the  end  of  the  above  MS.  the  transcriber  has  drawn  two  staves  for  the 
music,  and  has  added,  'This  Sang  is  to  be  sung  eftir  this  tune.'  Unfortu- 
nately, he  omitted  to  set  down  the  musical  notes  :  it  might,  however,  have 
been  merely  one  of  the  common  tunes  contained  in  the  Psalm-books  of  that 
time." — Dr  Laing.     The  music  of  the  original  hymn  will  be  found  above. 


A   SCOTTISH   BURIAL   SERVICE.  381 

worth  issued  the  Second  Series  of  her  '  Lyra  Germanica,'  when 
it  appeared  that  the  funeral  hymn  of  the  AVedderburns  and  the 
Montrose  Burial  Service  was  a  Scottish  rendering  of  a  German 
hymn  by  Michael  Weiss,  who,  in  1531,  published  the  hymns  of 
the  Bohemian  Church  translated  into  German,  with  the  addition  of 
several  written  by  himself,  of  which  this  was  one. 

The  variations  between  the  verses  in  '  The  Glide  and  Godlie 
Ballates '  and  those  in  the  Montrose  Burial  Service  are  so  few  and 
minute  that  it  is  not  necessary  to  reproduce  both  versions.  It  may, 
however,  interest  students  of  German  and  English  hymnody  to  have 
before  them,  in  addition  to  the  Scottish  version,  the  German  origi- 
nal of  Weiss,  and  also  the  English  rendering  by  Miss  Winkworth,  as 
also  the  music  of  the  German  words,  taken  from  the  Nuremberg 
collection  of  1570,  given  in  'The  Chorale  Book  for  England,' 
London,   1863,  and  which  suits  all  three  versions. 

I. — Geseng  zum  Begrebnuss.     Michael  Weiss,  1531. 

1  Nun  lasst  vns  den  Leib  begraben, 
Daran  gar  kein  zweiffel  haben, 

Er  werd  am  Jungsten  tag  auffstehn, 
Vnd  vnuerwesslich  herfiir  gehn. 

2  Erd  ist  er,  vnd  von  der  erden, 
Wird  audi  zu  erd  wider  werden, 
Vnd  von  der  erd  wider  aufferstehen, 
Wenn  Gottes  posaun  wird  angehn. 

3  Sein  Seele  lebt  ewig  in  Gott, 
Der  sie  allhie  auss  lauter  gnad, 
Von  aller  siind  vnd  missethat, 
Durch  seinen  Son  erloset  hat. 

4  Sein  jammer,  trtibsal  vnd  ellend, 
Ist  kommen  zn  eim  seligen  end. 
Er  hat  getragen  Christus  joch, 
Ist  gestorben  vnd  lebt  doch  noch. 

5  Die  Seele  lebt  on  alle  klag, 

Der  Leib  schlefft  biss  an  Jungsten  tag, 
An  welchem  Gott  er  verkleren, 
Und  ewiger  freud  wird  gewehren. 

6  Hie  ist  er  in  angst  gewesen, 
Dort  aber  wird  in  genesen, 
In  ewiger  freud  vnd  wonne, 
Leuchten  wie  die  helle  Sonne. 


382 


APPENDIX. 


7  Nun  lassen  wir  in  hie  schlaften, 
Vnd  gehn  allheim  vnser  strassen, 
Schicken  vns  auch  mit  allem  fleiss, 
Denn  der  Todt  kombt  vns  gleicher  weiss. 

8  Das  helff  vns  Christus  vnser  trost, 
Der  vns  durch  Sein  blut  hat  erlost, 
Vons  Teufels  gwalt  vnd  ewiger  pein, 
Im  sey  lob,  preiss  vnd  ehr  allein. 


II. — The  Montrose  Burial  Service.      Sixteenth  Century. 

1  Cure  Broder  lat  \vs  put  in  graiff, 
And  na  dout  thairof  lat  ws  haiff 
Bot  he  sail  ryis  at  Domisday, 
And  sail  immortall  leve  for  ay. 

2  He  is  bot  earth  and  of  earth  maid, 

And  man  returne  to  earth  thruch  deid ;  [through  death 

Sail  ryis  syne  fra  the  earth  and  ground 
Quhen  that  the  last  trumpett  sail  sound. 

3  The  saull  regneth  with  God  in  gloir, 
And  he  sail  suffir  pane  no  moir  ; 
For  that  his  faith  was  constantlie 

In  Christie  bluid  allanerhje.  [only 


4  His  panefull  pilgremage  is  past, 
And  to  ane  end  cum  at  the  last, 
Deand  in  Christis  zock  full  sweitt, 
Bot  zit  is  levand  in  his  Spreitt. 

5  The  saull  levis  with  God,  I  say, 
The  bodye  slepis  quhill  Domisday, 

Thau  Christ  sail  bring  thame  baith  to  gloir, 
To  regne  with  him  for  evir  moir. 


[dying,     yoke 
[yet.     living 


In  earth  he  had  vexatioun, 
Bot  now  he  lies  salvatioun, 
Regnand  in  gloir  and  bliss  but  weir. 
And  schynis  as  the  sone  so  cleir. 


[reigning,     without  doubt 


7  Ze  faithfull,  thairfoir  lat  him  sleip,  [Ye  faithful 
And  nocht  lyke  Heathen  for  him  weip  ; 

Bot  deiplye  prent  into  zoure  breist, 
That  death  to  ws  approcheis  neist. 

8  Quhen  cumin  is  oure  houre  and  tynie, 

That  we  men  turnit  be  in  slyme  ;  [clay 

And  thair  is  nane  uthir  defence 
Bot  die  in  hoip  with  pacience. 


A    SCOTTISH   BURIAL    SERVICE. 


383 


9  Taocht  pest  or  swerd  wald  ws  'prevent  [prevent 
Befoir  oure  houre  to  slay  ws  clene, 

Thai  can  nocht  pluk  ane  lytill  heir  [hair 

Furth  of  oure  heid,  nor  do  wb  deir.  [harm 

10  Quhen  fra  this  warld  to  Christ  we  wend  [go 
Oure  wretchit  schort  lyfe  man  haif  ane  end, 
Changeit  fra  pane  and  miserie 

To  lestand  gloir  eternally e.  [lasting 

11  End  sail  oure  dayes  schort  and  vane, 

And  synne,  quhilk  we  could  nocht  refrane,        [then 
Endit  salbe  oure  pilgremage,  [shall  be 

And  brocht  hame  to  oure  heritage. 

12  Christ,  for  thy  mycht  and  celsitude,  [highness 
That  for  oure  synnes  sched  thy  blude, 

Grant  ws  in  faith  to  leve  and  die, 
And  svne  ressaive  oure  sawlis  to  Thee. 


Frais. 


So  Be  It.1 


III.—  At  the  Burial  of  the  Dead. 
The  Sure  and  Certain  Hope.     '  Lyra  Germanica,'  1858. 

1  Now  lay  we  calmly  in  the  grave 
This  form,  whereof  no  doubt  we  have 
That  it  shall  rise  again  that  Day 

In  glorious  triumph  o'er  decay. 

2  And  so  to  earth  again  we  trust 

What  came  from  dust,  and  turns  to  dust, 
And  from  the  dust  shall  surely  rise 
When  the  last  trumpet  fills  the  skies. 

3  His  soul  is  living  now  in  God 

Whose  grace  his  pardon  hath  bestow'd, 
"Who  through  His  Son  redeem'd  him  here 
From  bondage  unto  sin  and  fear. 


4  His  trials  and  his  griefs  are  past, 
A  blessed  end  is  his  at  last  ; 
He  bore  Christ's  yoke,  and  did  His  will, 
And  though  he  died,  he  liveth  still. 


1  It  will  be  observed  that  stanzas  8,  9,  10,  and  11  in  the  Montrose  burial 
hymn  have  no  counterpart  in  the  German  text ;  they  may  therefore,  for  the 


present,  be  regarded  as  original  Scottish  products. 


384 


APPENDIX. 


5  He  lives  where  none  can  mourn  and  weep, 
And  calmly  shall  this  body  sleep 

Till  God  shall  Death  himself  destroy, 
And  raise  it  into  glorious  joy. 

6  He  suffer'd  pain  and  grief  below, 
Christ  heals  him  now  from  all  his  woe  ; 
For  him  hath  endless  joy  begun, 

He  shines  in  glory  like  the  sun. 

7  Then  let  us  leave  him  to  his  rest, 
And  homeward  turn,  for  he  is  blest, 
And  we  must  well  our  souls  prepare, 
When  death  shall  come,  to  meet  him  there. 

8  Then  help  us,  Christ,  our  Hope  in  loss  ! 
Thou  hast  redeem'd  us  by  Thy  cross 
From  endless  death  and  misery; 

We  praise,  we  bless,  we  worship  Thee  ! 


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THE   LOVE-SONG   PRINTED   IN   A   PSALM-BOOK. 


385 


APPENDIX    H. 

The    Love-Song  printed  by  Thomas   Bassandyne    in  a  Psalm- 
Book,   AND   CONDEMNED  BY  THE  GENERAL   ASSEMBLY  OF   1568. 

Period  III.,  p.  134. 

YVELCUM   FORTOUN. 


;  "VYelcume  Fortoun,  welcura  againe. 

The  day  and  hour  I  may  weill  blis, 
Thou  hes  exilit  all  my  paine, 

Quhilk  to  my  hart  greit  plesour  is. 

For  I  may  say  that  few  men  ma}', 
Seing  of  paine  I  am  'trest  [drest  ?], 

I  haif  obtenit  all  my  pay. 

The  lufe  of  hir  that  I  lufe  best. 


[prayer 


I  knaw  nane  sic  as  scho  is  one,  [she 

So  trew,  sa  kynde,  sa  luiffandlie  ; 

Quhat  suld  I  do  and  scho  war  gone  ?  [if 

Allace  yet  had  I  lever  die.  [rather 

To  me  scho  is  baith  trew  and  kynde, 

Worthie  it  war  scho  had  the  praise, 
For  na  disdane  in  hir  I  find, 

I  pray  to  God  I  may  hir  pleis. 

Quhen  that  I  heir  hir  name  exprest, 

My  hart  for  joy  dois  loup  thairfoir  ; 
Abufe  all  uther  I  lufe  hir  best 

Unto  I  die.     Quhat  wald  scho  moir  ?"  [until 

2  B 


386 


APPENDIX. 


APPENDIX    I. 

Scottish  Doxologies  from  the  Psalter  of   1595. 
Period  III,  p.   136. 


In  giving  these  old  doxologies  in  full  and  exactly  as  printed,  it 
will  be  sufficient  to  indicate  on  the  left  hand  of  each  form  the 
number  of  the  psalm  to  which  it  is  attached  in  the  Psalter  of 
1595,  and  on  the  right  the  English  equivalent  of  such  words  as 
might  otherwise  not  be  easily  understood. 


Ps.  I. 

Thy  people  and  thy  Heritage, 
Lord  blis,  guide  and  preserve  ; 

Or  on  this  maner — 

O  Lord  that  art  the  readie  help 
Of  them  that  traistis  in  thee, 

Saif  &  defend  thy  chosen  flock, 
That  now  distressed  be. 

Gloir  to  the  Father,  and  the  Sone, 

And  to  the  halie  Gaist ; 
As  it  was  in  the  beginning, 

Is  now,  and  ay  shall  last. 

Ps.  xxv. 
0  Lord  the  strength  and  rock, 

of  all  that  traist  in  thee  : 
Saif  and  defend  thy  chosen  flock 

from  all  calamitie. 
Gloir  to  the  Father  be 

the  Sonne  and  halie  Gaist : 
As  it  lies  bene  continuallie, 

is  now,  and  euer  shall  last. 

Ps.  XXVII. 
All  pepill  on  the  eirth  reioyce 
In  God  of  maist  misericorde  : 
With  inward  mynd,  and  outward  voice, 
Let  vs  giue  laude  vnto  the  Lord. 
To  God  be  gloir  intenninabill, 
And  his  Sonne  Christ  baith  God  and 

man, 
And  halie  Gaist  inseparabill, 
As  was  ay  sen  the  warld  began,    [since 


Incres    them,    Lord,    &    reule    thai] 
hartis, 
That  they  may  neuer  suerue. 


Ps.  XXXVI. 

Gloir  be  to  GOD  aUanerlie,        [alone 
And  to  his  Sonne  eternall  [eternallie  ?] : 
And  to  the  halie  Paraclite, 
Three  persons  in  ane  Deitie, 

In  Warld  of  Warldis  infinite. 

Ps.  XLVII. 

And  gif  him  all  glorie, 
In  Psalmes  most  sweit : 
And  to  his  Sonne  Christ, 
And  blist  Paracleit. 
Quhilk  from  the  beginning, 
Did  euer  extend, 
And  so  shall  continew 
Warld  without  end. 

PS.   L. 

Honour  and  glorie 

Vnto  the  Father  bee  : 
And  to  his  Sonne 

Quhilk  is  in  heuin  sa  hie, 
And  right  also 

Vnto  the  holie  Spreit, 
Of  troubled  heartes 

The  Comforter  most  sweit. 
As  it  was  euer 

Before  in  the  beginning, 
Is  now,  and  shall 

Be  warld  without  ending. 


SCOTTISH   DOXOLOGIES. 


387 


PS.  LXII. 

To  God  therefore 

let  vs  with  besie  cure       [care 
Giue  laude  and  glore 

As  feruentlie  as  we  can. 
As  was  before 

ay  sen  the  warld  began  : 
Quhilk  euermore, 

but  cessing  shall  indure.    [without 

Ps.  LXVII. 

To  God  our  Father, 

And  to  his  deir  Sone, 
And  to  the  halie  Gaist, 

Quhilk  three  are  all  one  : 
Be  gloir  as  it  was 

In  all  tymes  bygone  : 
Is  now,  and  sail  be 

Quhen  tyme  sail  be  none. 

Ps.  LXX. 

To  God  be  gloir  interminabill, 
And  his  Sone  verie  God  and  man  : 
And  halie  Gaist  inseparabill 
As  was  ay  sen  the  warlde  began. 

Ps.  LXXVI. 
To  God  alone  of  michtis  most, 
Be  laud,  praise,  gloir,  and  dignitie  : 
The  Father,  Sonne,  and  holie  Ghost, 
Three  persons  in  Divinitie  : 
As  ay  hes  bene  in  tymes  before, 
Is  now,  and  shall  be  euermore, 
Throu  sea  and  land  in  ilk  [every 

degre. 

Ps.   LXXX. 

To  our  Father  bening, 

That  made  vs  of  nocht, 
To  Christ  our  Lord  and  King, 

from  deith  that  vs  bocht, 
And  the  halie  Spreit 

that  faild  vs  neuer  : 
Be  glorie  infinite, 

for  now  and  for  euer. 

Ps.  LXXXI. 
Laude,  honour,  praise,  and  gloir  im- 

mortall, 
To  our  Father  quhilk  art  in  Heuin  : 


And  to  the  Sonne  in  Godheid  equall, 

And  halie  Gaist  lyke  laude  be  geuin. 

Quhilk  ay  wes  obserued, 

And  only  reserued, 

To  his  Maiestie  : 

Euen  sen  the  beginning. 

And  zit  still  continuing, 

Perpetuallie. 

Ps.  LXXXIII. 

Worship  and  glore 

Vnto  the  Trinitie  : 
The  Father,  Sone, 

And  blissit  Paraclite. 
Eternall  God, 

Essentiall  Veritie  : 
Three  personnes 

In  one  substance  vnite  : 
All  of  power 

and  wisedome  infinite 
Quhilk  neuer  had 

beginning,  nor  ending  : 
Our  hope  on  them 

sail  euer  be  depending. 

Ps.  LXXXY. 
Gloir  to  the  Father  of  michtis  maist, 
Vnto  the  Sonne  and  halie  Gaist, 

One  God  in  persons  three  : 
Coequall  and  als  Coeterne  [also 

Thy  faithfull  flock  gyde  and  gouerne, 

To  thy  felicitie. 

Ps.  CIIII. 

From  sleuth,  and  from  sin    [sloth 

Gude  Lord  vprais  vs  : 
That  we  may  convene, 

to  worship  thy  Name, 
For  that  is  the  chief  thing, 

gretlie  suld  pleis  vs. 
Gif  we  unto  thy  will 

our  lyfis  do  frame. 
Thy  meiknes  hath  made 

much  for  to  mease  vs.         [calm 
Thairfoir  let  vs  giue, 

praise,  honour,  and  glore 
To  God  our  deir  Father, 

and  to  his  Sonne  Jesus  : 
And  to  the  halie  Gaist 

now  and  euermore. 


3SS 


APPENDIX. 


Pb.  ox. 

Onelie  to  God  of  power  infinite. 

And  to  the  promisit  seid  Emmanu- 

ell: 
And  als  mot  be  unto  the  halie  [as  may 

Spreit, 
Honour,  worship,  and  gloir  perpetuall. 

Ps.  CXI. 
To  our  gret  God  be  gloir, 
And  his  Sone  euermore, 
And  Spreit  quhilk  they  vs  send, 
As  was  in  the  beginning, 
And  shall  be  continving, 
Euen  to  the  warldis  end. 

Ps.  CXII. 
To  worship  God  let  vs  make  haist, 
And  be  not  slow  to  giue  him  glore  : 
To  Father,  Sone,  and  halie  Gaist, 
As  was,  and  sail  be  euermore  : 
From  (jrie  to  grie,  and  stage  to    [step 

stage, 
From  tyme  to  tyme,  and  age  to  age. 

Ps.  CXIII. 
Eternall  God  Omnipotent, 
Quha  fabricate  the  Firmament, 
And  euerie  thing  thairin  conteind  : 
Grant  vnto  vs  that  we  alwaies, 
May  worship  thee  with  dctfull       [due 

prai.se, 
Quhilk  in  thy  Name  ar  heir  conueind. 
Giue  praise  and  honour  vnto  God, 
Quha  chastises  vs  with  his  soft  rod, 
Of  Fatherlie  correctioun  : 
To  quhome  be  gloir,  and  to  no  mo, 
As  was,  and  is,  and  shall  be  so, 
For  euer,  but  defectioun.         [without 

Ps.  CXVIII. 
The  mercif  ull  God  of  Israeli, 
(Julia    maid    the    heuin,    earth,    and 

B6  : 
The  blessed  Sone  Emmanuel, 
Our  promisit  Saviour  for  to  be  : 
And  to  the  Spreit  of  veritie, 
(All  thre  of  might  equivalent :) 
Be  gloir  and  honour  incessantlie 
And  worship  indeficient. 


Ps.  CX XI. 
To  God  quha  is  in  euerie  place, 
Beneth,  and  als  abone, 
The  Father,  and  the  Sone, 
And  to  the  halie  Spreit  of  grace. 
Be  worship  inerlabill 
With  voices  incessabill. 

Ps.  CXXII. 
Cum  let  vs  forgather 
To  praise  God  the  Father  : 
Euerilk  morning  of  the  day  : 
Sing  Psalmes  in  Bueit  Bound, 
Let  our  voces  redound 
From  eirth  unto  heuin  :  and  say 
To  God  our  Creatour 
And  Christ  our  Saluatour, 
And  the  Paraelyte  maist  holie, 
Our  gyde  and  counsellour, 
Be  laude,  gloir,  and  honour, 
For  euermore  continuallie. 

Ps.  CXXIV. 

Let  us  reioyce, 

be  all  meinis  externall, 
And  inward  heart, 

and  let  vs  praise  the  Lord  : 
Quha  creat  all 

the  haill  warld  be  his  word, 
The  Father,  Sonne, 

and  the  Spreit  supernall : 
(Julia  was.  and  is, 

and  shall  be  Eternall. 

Ps.  *  xxv. 
To  God,  quha  leuis  and  reignis  ay, 
And  to  his  promeist  Sone  sa  deir, 
And  to  the  Spreit  send  be     [sent  by 

thame  Kt  ir.  them  hen 

Giue  praise  and  honour  night  and  day 
As  it  was  ay  befoir, 
And  sail  be  euermore. 

PS.    (X.WI. 

ELingdome,  Empyre, 

power,  triumph,  and  victorie  : 
Be  to  our  God, 

quha  creat  the  warld  of  nocht : 
Father  Eterne, 

and  his  Sone  the  King  of  glorie  : 


SCOTTISH   DOXOLOGIES. 


389 


And  halie  Spreit 

that  knawis  and  reulis 

mannis  thocht  [man's 

As  was  ay  sen 

the  warld's  foundatioun  : 
From  age  to  age, 

in  all  generatioun. 

Ps.  cxxvu. 
Praise  to  the  Godheid  infinite. 
The  Omnipotent  Trinite  : 
Thre  persons  in  Divinitie, 

The  Father,  Sone,  and  halie  Spreit, 
To  praise  them  make  us  readie 

houn  [prepared 

Fra  the  Sone  ryse,  till  it  ga  douu. 

Ps.  cxxix. 

To  the  Father, 

our  onelie  Lord  and  King  : 
And  to  his  Sone, 

and  holie  Spreit  giue  we, 
Honour,  and  praise, 

as  in  the  beginning 
"Wes,  and  now  is  : 

and  so  euermore  shall  be. 

Ps.  cxxx. 
0  gude  God  maist  mercifull, 

The  Father  of  our  Lord, 
Thy  Sone  baith  gude  and  pitifull, 

From  deith  that  vs  restored. 
To  quhome  with  the  halie  Spreit, 

Be  honour,  laude,  and  gloir, 
In  warld  of  warlds  infinite, 

As  it  was  ay  before. 

Ps.  cxxxn. 
To  our  Father  Celestiall, 
And  his  deir  Sone  and  holie  Spreit : 
Thre  distinct  persons,  coequall 
In  one  Godheid,  whole,  and  compleit, 
Be  praise,  and  gloire,  perpetuall. 


Ps.  CXXXVI. 
Gloir  to  the  Father  be. 
And  to  the  Sone  maist  sweit : 
The  samin  gloir  giue  we  [same 

Vnto  the  halie  Spreit, 
As  was  before 
God  creat  all, 
Is  now,  and  shall 
Be  euermore. 


Ps.  CXLII. 
To  our  Father, 

in  heuinnis  sa  hie  : 
And  to  his  Sone, 

be  gloire  condigne  : 
With  equall  praise, 

and  laude  worship  we, 
The  halie  Gaist, 

in  Vnite  Trinitie 
As  it  wes  in 

the  beginning, 
And  sail  be  hut  ending. 


[without 


Ps.  CXLIII. 

Our  God  of  michtis  most 
To  praise,  let  vs  applaude  : 
The  Sone,  and  holie  Ghoist, 
To  quhome  be  gloir  and  laude, 
As  it  was  lang  before 
The  Warld  tuke  beginning  : 
And  so  sail  euermore, 
Abyde  without  ending. 


Ps.  CLIX. 

To  our  Father  ahonc 
And  to  his  deir  Sonne, 

And  the  halie  Gaist : 
Be  honour  and  gloir, 
As  it  was  before, 

And  for  ay  shall  laste. 


[above 


390  APPENDIX. 


APPENDIX    K. 

One  Hundred  axd  forty-xixe  Scottish  Collects  or  Prayers 
upon  the  Psalms.     Period  III.,  pp.  138-140. 

These  are  given  at  length  and  in  their  original  form  by  Dr 
Livingston  in  his  'Scottish  Psalter  of  1635'  (Appendix  I.  Division 
— Literary  (b),  pp.  ix-xviii).  A  selection  of  the  Collects  was 
edited  by  Dr  D.  D.  Bannerman  as  Appendix  B  to  his  work  on 
'The  Worship  of  the  Presbyterian  Church'  (pp.  91-113),  who  for 
the  most  part  retaining  the  words  and  sentences  of  the  original,  has 
modernised  the  spelling  and  punctuation,  and  grouped  the  contents 
of  his  selection  "  according  to  their  subject-matter,"  adding  "  short 
headings  "  to  indicate  "  the  nature  of  the  prayers."  As  illustrative 
of  the  correspondence  between  the  French  and  the  Scotch  oraisons, 
Dr  Bannerman  gives  the  original  in  the  case  of  the  second  and  the 
fortieth  psalms,  which  will  be  found  under  the  Scotch  compositions 
in  this  reprint. 

As  I  am  not  without  hope  these  Scottish  prayers  may  prove  of 
suggestive  value  to  ministers  in  their  conduct  of  Divine  Service,  I 
reproduce  them  at  length  in  this  Appendix.  For  the  same  reason 
I  have  divested  them  to  some  extent  of  their  archaic  sixteenth- 
century  form,  while  I  have  adhered  closely  to  the  original,  neither 
softening  down  nor  paraphrasing.  I  have,  however,  abstained  from 
grouping,  preferring  to  give  each  collect  in  connection  with  the 
psalm  upon  which  it  is  founded,  there  being  often  a  striking  con- 
nection between  the  former  and  the  latter. 

I.  0  merciful  and  heavenly  Father,  who  hast  created  us  unto 
blessedness  and  sovereign  felicity,  and  hast  given  unto  us  Thy  holy 
Law,  to  be  the  only  rule  and  measure,  whereby  we  should  live  well 
and  godly,  make  us  by  Thy  good  grace  to  renounce  our  own  carnal  and 
fleshly  desires,  and  all  evil  company,  eschewing  the  way  of  sinners, 
that  we  may  bring  forth  such  fruits  of  the  Spirit,  that  being  always 
under  Thy  holy  protection,  we  may  have  perfect  assurance  and  con- 
fidence, that  when  Thy  Son  Jesus  Christ  shall  appear  to  divide  the 


SCOTTISH   COLLECTS   UPON   THE   PSALMS.  391 

goats  from  the  sheep,  we  may  be  accounted  among  the  number  of 
them  that  are  redeemed  by  His  blood.     So  be  it.1 

II.  Almighty  God  and  heavenly  Father,  who  hast  given  unto  us 
Thy  dear  Son  to  be  our  Lord  and  King :  Grant  we  beseech  Thee,  that 
Thou  wouldst  destroy  and  dissipate  by  Thy  marvellous  wisdom  all 
enterprises  devised  and  directed  against  Him  throughout  the  whole 
world :  and  make  us  so  to  profit  and  grow  in  His  holy  Law  and  doc- 
trine, that  in  all  fear  and  reverence  we  may  serve  Thee  :  that  in  the 
end  we  may  attain  to  that  endless  joy,  which  we  hope  to  receive 
through  the  same  Jesus  Christ  Thy  Son.2 

III.  0  Eternal  God,  who  to  prove  and  try  the  faith  and  patience 
of  Thy  chosen,  chastisest  them  with  great  and  many  tribulations,  in 
such  sort,  that  we  are  unable  to  exist  or  stand  up  against  so  many 
assaults  and  enemies  as  lift  themselves  against  us.  Grant  we  be- 
seech Thee,  that  we  may  be  so  sure  and  safe  under  Thy  protection, 
that  the  world  may  see  that  Thou  art  our  defence  and  buckler.  By 
virtue  whereof  we  being  victorious,  may  utterly  despise  and  contemn 
all  powers  and  puissances,  that  lift  themselves  against  Thee  and 
Thy  Son  Jesus  Christ. 

IV.  Merciful  Lord,  fountain  of  all  righteousness,  who  knowest  the 
dangerous  assaults  wherewith  we  are  assaulted  on  all  sides,  refuse 
not  our  petitions  :  but  let  us  have  the  sure  experience  of  Thy  favour, 
and  goodness  :  to  the  intent,  that  what  affliction  soever  fall  upon 
us,  we  may  live  in  peace  and  quietness  of  spirit,  awaiting  the  eternal 
rest,  which  Thou  hast  promised  to  Thy  children,  through  Thy  dear 
Son  Christ  Jesus  our  Lord. 

V.  0  Good  God  our  King  and  Creator,  seeing  we  have  our  whole 
trust  in  Thee,  and  do  worship  Thee  in  spirit  and  truth ;  despise  not 

1  Each  prayer  closes  with  "  So  be  it "  :  this,  after  having  been  given  in  the 
above,  is  omitted  in  all  that  follow. 

2  French  original  of  1567  :  "  Pere  celeste  et  tout  puissant,  qui  nous  as 
donne  et  consacre  ton  Fils  unique  pour  Roy  et  Seigneur,  vueille  dissiper  par 
ta  Sagesse  admirable  toutes  les  entreprises  qui  se  dressent  contre  luy  par  tout 
le  monde,  et  faire  que  nous  profitions  tellement  en  sa  saincte  doctrine  qu'en 
toute  crainte  et  reverence  nous  te  puissons  servir,  pour  finalement  jouir  du 
souverain  bien  que  nous  esperons  par  iceluy  ton  Fils  Jesus  Christ.     Amen." 


392  APPENDIX. 

(we  pray  Thee)  the  sighs  and  prayers  of  Thy  poor  servants,  op- 
pressed and  afflicted  by  Thy  enemies ;  and  keep  us  continually 
under  Thy  protection,  until  we  be  glorified  with  our  Head  and 
Saviour  Jesus  Christ  Thy  Son. 

VI  Good  Lord,  who  art  a  just  Judge,  and  who  as  a  Father  chas- 
tisest  Thy  children,  to  drive  them  to  unfeigned  repentance  :  Giant 
unto  us  of  Thy  infinite  goodness,  that  the  afflictions  which  we  justly 
suffer  for  our  offences,  may  serve  unto  the  amendment  of  our  lives  : 
and  that  in  the  midst  of  them  Ave  may  have  a  perfect  feeling  of  Thy 
fatherly  mercy :  to  the  intent,  that  our  enemies  being  confounded, 
we  may  praise  Thee  with  thanksgiving  all  the  days  of  our  life 
through  Jesus  Christ  Thy  Son. 

VII.  0  Good  God,  the  only  Searcher  of  men's  hearts,  who  pre- 
servest  us  that  put  our  confidence  in  Thee,  from  danger  of  our 
enemies  :  lift  up  Thy  mighty  arm,  and  put  back  all  those  that  per- 
secute us,  and  gather  together  Thy  Church  dispersed  by  the  tyranny 
of  godless  tyrants  :  and  keep  us  continually  under  Thy  mighty  de- 
fence, through  Jesus  Christ  our  Lord. 

VIII.  Eternal  God,  who  by  Thy  mighty  Providence  dost  govern 
all  creatures  :  we  humbly  beseech  Thee,  that  it  would  please  Thee  to 
visit  us  by  Thy  Son  Jesus  Christ,  and  restore  us  to  that  honour, 
from  which  we  were  cast  down  by  the  sin  of  our  forefathers :  and 
that  we  may  in  remembrance  of  Thy  great  benefits  toward  us,  cele- 
brate Thy  miraculous  power,  both  now  and  ever  more. 

IX.  Almighty  God,  who  dost  never  despise  those  that  trust  in 
Thee,  hear  the  complaint  of  us  Thy  poor  servants  and  suffer  not  the 
wicked  to  execute  their  cruel  enterprises  against  us,  but  take  them 
in  their  own  snares,  to  the  intent,  that  we  may  magnify  Thy  holy 
name,  through  Jesus  Christ. 

X.  Lord  God,  who  can  put  in  order  things  confused  and  out  of 
order  :  arise  and  stretch  forth  Thine  arm  to  cast  down  the  pride 
of  such  as  lift  up  themselves  against  Thee,  and  persecute  Thy  little 
flock  ;  to  the  intent  that  all  resistance  trodden  down,  Thou  mayest 
be  acknowledged  the  Saviour  and  Protector  of  all  them  that  trust  in 
'line,  through  Jesus  Christ  our  Lord. 


SCOTTISH   COLLECTS   UPON   THE   PSALMS.  393 

XI.  0  Lord,  who  art  the  strength  and  stay  of  us  Thy  poor  flock 
although  the  wicked  world  goes  about  to  snare  us  :  and  that  there 
is  no  way  for  us  to  escape,  but  only  by  Thy  grace  :  Grant  that  we 
may  continue  in  Thy  fear  and  truth,  that  we  be  not  involved  in 
that  vengeance  and  punishment,  which  Thou  wilt  pour  forth  upon 
the  wicked,  when  Thou  shalt  send  that  great  Judge  Christ  Jesus 
Thy  Son  to  judge  the  whole  world. 

XII.  Merciful  Father,  who  dost  abhor  all  hypocrisy  and  lies : 
Lift  up  Thyself  and  show  forth  Thy  strength  for  the  deliverance  of 
Thy  poor  servants,  oppressed  by  the  calumnies  of  flatterers :  and 
strengthen  us  from  day  to  day  in  the  sure  hope  of  Thy  promises, 
until  we  attain  to  the  full  fruition  of  the  same,  by  the  moyen 
[merits]  of  Jesus  Christ  Thy  Son. 

XIII.  0  Eternal  God,  and  most  merciful  Father  :  who  quickenest 
things  that  be  dead,  of  Thine  infinite  goodness  give  unto  us  quiet- 
ness of  heart :  to  the  intent  that  we,  not  being  overthrown  with  the 
heavy  burdens  of  afflictions  that  lie  upon  us,  may  in  our  consciences 
rejoice  always  in  Thy  salvation  :  And  grant  (we  beseech  Thee)  that 
we  may  continually  addict  ourselves  to  praise  and  magnify  Thy  most 
holy  name,  through  Jesus  Christ,  Thy  dear  Son,  our  Redeemer. 

XIY.  0  God  only  just,  and  righteous,  we  beseech  Thee,  that  it 
will  please  Thee  to  draw  us  out  of  this  fearful  corruption,  wherewith 
the  whole  race  of  mankind  is  infected,  and  deliver  us  from  the  thral- 
dom of  sin  that  we  walking  in  all  simplicity  and  godliness,  may  in 
the  end  enjoy  the  fruit  of  that  happy  deliverance,  which  Thou  hast 
given  us  by  the  oblation  of  the  sacrifice  of  Thy  Son  Christ  Jesus. 

XY.  Heavenly  Father,  who  hast  adopted  us  to  be  Thy  children, 
Grant  that  we  passing  through  this  corrupt  world  in  such  integrity 
and  cleanness,  that  none  have  any  just  occasion  to  complain  of  us, 
may  in  the  end  be  participant  of  that  celestial  heritage,  which  is 
prepared  for  us  in  the  heavens,  through  Jesus  Christ,  our  only 
Saviour. 

XVI.  0  Lord,  who  art  our  good  God  and  Lawgiver,  since  it  hath 
pleased  Thee  to  call  us  to  the  fellowship  of  those  whom  Thou  hast 
ordained  to  salvation  :  give  us  hearts  that  we  may  earnestly  detest 


394:  APPENDIX. 

the  company  of  infidels  and  Idolaters  :  and  that  we  may  employ 
ourselves  in  magnifying  Thy  holy  name  :  that  living  under  Thy 
defence,  we  may  be  always  more  and  more  assured  of  a  happy  life, 
which  Thou  wilt  give  to  all  Thine,  through  Jesus  Christ  Thy  Son. 

XYIL  0  Good  Lord,  the  only  searcher  of  men's  hearts,  howso- 
ever we  are  compassed  about  on  all  sides  with  infinite  dangers  :  yet 
we  beseech  Thee  to  show  forth  to  us  Thy  favour  and  Thy  good  will, 
without  which  we  should  immediately  perish.  Suffer  not,  0  Lord, 
that  our  hearts  be  bent  on  things  earthly  :  but  that  we  may  follow 
Thy  commandments,  and  ever  aspire  to  that  heavenly  bliss,  which 
Jesus  Christ  Thy  Son  has  acquired  for  us  by  His  own  blood. 

XVIII.  0  Lord,  the  buckler  and  defence  of  all  those  who  love 
Thee  :  hear  Thy  poor  servants  who  call  upon  Thee  in  truth  and 
verity,  and  deliver  them  from  their  enemies.  And  forasmuch  as 
there  is  nothing  better  than  to  acknowledge  and  follow  Thy  holy 
will  :  chase  from  us  all  darkness  of  error  and  ignorance  :  and  let 
Thy  light  so  shine  over  us  Thy  poor  Church,  that  being  strength- 
ened by  Thy  strength,  we  may  employ  ourselves  wholly  in  setting 
forth  Thy  praises,  through  Jesus  Christ  Thy  dear  Son. 

XIX.  0  God,  Creator  of  all  things,  grant  that  we  may  acknow- 
ledge and  magnify  Thy  great  strength  and  power  that  declare  Thee 
in  the  conserving  and  guiding  of  this  world  :  Suffer  not  that  we 
wander  any  whit  from  Thy  holy  Law,  which  is  pure  and  perfect : 
but  that  taking  delight  therein,  we  may  wholly  be  so  governed  by 
it,  that  in  the  end  we  may  be  participant  of  the  heavenly  salvation, 
through  Jesus  Christ. 

XX.  0  Everlasting  God,  who  art  ruler  and  guide  of  all  things, 
who  hast  commanded  us  to  obey  our  superiors  and  magistrates  : 
let  it  please  Thee,  for  Thy  mercies'  sake,  to  extend  Thy  mercy  and 
blessing  upon  our  King  and  Prince,  and  all  our  superiors,  that  they 
living  in  Thy  fear  and  protection,  may  overthrow  theii  enemies:  and 
we  living  in  quietness  under  them  may  praise  Thee  all  our  lives, 
through  Jesus  Christ  our  Lord. 

XXI.  Eternal  God,  the  only  author  of  all  good  things,  since  it 
hath  pleased  Thee  to  receive  us  into  the  communion  of  Thy  well- 


SCOTTISH   COLLECTS   UPON   THE   PSALMS.  395 

beloved  Son  our  Lord  Jesus  Christ  :  suffer  us  not  in  any  vise  to 
be  overcome  of  our  enemies.  But  grant  that  His  kingdom  being 
established  in  the  midst  of  us,  we  may  triumphantly  sing  and 
magnify  His  praises,  both  now  and  evermore. 

XXII.  Although,  0  God  of  all  consolation  and  comfort,  Thou  suf- 
ferest  us  for  a  little  season  to  be  afflicted  diverse  ways  :  and  makest 
us  (as  it  were)  to  be  the  outcasts  of  the  world :  yet  forasmuch  as 
we  have  our  only  trust  in  Thy  goodness,  we  beseech  Thee  to  assist 
us  and  deliver  us  from  all  those  troubles  that  distress  us,  that  in  the 
midst  of  Thy  holy  Congregation,  we  may  render  Thee  hearty  praises 
and  thanks,  through  Jesus  Christ  Thy  only  Son. 

XXIII.  Eternal  and  everlasting  Father,  fountain  of  all  felicity  : 
we  render  Thee  praise  and  thanks  that  Thou  hast  made  known  to 
us  our  Pastor  and  defender  who  will  deliver  us  from  the  power  of 
our  adversaries.  Grant  unto  us,  that  we  casting  away  all  fear  and 
terror  of  death,  may  embrace  and  confess  Thy  truth,  which  it  has 
pleased  Thee  to  reveal  to  us  by  Thy  Son  our  Lord  and  sovereign 
Master,  Christ  Jesus. 

XXIY.  0  God,  Lord  and  Euler  of  the  whole  world,  let  it  please 
Thee  of  Thy  good  grace,  to  dwell  among  us,  and  make  us  parti- 
cipant of  all  Thy  ccelestial  blessings  that  we  being  strengthened  by 
Thy  power,  may  obtain  victory  over  all  our  enemies,  in  the  name  of 
Thy  Son  Jesus  Christ. 

XXY.  Good  and  gracious  God,  who  desirest  nothing  but  the 
health  and  salvation  of  them  that  trust  in  Thee  :  Extend  Thy  good- 
ness and  infinite  mercies  upon  us  Thy  poor  servants,  and  put  away 
all  our  iniquities  that  we  being  governed  by  Thy  holy  Spirit,  may 
walk  uprightly  in  Thy  holy  commandments,  without  any  wavering  : 
that  in  the  end,  we  may  enjoy  the  bliss  obtained  for  us,  by  Thy 
Son,  Christ  Jesus. 

XXYL  0  Lord,  our  righteous  Judge,  since  it  has  pleased  Thee 
to  choose  us  for  Thine  own  people,  and  to  separate  us  from  the  com- 
pany of  the  ungodly :  deliver  us  from  their  calumnies  and  oppres- 
sions :  and  grant  that  we  continually  abiding  in  Thy  Church,  and 
living  in  all  purity  and  uprightness,  may  ever  magnify  Thy  holy 


396  APPENDIX. 

name,  in  Thy  holy  congregations,  through  Jesus  Christ  Thy  Son, 
our  Saviour. 

XXVII.  Father  of  light  and  fountain  of  all  goodness,  be  helpful 
unto  us  in  time  of  our  affliction  :  and  when  we  are  in  greatest  danger, 
hide  not  Thy  face  from  us  :  yea,  whatsoever  thing  fall  unto  us, 
strengthen  our  hearts,  that  we  may  have  a  continual  esperance 
[hope]  of  all  the  good  things,  which  Thou  hast  promised  to  us, 
through  Jesus  Christ  our  Lord. 

XXYIII.  0  God  full  of  all  consolation,  who  lovest  equity,  and 
detestest  all  hypocrisy  and  iniquity  :  destroy  the  enterprises  of  all 
them  that  seek  our  destruction.  Be  Thou  the  strength  and  buckler 
of  all  those  that  trust  in  Thee,  that  in  all  spiritual  joy,  we  may  sing 
praises  to  the  forth-setting  of  Thy  glory,  through  Christ  our  Lord. 

XXIX.  Mighty  Lord,  to  whom  all  glory  and  honour  do  justly 
appertain  :  Since  it  hath  pleased  Thee  to  make  us  understand  Thy 
will  by  Thy  holy  word,  grant  likewise  that  we  may  receive  the  same 
with  all  reverence,  and  that  we  may  have  a  feeling  of  the  force  and 
strength  thereof,  that  thereby  we  may  be  reformed  in  all  holiness  of 
life,  that  in  the  end  we  may  enjoy  the  heritage  promised  to  all  them, 
that  are  adopted  in  Thy  well-beloved  Son  Christ  Jesus. 

XXX.  0  God,  Deliverer  of  all  them  that  call  upon  Thee,  in  their 
adversity  :  deliver  us  from  the  malice  of  our  enemies  :  and  suffer 
not  that  in  time  of  prosperity  we  abuse  Thy  benefits,  but  that  we 
may  give  over  ourselves  to  the  magnifying  and  praising  of  Thy 
holy  name  through  Jesus  Christ. 

XXXI.  Eternal  God,  who  knowest  our  weakness  and  infirmities, 
show  Thyself  our  protector  and  defender,  and  destroy  the  counsels  of 
all  them  that  devise  any  mischief  against  us,  Thy  poor  servants  :  and 
give  unto  us  those  good  gifts,  which  Thou  hast  promised  to  reserve 
to  all  them  that  fear  and  worship  Thee,  through  Jesus  Christ  Thy 
Son. 

XXXII.  Merciful  Father,  who  desirest  not  the  death,  but  rather 
the  life  and  amendment  of  the  sinner  :  Extend  Thy  grace,  mercy  and 
goodness  to  us,  and  bury  all  our  iniquities  :  that  being  guarded  with 


SCOTTISH  COLLECTS  UPON  THE  PSALMS.        397 

Thy  goodness,  we  may  rejoice  in  Thee  :  living  in  all  uprightness,  as 
we  are  instructed  by  Thy  Son,  Jesus  Christ. 

XXXIII.  0  Eternal  God,  grant  unto  us,  that  Thy  holy  name  may 
always  be  magnified  among  us  :  and  that  Thy  mighty  and  holy  word 
be  so  imprinted  in  our  hearts,  that  we  undertake  nothing  against  Thy 
godly  will :  to  the  intent  that  we  continually  depend  on  Thy  good 
Providence  :  and  be  replenished  with  that  joy  that  shall  uphold 
our  hope  of  all  those  good  things,  which  Thou  hast  promised  to  us 
through  Jesus  Christ. 

XXXIV.  Heavenly  Father,  who  makest  all  creatures,  yea,  the 
very  Angels  themselves,  for  Thy  wealth,  let  us  have  a  feeling  of  Thy 
mercy  and  goodness,  that  we  giving  ourselves  to  all  good  works, 
may  live  peaceably  with  our  brethren  :  that  in  the  end  we  may  be 
found  holy  and  irreprovable  before  the  great  judge  Jesus  Christ 
our  Saviour. 

XXXV.  Lord  God,  who  knowest  the  power  of  them  that  lift 
themselves  against  us,  defend  and  assist  our  cause,  to  the  intent, 
that  the  proud  wicked  blaspheme  not  Thy  most  holy  name  :  as 
though  Thou  Avert  not  mighty  enough  to  deliver  us  from  their 
violence.  And  grant  that  we  abiding  with  Thee  in  all  truth  and 
faithfulness,  may  render  to  Thee  perpetual  praises  through  Jesus 
Christ  our  Saviour. 

XXXVI.  0  Eighteous  Father,  whom  the  world  knoweth  not, 
imprint  Thy  fear  in  our  hearts  :  which  may  chase  away  all  wicked- 
ness and  iniquity  from  us.  Prepare  our  hearts  to  all  good  works, 
that  we  depending  on  Thy  Providence,  and  living  under  the  shadow 
of  Thy  wings,  may  be  replenished  with  the  abundance  of  Thy  bless- 
ings :  promised  and  prepared  for  all  those  whom  Thou  hast  given  to 
Jesus  Christ  Thy  Son. 

XXXVII.  0  God,  the  author  and  fountain  of  all  goodness,  who 
governest  the  whole  world  by  Thy  marvellous  wisdom  :  suffer  not, 
that  we  be  any  wise  moved  with  the  prosperous  success  of  the  un- 
godly :  but  that  we  may  the  rather  give  ourselves  wholly  to  Thy 
service,  and  continual  meditation  on  Thy  holy  Law  :  that  in  the  end 
we   may  effectually  find  Thee  to  be   our  Saviour  and  Eedeemer, 


398  APPENDIX. 

when  Thou  shalt  come  to  judge  the  whole  world,   through  Thy 
well-beloved  Son  Christ  Jesus. 

XXXVIII.  0  Lord,  who  art  a  just  Judge,  in  respect  of  the  just 
occasion  of  Thy  anger  conceived  against  us  by  reason  of  our  grievous 
sins  daily  committed  against  Thy  holy  Majesty.  Yet  we  beseech 
Thee,  that  Thou  wilt  turn  away  Thy  fury  and  Thy  anger  from  us, 
lest  thereby  we  be  consumed  and  brought  to  nought.  Deliver  us 
from  all  our  enemies,  and  show  Thyself  to  have  care  of  our  health 
and  salvation,  through  Jesus  Christ  Thy  Son,  our  Lord. 

XXXIX.  Almighty  God,  of  whom  proceedeth  all  our  sufficiency, 
assist  us  by  Thy  Holy  Spirit,  that  we  neither  think  nor  do  any- 
thing, that  is  against  Thy  holy  will.  Hear  our  prayers,  defeat  our 
enemies,  and  comfort  us  by  the  self-same  Spirit,  that  we  may  con- 
tinually feel  Thy  fatherly  favour  and  good-will,  which  Thou  showest 
to  Thy  own  children,  through  Jesus  Christ  Thy  Son. 

XL.  0  Lord,  who  by  Thy  Providence  dost  guide  and  govern  all 
things,  and  who  hast  sent  to  us  Thy  well-beloved  Son,  to  deliver  us 
from  sin  and  death,  by  the  oblation  of  His  body  on  the  Cross. 
Grant  that  we  may  continually  acknowledge  this  Thy  great  and 
inestimable  benefit,  and  that  we  may  ever  have  our  hearts  and 
mouths  open  to  proclaim  Thy  praises  among  all  men,  by  thy  self- 
same Son  Jesus  Christ,  our  Saviour.1 

XLI.  0  God  of  all  consolation,  grant  of  Thy  infinite  goodness 
that  those  fatherly  chastisements  which  Thou  layest  upon  us,  may 
be  so  profitable  unto  us,  that  our  enemies  thereby  have  no  occasion 
of  triumphing  over  us  :  but  that  they  may  be  ashamed  and  con- 
founded, and  we  may  be  inflamed  by  Thy  Holy  Spirit  to  sing 
praises  unto  Thee  perpetually  through  Jesus  Christ  Thy  Son,  our 
Saviour. 

XLII.   Heavenly  Father,  who  at  all  times  exercisest  Thy  poor 

1  French  original  of  1567  :  "  Seigneur,  qui  par  ta  Providence  conduia  et 
gouvernes  toutes  choses,  et  qui  nous  as  envoy  t'  ton  Fila  bien  aime  pour  nous 
delivrer  de  peche  et  de  la  mort  par  le  sacrifice  de  son  corps:  fay  que  nous 
recognoissons  tousieura  ce  benefice  inestimable  et  qu'ayons  incessamment  la 
bouche  ouverte  pour  annoncer  tes  louanges  a  un  cliacun  par  iceluy  ton  File 
Jesus  Christ  nostra  Seigneur.     Amen." 


SCOTTISH    COLLECTS    UPON    THE   PSALMS.  399 

flock  Avitli  diverse  afflictions  :  Assist  us,  and  deliver  us  from  the 
troubles  that  are  falling  on  us  that  the  wicked  and  proud  contemn- 
ers may  have  no  cause  to  think,  that  in  vain  Ave  depend  upon  Thee  : 
but  that  they  may  be  compelled  to  understand,  that  Thou  art  the 
strength  and  fortress  of  all  them,  that  love  and  honour  Thee,  in 
Thy  Son  Jesus  Christ, 

XLIII.  Eternal  God,  who  hast  created  us  to  glorify  Thy  holy 
name,  turn  away  Thine  anger  from  us,  and  take  our  cause  into  Thy 
own  hand  against  them  that  oppress  us.  Show  us  Thy  favour,  and 
fulfil  Thy  promises,  that  we  may  render  and  give  unto  Thee,  in 
Thy  holy  congregation,  all  honour  and  glory,  through  Thy  dear 
Son,  Jesus  Christ. 

XLIY.  Father  of  all  mercy,  who  did  enter  into  covenant  with 
our  forefathers,  which  Thou  hast  ratified  by  Thy  Son  Jesus  Christ, 
deliver  us  from  those  tyrants  who  cruelly  pursue  us  :  to  the  intent, 
that  they  may  understand  that  Thou  never  leavest  destitute  them 
that  trust  in  Thy  goodness,  and  who  render  unto  Thee  continually 
clue  honour  and  reverence,  through  Jesus  Christ,  Thy  Son. 

XLY.  Good  Lord,  and  God  Almighty,  who  for  the  fulfilling  of 
Thy  holy  promises,  hast  sent  unto  us  Thy  dear  Son,  our  King  and 
Eedeemer :  Grant  that  we  so  order  ourselves,  under  the  obedience 
of  Thy  holy  word  that  we  may  renounce  ourselves,  and  all  our  carnal 
affections  :  and  that  we  may  be  an  occasion  to  all  people  to  celebrate 
Thy  holy  name  throughout  the  whole  earth  and  that,  through  the 
self-same  Jesus  Christ,  our  only  Saviour. 

XLYI.  0  Lord,  the  only  refuge  and  strength  of  all  them  who 
put  their  trust  in  Thee  :  We  beseech  Thee  of  Thy  goodness  to  fortify 
us,  and  to  destroy  the  devices  of  the  wicked  in  such  sort,  that  Ave 
may  live  in  quietness  of  spirit,  that  Ave  may  serve  and  honour  Thee 
all  the  days  of  our  life,  through  Jesus  Christ,  Thy  Son. 

XLYII.  0  Lord  God,  King  of  Kings,  who  boldest  all  nations 
under  Thy  subjection :  deliver  us  out  of  the  danger  of  those  that 
seek  our  overthrow  and  destruction  :  to  the  intent,  that  all  men 
may  know  the  care  and  love  which  Thou  hast  of  Thy  heritage, 
that  Ave  may  sing  psalms  to  Thee,  through  Jesus  Christ,  our  Lord. 


400  APPENDIX. 

XL VIII.  0  God,  the  only  deliverer  of  Thy  Church,  who  showest 
forth  continually  so  many  evident  signs  of  Thy  favour  which  Thou 
bearest  unto  us,  in  casting  down  our  adversaries,  and  bringing  to 
nought  all  their  forces.  Continue  Thy  goodwill  toward  us  :  to  the 
intent,  that  we  being  in  safeguard  under  Thy  holy  protection, 
may  ever  have  occasion,  to  render  thanks,  honour,  and  praise  unto 
Thee,  through  Jesus  Christ  Thy  Son. 

XLIX.  Heavenly  Father,  conserver  of  all  mankind,  suffer  us 
never  to  be  so  entangled  with  earthly  and  corruptible  things, 
wherein  the  children  of  this  world  put  their  whole  trust  and 
assurance,  but  that  we  acknowledge  at  all  times  our  own  weakness 
and  miseries,  lest  through  our  unthankfulness  we  be  justly  spoiled 
of  the  fruit  of  that  esperance,  which  Thy  children  have  in  Thee 
only,  through  Jesus  Christ. 

L.  0  Lord,  the  just  Judge  of  all  the  world,  who  hast  given  us 
thy  holy  Law,  to  govern  us  after  Thy  holy  will :  Grant  us  of  Thy 
grace,  that  we  renouncing  all  impiety  and  hypocrisy,  may  serve 
Thee  in  spirit  and  verity,  may  call  upon  Thee  in  all  our  necessities, 
and  magnify  Thy  holy  Name,  until  Thy  salvation  appear  which 
Thou  hast  promised  unto  us,  by  Thy  dear  Son  Jesus  Christ. 

LI.  Father  of  all  mercies,  who  delightest  not  in  the  death  of  a 
sinner :  have  compassion  upon  us,  and  wash  us  from  all  our  sins 
that  we  have  committed  against  Thy  holy  Majesty  since  the  time 
we  first  came  into  this  world.  Create  in  us  a  clean  heart,  and 
strengthen  us  continually  with  the  power  of  Thy  Holy  Spirit,  that 
we,  being  truly  consecrated  to  Thy  service  may  set  forth  Thy 
praises,  through  Jesus  Christ  our  Saviour. 

LII.  0  Cod  most  holy,  grant  us  of  Thy  goodness,  that  being 
'armed  with  Thy  grace,  we  may  divert  and  turn  from  men  replete 
with  malice  and  deceit.  Destroy  them  utterly,  that  they  may  be 
rooted  out  and  severed  from  among  the  living  :  that  when  the 
just  shall  see  these  things  come  to  pass  they  may  fear  and  rejoice 
in  Thee  as  beeometh  Thy  children,  and  may  render  and  give 
unto  Thee  perpetual  praises  and  thanks,  through  Jesus  Christ, 
Thy  Son. 


SCOTTISH   COLLECTS   UPOX   THE   PSALMS.  401 

LIII.  0  Lord  God,  the  fountain  of  all  justice,  who  abhorrest 
all  impiety  and  wickedness,  mortify  by  the  power  of  Thy  Holy 
Spirit  all  corruptions  that  naturally  dwell  in  us  :  and  deliver  us 
from  all  errors  and  iniquities  :  to  the  intent,  that  we  be  not  wrapped 
under  the  destruction  and  just  punishment  of  the  mockers  of  Thy 
holy  word  and  despisers  of  the  good  gifts,  which  Thou  hast  given 
to  us  in  Thy  Son  Jesus  Christ,  our  only  Saviour  and  Redeemer. 

LIY.  Almighty  God  and  Heavenly  Father,  who  never  leavest 
destitute  those  that  put  their  trust  and  confidence  in  Thee,  so  take 
our  cause  into  Thy  own  hand  against  all  our  enemies,  who  are  so 
terrible  and  so  fearful,  that  they  may  understand  that  it  is  against 
Thee  that  they  enterprise  :  Declare  also  Thy  mercies  toward  them 
that  help  us  :  to  the  intent,  that  we  have  continually  occasion 
to  offer  up  to  Thee  sacrifice  of  thanksgiving,  through  Jesus  Christ, 
our  Lord  and  Saviour. 

LV.  0  Father,  righteous  in  all  Thy  judgments,  who,  for  the 
trial  of  our  patience,  dost  suffer  us  to  be  afflicted  both  within 
and  without :  Deliver  us  from  all  our  enemies.  Discover  the 
craft  and  hypocrisy  of  all  those  who,  by  their  fair  and  sweet  words, 
go  about  to  suppress  us.  Stop  their  false  tongues,  shorten  the 
course  of  their  life,  and  make  it  known  unto  them,  that  Thou 
hast  delight  in  none,  but  in  those  who  trust  in  Thee,  through  Jesus 
Christ,  Thy  dear  Son. 

LYI.  True  and  ever-living  God,  the  only  help  and  support  of  all 
Thy  poor  afflicted  people,  destroy  the  enterprise  of  all  our  enemies, 
and  let  all  that  trust  in  Thy  promises  feel  Thy  fatherly  goodness. 
Despise  not  our  prayers,  but  be  helpful  to  us  in  the  time  of  our 
troubles,  that  we,  having  assurance  of  Thy  favour,  need  not  regard 
the  force  of  our  enemies,  but  may  render  unto  Thee  continual 
praises,  for  delivering  us  out  of  all  clangers,  through  Jesus  Christ, 
Thy  dear  Son. 

LYII.  Good  and  gracious  God,  who  hast  willed  us  to  walk  before 
Thee  in  all  sincerity  and  cleanness  of  life  :  Grant  that  those  wicked, 
crafty,  and  malicious  tyrants  have  no  power  to  annoy  us,  accord- 
ing to   their  will ;   but  that  they  being  rooted  out  of  the  number 

2  C 


402  APPENDIX. 

of  the  living,  we  may  remain  as  fruitful  trees  in  Thy  house, 
through  the  good  esperance  we  have  in  Thee,  and  in  Thy  Son, 
Christ  Jesus   our  Lord. 

LYIII.  Merciful  Lord,  the  righteous  Judge  of  the  world,  who 
knowest  the  malice  and  cruelty  of  the  enemies  of  Thy  Church  : 
repress  their  blasphemies,  cast  down  their  fierce  looks,  and  utterly 
confound  them,  that  the  godly,  seeing  the  fearful  vengeance  that 
Thou  takest  upon  Thy  enemies,  may  be  more  and  more  moved  to 
praise  Thy  righteousness  and  goodness,  and  may  praise  Thy  holy 
name,  through  Jesus  Christ,  our  Saviour. 

LIX.  Eternal  God,  who  delightest  in  the  innocence  and  upright- 
ness of  those  that  serve  Thee  with  their  whole  heart :  cast  down 
our  enemies  who  mock  Thy  holy  providence,  and  who  do  nothing 
but  devise  our  destruction.  Destroy  their  enterprises  and  spoil 
them  of  their  power,  to  the  intent  they  may  know  that  Thou 
bearest  rule  in  Thy  Church,  and  showest  mercy  to  all  them  that  put 
their  trust  in  Thee,  through  Jesus  Christ,  Thy  Son. 

LX.  0  Lord  God,  who  desirest  not  the  death,  but  rather  the  con- 
version of  poor  sinners  :  handle  us  not  according  to  the  rigour  of  Thy 
justice,  but  by  Thy  mighty  power  put  back  all  them  that  rise 
against  us  :  that  we,  putting  our  whole  trust  in  Thee  only,  may  obtain 
victory,  and  thereby  render  Thee  hearty  thanks,  through  Thy  dear 
Son,  Jesus  Christ,  our  Lord  and  Saviour. 

LXI.  Almighty  God,  the  help  and  defence  of  all  them  that  fear 
Thee,  grant  that  we  may  securely  live  under  the  safeguard  and  pro- 
tection of  Thy  well-beloved  Son  Jesus  Christ.  Grant  also  that  His 
kingdom  by  Thy  great  power  may  prosper  and  be  advanced  daily 
more  and  more ;  and  that  we  being  settled  upon  Thy  promises  may 
render  unto  Thee  the  sacrifice  of  praise  and  thanksgiving,  both 
now  and  evermore. 

LXIL  Eternal  God,  who  art  the  only  glory  and  esperance  of 
Thy  children,  assist  us  ever  in  time  of  our  troubles,  and  deliver  us 
from  the  troops  of  all  our  enemies.  Show  unto  them  that  all  is  but 
vanity  :  and  that  what  they  account  their  great  riches  and  treasure 
is  nothing,  seeing  there  is  no  health  for  any  but  those  that  trust  in 


SCOTTISH   COLLECTS   UPON   THE   PSALMS.  403 

Thy  goodness  and  mercy,  which  Tlion  hast  declared  and  made  mani- 
fest to  ns  in  Thy  dear  Son  Jesus  Christ. 

LXIII.  0  loving  God,  who  hast  promised  to  he  in  the  midst  of 
those  that  call  upon  Thee  in  verity :  grant  unto  us,  that  we  may  so 
call  upon  Thee,  in  open  assembly,  that  being  under  Thy  protection, 
we  may  find  Thy  grace  and  fatherly  favour  more  and  more  ;  so  that 
under  the  kingdom  of  Thy  Son  Christ  Jesus,  we  may  obtain  full 
victory  over  all  them  that  trouble  us. 

LXIV.  Eternal  and  ever-living  God,  who  confoundest  the  wise  of 
the  world  in  their  own  wisdom  :  Withdraw  us  from  the  company  of 
the  wicked,  and  out  of  the  society  of  the  ungodly,  who  study  con- 
tinually to  calumniate  Thy  poor  servants  and  them  that  trust  in 
Thee.  Deliver  us  from  the  snares  they  lay  for  us,  so  that  we  may 
have  cause  daily  to  glorify  Thy  goodness,  which  Thou  makest  us  to 
feel  through  Thy  well-beloved  Son,  Jesus  Christ. 

LXY.  Favourable  and  most  merciful  Father,  who  hast  elected  and 
placed  us  in  Thy  Church  :  Grant  that  we  may  continually  acknow- 
ledge this  Thine  inestimable  benefit :  that  ever  dependent  upon  Thy 
power  and  goodness  we  regard  not  our  adversaries,  but  may  live  in 
quietness,  always  ready  to  sing  Thy  praises,  through  Jesus  Christ, 
Thy  Son. 

LXVL  0  Lord,  to  whom  all  glory  and  honour  do  appertain,  make 
that  Thy  marvellous  works  may  be  known  throughout  the  whole 
earth,  and  that  the  force  of  Thy  puissance  may  bring  down  Thy 
enemies  and  ours.  Further  grant  to  us,  that  we  may  be  so  settled  by 
the  afflictions  which  Thou  sendest  unto  us,  that  we  never  cease  to 
praise  Thy  mercy  and  goodness,  which  is  abundantly  shown  forth  to 
us,  in  Thy  dear  Son,  Jesus  Christ,  our  Eedeemer. 

LXVIL  Eternal  God,  the  Father  of  all  lights,  without  the  know- 
ledge of  whom  we  are  more  miserable  than  the  very  brute  beasts  : 
extend  Thy  blessing  over  us,  and  make  that  Thy  most  holy  name  may 
be  known  throughout  the  whole  earth,  and  may  be  worshipped  of  all 
people  and  nations :  so  that  all  men  feeling  Thy  merciful  benedic- 
tion, may  walk  in  Thy  fear,  as  we  are  taught  by  Jesus  Christ,  Thy 
Son. 


404  APPENDIX. 

LXVIIT.  Most  puissant  ( rod  of  hosts,  who  maintainest  and  keep- 
est  all  them  that  trust  in  Thee  :  Bend  forth  Thine  invincible  force  to 
destroy  our  enemies ;  make  feeble  the  strength  of  the  proud ;  turn 
our  troubles  into  prosperity,  and  grant  that  in  the  midst  of  our 
assemblies  the  praise  of  Thy  holy  name  may  be  so  celebrated  as 
shall  be  most  agreeable  to  Thy  word,  proclaimed  by  Thy  Son,  Jesus 
Christ. 

LXIX.  Eternal  Father,  and  God  of  all  consolation,  who  for  the 
satisfaction  of  our  sins  didst  cast  down  Thy  only  Son  to  extreme 
pains  and  anguish,  and  hast  ordained  Thy  Church  to  pass  by  the 
same  way  of  affliction  :  We  beseech  Thee  most  fervently,  that  foras- 
much as  we  are  destitute  of  all  help  of  men,  we  may  so  much  the 
more  be  assured  of  Thy  mercy  and  goodness,  that  wo  may  praise  the 
same  before  all  creatures,  both  now  and  evermore. 

LXX.  Ccelestial  and  heavenly  Father,  the  protector  and  defender 
of  all  them  that  put  their  confidence  in  Thee  :  haste  Thee  to  help 
us,  and  destroy  the  counsels  of  all  them  that  scorn  us,  because  we 
trust  in  Thy  goodness.  Grant  that  all  those  that  seek  Thee  with 
their  whole  heart,  and  call  upon  Thee  in  spirit  and  verity,  may  have 
continually  new  occasion  to  praise  and  magnify  Thy  holy  name, 
through  Jesus  Christ,  our  Saviour. 

LXXI.  Ccelestial  and  most  mighty  God,  who  art  our  continual 
helper,  let  not  Thy  goodness  and  clemency  be  far  from  us  :  Grant  of 
Thy  sovereign  justice,  that  such  as  seek  our  destruction  may  be  con- 
founded, and  be  compelled  to  understand  that  there  is  not  a  God  like 
unto  Thee.  Deliver  us  out  of  all  our  troubles,  and  comfort  Thy 
poor  afflicted  ones  ;  that  we  may  have  continual  matter  to  sing 
Psalms  to  Thee,  with  thanks  and  praises  agreeable  thereto,  through 
Jesus  Christ  our  Saviour. 

LXXII.  Heavenly  Father,  fountain  of  all  our  felicity,  who 
knowest  how  unto  this  present  hour  we  have  been  oppressed  under 
the  tyranny  of  Satan,  enemy  to  all  justice  and  righteousness  :  We 
beseech  Thee  of  Thy  great  power,  that  Thou  wouldst  so  order  and 
establish  the  kingdom  of  Thy  Son  Jesus  Christ,  that  He  by  the 
sceptre  of  His  word  may  so  reign  over  us,  that  we  renouncing  the 
world  and  ourselves,  may  serve  Him  in  fear  and  humility  for  ever. 


SCOTTISH   COLLECTS    UPON   THE   PSALMS.  405 

LXXIII.  0  sweet  and  gracious  Lord,  grant  us  of  Thy  grace,  that 
we  never  be  so  envious  of  the  prosperous  estate  of  the  ungodly, 
that  we  decline  from  the  right  course  of  the  godly  :  but  that  we 
may  be  more  and  more  assured  of  Thy  goodness  and  Providence, 
in  such  sort,  that  our  whole  aim  may  be  to  be  perpetually  conjoined 
with  Thee,  through  Thy  only  Son  Jesus  Christ  our  Saviour. 

LXXIY.  Father  of  mercy,  although  Thou  hast  just  occasion  to 
punish  us,  in  respect  that  we  have  not  made  our  profit  of  those 
benefits  which  Thou  hast  poured  forth  upon  us  even  unto  this 
present  hour  :  Yet  have  regard  to  the  glory  of  Thy  holy  name, 
which  is  blasphemed  by  proud  contemners  and  despisers  thereof. 
Withdraw  not  Thy  favour  from  us  :  but  remember  the  covenant 
made  with  our  Fathers  of  old,  and  strengthen  us  by  Thy  adoption 
ratified  in  us,  through  Jesus  Christ,  Thy  Son. 

LXXY.  0  Lord,  ruler  and  governor  of  the  whole  world,  grant 
unto  us  that  we  praise  Thy  holy  name  perpetually.  Preserve  Thy 
poor  Church  from  destruction  :  Piepress  the  pride  and  boldness  of 
her  proud  adversaries  :  And  cast  Thine  anger  upon  the  despisers  of 
Thy  blessed  word ;  to  the  intent,  that  when  the  ungodly  are  cast 
down,  and  the  godly  exalted,  every  one  may  render  unto  Thee  due 
honour,  praise,  and  glory,  through  Jesus  Christ,  our  Lord. 

LXXYI.  0  Lord  God,  who  hast  manifested  Thyself  to  Thy 
people  Israel,  but  much  more  openly  unto  us  by  Jesus  Christ 
Thy  Son,  Pour  forth  more  and  more  Thy  favour  and  goodness 
upon  us.  Bruise  down  the  force,  and  undo  the  counsels  of  our 
adversaries,  and  deliver  the  poor  afflicted  ones  out  of  their  hands, 
that  they  may  continually  set  forth  Thy  praises  :  and  that  all  the 
world  may  know  that  unto  Thee  all  Kings,  Princes,  yea,  and  all 
creatures  owe  honour  and  obedience. 

LXXYI  I.  Eternal  God,  the  only  refuge  of  comfortless  creatures, 
hear  our  prayers  and  requests,  and  forget  not  to  show  Thy  mercy 
upon  us.  Lord,  give  us  grace  in  such  sort  to  acknowledge  Thy 
marvellous  works  which  Thou  hast  shown  to  Thy  people  in  times 
past,  that  we  may  be  daily  more  and  more  confirmed  in  the  assur- 
ance of  Thy  goodness,  by  the  which  Thou  hast  freely  elected  and 
adopted  us,  in  Thy  well-beloved  Son,  Jesus  Christ. 


406  APPENDIX. 

LXXYIII.  0  good  God,  who  through  the  multitude  of  Thy 
benefits,  heaped  upon  us,  ceasest  not  to  incite  us  to  honour  and 
serve  Thee  :  ^Nevertheless  our  wicked  nature  and  unfaithfulness  is 
such  that  M-e  give  not  that  obedience  which  is  Thy  due  unto  Thee. 
Yet  we  beseech  Thee  that  Thou  wilt  not  put  forth  Thy  anger 
upon  us,  but  put  away  all  our  iniquities  out  of  Thy  sight  through 
Thy  mercy :  and  have  pity  upon  us  the  poor  sheep  of  Thy  pasture 
who  are  redeemed  by  the  blood  of  Thy  Son,  Christ  Jesus. 

LXXIX.  0  Lord,  the  protecter  and  defender  of  the  poor  and 
oppressed,  although  the  rage  and  fury  of  our  enemies  be  such  that 
they  never  cease  from  continually  tormenting  us  all  manner  of 
ways,  and  seek  nothing  but  our  utter  destruction  :  Yet  we  beseech 
Thee  to  assist  us,  and  turn  away  Thine  anger  that  hangs  over  us, 
upon  them  that  blaspheme  Thee,  that  all  the  world  may  under- 
stand that  Thou  despisest  not  the  complaints  and  sobs  of  them 
that  call  upon  Thee  in  truth  and  verity,  in  the  name  of  Jesus 
Christ,  Thy  Son. 

LXXX.  Almighty  God,  who  of  Thy  goodness  hast  placed  us  in 
the  sheepfold  of  Thy  Son  Jesus  Christ,  that  we  should  be  governed 
by  Him  as  the  only  Pastor  and  Bishop  of  our  souls :  turn  not  away 
Thy  favourable  face  from  us,  but  look  down  out  of  Heaven,  and 
behold  how  these  cruel  tyrants  continually  seek  our  death  and 
destruction.  Pour  out  Thy  fury  upon  them,  and  defend  us  from 
all  evils,  that  we  may  render  Thee  perpetual  praises,  through  the 
self-same  Jesus  Christ. 

LXXX  I.  0  Heavenly  Father,  who  never  ceasest  to  pour  Thy 
benefits  upon  Thy  children,  although  by  our  ingratitude  we  have 
often  and  many  times  provoked  Thy  fury  against  us :  yet  we 
pray  Thee  remember  the  covenant  made  with  our  fathers,  that 
Thou  wouldst  be  their  God  and  the  God  of  their  seed:  have  pity 
upon  us.  Give  us  Thy  grace,  that  we  may  so  walk  before  Thee, 
that  we  may  be  participant  of  Thy  heavenly  felicity,  through 
Jesus  Christ  our  Lord. 

LXXXII.  Eternal  God,  to  whom  all  power  and  empire  apper- 
tain :  grant  of  Thy  infinite  goodness,  that  those  whom  Thou  hast 
appointed  rulers   and  governors  over  us,   may  so  discharge  them- 


SCOTTISH   COLLECTS   UPON   THE   PSALMS.  407 

selves  of  their  duty  and  office,  that  the  glory  of  Thy  most  holy 
name  may  be  advanced,  the  godly  may  be  maintained,  the  wicked 
punished,  and  the  poor  comforted,  to  the  end,  that  leading  a  quiet 
and  peaceable  life  under  their  government,  we  may  render  all 
honour  and  praise  unto  Thee,  through  Jesus  Christ  our  Lord. 

LXXXIII.  0  mighty  God,  the  only  true  comforter  of  the 
afflicted  poor,  behold  the  threatenings  and  villanies  of  Thine 
enemies  and  ours,  who  puff  up  themselves  in  great  pride  utterly 
to  destroy  Thy  Church.  Eepress  them,  0  Lord,  and  destroy 
their  enterprises.  Confound  them  and  make  them  contemptible, 
and  cast  them  down  by  Thy  power,  so  that  all  may  know  that 
it  is  to  Thee  only  all  reverence  and  honour  appertain,  through 
Jesus  Christ,  Thy  Son,   our  Lord  and  Saviour. 

LXXXIV.  Most  merciful  and  heavenly  Father,  without  the 
knowledge  of  Whom  we  can  in  no  wise  attain  to  life  everlasting 
or  eternal  salvation  :  Seeing  it  hath  pleased  Thee  of  Thy  mercy, 
good  and  gracious  God,  to  grant  us  liberty  to  convene  ourselves 
together,  to  invocate  and  call  upon  Thy  most  holy  Name,  and  to 
hear  and  embrace  wholesome  and  sound  doctrine,  as  out  of  Thine 
own  mouth.  Continue,  of  Thine  own  goodness,  according  to  Thy 
wonted  mercy,  this  Thy  heavenly  favour  toward  us  and  our 
posterity :  and  defend  the  cause  of  all  those  who  walk  before 
Thy  holy  Majesty  in  innocency  and  cleanness  of  life,  that  we 
may  be  encouraged  daily  more  and  more  to  put  our  whole  trust 
and  confidence  in  Thee,  and  that  through  the  merits  of  Jesus 
Christ,  Thy  dear  and  only  Son,  our  Saviour. 

LXXXV.  0  Lord,  who  never  leavest  imperfect  that  which  Thou 
hast  begun,  although  our  wickedness  and  unthankfulness  deserve 
that  we  should  be  deprived  of  all  Thy  benefits :  Nevertheless  we 
beseech  Thee  of  Thy  great  mercy  to  cast  away  our  sins  :  and  grant 
that  we  may  fear  and  serve  Thee  in  such  sort,  that  Thou  maintain 
us  in  peace  and  tranquillity,  through  Jesus  Christ  our  Lord. 

LXXXVI.  Eternal  God,  the  only  relief  of  those  who  put  their 
trust  in  Thee  :  Hear  our  prayers,  and  grant,  that  as  hitherto  Thou 
hast  been  blasphemed  and  dishonoured  even  unto  this  present,  so 
henceforth  Thou  mayest  be  praised  of  all  nations.     And  continue 


408  APPENDIX. 

iii  such  sort  Thy  favour  toward  us,  that  all  those  who  hate  us  may 
be  ashamed  of  themselves,  seeing  that  Thou  leavest  not  destitute 
those  who  serve  and  honour  Thee,  through  Jesus  Christ,  Thy  Son, 
our  Lord  and  Saviour. 

LXXXYII.  0  Lord  God,  the  only  founder  of  Thy  Church, 
augment  and  increase  daily  the  number  of  the  faithful  by  the 
preaching  of  Thy  holy  Evangel,  that  the  darkness  of  ignorance 
may  be  chased  out  of  the  world,  and  that  Thy  name  may  be 
known  over  all.  May  all  men  resort  out  of  all  parts  to  render 
themselves  under  the  obedience  of  Thy  word,  and  may  they  rever- 
ence Thee  with  their  whole  hearts,  through  Jesus  Christ,  our  Lord. 

LXXXVIII.  Eternal  Father,  who  for  our  great  good,  dost  cast 
us  into  many  calamities  and  miseries  :  Despise  not  our  prayers, 
lest  in  Thy  fury  Thou  dost  reject  and  cast  us  clean  away.  Have 
pity  on  us  Thy  poor  servants,  who  call  daily  upon  Thee,  and  re- 
plenish us  with  Thy  grace  to  the  intent,  that  all  those  in  whose 
eyes  we  are  contemptible  and  despised  may  understand  that  yet 
Thou  lovest  us,  in  Thy  well-beloved  Son  Jesus  Christ. 

LXXXIX.  0  God  only  wise,  and  good,  who  never  ceasest  to 
show  unto  Thine  elect  how  greatly  Thou  lovest  and  favourest  them ; 
but  chiefly  when  Thou  gavest  unto  us  a  King  and  Saviour,  Jesus 
Christ,  Thy  only  Son,  to  assure  us  of  the  truth  of  Thy  promises. 
We  beseech  Thee  grant  us  Thy  grace,  to  render  unto  Him  such 
obedience,  that  we  may  in  the  end  enjoy  the  fruit  of  our  faith,  that 
is,  the  salvation  of  our  souls. 

XC.  Eternal  God,  the  only  refuge  of  the  afflicted,  seeing  that  the 
shortness  of  this  present  life  admonishes  us  to  turn  ourselves  away 
from  earthly  things,  and  to  have  our  meditation  on  heavenly 
matters:  Grant  unto  us,  that  we  may  employ  our  whole  life  on 
the  consideration  of  Thy  mercy  and  goodness :  and  that  Thine 
anger  may  be  so  turned  from  us,  that  we  may  have  continually 
wherewith  to  rejoice  in  Thee,   through  Jesus  Christ,  our  Lord. 

XCT.  Eternal  God,  AVho  makest  all  things  to  turn  for  the  best  to 
them  that  love  Thee  :  and  "Who  preservest  and  keepest  all  those  who 
commit  themselves  to  Thy  protection.      Grant  us  of  Thy  bountiful 


SCOTTISH  COLLECTS  UrON  THE  PSALMS.        409 

grace,  that  we  may  continually  call  upon  Thee  with  our  whole 
hearts,  that,  being  delivered  from  all  dangers,  we  may  in  the  end 
enjoy  that  salvation  which  is  acquired  for  us  by  Jesus  Christ,  Thine 
only  Son,  our  Saviour. 

XCIL  Merciful  Lord,  in  the  knowledge  of  whom  lies  life  eternal, 
replenish  us  with  Thy  grace  and  Holy  Spirit,  that  we  considering 
Thy  marvellous  works,  which  the  wicked  despise,  may  give  our- 
selves continually  to  sanctify  Thy  holy  Xame.  And  that  we  may 
so  grow  in  all  good  virtues,  that  being  true  members  of  Thy 
Church,  we  may  in  the  end  see  the  destruction  of  Thine  enemies 
and  ours,  when  Thou  shalt  deliver  all  them  who  put  their  trust  in 
Thee,  through  Jesus  Christ,  Thy  only  Son. 

XCIII.  Most  potent  King  of  kings,  and  Lord  of  lords,  whose  glory 
is  incomprehensible,  whose  majesty  is  infinite,  and  whose  power  is 
incomparable  :  Maintain  Thy  servants  in  quietness ;  and  grant  that 
we  may  be  so  settled  on  the  certainty  of  Thy  promises,  that,  what- 
soever thing  come  upon  us,  we  may  abide  firm  in  Thy  faith,  and  may 
live  uprightly  and  without  reproach  in  the  midst  of  Thy  Church, 
which  Jesus  Christ  Thy  Son  hath  bought  with  His  precious  blood. 

XCIY.  Just  and  righteous  Judge  of  all  the  world,  who  knowest 
how  fierce  and  cruel  those  are  that  lift  up  themselves  against  us  : 
Eepress,  by  Thy  invincible  power,  their  undaunted  rage ;  and  grant 
us  that  we  make  profit  out  of  all  the  calamities  that  fall  upon  us. 
Dispose  the  estate  of  this  world  in  such  order  that  every  one  may 
renounce  wicked  ways  and  follow  Thee  ;  and  that  the  more  earnestly 
because  Thou  showest  Thyself  a  just  and  righteous  God,  through 
our  Lord  and  Saviour,  Christ  Jesus. 

XCV.  0  Lord,  the  only  protector  and  stay  of  all  Thine,  Who 
guidest  Thy  children  as  the  sheep  of  Thy  fold,  extend  Thy  goodness 
to  us,  and  so  sustain  our  hearts,  which  by  nature  are  harder  than  any 
flint,  that  we  be  not  hardened  or  obstinate  through  any  incredulity 
against  Thy  holy  Word  :  but  that  we  may  serve  Thee  in  true  and 
living  faith,  so  that  in  the  end  we  may  enter  into  Thy  heavenly 
rest,  through  Jesus  Christ  our  Lord. 

XCVI.   0  Good  Lord,  Who  wiliest  all  people  to  be  saved  and  to 


410  APFEXD1X. 

come  to  the  knowledge  of  Tliy  verity:  Show  Thy  power  and  excellent 
Majesty  unto  the  whole  world,  that  every  one  may  sing  Thy  praises, 

yea,  and  show  forth  Thy  salvation,  which  Thou  hast  promised  to 
all  them  that  dedicate  themselves  to  Thy  service  ;  that  Thou  mayest 
he  praised  in  all  Thy  creatures,  by  means  of  Jesus  Christ  Thy  Son. 

XCVII.  0  Lord,  unto  whom  all  glory  and  honour  do  appertain, 
replenish  us  with  spiritual  joy  :  Grant  that,  all  idolatry  ami  super- 
stition being  put  away,  the  whole  world  may  be  so  enlightened  with 
the  light  of  Thy  holy  word,  that  every  man  may  give  over  himself 
to  a  perpetual  praising  of  Thy  holy  Xame,  and  may  give  unto  Thee 
most  hearty  thanks,  for  all  the  benefits  which  we  continually  receive 
at  Thy  hand,  through  Jesus  Christ  Thy  Son. 

XCVIII.  Almighty  and  everlasting,  Who  hast  wrought  the  re- 
demption of  man  after  a  marvellous  manner,  in  sending  Thine  only 
Son  to  fulfil  the  promises  made  unto  our  fathers.  Open  up  more  and 
more  the  knowledge  of  that  salvation,  that  in  all  places  of  the  earth 
Thy  truth  and  puissance  may  be  made  known  ;  to  the  intent,  that  all 
nations  may  praise,  honour,  and  glorify  Thee  through  the  self-same 
Son,  Jesus  Christ. 

XCIX.  0  Heavenly  Father,  worthy  of  all  praises  :  continue  Thy 
favour  and  goodwill  toward  us,  thy  poor  servants,  and,  by  the  force 
of  that  covenant  which  Thou  hast  contracted  with  our  forefathers, 
grant  that  we  may  safely  live  under  Thy  safeguard  and  protection, 
that  we  may  continually  more  and  more  have  a  feeling  of  the  fruit 
of  that  adoption  whereof  Thou  hast  made  us  participant,  through 
Jesus  Christ  Thy  Son,  our  Lord. 

C.  0  Lord,  the  plentiful  store  of  all  happiness,  since  it  has  pleased 
Thee  of  Thy  free  mercy  and  goodness  to  choose  us  for  Thy  own 
heritage,  and  to  regenerate  us  spiritually  :  Entertain  us  under  Thy 
wings  unto  the  end ;  and  grant  that  we  may  daily  grow  in  the 
knowledge  of  Thy  goodness,  truth,  and  mercy,  which  Thou  hast 
manifested  unto  us,  through  our  Redeemer,  and  Saviour  Jesus 
Christ. 

CI.  Eternal  God,  under  whose  power  arc  all  those  whom  Thou 
hast  placed  as  rulers  and  superiors  over  us  :  Let  it  please  Thee  so  to 


SCOTTISH   COLLECTS    UPON   THE   PSALMS.  411 

enlighten  the  hearts  of  all  Judges  and  Magistrates,  whom  Thou 
hast  given  us,  that  without  respect  of  persons,  they  may  maintain 
the  righteous,  and  punish  the  wicked  ;  to  the  intent  that  under 
their  protection,  we  may  lead  a  quiet  and  peaceable  life  according 
to  the  instruction  given  us  by  Jesus  Christ  Thy  Son,  our  only 
Saviour  and  Redeemer. 

CII.  0  God,  the  only  founder  and  restorer  of  Thy  Church  : 
Hearken  unto  the  prayers  and  sobs  of  us  Thy  poor  children,  who 
sorrow  for  the  desolation  of  the  same,  seeking  to  Thee  continually 
for  her ;  earnestly  beseeching  Thee  to  look  down  out  of  heaven,  see 
her  misery,  and  deliver  her  out  of  captivity  and  from  all  oppres- 
sion, that  we  in  joyfulness  of  heart,  may  praise  and  magnify  Thy 
holy  Xame,  through  our  Redeemer  and  Saviour,  Jesus  Christ. 

CM.  Ccelestial  Father,  Who  at  all  times  hast  shown  Thy 
singular  favour  and  goodness  towards  all  them  that  fear  Thee  : 
Look  not  upon  the  multitude  of  our  iniquities  wherewith  we 
offend  Thee,  seeing  the  great  fragility  and  weakness  which  are  in 
us.  But  remember  the  covenant  which  Thou  hast  made  with  our 
fathers,  and  ratified  in  Thy  Son  Christ  Jesus  ;  that  by  virtue  thereof 
we  may  assure  ourselves  of  eternal  salvation,  that  we  with  the 
angels  may  praise  and  glorify  Thee  for  ever  and  ever. 

CIV.  0  Dear  Father,  whose  Providence  extendeth  over  all  Thy 
creatures,  in  such  sort  that  Thy  marvellous  wisdom  is  uttered  through 
them  all :  Grant  that  we  may  exalt  Thy  glory,  and  sing  praises  and 
psalms  to  the  forthsetting  and  magnifying  of  the  same ;  to  the 
intent,  that,  the  wicked  being  banished  from  off  the  earth,  we  may 
rejoice  in  Thee,  and  in  the  end  may  be  participant  of  that  eternal 
life  and  felicity,  which  are  promised  unto  us,  through  Jesus  Christ 
Thy  Son. 

CY.  0  Lord,  only  just  and  righteous,  who  from  among  all  the 
nations  of  the  world  hast  chosen  Thy  Church  for  the  better  manifest- 
ing of  Thy  blessed  Xame  in  her  :  and  hast  received  us  of  Thy  free 
mercy  in  that  holy  society  :  Grant  that  we  may  have  a  perfect  feeling 
of  the  sweetness  of  Thy  mercies,  and  assist  us  in  the  time  of  our 
troubles,  seeing  we  call  upon  Thee  and  put  our  whole  trust  in  Thee 
only.     Suffer  not,    0   Lord,   that   we   become  unthankful  for  the 


412  APPENDIX. 

great  benefits  which  Thou  givest  unto  us ;  but  rather  that  we  may 
magnify  the  excellency  of  Thy  power  and  goodness,  which  Thou 
hast  declared  unto  us,   in  Jesus  Christ. 

CVI.  Father  most  pitiful  and  full  of  mercy  :  although  through  our 
unthankfulness  and  wickedness  we  cease  not  to  provoke  Thee  to 
wrath  and  anger  against  us  by  loosing  the  bridle  to  all  our  evil 
[cankrit]  affections,  nevertheless,  since  it  hath  pleased  Thee  to 
admit  us  into  the  sacred  covenant  which  Thou  hast  made  with  our 
fathers  ;  "We  beseech  Thee  punish  us  not  according  to  the  rigour  of 
Thy  justice :  but  deliver  us  from  all  trouble,  that  we  may  with 
thanksgiving  sing  praises  to  Thy  holy  Xame,  through  Jesus  Christ 
our  only  Saviour. 

CVII.  0  Lord  of  mercy,  and  full  of  all  benignity,  "Who  chastisest 
men  in  diverse  sorts  to  make  them  return  unto  Thee :  Suffer  not,  0 
Father,  that  we,  through  our  unthankfulness,  forget  Thine  inestim- 
able benefits,  and  the  most  singular  deliverances  which  Thou  hast 
bestowed  on  us  from  day  to  day  ;  but  grant,  that  we  may  continually 
be  careful  and  mindful  to  consider  all  the  days  of  our  lives  Thy  gifts 
incomparable,  which  Thou  ever  givest  to  us,  through  Jesus  Christ. 

CVIII.  [Collect  same  as  foregoing  down  to  "through,"  after 
which  comes  "our  Redeemer,  an  el  Saviour,  Jesus  Christ."] 

CIX.  0  Lord,  on  Whom  only  we  repose,  and  in  "Whom  only  we 
rejoice,  behold  the  multitude,  yea  and  the  malice  and  cruelty  of 
those  that  blaspheme  and  bend  themselves  against  us.  Destroy 
their  enterprises  and  undo  their  wicked  counsels.  Turn  their 
cursings  into  blessings ;  to  the  intent  that  we  may  have  continual 
occasion  to  praise  and  magnify  Thy  Name  in  midst  of  Thy  Church, 
the  spouse  of  Thy  only  Son,  our  Lord  Jesus  Christ. 

CX.  Eternal  God,  "Who  hast  appointed  Thine  only  Son  to  be  our 
King  and  Priest,  that  we  might  be  sanctified  by  the  sacrifice  of  His 
body  upon  the  Cross.  Grant  that  we  may  be  so  participant  of  His 
benefits  that  we  may  renounce  our  own  selves,  and  serve  Him  in  all 
holiness  and  purity  of  life  :  and  may  offer  up  spiritual  sacrifices  that 
may  be  pleasant  and  acceptable  unto  Thee,  through  the  self-same 
Jesus  Christ. 


SCOTTISH   COLLECTS   UPON   THE   PSALMS.  41  a 

CXI.  Most  pitiful  and  loving  Father,  Who  ceasest  not  by  all 
means  and  ways,  to  draw  ns  to  love,  fear,  and  obey  Thee,  and  to  keep 
Thy  holy  statutes  and  commandments  :  Behold  not,  0  our  gracious. 
God,  our  vanity  and  unthankfulness :  but  have  regard  unto  Thy 
promises  and  look  unto  the  covenant  which  Thou  hast  made  with 
us  who  walk  in  Thy  fear.  And  suffer  us  never  to  be  spoiled 
[spulzeit]  of  the  inestimable  fruit  of  the  Redemption,  purchased  by 
the  blood  of  Thy  dear  Son,  Jesus  Christ,  our  Redeemer  and  only 
Saviour. 

CXII.  Most  loving  Father,  without  whose  blessing  we  are  alto- 
gether poor  and  miserable  creatures  :  Imprint  Thy  holy  word  on  all 
our  hearts,  in  such  sort,  that  our  whole  pleasure  and  delight  may  be 
to  serve  Thee  in  all  fear  and  reverence.  Grant,  that  we  may  be  so 
merciful  towards  our  poor  neighbours  that  we  may  also  have  a  sure 
feeling  of  Thy  mercy  and  goodness,  when  Thou  shalt  come  to  judge 
the  world  by  Him,  whom  Thou  hast  ordained  to  be  our  Lord  and 
Sovereign  Jesus  Christ. 

CXIII.  0  Thou  good  Lord,  "Who  only  art  worthy  of  all  glory  and 
majesty,  and  Who  takest  pleasure  in  things  vile  and  contemptible 
in  the  sight  of  the  world :  We  beseech  Thee  so  to  mortify  and 
illuminate  our  hearts  and  wills,  that  all  obstinacy  and  pride  being 
set  apart,  we  may  humbly  submit  ourselves  under  the  obedience  of 
Thy  holy  word  ;  that  we  bringing  forth  the  fruits  of  all  good  works 
may  sing  praises  to  Thee  perpetually,  through  Jesus  Christ  our 
only  Saviour. 

CXIY.  Almighty  God,  the  only  deliverer  of  poor  and  miserable 
creatures,  Who  hast  delivered  us  from  the  servitude  of  sin  and  from 
the  tyranny  of  Satan  by  means  of  Thy  Son  Jesus  Christ,  the  Saviour 
of  the  world :  Grant  unto  us,  that  we,  acknowledging  so  great  and 
mighty  deliverances,  may  walk  safely  under  Thy  government  in  all 
holiness  of  life,  until  we  attain  to  the  full  possession  of  the  true 
land  of  the  living,  where  we  may  continually  praise  Thee. 

CXV.  0  Lord  of  all  consolation  and  comfort,  look  down  upon  Thy 
Church  oppressed  by  her  enemies,  and  deliver  her  for  the  glory  of 
Thy  holy  Xame,  that  the  ungodly  may  be  staid  from  blaspheming 
Thee.      Destroy    this    filthy  idolatry  which    overruns    the   whole 


414  ArPENDIX. 

world.  Suffer  not,  good  God,  that  we  be  exposed  to  the  angry 
will  of  our  enemies ;  that  we  in  despite  of  them  being  maintained 
by  Thee,  may  bless  and  glorify  Thee,  both  now  and  evermore. 

CXVI.  Almighty  God,  the  only  helper  and  deliverer  of  all  them 
that  love  and  honour  Thee  :  Extend  Thy  mercy  and  goodness  to  help 
us  Thy  children,  as  often  as  we  call  upon  Thee  in  our  afflictions. 
Turn  our  sorrows  into  joys  ;  and  imprint  a  true  faith  in  our  hearts, 
so  that  we  may  be  able  to  give  a  sound  confession  thereof  before  all 
men  :  and  that  we  may  so  profit  by  Thy  rod  which  Thou  layest 
on  us,  that  we  may  never  cease  to  celebrate,  and  invoke  Thy  holy 
Xame  before  all  men,  through  Jesus  Christ,  our  Lord. 

CXYII.  0  good  Lord,  unto  Whom  appertains  all  glory  and  mag- 
nificence :  Grant  unto  us  that  by  the  preaching  of  Thy  holy  Evangel 
Thou  mayest  be  acknowledged  throughout  the  whole  earth ;  so  that 
all  nations  may  have  a  perfect  feeling  of  Thy  mercies,  and  that  Thy 
faithfulness  may  be  more  and  more  manifested,  through  Christ 
Jesus,  Thy  Son. 

CXYIII.  0  loving  and  merciful  Father,  Who  never  leavest 
them  that  put  their  trust  in  Thee,  and  Who,  as  a  Father,  chastisest 
Thy  children  for  their  own  health  :  Grant  that  we  may  be  built  as 
lively  stones  upon  Jesus  Christ,  the  true  and  only  foundation  of  the 
Church ;  that  forasmuch  as  He  was  rejected  and  despised  of  men, 
we  may  acknowledge  Him  always  for  our  King  and  Saviour ;  that 
we  may  for  ever  enjoy  the  fruit  of  Thy  mercy  and  goodness. 

CXIX.  Most  merciful  God,  Author  of  all  good  things,  Who  hast 
given  Thy  holy  Commandments  unto  us,  whereby  we  should  direct 
our  life  :  imprint  [them]  in  our  hearts  [by]  Thy  Holy  Spirit ;  and 
grant  that  we  may  so  renounce  all  our  fleshly  desires,  and  all  the 
vanities  of  this  world  that  our  whole  pleasure  and  delight  may  be 
in  Thy  law;  that  we  being  always  governed  by  Thy  holy  word, 
may  in  the  end  attain  to  that  eternal  salvation,  which  Thou  hast 
promised  through  Christ  Jesus,  Thy  Son. 

(XX.  Most  loving  and  merciful  Father,  the  Defender  and  Pro- 
tector of  all  Thy  servants  :  Deliver  us  from  the  deceits  and  calumnies 
of  our  enemies  :  repress  their  rage  and  fury  :  and  strengthen  us  in 


SCOTTISH   COLLECTS   UPON   THE   TSALMS.  415 

the  midst  of  all  our  tribulations  and  afflictions,  that  we  may  so  live 
among  Infidels  that  we  may  never  cease  to  serve  and  honour  Thee 
with  such  service  as  shall  be  acceptable  and  pleasant  unto  Thee, 
and  that  through  the  mediation  and  intercession  of  Jesus  Christ, 
Thy  Son. 

CXXL  0  Heavenly  Father,  Creator  of  heaven  and  earth,  Who 
hast  taken  us  into  Thy  protection  :  Suffer  not  our  afflictions  so  to 
overcome  us  that  we  cast  off  all  confidence  in  Thee ;  but  rather 
prosper  and  conduct  all  our  enterprises,  and  give  a  happy  end  and 
issue  to  all  our  businesses  that  we  may  continually  be  more  and 
more  assured  that  we  are  of  the  number  of  them  whom  Thou  hast 
chosen  to  salvation,  through  Jesus  Christ,  Thy  Son. 

CXXII.  0  Eternal  God,  the  only  Founder  and  Keeper  of  Thy 
Church ;  seeing  that  contrary  to  all  worldly  judgment  and  opinion, 
Thou  dost  daily  augment  the  number  of  Thy  own :  Grant,  that  we 
being  placed  under  the  government  of  Jesus  Christ,  the  only  Chief 
and  Head  thereof,  may  be  comforted  by  Thy  most  holy  Word,  and 
strengthened  and  confirmed  by  Thy  Sacraments :  to  the  intent  that 
we  all  with  one  heart,  and  mouth,  may  glorify  Thee,  edifying  one 
another  in  holiness  of  life  and  godly  conversation. 

CXXII1.  0  Gracious  Father,  the  only  Refuge  and  Support  of  the 
afflicted  poor :  Thou  seest  the  rage  of  our  enemies  who  use  all 
means  to  destroy  us  ;  Thou  knowest  how  we  are  disdained  and 
lightly  esteemed  by  the  proud  and  mighty  of  the  world.  There- 
fore, having  this  only  remedy,  we  lift  up  our  eyes  to  Thee,  beseeching 
Thee  to  have  pity  and  compassion  on  us,  and  that  for  the  sake  of 
Jesus  Christ,  Thy  Son. 

CXXIV.  Almighty  God,  and  merciful  Father,  Thou  seest  the 
multitude,  the  force,  and  the  exceeding  rage  of  our  enemies  to  be 
so  great  that  they  would  devour  and  tear  us  in  pieces  if  Thy 
bountiful  mercy  did  not  relieve  and  succour  us.  But,  seeing  their 
craft  and  fury  increase  and  grow  from  day  to  day,  declare  Thou 
Thyself  to  be  our  Defender  and  Protector ;  that  we  escaping  their 
gins  and  snares,  may  give  ourselves  wholly  to  praising  and  magni- 
fying Thy  most  holy  and  blessed  Name,  and  that  through  Jesus 
Christ,  Thy  dear  Son,  our  only  Lord  and  Saviour. 


41 G  APPENDIX. 

CXXV.  O  Mighty  King  and  Lord,  the  rock  and  fortress  of  all 
them  that  put  their  trust  in  Thee :  Undo  the  force  and  break  down 
the  pride  of  them  that  afflict  Thy  poor  Church,  and  suffer  not  the 
simple  ones  to  be  overthrown  by  them,  but  confirm  such  as  Mount 
Sion,  that  they  may  abide  in  the  new  Jerusalem,  which  is  Christ's 
Church.  Suffer  us  not  to  shake  hands  with  unrighteousness,  but 
let  peace  be  upon  Israel,  who  walk  not  after  the  flesh  but  after  the 
Spirit,  through  the  selfsame  Jesus  Christ. 

CXXVI.  Eternal  Father,  the  only  true  ( rod,  and  I  deliverer  of 
poor  captives  and  prisoners  :  We  beseech  Thee  of  Thy  plentiful 
bounty  to  relieve  us  from  the  bondage  of  our  adversaries,  that  we 
passing  through  the  miseries  and  calamities  of  this  troublesome 
world,  may  in  the  end  enjoy  the  fruit  of  our  faith  which  is  the 
salvation  of  our  souls,  bought  by  the  blood  of  Thy  dear  Son  Christ 
Jesus. 

CXXVII.  Eternal  and  almighty  God,  Who  by  Thy  Providence 
dost  conduct  and  govern  all  creatures  in  this  world  :  Suffer  us  not 
to  enterprise  anything  but  what  is  agreeable  to  Thy  will  and 
pleasure,  that  we,  altogether  discontented  with  ourselves,  may 
wholly  depend  upon  Thy  blessing ;  and  that  our  only  care  may  be- 
that  Thou  mayest  be  glorified  in  us  and  our  posterity,  through 
Jesus  Christ,  Thy  Son. 

CXXVIII.  Gracious  Lord,  Who  art  the  well-spring  of  all  felicity: 
Grant  unto  us  that  we  may  always  fear  Thee,  and  walk  in  Thy  ways. 
Bless  us  and  all  ours,  that  it  may  be  well  with  us  and  all  who 
pertain  to  us ;  that  we  may  see  many  generations  and  children  of 
faith  ;  and  that  we  may  see  peace  upon  Israel,  and  so  may  glorify 
Thee  all  the  days  of  our  lives,  through  Jesus  Christ  Thy  Son. 

CXXIX.  Eternal  God,  Who  hast  at  all  times  shown  forth  the 
great  care  Thou  hast  of  Thy  Church  and  Thy  poor  servants  :  Assist 
us  with  Thy  favour  and  grace,  in  such  sort,  that  we  may  overthrow 
all  the  enterprises  of  our  enemies,  that  they  being  confounded  and 
put  back  with  shame,  we  may  in  all  safety  and  quietness,  praise 
and  glorify  Thy  holy  Name,  all  the  days  of  our  life,  through  Jesus 
( "lirist,  our  Lord  and  only  Saviour. 


SCOTTISH    COLLECTS    UPON    THE    PSALMS.  417 

CXXX.  Pitiful  Father,  Who  art  full  of  mercy,  "Who  never  re- 
jectest  the  prayers  of  them  that  call  upon  Thee  in  truth  and  verity: 
Have  mercy  upon  us,  and  destroy  the  multitude  of  our  iniquities, 
according  to  the  truth  of  Thy  promises,  which  Thou  hast  promised 
unto  us,  and  wherein  we  repose  our  whole  confidence,  according  as 
we  are  taught  by  the  Word  of  Thy  Son,  our  only  Saviour. 

CXXXI.  Mighty  Lord,  Who  resistest  the  proud  and  givest 
strength  to  the  humble  ones  :  Suffer  not  that  we  lift  up  ourselves 
in  any  proud  opinion  or  conceit  of  ourselves  in  any  good  thing  ;  but 
[grant]  that  we  may  confess  humbly  before  Thy  Divine  Majesty 
without  excusing  ourselves.  And  [grant]  that  we  may  mortify 
ourselves  daily  more  and  more,  in  such  sort  that  in  all  our  doings 
we  may  continually  feel  Thy  fatherly  favour,  mercy,  and  assistance, 
through  Jesus  Christ  Thy  Son. 

CXXXII.  0  Loving  Father,  Who  by  Thine  oath  hast  promised 
unto  us  a  Saviour  Jesus  Christ,  Thy  Son :  Thou  hast  not  deceived 
us,  but  hast  given  Him  unto  us,  as  Thy  Word  has  declared,  and  by 
Thy  Sacraments  Thou  hast  confirmed.  Yea,  He  hath  further  pro- 
mised unto  us,  that  He  will  abide  with  us  until  the  consummation 
of  the  world.  Therefore,  dear  Father,  we  beseech  Thee  that  Thou 
wilt  bless  us  in  all  our  turns,  govern  us,  and  replenish  us  with  joy. 
Let  Thy  Crown  and  Kingdom  abide  above  us,  and  preserve  us  in 
peace,  through  the  same  Jesus  Christ  Thy  Son. 

CXXXIII.  Gracious  Lord,  Who  art  not  the  God  of  confusion  or 
discord,  but  the  God  of  concord  and  of  peace  :  Join  our  hearts  and 
affections  in  such  sort  together  that  we  may  walk  in  Thy  house 
as  brethren,  in  brotherly  charity  and  love,  and  as  members  of  the 
body  of  Christ.  Let  the  oil  of  sanctifi cation,  that  is,  Thy  Holy 
Spirit,  inflame  us,  and  the  dew  of  Thy  blessing  continually  fall 
upon  us,  that  we  may  obtain  life  eternal  through  the  same  Jesus 
Christ. 

CXXXIY.  Creator  of  Heaven  and  earth,  however  greatly  the 
affairs  and  cares  of  this  world  do  trouble,  molest,  and  avert  us  from 
rendering  unto  Thee  that  honour  and  obedience  due  unto  Thee ;  yet 
we  beseech  Thee  that,  forgetting  all  other  things,  we  may  have  no 
other  aim  but  to  praise  and  glorify  Thee  all  the  days  of  our  life,  for 

2  D 


418  APPENDIX. 

the  great  benefits  which  we  continually  receive  at  Thy  hands,  through 
Jesus  Christ  our  Lord. 

CXXXV.  0  Lord  God,  Who  by  Thy  dear  Son  Jesus  Christ 
hast  made  us  Kings  and  Priests  to  offer  unto  Thee  spiritual  sacri- 
fices :  Grant  unto  us  that  we  renouncing  all  idolatry,  superstition, 
and  all  ungodliness,  may  give  over  ourselves  to  Thy  service  ;  and 
that  in  all  time  of  tribulation  we  may  call  upon  Thee  with  our 
whole  heart  that  we  may  feel  Thy  fatherly  bounty  and  mercy  which 
Thou  art  wont  to  use  toward  all  them  whom  Thou  hast  regenerated 
through  the  selfsame  Jesus  Christ. 

C XXXVI.  Gracious  Father,  replenished  with  all  glory  and  mag- 
nificence :  Grant  unto  us  of  Thy  merciful  grace  that  we  may  so 
apply  ourselves  to  the  consideration  of  Thy  marvellous  works  and 
mighty  providence,  wdiereby  Thou  disposest  and  settest  all  things 
in  good  and  due  order;  that  thereby  we  may  take  occasion  to 
celebrate  Thy  praises  without  ceasing,  and  specially  inasmuch  as 
Thou  hast  renewed  us  by  Thy  Holy  Spirit ;  that  thereby  we  may 
finally  enjoy  life  eternal  which  Thy  Son  Christ  Jesus  has  got  for 
us  with  His  blood. 

CXXXYII.  Merciful  Lord,  the  Comforter  and  Deliverer  of  poor 
captives :  Thou  seest  the  great  extremities  whereinto  Thy  poor 
Church  is  brought  and  how  she  is  on  all  hands  exposed  to  the 
slavery  and  mockery  of  Thine  enemies  and  ours,  scoffing  and  at- 
tainting both  us  and  Thy  praises.  0  God,  turn  back  Thy  wrath 
upon  them,  and  hear  us  who  mourn  and  sigh  for  our  deliverance ;  so 
that,  the  tyrants  our  persecutors  being  overthrown,  we  may  freely 
sing  Thy  praises  and  lauds  in  Thy  house,  in  the  name  of  Jesus 
Christ  our  Lord. 

CXXXVIII.  Mighty  Lord,  full  of  peace  and  goodness,  "Who  hast 
ever  borne  such  favour  unto  Thy  Church  that  even  strange  nations 
have  been  compelled  to  acknowledge  and  praise  Thy  marvellous 
bounty  whereby  Thou  dost  exalt  the  disdained  and  contemptible, 
and  dost  cast  down  the  proud  and  haughty  :  Make,  Lord,  all  people 
to  submit  under  Thy  mighty  hand ;  and  preserve  us  from  all 
calamities ;  that  all  the  world  may  know  Thou  wilt  not  leave  the 
work  imperfect  which  Thou  hast  begun  in  us,  through  Jesus  Christ 
Thy  Son. 


SCOTTISH   COLLECTS   UPON   THE   PSALMS.  419 

CXXXIX.  0  Loving  Father,  unto  "Whom  both  we  and  all  the 
inward  secrets  of  our  hearts  are  known  :  Grant  unto  us  that  we  may 
so  walk  before  Thee  in  uprightness  of  conscience  that  we  keep  no 
company  with  mockers  and  contemners  of  Thy  holy  Word.  But 
may  we  be  so  circumcised  in  heart  and  mind  that,  renouncing  all 
worldly  friendship,  we  may  never  stray  furth  the  right  way  which 
Thou  hast  shown  forth  to  us  in  the  Evangel  of  Jesus  Christ,  Thy 
Son,  our  Saviour. 

CXL.  Deliver  me,  0  Lord,  from  the  Avicked  and  ungodly  men, 
who  in  their  hearts  devise  mischief  and  delight  in  strife  and  con- 
tention, whose  tongues  are  sharp  as  serpents',  yea,  the  venom  of 
adders  lurks  under  their  lips.  Lord,  let  us  not  fall  into  their 
gins,  neither  suffer  them  to  handle  us  according  to  their  desires. 
Thou  art  our  God;  hear  the  voice  of  our  complaints;  take  the 
defence  of  our  cause  in  Thy  hand,  that  we  may  with  all  our  hearts 
render  Thee  hearty  praises  and  thanks,  through  Jesus  Christ  our 
Lord. 

CXLL  To  Thee,  0  Lord,  we  cry ;  hear  us,  we  beseech  Thee. 
Let  our  prayer  be  as  a  sweet  savour  before  Thee,  and  the  lifting  up 
of  our  hands  as  an  evening  sacrifice.  Set  a  watch  before  our  mouth 
and  keep  the  door  of  our  lips  that  they  speak  no  proud  thing,  as  the 
wicked  do ;  but  that  they  may  call  upon  Thee  in  all  uprightness 
and  simplicity.  Finally,  let  us  cast  our  eyes  on  Thee  in  only  trust, 
and  in  Thee  alone  repose  ourselves.  Suffer  us  not  to  perish,  but 
deliver  us  from  the  snares  which  the  wicked  have  prepared  for  us, 
and  that  through  Jesus  Christ  our  Saviour. 

CXLII.  Unto  Thee,  Lord,  the  Protector  and  Defender  of  all 
them  that  trust  in  Thy  clemency,  we  cry  and  put  forth  our  sighs ; 
unto  Thee  we  open  and  lay  bare  the  troubles  of  our  hearts.  Thou 
knowest  our  ways  and  distresses,  and  how  on  all  parts  we  are 
circled  and  compassed  with  cruel  and  ungodly  enemies.  Deliver 
us,  dear  Father,  from  those  troubles  and  dangers  wherein  we  are, 
and  declare  the  care  Thou  hast  for  us  who  love  and  honour  Thee ; 
that  we  may  in  the  midst  of  Thy  holy  congregation  render  Thee 
perpetual  thanks,  and  that  through  Jesus  Christ,  Thy  clear  Son,  our 
only  Saviour. 


420  APPENDIX. 

CXLIII.  0  God,  hear  our  prayers  and  receive  our  complaints  ; 
refuse  us  not  for  Thy  righteousness'  sake.  Enter  not  into  judgment 
with  us  Thy  servants,  for  we  know  if  Thou  dealest  strictly  no  man, 
not  even  the  most  holy,  may  stand  in  judgment  before  Thee.  Teach 
us  therefore,  0  Father,  to  do  Thy  will,  and  let  Thy  Holy  Spirit 
lead  us  in  all  our  ways  that  they  may  be  agreeable  to  Thy  ordinances, 
and  that  through  Jesus  Christ  Thy  Son. 

CXLIY.  Puissant  God  of  armies,  AVho  knowest  our  weakness 
and  infirmities  to  be  so  great  that  by  ourselves  we  are  not  able  to 
stand  up  for  a  moment  before  our  adversaries  did  Thy  mighty  power 
not  uphold  us  :  Bow  down  Thyself  out  of  the  heavens,  and  stretch 
forth  Thy  strong  hand,  that  those  who  seek  our  ruin  may  see  Thou 
art  our  Protector  and  Defender.  Give  us  such  prosperous  sue* 
that  all  the  world  may  see  those  are  not  miserable  who  depend  on 
Thee,  and  claim  Thee  to  be  their  God,  through  Jesus  Christ  our 
Saviour. 

CXLV.  Thy  mercies,  Lord,  are  above  all  Thy  works ;  faithful 
art  Thou  in  all  Thy  promises,  and  just  in  all  Thy  doings.  Be  a 
merciful  Father  unto  us  for  Christ  Jesus  Thy  Son's  sake.  Govern 
our  ways  for  we  are  weak;  strengthen  us  for  we  are  frail ;  refresh 
us  for  Ave  are  famished ;  and  plentifully  bestow  Thy  good  gifts 
upon  us.  Defend  us  from  the  snares  of  Satan,  our  old  enemy, 
that  he  tempt  us  not  out  of  the  right  way,  but  that  we  be  ever- 
more ready  to  praise  and  glorify  Thy  holy  Xame,  through  Jesus 
Christ. 

CXLVI.  0  Good  God,  suffer  not  that  in  any  wise  we  set 
Thee  aside  to  put  our  trust  or  confidence  in  princes  or  in  the 
children  of  men ;  but  let  us  continually  have  all  our  trust  and 
confidence  fixed  upon  Thee,  for  unto  such  as  do  so  Thou  art  a  sure 
Bock  and  Refuge.  Lead,  Lord,  them  that  walk  in  darkness ; 
deliver  the  oppressed;  enlarge  Thy  Kingdom  which  all  Thy  chosen 
children  who  are  redeemed  by  the  blood  of  Thy  Son  most  earnestly 
thirst  for ;  and  that  for  the  same  Jesus  Christ's  sake. 

CXLVIL  0  Lord,  marvellous  are  Thy  might  and  strength, 
whereby  Thou  castest  down  the  proud  and  fearful  tyrant  and  liftest 


SCOTTISH  COLLECTS  UPON  THE  PSALMS.        421 

up  the  humble  and  meek  ones.  We  beseech  Thee  of  Thy  great 
mercy  to  restore  and  rebuild  Thy  Church,  which  was  founded  by 
Thee  only.  Gather  together  Thy  scattered  sheep ;  and  as  Thou 
feedest  all  creatures  with  temporal  food  and  pasturage,  make  us  to 
have  an  inward  feeling  of  the  effect  of  Thy  holy  Word,  that  we, 
following  Thy  will  declared  therein,  may  in  the  end  enjoy  the 
heritage  prepared  for  us  in  Christ  Jesus. 

CXLYIII.  Great  and  marvellous  is  Thy  majesty,  0  mighty 
God,  Maker  and  Conserver  of  all  things,  and  mightily  doth  it  shine 
in  all  Thy  creatures,  both  in  heaven  and  earth  and  in  the  sea  : 
Grant  that  as  these  all  acknowledge  Thee,  so  we  may  also  make 
acknowledgment  of  the  same,  that  with  one  accord  and  uniform 
consent  we  may  with  Thy  holy  angels  praise  the  magnificence  of 
Thy  glorious  Name,  so  that  all  may  rejoice  in  the  health  and  ex- 
alting of  Thy  people,  whom  Thou  hast  relieved  from  death,  through 
the  blood  of  Jesus  Christ. 

CXLIX.  Instruct  our  mouths,  0  good  Lord,  with  a  new  song, 
that,  our  hearts  being  renewed,  we  may  sing  in  the  company  of 
Thy  saints,  and  rejoice  in  Thee  our  Creator  and  Eecleemer.  Let  us 
possess  such  peace  of  conscience  as  may  strongly  work  for  Thee. 
And  being  girded  with  the  two-edged  sword  of  Thy  Word  and 
Holy  Spirit,  may  we  strive  against  all  things  that  oppose  themselves 
to  the  glory  of  Thy  most  holy  Name,  and  that  through  Jesus 
Christ,  Thy  dear  Son,  our  only  Lord  and  Eedeemer. 

CL.  Most  worthy  art  Thou,  0  good  and  gracious  God,  of  all 
praises,  even  for  Thine  own  sake,  surpassing  all  things  in  holiness. 
By  Thee  alone  are  we  made  holy  and  sanctified.  We  praise  Thee 
for  our  glorious  redemption,  purchased  for  us  in  Thy  dearly  beloved 
Son  Christ  Jesus,  as  our  duty  continually  bids  us.  Give  us  Thy 
Holy  Spirit  to  govern  us.  And  grant  that  all  things  which 
breathe  with  life  may  praise  Thee  as  the  true  life  of  all  creatures, 
through  the  same  Jesus  Christ  our  Lord,  Who  reigneth  with  Thee 
and  the  Holy  Ghost,  one  God,  for  ever  and  ever. 


422  APPENDIX. 


APPENDIX    L. 

The  Bidding  Prayer  :  History  and  Specimens  of. 
Period  III,  p.  152. 

To  this  particular  kind  of  prayer  the  late  Dr  Edgar  of  Maucbline 

makes  reference  in  his  '  Old  Church  Life  in  Scotland.'  He  terms 
it  "a  very  grand  old  practice  that  prevailed  in  England  at  least,  if 
not  in  Scotland,  in  Catholic  times;"  and  after  quoting  a  passage 
from  the  'Alliance  of  Divine  Offices'  by  L'Estrange,  descriptive  of 
the  bidding  of  prayers,  he  affirms  :  "Nothing  could  be  more  proper 
or  more  solemn,  more  impressive  or  more  edifying  in  public  worship, 
than  a  brief  service  of  this  kind  reverently  conducted." — (First 
Series,  lect.  ii.  p.  86.)  As  many  Scottish  readers  may  have  no 
knowledge  of  this  particular  form  of  prayer,  it  may  interest  them 
to  be  furnished  with  a  brief  historical  notice  and  with  some  illus- 
trative specimens. 

In  his  '  Origines  Ecclesiastics '  (Book  ii.  chap,  xx.)  Joseph  Bing- 
ham treats,  among  other  things,  of  the  name,  office,  and  duties  of 
Deacons,  as  forming  one  of  the  three  orders  of  the  clergy,  the  third 
order  of  the  ministry  in  prelatic  church  government.  With 
"  Deacons  to  Bid  Prayer  in  the  Congregation  "  for  title,  section  x. 
states  :  "Another  Office  of  the  Deacons  was  to  be  a  sort  of  Moni- 
tors and  Directors  to  the  People  in  the  Exercise  of  their  Publick 
Devotions  in  the  Church.  To  which  purpose  they  were  wont  to 
use  certain  known  Forms  of  Words,  to  give  notice  when  each  part 
of  the  Service  began,  and  to  excite  the  People  to  join  attentively 
therein;  also  to  give  notice  to  the  Catechumens,  Penitents,  Ener- 
gumens,  when  to  come  up  and  make  their  prayers,  and  when  to 
depart;  and  in  several  Prayers  they  repeated  the  Words  before 
them,  to  teach  them  what  they  were  to  pray  for.  .  .  .  And  this  is 
called  the  Deacon's  7rpoo-(pwvr]cri<;  or  Exhortation  to  pray,  to  dis- 
tinguish it  from  the  Bishop's  eViKA^o-ig,  which  was  a  direct  Form  of 
Address  to  God,  whereas  the  Deacon's  Address  was  to  the  People  : 
For  which  reason  it  was  called  irpoa-^m'-qa-^  and  KY)pv£a.L,  Bidding 
the  People  pray,  or  a  Call  and  Exhortation  to  pray,  with  Directions 
what  they  should  pray  for  in  particular." 

Actual  instances  of  deacons  bidding  to  pray  are  to  be  met  with 


BIDDING   PRAYERS.  423 

in  several  liturgies  of  the  ancient,  though  not  of  the  primitive 
Church.  Thus  in  the  eighth  book  of  the  "Apostolical  Constitu- 
tions" directions  are  given  for  the  election  and  ordination  of 
bishops.  The  form  of  prayer  for  ordination  concludes  thus  :  "  All 
standing  up,  let  the  deacon  ascend  upon  some  high  seat,  and  proclaim, 
Let  none  of  the  hearers,  let  none  of  the  unbelievers  stay ;  and 
silence  being  made,  let  him  say  :  (vi.)  Ye  catechumens,  pray,  and 
let  all  the  faithful  pray  for  them  in  their  mind,  saying  :  Lord,  have 
mercy  upon  them.  And  let  the  deacon  bid  prayers  for  them, 
saying :  Let  us  all  pray  unto  God  for  the  catechumens,  &c.  .  .  . 
Eise  up,  ye  catechumens,  beg  for  yourselves  the  peace  of  God 
through  His  Christ,  a  peaceable  day,  and  free  from  sin,  &C.  .  .  . 
Bow  down  your  heads  and  receive  the  blessing.  But  at  the 
naming  of  every  one  by  the  deacon,  as  Ave  said  before,  let  the 
people  say,  Lord,  have  mercy  upon  him ;  and  let  the  children  say 
it  first.  .  .  .  And  after  this,  let  the  deacon  say :  Go  out,  ye 
catechumen-,  in  peace." — Ante-Xicene  Lib.,  vol.  xvii.  pp.  216-218. 

Then  in  the  'Divine  Liturgy  of  James,  the  Holy  Apostle  and 
Brother  of  the  Lord,'  the  following  rubrics  find  a  place  :  "  Then  the 
Deacon  says  the  bidding  prayer.  In  peace  let  us  beseech  the  Lord. 
Lor  the  peace  that  is  from  above,  and  for  God's  love  to  man,  and 
for  the  salvation  of  our  souls,  let  us  beseech  the  Lord,  &c.  .  .  . 
Tlie  Deacon.  Let  none  of  the  catechumens,  none  of  the  unbaptised, 
none  of  those  who  are  unable  to  join  with  us  in  prayer  [remain]  ; 
look  at  one  another :  [shut]  the  door :  [stand]  all  erect :  let  us 
again  pray  to  the  Lord.  .  .  .  The  Deacon  makes  the  Universal 
Collect.  In  peace  let  us  pray  to  the  Lord.  The  People.  0  Lord, 
have  mercy.  TJie  Deacon.  Save  us,  have  mercy  upon  us,  pity  and 
keep  us,  0  God,  by  Thy  grace.  For  the  peace  that  is  from  above, 
and  the  loving-kindness  of  God,  and  the  salvation  of  our  souls,  let 
us  beseech  the  Lord.  Lor  the  peace  of  the  whole  world,  and  the 
unity  of  all  the  holy  churches  of  God,  let  us  beseech  the  Lord," 
<Scc. — Ante-Xicene  Lib.,  vol.  xxiv.  pp.  14  et  seq. 

In  England,  from  the  time  when  pieces  of  glass  or  wood  were 
used  to  mark  the  Pater  Fosters  and  Ave  Maries,  prayers  were 
called  Bedys  or  Beads,  and  the  act  of  praying  was  termed  Bidding 
the  Bedys.  Some  Biddings  of  Prayers  used  in  the  diocese  of 
"Worcester  in  the  fourteenth  century  have  come  down  to  us  inserted 
at  intervals  in  a  Latin  service,  and  these,  as  the  earliest  specimens 
of  this  kind  of  devotion  in  lingua  materna,  may  here  be  given  : — 


424  APPENDIX. 

"  A  form  of  Bidding  the  Bedes,  used  on  Holy  days  in  the 
diocese  of  Worcester^  a.d.  1349. 

"  Ye  shulle  stondc  up  and  bydde  your  bedys  in  the  worshepe  of 
our  Lord  Jhcsu  Christ,  and  his  moder  Saint  Marye  and  of  all  the 
Holy  Company  of  Heaven  ;  ye  shulle  also  bydde  for  the  stat  of 
Holy  Cherche,  for  the  Pope  of  Rome  and  his  Cardinalis ;  for  the 
Patriarch  of  Jerusalem,  for  the  holy  Lond,  and  for  the  holy  Croys, 
that  Jhesu  Christ  sendeth  it  out  of  hedne  mennys  honde  [heathen 
men's  hands]  into  Cristenmennys  [Christian  men's]  honde.  Ye 
shulle  bydde  for  the  Erche-Byscop  of  Canterbury,  for  the  Eyscop 
of  AYorssettre  our  ghostly  fader,  and  all  oder  Biscopis.  Ye  shall 
bydde  for  Abbotis,  for  Prioris,  for  Moonks,  for  Channons,  for 
Freris,  for  Ancris  [Nuns],  for  Heremytes,  and  for  all  Peligiouus. 
Ye  shulle  bydde  for  all  the  Prestys  and  Cleerks  that  heerinne  servit 
and  havyty  [have]  servit.  Ye  shulle  bydde  for  the  pees  [peace]  of 
the  Lond  that  Jhesu  Crist  holdit  that  it  is,  and  send  it  there  it  nys 
[is  not].  Ye  shulle  bydde  for  the  King  of  Engeland,  for  the 
Quene,  and  for  all  here  childryne,  for  the  Prince,  for  Dukes,  for 
Yerles,  for  Baronnis,  and  for  the  Knycts  of  this  Lond,  and  for  all 
her  good  consaile  and  her  tru  Servantis.  Ye  shulle  bydde  for 
tham  that  the  stat  of  Holy  Cherche  and  of  this  Lond  [be]  well 
mentanid.  Ye  shulle  bydde  for  the  wedering  [weather]  and  the 
cornis,  and  for  the  frutys  that  beet  icast  on  herde  and  on  erthe 
growing,  and  for  alle  the  trewe  erthe  tylyaris  [ploughmen],  that 
God  send  swic  wedering  fro  hevene  to  erthe  that  it  be  him  to  con- 
vening, and  mankind  to  help  of  lif  and  sanation  of  howre  sawlys. 
Ye  shulle  bydde  for  the  persown  [parson]  of  this  Cherche,  and  for 
all  his  Parisihoners  that  ben  heer,  other  elles  war  [or  elsewhere]  in 
lond,  other  in  water,  that  our  Lord  Jhesu  Crist  tham  shilde  and 
warde  from  alle  misaventuris,  and  grant  tham  part  of  alle  the  bedys 
and  good  dedys  that  me  deed  [merited]  in  holy  Churche.  Ye  shulle 
bydde  for  them  that  in  gwoode  wayes  beet  ywent  [have  gone], 
other  wendyt  [or  are  going],  other  thenkit  to  wenthe  [or  purpose 
to  go.  on  pilgrimage]  their  sennys  [sins]  to  bote  [expiate],  that  our 
Lord  Jhesu  Crist  ward  and  shilde  from  alle  misaventryes,  and 
gront  them  so  go  on  and  comen,  that  it  be  Hym  to  worship  and  ham 
[thi'in]  in  remissions  of  here  [their]  sinnys  for  tham  and  for  oos  [us] 
and  alle  Cristine  folk.  .  .  .  Tunc  conversus  ad  i><>]>ulicn>  (/;<■<// 
eacerdos. 


BIDDING   PRAYERS.  425 

'•Also  ye  simile  bydde  for  the  gwode  man  and  the  good  wife, 
that  the  charite  hid  [hither]  brought  to  pay,  and  for  thani  that  it 
first  vooden  [vowed]  and  longest  holden  ye  shulle  bydde  for  tham 
that  this  Cherche  honour  with  book,  with  bell,  with  westiments,  with 
twayte  [woodland],  oder  with  lyght,  oder  with  eny  oder  ournaments 
to  roof,  oder  to  ground  with  londe,  oder  with  rent  wherethrough 
God  and  our  Lady,  and  all  halhen  [saints]  of  hevene  beth  the 
fairer  inservit  [be  served]  her  oder  elleswar.  Ye  shulle  bydde  for 
all  thilk  [those]  that  bet  in  good  lyve,  that  God  therein  tham  holde 
long,  and  for  thilk  that  bet  in  evele  lyve  oder  in  dedlicke  [deadly] 
senne  y  bound,  that  our  Lord  Jhesu  Crist  tham  outbring  and  give 
tham  sure  grace  here  har  serines  bote.  Ye  shulle  bydde  that  for 
thilke  that  to  God  and  holy  Cherche  trouly  tethegenth  [tithe]  that 
God  ham  wite  and  warde  [watch  and  defend]  fro  alle  mis-auntre 
and  for  alle  thilk  enil  tethength  that  God  ham  give  grace  of 
amendment  that  hij  [the}*]  ne  fall  not  into  the  grete  Sentence. 
Ye  shulle  bydde  for  all  the  seake  [sick]  of  this  Parische  that 
our  Lord  hem  give  swic  heele  that  it  be  ham  to  convenient,  and 
hem  to  help  of  body  and  of  soul,  for  ham  and  for  us  and  for  alle 
Cristmen  and  wymen  pour  charite.1  Pater  Foster,  &c.  .  .  .  In 
lingua  materna  conversus  ad  populum  dicat.  Ye  shulle  kneelen 
down  and  bydde  for  fader  sowl,  for  moder  sawle,  for  god-fader 
sawle,  for  god-moder  sawle,  for  children  sawles,  and  for  alle  the 
sawlys  of  our  bredryn  and  soosters  sawles,  and  alle  the  sawles  that 
we  bet  in  dette  for  the  bydde  for,  and  for  all  the  sawles  that  beet  in 
Purgatory,  that  God  ham  brenge  the  radyr  [sooner]  out  of  har 
peynys  there  by  the  byseeching  of  our  bone  [good].  Ye  shulle 
bydde  for  alle  the  sawlys  hwos  [whose]  bonys  [bones]  rest  in  this 
place,  oder  eny  oder  holy  place,  for  all  sawlys  hwos  mendedays 
[Maundy-days] 2  beet  yholde  in  this  Cherche,  oder  eny  oder  by  the 
yeare." — "The  Alliance  of  Divine  Offices,"  chap.  vi.  pp.  259-261  of 
'Lib.  of  Anglo  Cath.  Theol.  ed.'  Also  "Forms  of  Bidding  Prayer." 
Oxford,  1840,  pp.  11-22. 

Forrns  of  Bidding  Prayers  were  issued  in  the  reigns  of  Henry 
YIH.,  Edward  VI.,  and  Queen  Elizabeth.     The  following  is  the 

1  Comp.  the  formula,  "for  whom  of  your  charity  pray  a  Paternoster." 
-  Mendedays,   Maundy-days.       Days  of  the  month   on  which  the   souls  of 
persons  deceased  were  particularly  prayed  for  by  their  will  or  desire,  for  which 
money  was  left  to  be  disposed  of  by  their  executors.     They  had  likewise  their 
twelve  month  days. 


426  APPENDIX. 

form  as  provided  in  the  55th  canon  of  the  Reformed  Church  of 
England  in  1G03  :  "Before  all  sermons,  lectures,  and  homilies, 
Preachers  and  Ministers  shall  move  the  people  to  joyn  with  them 
in  prayer  in  this  form  or  to  this  effect,  as  briefly  as  conveniently  they 
may  :  Ye  shall  pray  for  Christs  holy  Catholick  Church,  that  is, 
for  the  whole  congregation  of  Christian  people  dispersed  throughout 
the  whole  world,  and  especially  for  the  churches  of  England,  Scot- 
land, and  Ireland.  And  herein  I  require  you  most  especially  to 
pray  for  the  Kings  most  excellent  majesty  our  soveraign  Lord 
James,  King  of  England,  Scotland,  Erance,  and  Ireland,  defender 
of  the  Faith  and  supreme  Governour  in  these  his  realms,  and  all 
other  his  dominions  and  countries,  over  all  persons,  in  all  causes  as 
veil  ecclesiastical  as  temporal.  Ye  shall  also  pray  for  our  gracious 
Queen  Anne,  the  noble  Prince  Charles,  Frederick  Prince  Elector 
Palatine,  and  the  Lady  Elizabeth  his  wife.  Ye  shall  also  pray  for 
the  ministers  of  God's  holy  word  and  Sacraments,  aswel  arch- 
bishops and  bishops,  as  other  pastours  and  curates.  Ye  shall  also 
pray  for  the  Kings  most  honourable  Council,  and  for  all  the 
nobility  and  magistrates  of  this  realm,  that  all  and  every  of  tl 
in  their  severall  callings,  may  serve  truely  and  painfully  to  the 
glory  of  God  and  the  edifying  and  well  governing  of  his  people, 
remembering  the  account  that  they  must  make.  Also  ye  shall 
pray  for  the  whole  Commons  of  this  realm,  that  they  may  live 
in  true  faith  and  fear  of  God,  in  humble  obedience  to  the  King. 
and  brotherly  charity  one  to  another.  Finally,  let  us  praise  l  God 
for  all  those  which  are  departed  out  of  this  life  in  the  Faith  of 
Christ,  and  pray  unto  God  that  we  may  have  grace  to  direct  our 
lives  after  their  good  example ;  that  this  life  ended,  we  may  be 
made  partakers  with  them  of  the  glorious  resurrection  in  the  life  ever- 
lasting. Ahvayes  concluding  villi  the  Lord's  1  "raver." — 'L'Estrange,' 
ut  sup.,  pp.  25G,  257.      'Forms,'  &c,  ut  sup.,  pp.  140-142. 

The  use  of  the  Bidding  Form  of  Prayer  is  still  practised  in  the 

1  In  the  earlier  English  bidding  prayers,  and  even  in  those  of  Henry  VIII. 
and  Edward  VI.,  the  reference  to  the  departed  was  in  the  form  of  a  prayer. 
Thus,  in  what  is  known  as  Bishop  Hilsey's  Primer,  printed  in  1539,  we  have  : 
"Ye  shall  pray  for  the  souls  that  be  departed,  abiding  the  mercy  of  Almighty 
God,  that  it  may  please  him  rather  at  the  contemplation  of  our  prayers 
to  grant  them  the  fruition  of  his  presence." — 'Three  Primers  put  forth  in  the 
of  Henry  VIII.'  Oxford,  1834,  p.  329. 
It  was  in  the  form  put  forth  in  the  reigD  of  Elizabeth  that  for  the  first 
time  "  praying  for"  gave  place  to  ••  praising  God  for"  the  departed. 


BIDDING   PRAYERS.  427 

Universities  of  Oxford  and  Cambridge.  The  following  is  the  form 
it  took  in  the  University  pulpit  of  Oxford  in  1840  :  "Let  us  pray 
for  Christ's  Holy  Catholic  Church  ;  especially  for  that  pure  and 
apostolical  branch  of  it  established  in  these  kingdoms  ;  and  herein 
for  our  gracious  Sovereign  Lady  Victoria,  by  the  grace  of  God,  of 
the  United  Kingdom  of  Great  Britain  and  Ireland,  Queen,  defender 
of  the  faith,  in  all  causes  and  over  all  persons  ecclesiastical  and 
civil,  within  these  her  dominions  supreme ;  for  Adelaide  the  Queen 
Dowager,  and  all  the  royal  family ;  for  the  Lords  and  others  of  her 
Majesty's  most  honourable  Privy  Council ;  [for  the  Great  Council 
of  the  nation  now  assembled  in  Parliament ;]  for  the  nobility, 
gentry,  and  commonalty  of  this  land ;  for  the  magistrates  ami 
others  who  are  in  authority ;  that  all,  in  their  respective  stations, 
may  labour  to  advance  the  glory  of  God,  and  the  present  and  future 
welfare  of  mankind ;  remembering  that  solemn  account  which  they 
must  one  day  give  before  the  tribunal  of  God.  But  for  the  sake  of 
all,  let  us  pray  for  the  clergy,  whether  bishops,  priests,  or  deacons  ; 
that  they  may  shine  like  lights  in  the  world,  and  adorn  the  doctrine 
of  God  our  Saviour  in  all  things.  And  for  a  due  supply  of  persons 
qualified  to  serve  God  in  Church  and  State,  let  us  implore  his 
especial  blessing  on  all  schools  and  seminaries  of  religious  and  useful 
learning ;  particularly  on  our  Universities  ;  and  here  in  Oxford  for 
the  most  noble  Arthur  Duke  of  Wellington,  our  honoured  Lord  and 
Chancellor ;  all  Doctors,  both  the  Proctors,  all  Heads  and  Governors 
of  Colleges  and  Halls,  with  their  respective  Societies ;  and,  as  1  am 
more  especially  bound,  for  the  Provost,  Fellows,  and  Scholars  of 

College,  and  all  members  of  that  Society  ; 1  that  in  these  and 

all  other  places  more  immediately  dedicated  to  God's  honour  and 
service,  whatsoever  tends  to  the  advancement  of  true  religion  and 
useful  learning  may  for  ever  flourish  and  abound.  To  these  our 
prayers,  let  us  add  our  unfeigned  praises  for  mercies  already  re- 
ceived ;  for  our  creation,  preservation,  and  all  the  blessings  of  this 
life ;  particularly  for  the  liberality  of  Founders  and  Benefactors ; 
such  as  were,  Humphrey,  Duke  of  Gloucester,  &c,  &c.,  &c.  But 
above  all,  for  the  inestimable  love  of  God  our  Heavenly  Father  in 
the  redemption  of  the  world  by  our  Lord  Jesus  Christ,  for  the 
means  of  grace,  and  for  the  hope  of  glory.     Finally,  let  us  praise 

1  From  the  name  of  the  College  given,  University  hearers  of  the  prayer  can 
always  tell  to  what  College  the  preacher  belongs,  although,  it  ma}'  be,  ignorant 
■of  his  name. 


428  APPENDIX. 

Cod  for  all  his  servants  departed  this  life  in  his  faith  and  fear;  be- 
seeching Him  to  give  ns  grace  to  follow  their  good  examples,  that 
this  life  ended,  we  may  dwell  with  them  in  life  everlasting,  through 
Jesus  Christ  our  Lord,  in  whose  most  perfect  Form  of  Prayer  we 
conclude  our  imperfect  addresses  to  the  Throne  of  Grace. — Our 
Father,  &c.     Amen." 

("  Forms  of  Bidding  Prayer,  with  Introduction  and  Xotes,  Ox- 
ford, 1840,"  pp.  179-183.) 


APPENDIX    M. 

Chronological  Notes  ox  the  Offices  of  Eeader  and  Exiiorter 
ix  Scottish  Presbyteriax  AVorshif.     Period  IV.,  p.  202. 

Unable  at  present  to  prepare,  as  I  at  one  time  hoped  to  do,  a 
dissertation  on  this  subject,  I  have  put  together  the  following  rough 
notes,  which  may  be  of  service  to  some  one  having  greater  compe- 
tency and  larger  leisure  than  I  can  lay  claim  to. 

I.  Ix  the  Book  of  Disciplixe,  1560-61,  the  qualifications, 
functions,  and  remuneration  of  readers  and  exhorters  are  fully 
treated.  The  Fourt  Head,  IY.  For  Eeadaris ;  The  Fyft  Heid,  §  5  ; 
The  Sext  Heid,  §  7. 

II.  The  Book  of  Commox  Order,  1564,  contains  no  explicit 
mention  of  either  reader  or  exhorter.  Dr  Leisliman  perceives  a 
reference  to  the  employment  of  the  former  in  the  Communion 
rubric  which  provides  that  "during  the  which  Time  [of  breaking 
the  Bread  and  delivering  "it  to  the  People,  who  distribute  and 
divide  the  same  amongst  themselves,"  also  of  giving  likewise  the 
cup]  some  place  of  the  Scriptures  is  read  "  ('  The  Church  of  Scot.,' 
"The  Ritual  of  the  Church,"  vol.  v.  p.  339).  This  shrewd  conjec- 
ture gains  confirmation  from  a  description  of  a  Scottish  Communion 
given  by  Calderwood  (1623)  in  his  '  Altare  Damascenum,'  and 
quoted  by  Dr  Sprott  in  his  Introduction  t<>  his  reprint  of  the  'Book 
of  Common  Order*  (1868)  :  "Whilst  they  an1  rising  from  the  table 
and  others  are  taking  their  place  the  Minister  is  silent,  and  those 


READER   AND    EXHOKTER   IN   PRESBYTERIAN    WORSHIP.       429 

leaving  and  those  approaching  the  table,  together  with  the  whole 
Congregation,  either  sing,  or  the  Reader  reads  the  history  of  the 
Passion.  ...  In  this  form  our  Church  has  now  for  sixty  years 
celebrated  the  Holy  Supper." — (P.  xl  of  Dr  Sprott's  Keprint.) 

III.  Eegisters  of  Ministers  and  Headers,  1567-74.  One 
of  these  is  in  the  Eegister  Office,  Edinburgh,  and  was  published  by 
the  Maitland  Club,  1830.  It  is  entitled  "The  Eegister  of  Min- 
isters and  thair  Stipends,  sen  the  zeir  of  God  1567."  From  this 
list  it  appears  that  in  that  year  there  were  about  1080  churches 
under  the  charge  of  257  ministers,  151  exhorters,  and  455  readers; 
and  the  places  of  12  ministers  and  53  readers  are  marked  vacant. 

Another  list  is  that  of  the  "  Book  of  the  Assignation  of  Stipends." 
The  original  MS.  is  in  the  Advocates'  Library,  Edinburgh.  Ex- 
tracts from  it  are  given  in  '  The  Miscellany  of  the  Wodrow  Society,' 
under  the  title  of  "  The  Eegister  of  Ministers  and  Eeaders  in  the 
year  1574."  From  this  document  it  is  estimated  there  were  then 
988  churches,  with  289  ministers  and  715  readers,  the  places  of  20 
ministers  and  97  readers  being  not  supplied.  See  Dr  D.  Laing's 
prefatory  note  to  the  extracts  in  Wodrow  'Miscellany.' 

IV.  Mention  of  Headers  and  Exhorters  in  the  'Acts  and 
Proceedings  of  the  General  Assemblies.' 

1.  In  1560,  after  the  list  of  ministers  and  commissioners,  there 
comes  "  the  names  of  them  whilk  the  ministers  and  commissionars 
think  maist  qualified  for  the  ministring  of  the  word  of  God  and 
sacraments,  and  reiding  of  the  commoun  prayers  publicklie  in  all 
kirks  and  congregations,  and  givin  up  be  them  every  ane  within 
there  awin  bounds.  In  Kyle  for  reiding,"  &c. — 'The  Book  of  the 
Univ.  Kirk,'  p.  4. 

2.  In  1566  "James  Knox,  reader  in  Bathgate,  was  censured  for 
baptizing  of  bairns  and  solemnizing  of  marriage,  he  being  but  a 
simple  reader,  and  taking  money  for  the  same  from  such  as  were 
without  the  paroche." — Ibid.,  p.  82. 

3.  In  1568,  "It  was  ordained  that  superintendents  should  com- 
mand readers  to  abstain  from  all  ministration  of  the  Sacraments, 
under  the  pain  to  be  accused  as  abusers,  and  criminall  according 
to  the  Act  of  Parliament." — Ibid.,  p.  124. 

4.  In  1572,  among  "  the  Heads  and  Articles  proponed  in  the 


430  APPENDIX. 

name  of  the  Ministers,  Barons,  and  Commissioners  of  Kirks,  to  the 
Regents  Grace,  Nobility  and  Counsell,"  it  is  "  thocht  expedient 
.  .  .  that  all  Superintendants  and  Commissionaris  of  cuntries 
[comities'?]  tak  diligent  inquisitioun  of  the  lyfe  of  all  Ministaris, 
Exhortaris  and  Reidaris." — Ibid.,  p.  2.">2. 

5.  In  the  proceedings  of  Assembly  1576  mention  is  made  of 
two  readers  who  had  been  suspended,  but  were  restored  eight  days 
after.  In  that  year  readers  as  well  as  ministers  "within  aught 
myles,  or  vtherwayes  at  the  good  discretioun  of  the  visitor,"  were 
enjoined  to  "  resort  to  the  place  of  Exercise  ilk  day  of  Exercise." 
To  that  same  Assembly  certain  questions  were  presented  by  the 
Clerk  of  Secret  Council,  and  of  these  one  was  :  "  Shall  the  Eeaders 
be  presently  discharged,  or  not ;  what  are  there  names,  and  how 
many  of  them  esteem  ye  worthy  or  unworthie  to  be  continued  ? " — 
Ibid.,  pp.  364,  366,  371. 

6.  In  1579  "the  Synodall  Assemblie  of  Eowthian"  propounded 
a  series  of  questions  to  the  Assembly.  Of  these,  the  very  first  was 
in  these  affirmative  rather  than  interrogative  terms  :  "  In  respect 
of  great  inconveniences  that  lies  insewit,  and  daylie  does  insew  be 
Eeaders  in  vseing  thair  office,  the  haill  brether  lies  inhibite  all 
Eeaders  from  ministring  the  Sacraments  and  solemnization  of  mar- 
riage, permitting  nothing  vnto  them  but  proclamatioun  of  the  bands, 
and  simple  reiding  of  the  text,"  &c.  The  "Eesponsio"  of  the 
Assembly  was  :  "  So  many  Eeidars  as  the  Commissionars  and 
Synodall  Assemblies  finds  vnmeit  to  solemnize  marriage,  to  be 
inhibite  be  them."— Ibid.,  pp.  438,  439. 

7.  In  1580  the  Assembly,  "after  long  reasoning,"  came  to  this 
conclusion  "  anent  the  office  of  Eeidars  that  lies  no  farther  gift  of 
God  bot  simple  reiding  of  the  Scriptures," — "That  thair  office  is  no 
ordinar  office  within  the  Kirk  of  God."  This  was  followed  up  at 
the  next  session  by  two  findings, — one  requiring  all  readers  to  be 
examined  de  novo,  and  as  many  as  were  found  not  qualified  after  a 
two  years'  probation  to  be  advanced  to  the  office  of  the  ministry,  to 
be  deposed  from  reading ;  the  other  declaring  a  simple  reader  in- 
capable of  holding  a  benefice,  or  of  possessing  and  enjoying  "the 
manse  or  gleib,  quher  ther  is  any  Minister  actually  serving." — Ibid., 
pp.  455,  456,  457. 

8.  The  Assembly  of  1581  was  that  by  which  the  Second  Book 
of  Discipline  was  registered  in  the  Acts  of  the  Kirk.  In  this 
elaborate  exhibition  of  "the  Policie  of  the  Kirk"  no  mention  is 


READER   AND   EXHORTER   IN   PRESBYTERIAN   WORSHIP.      431 

made  of  either  readers  or  exhorters,  although  "Pastours,  Eldaris, 
Deacones,  Clerkis  of  Assemblies,  Takaris  vp  of  the  Psalmes,  Bed- 
dales,  and  keiparis  of  the  kirkis,"  all  come  in  for  a  share  of  "  the 
haill  rent  and  patrimony  of  the  Kirk."  The  omission  is  accounted 
for  by  the  following  decision  "Anent  Eeidars "  come  to  by  the 
same  Assembly :  "  The  Kirk,  in  ane  voyce,  hes  votit  and  concludit 
farder,  That  in  no  tyme  comeing  any  Eeider  be  admittit  to  the 
office  of  Eeidar,  be  any  having  power  within  the  Kirk." — Ibid., 
p.  513. 

This  abolition  of  the  office  of  reader  was,  however,  nominal  or 
legislative  ;  it  certainly  was  not  actual  or  in  practice  for  many  a 
year  subsequent  to  1581.     And  so — 

9.  In  1597  the  Assembly  is  found  passing  a  measure  to  remove 
the  slander  arising  from  such  disorders  as  those  of  readers  baptising 
illegitimate  children  and  celebrating  illegal  marriages.  The  meas- 
ure simply  is,  "  That  no  Eeidar  minister  the  sacrament  of  baptisme 
in  any  way,  in  all  tymes  coming ;  and  that  they  presume  not  to 
celebrate  the  bands  of  marriage  without  speciall  command  of 
the  Minister  of  the  Kirk."— Ibid.,  p.   927. 

Y.  Scattered  Notices  regarding  Readers  in  Church  Records,  eye, 
chronologically  arranged. 

1573.  Before  the  Assembly  of  that  year  there  were  laid  "  certaine 
heids  proponed  be  my  Lord  Eegents  Grace  concerning  the  pro- 
vision of  Ministers  stipends."  At  the  outset  of  the  communication 
reference  is  made  to  one  of  the  articles  of  the  Leith  Convention 
(1571) — viz.:  "That  the  worthy  and  qualified  Ministers  and 
Preachers  might  be  planted  and  distributed  throughout  the  whole 
realme,  and  the  readers  specially  appointed  at  every  speciall  kirk, 
where  conveniently  it  might  be."  Toward  the  close  of  the  Eegent's 
document  this  suggestion  is  thrown  out :  "  Seing  the  most  part  of 
the  persons  who  were  Channons,  Monks,  and  Friars  within  this 
realme,  have  made  profession  of  the  true  religion ;  it  is  therefore 
thought  meet,  That  it  be  injoined  to  them  to  pass  and  serve  as 
readers  at  the  places  where  they  shall  be  appointed." — 'The  Book 
of  the  Univ.  Kirk,'  pp.  277,  280. 

1587.  The  Glasgow  kirk -session  ordained  that  "Mr  William 
Struthers,  teacher  of  musick,  shall  sing  in  the  High  Kirk,  from  the 
ringing  of  the  first  bell  to  the  minister's  coming  in ;  and  appoint 


432  APPENDIX. 

fi  >ur  men  to  sit  beside  him  beneath  the  pulpit ;  and,  in  the  mean  time, 
that  the  chapters  be  read  by  the  reader  successively  to  the  singing." 
— Wodrow's  'Collections  on  the  Life  of  Weems,'  pp.  22,  23. 

1593.  The  same  session  proposed  "a  reader  for  one  of  the  kirks 
of  Glasgow  to  the  Presbytery,  there  to  be  tryed  and  admitted  by 
them." — Ibid.,  p.  23.  In  the  same  year,  when  determining  the 
duties  of  "Beddalls,"  the  session  appointed  "That,  in  the  High 
Kirk  Robert  Stevenstoun  ring  the  bell  to  sermons  and  prayers, 
open  the  kirk  dure,  and  bring  in  the  reader's  book,  and  remain 
present  in  the  time  of  prayer,  for  keeping  of  order  in  the  kirk." — 
Ibid.,  pp.  59,  60. 

1595.  On  the  11th  December  of  that  year  "the  Bible  in  the  new 
Kirk  that  the  reader  reads  on,  is  declared  to  belong  to  the  Kirk 
and  Session "  of  Glasgow ;  while  a  year  later  the  same  body 
"appoints  a  Scots  Bible  to  be  bought  to  be  read  upon  in  the  High 
Kirk."— Ibid.,  p.  13. 

1619.  On  the  23d  September  two  readers  were  appointed  to  read 
daily,  as  well  the  morning  as  the  evening  prayers. — Ibid.,  p.  22. 

1625.  The  Synod  of  Fife  "appointed  that  ordinary  readers  in 
all  congregations  shall  be  tied  to  read  in  the  public  audience  of  the 
people  only  such  prayers  as  are  printed  in  the  Psalm-Book  and 
ordained  by  the  Kirk  of  Scot,  to  be  read  publicly." — 'Records  of 
the  Synod  of  Fife,'  Abbotsford  Club,  p.  103. 

1631.  The  minister  of  Inverkeithny,  Presbytery  of  Strathbogie, 
was  "ordaned  to  provyd  for  a  reader." — 'Extracts  from  the  Presby- 
tery  Book  of  Strathbogie,'  Spalding  Club,  18-43,  p.  4. 

1636.  Robert  Emlach,  schoolmaister,  compeared  before  the  Strath- 
bogie Presbytery.  "  The  brethrein  embraced  him,  and  allowed  him 
to  read  in  the  church,  and  to  teache  the  children  English." — Ibid., 
p.  9.  "About  this  same  tyme,  in  November  1636,  the  schoolmaster 
and  reader  in  Kirkcudbright,  brother  to  Mr  Samuell  Rutherfoord, 
being  called  before  the  High  Commission,  was  commanded  to  leave 
that  toune,  and  his  charge  there." — 'The  Hist,  of  the  Kirk  of 
Scot.,'  Wodrow  Soc,  pp.  406,  407. 

1637.  Patrick  Henrysone  or  Henderson,  who  had  been  censured 
in  1619  for  absence  on  Christmas  day,  although  he  had  provided  a 
substitute  "to  take  up  the  Psalm,"  refused  to  read  the  edict  on 
July  13  in  the  Great  Kirk  of  Edinburgh,  advertising  the  people 
that  the  new  Service  Books  were  ready,  and  would  be  used  on  the 
following  Sabbath.     "  For  this  both  the   Bishop  and  Councill  of 


READER  AND  EXHORTER  OF  THE  CHURCH  OF  SCOTLAND.   433 

Edinb.  assured  him  he  behoved  to  quyt  his  place,  whilk  he  conde- 
scended [consented]  unto  ;  yit  he  continued  all  that  week  in  saying 
of  the  prayers,  and  the  nixt  Sabbath,  still  shedding  many  tears. 
.  .  .  When  the  nixt  Sabbath,  Julie  23,  came,  the  Bishop  of  Edin- 
burgh, (after  that  the  ordinare  prayers  had  been  read  in  the  morn- 
ing,) about  10  o'clock  brought  in  the  Service-Booke  to  the  pulpit, 
and  his  Dean  satt  in  the  reader's  seat  with  his  Service  Book  before 
him,  in  the  Great  Kirk  of  Edinburgh.  .  .  .  All  this  week  there  wes 
no  publict  worship  in  Edinburgh,  neither  sermon  nor  prayers  read 
morning  or  evening,  as  the  custome  was  :  yea,  for  5  or  6  moneths 
after  this,  Mr  Patrik  Henderson  read  not  the  prayers  ;  yea,  the 
nixt  Sabbath,  Julie  30,  verie  few  women  came  to  sermon  to  the 
Great  Kirk  of  Edinburgh." — '  Bow,'  ut  sup.,  pp.  408,  410. 

1642.  At  Botrifnie,  Presbytery  of  Strathbogie,  "the  gentlemen, 
elderis,  deacones,  and  otheris,  such  as  were  present,  willinglie  con- 
discendit  to  give  a  firlot  of  wictuall  [grain]  out  of  each  pleugh  of 
old  to  a  scoolemaister  quho  wold  reid  befor  the  sermon,  and  teach 
their  bairnes." — '  Presb.  Book  of  Strathbogie,'  ut  sup.,  pp.  31,  32. 

1643.  At  Inverkeithny,  "Mr  William  Harper  .  .  .  was  ordained, 
the  next  Saboth  after  sermon,  to  come  befor  the  pulpit,  quhen  the 
reider  sail  call  vpon  him,  and  ther  vjdoii  his  knees  sail  humblie 
acknowledge  that  he  had  offendit  God  and  the  minister  by  his 
malicious  and  vncharitable  speeches." — Ibid.,  p.  37.  Xewbattle,  in 
the  Presbytery  of  Dalkeith,  six  miles  from  Edinburgh,  was  the 
parish  of  which  saintly  Leighton  became  ordained  minister  in  1641. 
There  in  this  same  year  a  reader  and  schoolmaster  was  appointed 
at  a  salary  of  200  merks  per  annum.  The  reader  was  William 
Hamilton.  In  the  Session  Becords  for  1643  it  is  recorded:  "It 
was  with  universal  consent,  both  of  minister  and  elders,  concle- 
scendit  upon  that  thair  should  be  built  befoir  the  pulpet  ane 
convenient  seatt  of  timber  for  the  reidar  as  in  uther  kirkis  ;  and  the 
elders  to  sit  at  the  tabil  or  boord  befoir  the  pulpett." — '  Archbishop 
Leighton,  Biography  and  Selections.'  By  William  Blair,  D.D. 
Bond.,  1884.     Pp.  51,  52. 

1649.  When  the  Strathbogie  Presbytery  met  at  Gartly  on  the 
14th  of  March  for  visitation  of  the  said  kirk,  the  elders,  having 
sworn  "  vith  vplifted  hanclis,  to  declare  quhat  they  knew  concern- 
ing ther  minister  in  the  particularis  they  sould  be  posed  vpon,"  and 
said  minister  having  been  removed,  "  confessed  he  had  ane  James 


9 


E 


434  APPENDIX. 

Marr,  reader,  continowing  in  his  office,  contrar  to  the  directorie." 
— 'Presb.  Book  of  Strathbogie,'  p.  99. 

1660.  The  \Vest  Session  of  Glasgow  referred  "Robert  Forrest 
to  the  Presbytery,  for  reading,  singing,  and  praying  publickly  to  the 
congregation,  contrary  to  the  Directory  for  Public  Worship." — 
\Yodrow's  'Collections  on  the  Life  of  Mr  David  Weems,'  p.  23. 

1731.  In  his  "  Analecta"  for  this  year  Wodrow  takes  note  of  a 
process  "  between  the  Marquis  of  Twedail  and  some  Minister  and 
parish,  about  a  Reader  and  Precentor,  which  he  claims  pouer  to 
put  in  as  a  Eeader  of  the  Bible;  and  the  parish  and  session  pic- 
tend  pouer  to  chuse  their  oun  Precentor,  the  office  of  Readers  being 
abolished."  The  annalist  cannot  give  particulars;  "but  the  Mar- 
quise caryed  his  point  before  the  Lords,  and  he  was  found  to  have 
the  presentation  of  Reader." — 'Analecta,'  vol.  iv.  p.  215. 


VI.  JSTixeteexth-Cextury  Writers  ox  the  Office  of  Reader. 

1.  The  editors  of  'Gordon's  Hist,  of  Scots  Affairs'  claim  for 
James  Paterson  of  Aberdeen  the  distinction  of  being  the  last 
ecclesiastical  reader  in  Scotland.  According  to  them  this  northern 
worthy  was  for  more  than  forty  years  schoolmaster,  session-clerk, 
and  precentor  in  the  parish  of  Old  Machar,  while  every  Sunday 
forenoon  he  read  from  the  lectern  of  the  Cathedral  Church  portions 
of  the  Psalter  and  passages  of  Old  and  New  Testament  Scripture. 
This  he  continued  to  do  till  within  a  short  time  of  his  death,  which 
took  place  in  the  beginning  of  the  present  century. — Spalding  Club, 
Pref.,  pp.  xxv,  xxvi. 

2.  The  biographer  of  Knox  takes  notice  of  the  employment  of 
readers  at  the  Reformation  (Period  vii.  p.  166,  Un.  ed.) ;  and  in 
Note  NX—"  Early  Practice  of  the  Church  of  Scotland  "—he  deals 
with  the  same  subject  (p.  369). 

3.  Dr  Leishman,  in  '  The  Ritual  of  the  Church,'  deals  with  the 
same  subject  in  a  fresh  and  suggestive  manner.  His  distinctive 
positions  are  (1)  that  as  a  rule  the  Reformation  readers  "  had  been 
of  the  clergy  before,  and  Mere  not  merely,  in  the  words  of  Dl 
M'Crie,  '  certain  pious  persons  who  had  received  a  common  educa- 
tion'— a  very  rare  advantage  in  pre-Reformation  days;'''  and  (2) 
that  in  the  generations  following  the  Reformation  "a  new  class  of 
Readers  came  into  existence  with  the  same  name,  but  a  different 


REVISION   AND   ADAPTATION   OF   WESTMINSTER   DIRECTORY.      435 

position." — 'The  Church  of  Scotland,  Past  and  Present,'  vol.  v.  pp. 
360-363. 

Possibly  Dr  Leishman  may  push  both  positions  a  little  too  far, 
but  what  he  advances  in  favour  of  them  is  eminently  worthy  of 
consideration. 


APPENDIX   N. 

Presext-day  Attempts  at  Revision  axd  Adaptation  of 
AYestmixster  Directory.     Period  VI. 3  p.  352. 

By  none  of  the  Presbyterian  Churches  of  Scotland  has  the 
attempt  been  made  to  recast  and  adapt  to  the  requirements  and 
practices  of  our  times  this  service-book  of  the  seventeenth  century. 
Other  branches  of  our  common  Presbyterianism  have,  however, 
entered  upon  the  work  of  revision. 

The  first  to  do  so  was  the  Presbyterian  Church  of  England. 
In  1885  the  Synod  of  that  Church  referred  the  subject  to  a  com- 
mittee which  reported  from  year  to  year,  and  in  1889  submitted 
to  the  Supreme  Court  '  The  Directory  for  the  Public  Worship  of 
God,  agreed  upon  by  the  Assembly  of  Divines  at  Westminster. 
Eevised  by  a  Committee  of  the  Synod  of  the  Presbyterian  Church 
of  England.'  60  pp.  This  Draft  of  Eevised  Directory  the  Synod 
regarded  "with  general  approval,"  and,  while  reserving  final  judg- 
ment, authorised  the  committee  to  put  copies  in  circulation.  In 
1891  the  Committee  on  Public  Worship  embodied  an  additional 
service  for  the  dedication  of  a  church  in  their  report.  The  pro- 
posal to  authorise  the  printing  of  that  service  and  the  binding  of  it 
along  with  the  Draft  was  met  by  an  amendment  calling  upon  the 
Synod  to  decline  to  proceed  further  in  the  matter,  and  to  intimate 
that  no  Synodical  approval  has  been  given  to  that  book.  It  was  in 
support  of  this  amendment  that  speeches  were  delivered  by  the 
Eev.  S.  E.  Macphailj  Liverpool,  and  Mr  J.  M.  Douglas,  London, 
which  were  afterwards  published  in  pamphlet  form  in  the  publica- 
tion noticed  in  Period  IV.  — '  Liturgical  Proposals  to  Presby- 
terians of  England  tried  by  History,  Experience,  and  Scripture.' 
Eventually  it  Avas  agreed  to  receive  the  report  as  an  interim  one. 


436  APPENDIX. 

Up  to  the  present  date  the  English  Draft  of  a  revised  Directory  is 
still  subjudice,  the  Synod  of  1892  having  postponed  final  decision 
upon  the  matter. 

As  published  in  1889,  the  amended  Directory  consists  of  draft 
services  for  public  worship,  for  the  Administration  of  Baptism,  for 
the  Celebration  of  the  Lord's  Supper,  for  the  Solemnisation  of 
Marriage,  and  for  the  Burial  of  the  Dead.  At  the  commencement 
of  the  Sabbath  service  the  call  to  the  congregation  to  encja^e  in 
worship  is  to  be  by  the  Minister  reciting  one  or  more  passages  of 
Scripture,  "  the  people  reverently  standing."  "When  the  prayer  of 
adoration  and  invocation  is  offered,  "  it  is  seemly  that  the  people, 
devoutly  kneeling,  should  after  this  and  every  Prayer  audibly  say, 
Amen."  There  is  to  be  the  chanting  or  singing  of  psalms  or  hymns 
during  the  service.  "  "Where  the  Creed,  commonly  called  the 
1  Apostles'  Creed,'  is  used  in  public  worship,  it  may  be  recited  by 
the  Minister  and  people  standing,"  after  the  reading  of  Scripture 
and  before  the  prayer  of  General  Thanksgiving,  Supplication,  and 
Intercession.  The  Lord's  Prayer  "should  be  said  either  as  the 
first  or  last  of  these  Prayers,  and  said  by  all."  Xotices  are  to  be 
given  before  the  Prayer  for  Illumination  with  which  the  preacher 
may  preface  his  sermon  ;  and  the  Offertory  is  to  be  taken  subse- 
quent to  the  brief  Prayer  after  sermon,  in  the  course  of  which  the 
Minister  is  to  invoke  God's  blessing  upon  the  Offertory,  devoting  it 
to  His  service. 

"The  Sacrament  of  Baptism,"  it  is  stated,  "is  ordinarily  to  be 
administered  during  public  worship  in  presence  of  the  Congrega- 
tion. Yet  there  are  cases  in  which  it  will  be  found  expedient  to 
hold  the  service  more  privately,  of  which  the  Minister  is  to  judge." 
In  the  case  of  adults,  provision  is  made  for  the  Candidate,  if  lie  so 
desire,  declaring  "Ms  faith  and  experience  more  fully  in  his  own 
words."  Thereafter,  a  brief  prayer  being  offered,  "the  people 
present  all  standing  up,  the  Minister  shall  baptise  the  Candidate 
by  pouring  water  on  his  head  ;  or  else,  if  it  be  desired,  and  may  be 
done  in  a  seemly  manner,  by  dipping  Ms  body  under  the  water;  at 
the  same  time  calling  Mm  by  Ms  Christian  name,  and  pronouncing 
these  words  :  /  baptise  thee  info  the  Name  of  the  Father  and  of  the 
Son  <i  mi  of  the  Holy  Ghost" 

When  an  infant  is  baptised,  after  the  parent  (or  sponsor)  has 
answered  several  questions,  "all  present  reverently  standing,  the 
parent  or  sponsor  shall  take  the  infant  in  his  arms.     The  Minister 


REVISION    AND    ADAPTATION    C  MINSTER    DIRECTORY. 

shall  pour  or  sprinkle  water  upon  the  head  of  the  infant  (or  else,  if 
it  be  desired,  may  clip  l.  is  body  therein)." 

In  the  Order  for  the  Celebration  of  the  Lord's  Supper,  after  the 
Minister  has  taken  his  place  at  the  Communion  Table  and  given 
a  short  address,  "let  a  pause  be  made,  during  which  the  Communi- 
cants shall  take  their  seats  in  the  place  assigned  to  them."  The 
eucharistic  prayer  "  may  conclude  with  this  ancient  Doxol 
Witt  -  -  .    &C.     The  closing  rubric  in  thi^  -     - 

tion  is  in  these  words  : — 

"Although  the  Sacrament  of  the  Lord's  Supper  is  not  to  be  received  by  any 
one  alone,  yet.  in  cases  of  protracted  illness  or  infirmity,  it  may  be  proper  that 
it  be  administered  in  private.  When  this  is  done  it  shall  always  be  with  the 
cognisance  of  the  Session,  and  in  such  wise  that  others  shall  unite  with  the 
sick  person  in  the  act  of  Communion." 

The  Order  for  the  Solemnisation  of  Marriage  provides  for  a  ring 
being  placed  by  the  bridegroom  on  the  left  hand  of  the  bride,  "  in 
token  and  pledge  of  the  covenant  now  made." 

In  the  Order  for  the  Burial  of  the  Dead,  the  minister  is  "  either 
to  attend  the  body  from  the  house  to  the  place  of  burial,  or  else  he 
may  meet  the  mourners  at  the  graveyard,  as  may  be  desired  by  the 
relatives."  The  service  is  to  begin  "either  in  the  Mortuary  Chapel 
or  other  place  of  worship,  or,  if  it  be  preferred,  at  the  residence  of 
the  deceased."  The  first  part  of  the  service  is  to  consist  of  the 
reading  of  a  few  suitable  Scripture  sentences  and  one  or  other  of 

psalms,  prayer,  the  reading  of  Scripture  ges,  and  pi 

for  the  mourners.  "Hereafter  the  Lord's  Pray  i  may  fitly  be 
repeated  by  all."  \Yhen  the  body  is  being  carried  to  the  grave  the 
minister  is  to  go  in  front ;  "  and  while  preparations  are  being  made 
for  laying  it  therein  he  may  recite"  certain  words  of  Scripture. 
"When  the  body  has  been  laid  in  the  grave  he  shall  say  :  Ft 

it  hath  \  -      -  "  Here  a  Hymn  may 

sung."  This  is  to  be  followed  by  the  Minister  saying,  '"Let  us 
pray,"  and  then  offering  either  a  prayer  beginning,  "Blessed  God, 
who  by  the  resurrection  of  our  Lord  Jesus  Christ  from  the  dead 
hast  begotten  us  again  unto  a  lively  hope,"  or  the  Anglican  one,  the 
opening  words  of  which  are,  "Almighty  God,  with  whom  do  live 
the  spirits  of  them  that  depart  hence  in  the  Lord."  The  servie  is 
to  close  with  Hebrews  xiii.  20,  21  for  Benediction. 

In  the  preface  to  the  Draft  it  is  admitted  that  "  the  alterations 
made  go  beyond  the  ordinary  limits  of  revision.     It  is  believed, 


438  APPENDIX. 

however,  that  the  general  principles  which  underlie  the  original 
document  have  not  been  violated  in  any  of  the  changes  and  addi- 
tions which  it  is  proposed  to  introduce.  .  .  .  The  work  remains  in 
its  essential  features  a  directory,  and  not  a  liturgy.  ...  Its  object 
is  to  guide  and  regulate,  but  by  no  means  to  impose  an  inflexible 
verbal  routine." 

Another  endeavour  to  bring  the  Westminster  Directory  into 
harmony  with  present-day  ideas  and  usages  has  been  made  and 
carried  into  effect  by  the  federated  Churches  of  Australia  and 
Tasmania.  The  Federal  Assembly  of  this  body  met  at  Brisbane  in 
July  1891.  At  the  sixth  sederunt  a  report  from  the  Committee  on 
the  Revised  Directory,  prepared  a  few  years  ago,  and  compared 
throughout  with  that  issued  by  the  Committee  of  the  English  Pres- 
byterian Church,  was  submitted  by  Dr  Steel,  when  it  was  unani- 
mously agreed :  "  The  Federal  Assembly  approve  generally  of  the 
Draft  of  the  Eevised  Directory  for  the  Public  Worship  of  God, 
.  .  .  and  resolve  that  it  be  recommended  for  adoption  by  Ministers 
of  the  Churches  as  far  as  j)Ossible."  The  Australasian  Eevised 
Directory  consists  of  fifteen  chapters.  The  arrangement  of  the 
Order  of  divine  service  recommended  to  be  uniformly  observed  by 
all  the  congregation  of  the  federated  Church  is  set  forth  in  chapter 
iii.,  and  is  as  follows  : — 

1.  Introductory  Praise  of  God.  7.  Prayer    of   Intercession   for   all 

2.  Brief  Prayer  of  Invocation.  conditions    of    men,    and    the 

3.  Reading  a  Lesson  or  portion  of  Church    of    Christ,    with    the 

Scripture  from  the  Old  Testa-  Lord's  Prayer  before  or  after, 

ment.  8.   Praise. 

4.  Prayer  of  Confession,  Petition,       9.   Sermon  or  Lecture. 

and  Thanksgiving.  10.   Praise. 

5.  Praise.  11.   Prayer. 

6.  Reading  a  Lesson  from  the  New     1 2.   Praise. 

Testament.  13.   Benediction. 

For  purposes  of  comparison  I  may  here  insert  other  three  tables 
of  service  gathered  from  Presbyterian  Service-books. 

I.,  II.  The  Order  of  service  as  provided  in  Period  III.  by  the 
Book  of  Common  Order,  set  side  by  side  with  that  in  Period  IV.  by 
the  Westminster  Directory  : — 

Book  of  Common  Ordi  r.  Wi  stm<n*tcr  Directory. 

1.  Prayer.  -\        The  1.  Prayer. 

2.  Reading  of  Old  and  I   r>  ,    i    .'        2-   Reading  of  Old  and  New  Testa- 

New  Testament.     (   . .      .  ment. 

I    Service. 
:i.    Psalm  sung.  J  3.   Psalm  sung. 


REVISION  AND   ADAPTATION  OF   WESTMINSTER    DIRECTORY.      439 

4.  Prayer.  4.   Prayer. 

5.  Psalm.    )  ,T       .       c, 

>  Morning  Service. 

6.  Prayer.  / 

7.  Sermon.  5.   Sermon. 

8.  Prayer.  6.   Prayer. 

9.  Lord's  Prayer.  7.   Lord's  Prayer. 

10.  Belief. 

11.  Psalm  sung.  8.   Psalm  sung. 

12.  Benediction.  9.   Benediction. 

III.  Table  of  Service  according  to  Draft  of  Eevised  Directory 
published  by  the  Presbyterian  Church  of  England  : — 


1. 

Call  to  Worship. 

10. 

Prayers  as  follows  : — 

2. 

Prayer  of  Invocation. 

(1)  General  Thanksgiving. 

3. 

Opening  Psalm  or  Hymn. 

(2)  Supplication  for  Grace. 

4. 

Confession  of  Sin,  with  Petitions 

(3)  Prayer  of  Intercession. 

for     divine     Absolution     and 

(4)  Lord's  Prayer. 

Cleansing. 

11. 

Praise. 

5. 

Reading  of  Old  Testament. 

(Notices.) 

6. 

Praise. 

12. 

Prayer  for  Illumination. 

7. 

Reading  of  New  Testament. 

13. 

The  Sermon. 

Address    to  Children   (or   after 

14. 

Brief  Prayer. 

first  Reading). 

(The  Offertory.) 

8. 

Praise. 

15. 

Praise. 

9. 

The  Apostles'  Creed. 

16. 

Apostolic  Benediction. 

To  return  to  the  Australian  and  Tasmanian  Order  of  service,  the 
following  rubrics  are  added  to  the  arrangement : — 

1.  "  Public  intimations  may  most  conveniently  be  made  before  the  sermon, 
or  at  such  other  time  as  may  be  arranged  by  the  minister.  Collections  may 
also  be  taken  after  said  intimations,  if  not  arranged  to  be  taken  at  the  doors 
of  the  church. 

2.  "  This  arrangement  may,  at  the  discretion  of  the  minister,  be  abridged  in 
special  circumstances,  or  slightly  changed  in  the  parts  of  Prayer  and  Praise." 

While  singing,  congregations  are  recommended  to  stand ;  but  no 
posture  is  mentioned  as  suitable  for  prayer,  beyond  this  that  at  the 
close  of  public  worship  it  is  suggested,  "  Let  all  stand  up  while  the 
Benediction  is  pronounced."  When  the  Lord's  Prayer  is  used,  "  the 
congregation  may  be  invited  to  join  audibly,  or  to  add  Amen." 

The  baptismal  service  is  largely  modelled  upon  that  in  the  Pres- 
byterian Church  of  England  Draft,  but  the  allowable  alternative  in 
the  latter  of  dipping  the  body  under  the  water  is  not  provided  ;  in 
the  case  both  of  adults  and  of  infants  there  is  simply  to  be  a  "  pour- 


440  APPENDIX. 

ing  water  "  on  the  head.  In  both  orders  it  is  recommended  that 
the  words  of  institution  contained  in  the  28th  of  Matthew  be  taken 
from  the  Revised  Version  of  1881. 

There  is  nothing  calling  for  remark  in  the  chapter  "  Of  the  Ad- 
ministration of  the  Lord's  Supper,"  unless  it  be  that  at  the  close  of 
the  Consecration  Prayer  it  is  recommended  that  "  the  minister 
recite  the  Apostles'  Creed,  as  a  brief  summary  of  Christian  faith." 

In  the  chapter  "Of  the  Solemnisation  of  Matrimony "  there  is 
a  resemblance  to  the  corresponding  section  in  the  English  Presby- 
terian Draft,  the  latter  providing  a  fuller  and  more  elaborate 
service,  certain  statements  on  the  part  of  bridegroom  and  bride 
being  prescribed  by  Act  of  Parliament,  so  that  unless  they  are  used 
the  marriage  cannot  be  registered. 

The  ritual  provision  for  the  burial  of  the  dead  is  given  in  com- 
plete form,  and  so  arranged  that  it  can  be  used  not  only  as  a  Direc- 
tory for  ministers,  although  not  imposed  upon  them,  but  also  as  a 
form  to  be  employed  when  a  minister  is  unavoidably  absent  from 
the  funeral.  The  general  arrangement  is  similar  to  that  of  the 
English  Presbyterian  Eevised  Directory,  but  the  selection  of 
Scripture  passages  is  larger :  the  formula  to  be  used  at  the  grave 
beginning  in  the  latter  with,  "Dearly  Beloved,  seeing  it  hath 
pleased  Almighty  God  to  take  to  Himself  the  soul  of  our  brother 
departed,"  opens  in  the  other  with,  "  Forasmuch  as  it  hath  pleased 
Almighty  God  to  take  out  of  the  world  the  soul  of  our  departed 
brother  ; "  the  Anglican  prayer  beginning,  "  Almighty  God,  with 
whom  do  live  the  spirits  of  them  that  depart  hence  in  the  Lord," 
does  not  find  a  place  in  the  Australian  Directory.  In  the  latter, 
however,  there  is  a  rubric  which  is  peculiar  to  that  service-book, 
and  is  to  this  effect :  "An  address,  if  thought  desirable,  may  then 
be  delivered  to  those  present ;  but  ministers  are  to  be  careful  in 
their  words  so  as  not  to  imply  that  persons  of  wicked  or  impeni- 
tent lives  are  saved,  or  to  wound  the  feelings  of  the  bereaved  by 
unnecessary  references  to  the  wickedness  of  the  deceased." 

Both  in  the  English  and  the  Colonial  service  permission  is  given 
to  sing  a  hymn  at  the  grave — "  Here  a  Hymn  may  be  sung  ;  "  "  A 
hymn,  if  convenient,  may  also  be  sung." 


JOMMUNION   OFFICE    OF   THE   "WESTMINSTER   DIRECTORY.      4 41 


APPENDIX    0. 

The  Communion  Office  of  the  Westminster  Directory. 
Period  VI.,  p.  355. 

The  section  of  the  Westminster  Directory  devoted  to  "  the 
Celebration  of  the  Communion,  or  Sacrament  of  the  Lord's  Supper," 
has  interest  and  value  both  for  the  divine  and  the  historian. 

For  the  systematic  theologian  the  importance  arises  from  the 
evidence  furnished  therein  that  the  Westminster  divines  favoured 
what  would  now  be  regarded  as  High  in  opposition  to  Low  Church 
views  on  the  subject  of  the  Sacraments  generally,  and,  in  particular, 
when  they  sought  to  express  the  spiritual  and  real  presence  of 
the  Body  and  Blood  of  the  Lord  in  the  ordinance.  This  appears 
in  "  the  Prayer,  Thanksgiving,  or  Blessing  of  the  Bread  and 
Wine,"  through  which,  along  with  "  the  Words  of  Institution,"  the 
Elements  are  "  sanctified,"  and  at  a  certain  stage  of  which  the 
Minister  is  directed  "  earnestly  to  pray  to  God,  the  Lather  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 
sanctifie  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  with  him."  * 

The  full  significance  of  this  statement  will  be  better  appreciated 
if  it  be  studied  along  with  other  Westminster  pronouncements  on 
the  same  subject  and  to  the  same  effect.  These  will  be  found  in 
the  170th  Answer  in  the  Larger  Catechism,  and  the  29th  chapter 
of  the  Confession  of  Faith,  paragraph  vii.  The  theological  value 
of  the  Directory  statement  now  quoted,  and  thus  supplemented, 
becomes  still  greater  if  the  matter  treated  of  is  viewed  in  relation 
to  the  doctrinal  bearing  and  leanings  of  other  Communion  offices, 
Anglican  and  Scottish.  I  cannot,  within  the  limits  of  an  appendix, 
do  more  than  supply  the  following  chronological  memoranda  : — 

1st,  The  office  for  "The  Supper  of  the  Lorde  and  The  Holy 
Communion,  commonly  called  the  Masse,"  given  in  the  First  Prayer- 

1  "  And  we  with  hiin."  Dr  Leishrnan's  reprint  and  most  modern  editions 
insert  "  one  "  between  "  we  "  and  "  with  "  ;  but  it  is  not  found  in  the  first  nor 
earlier  editions. 


442  APPENDIX. 

Book  of  Edward  VL,  15-49,  lias  this  sentence  in  the  consecration 
prayer  for  the  priest  when  he  has  turned  to  the  altar,  and  before 
he  has  taken  the  bread  into  his  hands:  "Heare  us  (o  merciful 
father)  we  besech  thee  ;  and  with  thy  holy  spirite  and  worde, 
vouchsafe  to  bl^esse  and  sanc*J«tine  these  thy  gyftes,  and  creatures 
of  bread  and  wyne,  that  they  maie  be  unto  us  the  bodye  and  blonde 
of  thy  moste  derely  beloued  sonne  Jesus  Christe." 

2d,  Similar  to  this  is  a  paragraph  in  the  Prayer  of  Consecration 
contained  in  Laud's  Book  of  Common  Prayer  (1637)  to  be  offered 
by  the  presbyter :  "  Hear  us,  0  merciful  Father,  we  most  humbly 
beseech  thee,  and  of  thy  almighty  goodness  vouchsafe  so  to  bless 
and  sanctify  with  thy  word  and  holy  Spirit  these  thy  gifts  and 
creatures  of  bread  and  wine,  that  they  may  be  unto  us  the  body 
and  blood  of  thy  most  dearly  beloved  Son ;  so  that  we  receiving 
them  .  .  .  may  be  partakers  of  the  same  his  most  precious  body 
and  blood. 

3d,  "  The  Order  of  the  Administration  of  the  Lord's  Supper  or 
Holy  Communion"  in  the  Anglican  Prayer-Book  of  16G2 — which 
is  the  presently  authorised  version — has  the  same  paragraph  in  the 
Prayer  of  Consecration  thus  worded  :  "  Hear  us,  0  merciful  Father, 
we  most  humbly  beseech  thee ;  and  grant  that  we  receiving  these 
thy  creatures  of  bread  and  wine,  according  to  thy  Son  our  Saviour 
Jesus  Christ's  holy  institution,  in  remembrance  of  his  death  and 
passion,  may  be  partakers  of  his  most  blessed  Body  and  Blood." 

4th,  What  is  regarded  by  Episcopalian  writers  as  the  "Received 
Office"  of  the  Episcopal  Church  in  Scotland  dates  from  1764  ['The 
Life  and  Times  of  Patrick  Torry,  UP.'  By  the  Rev.  J.  M.  Neale, 
M.A.  Loud.,  1856.  Chap.  vii.  p.  270].  In  this  office  The  In- 
vocation is  in  these  words  :  "And  we  most  humbly  beseech  Thee, 
0  merciful  Father,  to  hear  us,  and  of  Thy  Almighty  goodness, 
vouchsafe  to  bless  and  Sanctify  with  Thy  Word  and  Holy  Spirit, 
these  Thy  (lifts  and  Creatures  of  Bread  and  Wine,  that  they  may 
become  the  Body  and  Blood  of  Thy  most  dearly  beloved  Sox" 
(ibid.,  p.  421).  On  the  above  words,  "that  they  may  become," 
Mr  Xeale  remarks  that  they  are  "intended  to  symbolize  with  the 
Eastern  Church,"  and  that  their  meaning  may  be  thus  expressed  : 
"The  bread  and  wine  offered  on  the  Altar  are  transmuted  into  the 
Body  and  T.lood  of  Christ,  by  tin'  words  of  institution,  and  by  the 
invocation  by  the  Church  of  the  Holy  Ghost"  (ibid.,  Appendix, 
p.  446). 


COMMUNION   OFFICE   OF  THE   WESTMINSTER   DIRECTORY.      443 

If  the  Directory  statement  given  at  the  outset  of  this  Appendix 
be  placed  alongside  of  the  above  extracts  from  the  Consecration 
Prayer  of  English  and  Scottish  Communion  Offices,  it  will  be  seen 
that  the  doctrine  of  the  Sacraments  held  by  the  Westminster 
divines,  if  not  so  high  as  that  of  the  Episcopal  office  of  1764,  is 
certainly  higher  than  that  of  the  Anglican  Prayer-Book  of  1662, 
and  not  less  high  than  that  of  the  Book  of  Edward  VI.  in  1549, 
and  of  the  Laud  Liturgy  of  1637. 

Professor  Laidlaw,  of  the  Xew  College,  Edinburgh,  to  whom  I 
am  indebted  for  a  valued  communication  on  this  subject,  refers  to 
two  competent  authorities,  who  confirm  the  above  position.  1st, 
Goulburn,  who,  writing  on  the  English  Communion  Office,  points 
out  ]the  difference  between  the  old  and  the  new  sacramental  for- 
mula, affirms  the  change  was  carefully  and  designedly  made,  and  re- 
duces the  difference  between  the  old  and  high  theory  on  the  one 
hand  and  the  new  and  low  on  the  other  to  the  difference  between 
saying,  "  Bless  and  sanctify  the  elements,  that  we  may  receive,"  and 
"Bless  us,  that  we  may  receive."  2d,  Dr  Alfred  Edersheim,  who 
in  the  course  of  his  ministry  signed  both  confessional  standards, 
and  who  stated  in  1890  :  "Upon  the  whole,  I  have  no  hesitation  in 
saying  that  the  Westminster  Confession  is  in  regard  to  the  Sacra- 
ments decidedly  higher  than  the  XXXIX  Articles." 

Turning  now  to  the  historical  aspect  of  the  Communion  section 
of  the  Directory,  we  find  ourselves  handling  that  which  gave  rise  to 
more  protracted  and  keener  controversy  than  any  other  portion  of 
the  Westminster  service-book.  Without  attempting  to  cover  the 
whole  field,  I  shall  touch  briefly  on  the  following  points. 

I.  The  Frequency  of  Communion. — The  recommendation  in  the 
Book  of  Discipline  favoured  quarterly  celebration  of  the  Sacrament, 
the  first  "  Sondays "  of  March,  June,  September,  and  December 
being  the  months  and  Sabbaths  thought  most  suitable  (chap.  xi. 
§  5).  The  Book  of  Common  Order  speaks  of  monthly  communion 
as  customary,  but  leaves  it  open  to  congregations  to  arrange  for 
the  dispensation  "so  oft  as  they  shall  think  expedient1'  (chap,  x.) 
The  General  Assembly  of  1562  ordained  the  Communion  to  be 
ministered  four  times  in  the  year  in  burghs,  and  twice  in  the  year 
in  country  parishes  ('  The  Book  of  the  Univ.  Kirk,'  vol.  i.  p.  30). 
The  Westminster  Directory  deals  with  the  matter  of  frequency  in 
the  first  rubric  of  direction  in  these  general  and  discretionary  terms  : 


444  APPENDIX. 

"  The  Communion,  or  Supper  of  the  Lord,  is  frequently  to  be  cele- 
brated :  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." 

From  an  early  period  the  practice  in  Scotland  has  favoured 
annual  communion.  From  1560  to  1564  there  were  three  com- 
munions observed  yearly  in  Edinburgh. — (Principal  Lee's  '  Hist,  of 
the  Ch.  of  Scot.,'  vol.  i.  pp.  389,  390).  Wodrow  gives  a  list  of 
communions  observed  in  Glasgow  from  1584  to  1705.  In  the 
great  majority  of  cases  the  administering  was  annual,  there  being 
only  some  six  or  seven  exceptions  in  the  years  between  1584  and 
1645. — ('Biographical  Collections,'  vol.  ii.  pt.  ii.  pp.  27-30).  In 
1602  the  Assembly  arranged  for  the  "visitation  of  kirks"  by 
commissioners,  and  one  of  the  topics  of  inquiry  in  the  case  of  "  ilk 
Pastour  "  was,  "  If  he  ministers  the  communion  yearly  with  due 
examinatiouns  preceiding  1 "  ('  The  Book  of  the  Univ.  Kirk,'  vol.  iii. 
p.  992);  and  even  the  prelatic  Assembly  of  1616  at  Aberdeen, 
while  it  provided  for  quarterly  communions  in  burghs  and  half- 
yearly  in  rural  parishes  (one  communion  in  both  cases  to  be  at 
Easter),  only  threatened  civil  penalties  in  the  case  of  such  as  did 
not  communicate  at  least  once  in  the  twelvemonth  (ibid.,  pp. 
1124,  1128). 

In  this  connection,  however,  reference  must  be  made  to  a  prac- 
tice which  obtained  for  upwards  of  a  century  after  the  Reforma- 
tion. When  the  table  accommodation  was  limited,  and  the  num- 
ber of  communicants  large,  the  communion  was  extended  over  two 
or  more  successive  Sabbaths.  Of  this  practice  many  instances 
could  be  adduced.  I  content  myself  with  the  following :  1st, 
Passing  over  as  doubtful  an  entry  in  the  Edinburgh  Session 
Becords,  from  which  it  is  possible  to  infer  that  in  1560  Knox 
ministered  the  sacrament  "in  ye  hie  kirk  of  Edinb."  on  "Sonday, 
2  of  March,"  and  thereafter  on  "  Mononday,  Twysday,  Wednesday, 
Thursday,  Eryday,  Setterday  "  (Principal Lee,  ut  sup.,  p.  389),  there  is 
in  the  same  transcript  this  record  of  a  communion  in  1562,  "  Sonday, 
20  Dec,  and  Sonday,  27  Dec.;"  while  in  1563  the  dating  and 
describing  of  the  winter  communion  is  as  follows,  "  1*/  Communion, 
12  and  19  Dec.  (the  nobility  being  in  town")  (ibid.,  p.  390).     2d, 


COMMUNION    OFFICE    OF   THE    WESTMINSTER   DIRECTORY.       445 

For  three  years  in  succession  (1588-1590)  Wodrow's  list  of  Glas- 
gow communions  mentioned  above  reads  thus  :  "  2d  and  3d  Sabbath 
of  May,  2d  and  3d  Sabbath  of  Agust,  2d  and  3d  Sabbath  of 
May  ;"  in  1625  the  entry  is  "3d  and  4th  Sabbath  of  Aprile  and 
1st  and  2d  of  May  ;"  while  for  the  following  year  it  is  2d,  3d,  and 
4th  Sabbath  of  Aprile  and  1st  of  May  "  (ut  sup.,  pp.  28,  29).  3d, 
In  the  Session  Record  of  Anstruther  Wester,  there  is  this  minute 
under  date  28th  March  1592  :  "  It  is  tho1  gud  y*  ye  Supper  of  ye 
Lord  be  celebrat  ye  nixt  Sabothe  day  in  this  ordor,  a  certain,  sa 
mony  as  we  may  easely  serve  befoir  twell  hours,  and  ye  rest  to 
communicat  ye  nixt  day  that  sail  be  fund  meetest,  befoir  ye  peiple 
go  to  ye  fishing  "  (Principal  Lee,  ut  sup.,  p.  402).  4th,  The  Session 
Records  of  Canongate,  Edinburgh,  for  January  15,  1613,  ordains 
public  intimation  to  be  made  from  the  pulpit  next  Sabbath  "of  the 
holy  communion  to  be  celebrat  the  last  Sab.  of  Jany  inst,  and  the 
twa  first  Sabboths  of  Februar  n  (Principal  Lee,  ut  sup.,  p.  398).  5th, 
The  Dunfermline  Session  in  1656  resolved  "that  the  twa  days  of 
the  communion  shall  be  on  the  10th  and  17th  days  of  AugLnext ; " 
and  at  a  later  date  they  gave  "  advertisement  to  families  to  divide 
themselves  equally,  the  ane  half  the  first  day,  the  other  half  the 
second  day,  and  that  there  will  be  sermon  in  another  part  without 
the  kirk  for  those  that  communicate  not  "  (Principal  Lee,  ut  sup).,  p. 
405).  6th,  In  Alexander  Henderson's  treatise  upon  '  The  Govern- 
ment and  Order  of  the  Church  of  Scotland'  (1641-1690),  the 
opening  paragraph  of  the  section  relating  to  "  The  Order  of  ad- 
ministring  the  Communion  or  the  Lords  Supper"  is  in  these 
terms  :  "  The  Sacrament  of  the  Lords  Supper  is  more  frequently 
ministred  in  some  Congregations  than  in  others,  according  to  the 
number  of  the  Communicants,  and  the  proficiency  of  the  People  in 
the  way  of  Christ :  and  in  some  places  upon  one  Sabbath,  in 
other  places  upon  two,  or  three  Sabbaths,  as  it  may  be  done  most 
conveniently,  which  is  determined  by  the  Minister  and  Eldership 
of  the  Church." 

II.  The  Place  of  Communion. — When  the  section  relating  to 
the  Supper  Sacrament  came  to  be  drafted,  it  soon  appeared  that 
a  serious  difference  obtained  between  the  practice  of  the  English 
Puritans  and  the  Scottish  Presbyterians  on  this  point.  In  England 
the  custom  had  been  to  consecrate  the  elements  at  a  small  table, 
and  thereafter  take  them  to  the  communicants   who  remained  in 


446  APPENDIX. 

their  pews.  In  Scotland,  on  the  other  hand,  the  communicants 
left  their  pews  and  took  their  seats  along  the  sides  of  a  table  which 
extended  the  length  of  the  church.  The  English  members  of 
Assembly  were  naturally  averse  to  change  their  national  usage. 
The  Scottish  commissioners  believed  table  communicating  to  be 
essential  to  the  significance  of  the  rite,  and  were  resolved  it  should 
have  a  place  in  the  international  book  of  common  order.  Baillie 
gives  a  graphic  account  of  the  dispute  in  its  several  stages.  "  They 
will  not,"  he  writes  in  April  1G44,  "and  saith  the  people  will  never 
yield  to  alter  their  practise  ...  to  come  out  of  their  pews  to  a 
table,  they  deny  the  necessitie  of  it :  we  affirme  it  necessare,  and 
will  stand  to  it."  Then  in  June  of  the  same  year  he  notes  :  "  This 
day  before  noone  we  gott  sundrie  propositions  of  our  Directory  for 
the  sacrament  of  the  Lords  Supper  past ;  but  in  the  afternoone 
we  could  not  move  one  inch.  The  unhappie  Independents  would 
mangle  that  sacrament.  Xo  catechising  nor  preparation  before  ; 
no  thanksgiving  after ;  no  sacramentall  doctrine,  or  chapters,  in  the 
day  of  celebration ;  no  coming  up  to  any  table ;  but  a  carrying  of 
the  element  to  all  in  their  seats  athort  the  church."  And  on  the 
28th  of  the  same  month  he  gives  expression  to  his  annoyance. 
"  This  day  we  wrere  vexed  also  in  the  Assemblie  :  we  thought  we 
had  passed  with  consent,  sitting  at  the  table  ;  but  behold  Mr 
Xye,  Goodwin,  and  Bridges  cast  all  in  the  houes,  denying  to  us 
the  necessitie  of  any  table,  but  pressing  the  communicating  of  all  in 
their  seats,  without  coming  up  to  a  table." — ('  Letters  and  Journals,' 
vol.  ii.  pp.  148,  195,  199.)  In  the  end  a  form  of  expression  was 
employed,  which  is  of  the  nature  of  a  compromise.  "  After  this 
Exhortation,  Warning,  and  Invitation,"  directs  the  rubric,  "the 
Table  being  before  decently  covered,  and  so  conveniently  placed, 
that  the  Communicants  may  orderly  sit  about  it,  or  at  it,"  &c. 
Thus  the  Scots  could  come  to  and  take  their  places  "  at "  the  table 
of  consecration  and  communion ;  while  the  English,  occupying 
seats  in  the  nearest  pews,  could  communicate  sitting  "  about "  the 
table. 

In  the  General  Assembly  Act  which  authorised  the  Directory, 
care  was  taken  to  guard  against  it  being  thought  that  the  Church 
of  Scotland  did  not  hold  decided  views  upon  the  subject  by  the 
insertion  of  this  declaratory  clause:  "Provided  alwayes,  that  the 
Clause  in  the  Directory  of  the  Administration  of  the  Lord's 
Supper,   which  mentioneth   the   Communicants  sitting  about  the 


COMMUNION   OFFICE    OF   THE   WESTMINSTER   DIRECTORY.       447 

Table,  or  at  it,  be  not  interpreted  as  if,  in  the  Judgement  of  this 
Kirk,  it  were  indifferent,  and  free  for  any  of  the  Communicants, 
not  to  come  to,  and  receive  at  the  table."  Two  days  later,  in  the 
opinion  or  judgment  of  the  committee,  which  the  Assembly  ap- 
proved and  ordained  to  be  observed  "  in  all  time  hereafter,"  it  was 
provided  :  "  That  there  be  no  reading  in  the  time  of  communicating, 
but  the  Minister  making  a  short  exhortation  at  every  table.  .  .  . 
That  while  the  tables  are  dissolving  and  filling  there  be  alwayes 
singing  of  some  portion  of  a  Psalme,  according  to  the  custome. 
That  the  communicants,  both  before  their  going  to  and  after  their 
coming  from  the  table,  shall  only  joyne  themselves  to  the  present 
publick  exercise  then  in  hand.  .  .  .  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.  .  .  .  That  of  those 
who  are  present  in  the  kirk  where  the  communion  is  celebrate 
none  be  permitted  to  go  forth  whill  [until]  the  whole  tables  be 
served  and  the  blessing  pronounced,  nnlesse  it  be  for  more  com- 
modious order,  and  in  other  cases  of  necessity." — 'Acts  of  the 
General  Assembly,   1638-1842,' pp.  116,  120. 

Considerable  changes  in  the  matter  of  the  place  for  communicat- 
ing have  taken  place  in  Scotland  since  the  days  of  the  Westminster 
Assembly.  A  separate  table  for  the  placing  and  sanctifying  of  the 
elements  is  now  generally  employed.  Pews  which  could  be  con- 
verted into  tables  were  for  a  time  used  for  the  accommodation  of 
communicants  instead  of  the  one  long  table.  Now,  to  admit  of 
simultaneous  communion,  it  is  quite  common  to  have  the  elements 
carried  by  elders  from  pew  to  pew,  and  in  some  cases  from  area  to 
gallery,  with  only  a  strip  of  linen  on  the  book-board  to  represent 
the  tables  of  bygone  days. 

III.  The  Posture  of  Communion. — The  posture  on  the  part  of 
English  Episcopalians  had  always  been  that  of  kneeling—"  all 
kneeling  humbly  upon  their  knees  "  being  the  rubric  in  the  Prayer- 
Book  of  Elizabeth  (1558),  as  in  that  of  Edward  VI.  (1549) ;  and 
had  Scotland  submitted  to  royal  and  prelatic  dictation,  and  accepted 
Laud's  Liturgy  of  1637,  it  would  have  been  the  same  in  the 
northern  kingdom  from  that  date — "all  humbly  kneeling"  being 
required  of  the  people  in  that  Anglican  service-book.     In  the  case 


448  APPENDIX. 

of  the  English  Puritans,  there  would  seem  to  have  been  no  decided 
preference  for  any  particular  posture,  and  no  uniformity  of  practice. 
So,  when  the  English  Presbyterians  of  the  Savoy  conference  in 
1G61  drew  out  their  "  Reformation  of  the  Liturgy,"  generally  termed 
the  Savoy  Liturgy,  they  inserted  this  injunction  of  toleration  in 
their  "  Order  of  Celebrating  the  Sacrament  of  the  Body  and  Blood 
of  Christ"  :  "And  let  none  of  the  people  be  forced  to  sit,  stand,  or 
kneel  in  the  act  of  receiving  whose  judgment  is  against  it." — Hall's 
'Belig.  Liturg.,'  vol.  iv.  p.  74. 

The  Scottish  Commissioners,  as  was  to  be  expected,  contended 
strongly  for  the  sitting  posture  or  gesture.  They  carried  their 
point  against  the  Anglicans,  with  whom  they  had  the  most 
strenuous  conflict ;  and  they  secured  the  acquiescence  of  the 
Puritans,  the  only  difference  being  that  while  the  Scottish  ritual 
franiers  regarded  sitting  as  imperative  or  essential,  the  English 
Conformists  preferred  to  have  it  left  an  ojjen  question  or  matter  of 
indifference.  "  They  [the  English  members  on  the  Directory 
Committee]  are  content  of  sitting,"  reports  Baillie,  "albeit  not  as 
of  a  ryte  institute"  ('Letters  and  Journals,'  vol.  ii.  p.  148).  The 
result  was  that  the  only  posture  for  communicating  mentioned  in 
the  Directory  and  Acts  of  Assembly  is  the  sitting  one.  The 
communion-table  at  which  the  minister  is  to  take  and  keep  his 
place  while  officiating,  "being  before  decently  covered,"  is  to  be 
"  so  conveniently  placed  that  the  Communicants  may  orderly  sit 
about  it,  or  at  it." 

As  bearing  upon  this  subject,  as  well  as  interesting  in  itself,  I 
may  here  introduce  a  description  of  the  administering  of  the 
Lord's  Supper  after  the  manner  of  the  Church  of  Scotland  written 
by  Samuel  Rutherfurd  shortly  before  taking  part  in  the  compiling 
of  the  Westminster  Directory.  The  description  occurs  in  one  of 
that  voluminous  writer's  works  to  which  he  gave  the  title,  '  .V 
Peacable  and  Temperate  Plea  for  Pauls  Presbyterie  in  Scotland,  or 
A  ^Iodcst  and  Brotherly  Dispute  of  the  Government  of  the  Church 
of  Scotland,'  &c,  Lond.,  1642.  In  chapter  xx.  of  this  treatise,  the 
question  is  proposed  and  discussed,  "  "Whether  or  no  the  government 
of  the  Church  of  Scotland  can  be  proved  by  God's  Word  to  be  law- 
full."  The  sixth  article  of  that  chapter  treats  of  the  Lord's  Sup- 
per, and  the  following  are  the  leading  contents  of  the  article  :  k-  A 
Table  is  covered,  not  an  Altar  erected.  A  Sermon  for  the  purpose  in 
hand  is  preached  before,  as  Christ  doth,  as  a  Sermon  goeth  before 


COMMUNION   OFFICE   OF   THE   WESTMINSTER   DIRECTORY.      449 

Baptisiue.  The  banqueters  sit  downe  at  Table,  even  as  Jesus  sat 
downe  with  the  twelve  Disciples,  the  Lord  honouring  them  with 
Table-honour  with  himself.  In  the  meanwhile  the  people  are 
eating  and  drinking,  the  Pastor  is  speaking  of  Christ's  love  in 
dying  for  man,  of  the  Lord's  death,  of  faith  required  in  annun- 
tiating  the  Lord's  death  till  he  come  againe,  even  as  Christ  all  the 
while  entertained  his  guests  with  heavenly  Sermons,  and  having 
done,  they  sing  a  Psalme,  as  Christ  and  his  disciples  did. 

"  All  the  while  Elders  in  reverend  and  decent  manner  attend  the 
service  of  the  Table,  as  the  banquet  requireth,  for  that  some 
served  at  that  Supper  is  gathered  from  Mat.  26.  19,  Mark  14.  15, 
where  mention  is  made  of  a  large  upper  room  furnished  and  pre- 
pared, which  is  a  cleare  warrant  for  a  large  Table,  a  cleane  and  faire 
Table-cloth,  Basons,  Cups,  and  vessels  decent  and  comely  for  that 
service,  and  from  Christ  his  girding  himself  with  a  towelle,  and 
washing  their  feet  and  standing  as  a  servant. 

"  The  nature  of  the  Sacrament  requires  thanksgiving,  and  there- 
fore, after  noone  a  sermon  of  thanksgiving  is  preached,  which  is 
also  warranted  from  Mat.   26.   30." 

The  mention  of  Eutherfurd  leads  me  to  notice  a  statement  in  one 
of  his  undated  letters  which  it  is  not  very  easy  to  explain.  Writing 
to  Lady  Boyd  from  St  Andrews,  he  remarks  :  "  Anent  read  prayers, 
Madam,  I  could  never  see  precept,  promise,  or  practice  for  them 
in  God's  word.  Our  Church  never  allowed  them,  but  men  took 
them  up  at  their  own  choice.  The  word  of  God  niaketh  reading 
(1  Tim.  iv.  13)  and  praying  (1  Thess.  v.  17)  two  different  worships. 
In  reading,  God  speaketh  to  us  (2  Kings  xxii.  10,  11) ;  in  praying, 
we  speak  to  God  (PsaL  xxii.  2  and  xxviii.  1).  I  had  never  faith 
to  think  well  of  them.  In  my  weak  judgment,  it  were  good  if 
they  were  out  of  the  service  of  God.  I  cannot  think  them  a  fruit 
or  effect  of  the  Spirit  of  adoption,  seeing  the  user  cannot  say  of 
such  prayers,  'Let  the  words  of  my  mouth,  and  the  meditations 
of  my  heart,  be  acceptable  in  thy  sight,  0  Lord,  my  strength  and 
my  Eedeemer ' ;  which  the  servants  of  God  ought  to  say  of  their 
prayers  (Psal.  xix.  14).  For  such  prayers  are  meditations  set 
down  in  paper  and  ink,  and  cannot  be  his  heart-meditations  who 
useth  them  :  the  saints  never  used  them,  and  God  never  commanded 
them :  and  a  promise  to  hear  any  prayers,  except  the  pouring  out 
of  the  soul  to  God,  we  can  never  read." — Letter  cccii. 

The  difficulty  here  is  to  understand  how,  knowing  what  he  must 

2  F 


450  APPENDIX. 

have  known  as  to  the  provision  for  read  prayers  in  the  reader's 
part  of  the  service  as  conducted  in  the  sixteenth  century,  the  writer 
should  yet  affirm,  "  Our  Church  never  allowed  them."  Possibly  he 
may  have  in  view  the  prayers  which  the  minister  was  always  ex- 
pected to  "conceive,"  over  and  above  the  printed  ones  provided 
in  the  Book  of  Common  Order.  Evidently  Rutherfurd  was  no 
friend  to  reading  in  the  pulpit,  whether  of  sermons  or  of  prayers. 
As  to  sermon-reading,  when  setting  forth  the  pastor's  duty  in  the 
work  already  quoted  from,  he  has  this  pithy  pronouncement  as  to 
use  and  wont  in  his  day :  "  We  acknowledge  no  reading  Pastors, 
but  only  Pastors  gifted,  who  are  able  to  cut  the  word  aright, 
apt  to  teach,  able  to  teach  others,  sent  of  God  to  preach.  "We 
have  no  Pastors  who  may  administer  the  Sacraments,  but  may 
not  and  cannot  preach  the  word,  contrary  to  Christ's  ordinance." 


APPENDIX    P. 

Formation  and  Constitution  of  "  The  Scottish 
Church  Society." 

In  June  1892  initial  steps  were  taken  to  form  a  new  Society  in 
connection  with  the  Church  of  Scotland.  On  the  1 9th  of  October 
a  private  meeting,  presided  over  by  the  Rev.  Professor  Milligan 
of  Aberdeen,  was  held  in  Edinburgh  for  the  purpose  of  considering 
and  adopting  the  draft  constitution. 

The  following  are  the  leading  planks  in  the  platform  of  the 
Society  : — 

I.  The  name  of  the  Society  shall  be  "The  Scottish  Church 
Society." 

II.  The  motto  shall  be,  "Ask  for  the  old  paths  .  .  .  and  walk 
therein." 

III.  The  general  purpose  shall  be  to  defend  and  advance  cath- 
olic doctrine,  as  set  forth  in  the  ancient  creeds,  and  embodied  in 
the  Standards  of  the  Church  of  Scotland,  and  generally  to  assert 
Scriptural  principles  in  all  matters  relating  to  Church  order  and 
policy,  Christian  work,  and  spiritual  life  throughout  Scotland. 


THE   SCOTTISH   CHURCH   SOCIETY.  451 

IV.  Among  the  special  objects  to  be  aimed  at  shall  be  the 
following  : — 

1.  The  consistent  affirmation  of  the  divine  basis,  supernatural 
life,  and  heavenly  calling  of  the  Church. 

2.  The  fostering  of  a  due  sense  of  the  historic  continuity  of  the 
Church  from  the  first. 

3.  The  maintaining  of  the  necessity  of  a  valid  ordination  to  the 
holy  ministry,  and  the  celebration  in  a  befitting  manner  of  the  rite 
of  ordination. 

4.  The  assertion  of  the  efficacy  of  the  sacraments. 

5.  The  promotion  of  the  religious  education  and  pastoral  care  of 
the  young  on  the  basis  of  holy  baptism. 

6.  The  restoration  of  the  Holy  Communion  to  its  right  place  in 
relation  to  the  worship  of  the  Church  and  to  the  spiritual  life  of  the 
baptised. 

7.  The  revival  of  daily  service  wherever  practicable. 

8.  The  observance  in  its  main  features  of  the  Christian  Year. 

9.  The  encouragement,  where  practicable,  of  free  and  open 
churches. 

10.  The  advancement  of  a  higher  spiritual  life  among  the  clergy. 

11.  The  restoration  of  more  careful  discipline  of  clergy  and  laity. 

12.  The  deepening  in  the  laity  of  a  due  sense  of  their  priesthood, 
and  the  encouraging  them  to  fulfil  their  calling  in  the  worship  and 
work  of  the  Church. 

13.  The  promotion  of  right  methods  for  the  pastoral  training  of 
candidates  for  the  holy  ministry. 

14.  The  promotion  of  evangelistic  work  on  Church  lines. 

15.  The  placing  on  a  right  basis  of  the  financial  support  of  the 
Church  through  systematic  giving,  and  the  restoration  of  the  weekly 
offering  to  its  proper  place  in  thought  and  worship. 

16.  The  better  fulfilment  by  the  Church  of  her  duties  in  regard 
to  the  education  and  to  the  care  of  the  poor. 

17.  The  consideration  of  social  problems,  with  a  view  to  their 
adjustment  on  a  basis  of  Christian  justice  and  brotherhood. 

18.  The  maintenance  of  the  law  of  the  Church  in  regard  to 
marriage. 

19.  The  maintenance  of  the  Scriptural  view  (as  held  by  the 
Eeformers  and  early  Assemblies)  as  to  the  heinousness  of  the  sin 
of  sacrilege. 

20.  The  reverent   care  and   seemly    ordering   of    churches   and 


■i52  APPENDIX. 

churchyards;  and  the  preservation  of  ancient  ecclesiastical  monu- 
ments. 

21.  The  deepening  of  a  penitential  sense  of  the  sin  and  peril  of 
schism. 

22.  The  furtherance  of  catholic  unity  in  every  way  consistent 
with  true  loyalty  to  the  Church  of  Scotland. 

V.  Among  the  methods  to  be  adopted  for  the  promotion  of  these 
objects  shall  be  : — 

1.  Private  and  united  prayer. 

2.  Meetings  for  conference  as  circumstances  may  require. 

3.  A  public  Church  Society  Congress,  to  be  held  annually  in  one 
of  the  larger  towns  in  Scotland ;  a  full  report  of  the  proceedings  of 
each  Congress  to  be  afterwards  published  and  circulated. 

4.  The  preparation  and  publication  from  time  to  time  of  such 
occasional  papers,  forms  of  service,  sermons,  class-books,  parochial 
or  other  leaflets,  and  devotional  literature  as  shall  be  approved  by 
the  Society. 

5.  The  delivery  of  special  sermons  or  lectures  in  connection  with 
the  Society. 

6.  The  provision  of  aids  to  the  spiritual  life  of  the  clergy. 

7.  The  organisation  of  parochial  missions. 

YI.  That  the  membership  of  the  Society  shall  be  open  to  such 
persons,  whether  of  the  clergy  or  laity,  as  are  in  general  sympathy 
with  the  above  objects ;  and  that  admission,  after  the  final  adjust- 
ment of  the  constitution,  shall  be  at  an  annual  meeting  by  the 
majority  of  the  votes  of  those  present. 

Women  may  be  admitted  as  associates. 

The  constitution  having  been  adopted,  office-bearers  were  ap- 
pointed as  follows  :  President,  the  Eev.  Professor  Milligan,  D.D. 
Vice-Presidents,  the  Eev.  Dr  A.  K.  H.  Boyd ;  the  Eev.  Dr 
Leishman  ;  the  Eev.  Dr  Sprott ;  the  Eev.  Dr  John  M'Leod.  Secre- 
tary, the  Eev.  Dr  Cooper,  Aberdeen.  Treasurer,  the  Eev.  Theodore 
Marshall,  Caputh.  Council — The  above,  along  with  the  Eev.  Dr 
H.  M.  Hamilton  ;  the  Eevs.  M.  P.  Johnstone,  Fraserburgh;  A. 
Wallace  Williamson  ;  H.  J.  Wotherspoon  ;  J.  Crawford  ;  George 
Campbell,  Eastwood  ;  John  Parker  ;  and  James  Landreth. 

It  was  agreed  that  another  meeting  of  the  Society  should  be  held 
in  May,  just  prior  to  the  meetings  of  General  Assembly ;  and  the 
Business  Committee  was  charged  with  the  organisation  of  a  Con- 
gress to  be  held  at  Glasgow  early  in  November  1893. 


I  X  D  E  X. 


Aberdeen,  Old,  singing  Doxology  in, 
249  ;  see  Breviary. 

Abstinence,  Sunday  of,  123. 

Act,  Assembly,  for  preparing  Directory 
and  against  Innovations,  179,  180  ; 
concerning  religion  and  Church  gov- 
ernment, 226  ;  Rescissory,  226  andn. 
106  ;  anent  Administration  of  Sacra- 
ments, 247  ;  for  guidance  of  Com- 
missioners, 255  ;  anent  Lecturing, 
256  ;  Barrier,  256  and  n.  33  ;  for 
Settling  Quiet  and  Peace  of  the 
Church,  254,  255.  See  also  As- 
sembly. 

,    British    Parliament,    favouring 

Toleration.  26S. 

Adah-,  WM  Rev.,  of  Ayr,  207  n.  62. 

Adamson,  J.,  Principal  of  Edinb.  Univ., 
277. 

Aidan,  Bishop  of  Xorthumbria,  10. 

Aimes,  W.,  on  the  three  recent  Cere- 
monies, 207  and  n.  63. 

A.  K.  H.  B.,  dislike  of  Dr  R.  Lee's 
Prayers,  325  n.  19 ;  Articles  by, 
upon  "  The  Xew  Liturgies  of  the 
Scottish  Kirk  "  and  "  The  New  Hym- 
nology  of  the  Scottish  Kirk,"  325 
n.  19,  332  n.  36.     See  also  Boyd. 

Anderson,  J.,  Rev.,  of  Dumbarton,  97, 
106. 

Angles,  conversion  of,  10. 

Anne,  Queen,  accession  of,  25S. 

Anthems,  Prof.  Beattie  favours  use  of 
in  public  worship,  313  ;  music  for 
provided  for  bv  Dr  A.  Thomson  and 
R.  A.  Smith,  319. 

Archbishops,  two,  deposed  and  excom- 
municated in  163S,  171. 

Argyle,  Lady,  129. 

Argyll,  Duke  of,  on  Presbyterian  Ser- 
vices, Lord's  Prayer,  Church  Music, 
responsive  reading  of  Psalter,  345, 
346. 


Arnold,  T..  of  Rugby,  description  of 
Scottish  Presbvterian  "Worship  in 
1531,  320,  321,"  and  n.  12. 

Articles,  the  Five,  of  Perth,  146  and  n. 
Ill  ;  petitioned  against,  149  ;  peti- 
tion refused,  150  ;  condemned  by 
Assembly  in  1638,  170. 

of    Reformation     submitted    to 

Queen  Regent,  58  and  n.  IS. 

Ash  Wednesday,  Sarum  Service  for,  36 
et  seq. ;  administration  of  Ashes  in,  37 
andn.  67;  blessing  of  traced  through 
Sarum  Missal,  English  Prayer-Book, 
and  Scottish  Euchologion,  3S  et  seq. 

Assembly,  General,  of  1562,  Act  anent 
Book  of  Geneva,  103  ;  of  1564  anent 
Book  of  Common  Order,  104  ;  of 
1601  at  Burntisland,  140  and  n.  99  ; 
of  1616  at  Aberdeen,  143  et  seq.;  of 
1617  at  Perth,  145  ;  of  163S  at  Glas- 
gow, 170  and  n.  1;  of  1639  short  Act 
of  anent  Novations,  256,  257;  of  1641 
letter  to  from  English  Ministers,  173 
and  n.  6  ;  authority  given  by  to  draw 
up  Directory,  174  ;  prohibited  Nov- 
ations, 257;  of  1642  letter  to  from 
England,  174  et  seq.;  of  1643  Con- 
ference at  regarding  Novations,  178, 
179  ;  of  1645  authorised  Directory, 
190  ;  of  1652  three  Acts  on  grounds 
of  salvation  and  rules  of  discipline, 
224  ;  of  1653  silenced  by  Cromwell, 
223;  of  1690,  244  et  seq.;  of  1694 
anent  a  Commission  and  Lecturing, 
255,  256  ;  of  1697  passed  the  Barrier 
Act,  256,  257  ;  of  1705  observance 
of  Directory,  275  ;  of  1706  Act  and 
Recommendation  concerning  Scrip- 
ture Songs,  277  et  seq.;  of  1707 
passed  Act  against  Innovations,  259  ; 
and  gave  decision  regarding  Scripture 
Songs,  2S0  ;  of  1713  recommenda- 
tion of  regarding  teaching  of  psalm 


454 


INDEX. 


tunes  by  Schoolmasters,  276  ;  of 
1746  recommendation  that  reading 
the  line  be  discontinued  in  family 
worship,  276,  277  ;  of  1741  over- 
tured  in  favour  of  enlargement  of 
metrical  psalter,  281  ;  of  1745  Act 
and  Overture  regarding  Sacred 
Poetry,  282,  283  ;  of  1751  recom- 
mended the  new  psalmody  to  be 
used  in  private  families,  284  ;  of 
1775  overture  to  regarding  Trans- 
lations and  Paraphrases,  284  ;  of 
1781  passed  Interim  Act  anent  the 
Psalmody,  285,  286  ;  of  1866  toler- 
ated instrumental  music,  338. 

,   Westminster,    order   concerning 

issued  by  English  House  of  Commons 
in  1642,  175  ;  Ordinance  of  English 
Parliament  calling,  177  ;  place  of 
meeting,  177  n.  14  ;  letters  from  to 
Ch.  of  Scot.,  181  ;  Answer  to,  182  ; 
occupied  for  ten  weeks  with  Thirty- 
nine  Articles,  184  and  n.  29  ;  began 
in  Nov.  1643  to  deal  with  discipline 
and  ritual,  184.     See  also  Directory. 

Association,  Devotional  Service,  of  U.P. 
Church,  349  ;  issued  '  Presbyterian 
Forms  of  Service,'  350  ;. Public  Wor- 
ship, of  Free  Church,  351  et  seq. 

Australia,  Presbyterian  Church  of, 
revision  of  Westminster  Directory 
by,  438  et  seq. 

Ayr,  dissatisfaction  with  town  minister 
of  in  1634,  165. 

Ayrshire  infected  with  the  idolatry 
of  the  Mass,  128  and  n.   73. 

Baillie,  R,  Rev.,  upon  Henderson's 
proposal  for  a  Directory,  174  ;  upon 
"Novations,"  178  ;  present  at  Gen- 
eral Assembly  of  1645  and  describes 
it,  189,  190  and  n.  40  ;  trouble  at 
Kilwinning  about  Doxology,  206  and 
n.  61  ;  favours  new  metrical  Psalter, 
217  ;  agrees  to  omission  of  Doxology 
in,  218. 

Balcanquhall,  Dean  of  Durham,  writer 
of  'Larger  Declaration,'  147  n.  113. 

Baldred,  St,  Aberdeen  Breviary  Lec- 
tions for,  45  et  seq. 

1  Ballates,  The  Gude  and  Godlie,'  Mon- 
trose Burial  Hymn  taken  from,  380 
et  seq.     See  also  Psalms. 

Banchory  -  Devenick,  extracts  from 
Session  Records  of  in  1708-1712,  250. 

Band,  Common,  entered  into  by  Scottish 
Reformers,  96. 

Bannerman,  Dr,  Perth,  139,  176  n.  11, 
221,  390. 

Baptism,    in    Celtic    Church,    16;    in 


Hamilton's  Catechism,  54  et  seq.;  in 
Herman's  Consultation,  63  et  seq. ; 
in  Book  of  Common  Order,  109, 110  ; 
"after  Papistical  manner,"  129  ; 
Order  of  in  Frankfort  Book  of  Com- 
mon Order,  376  ;  order  of  in  E.  P. 
Church  draft  revision  of  Westmin- 
ster Directory,  436  ;  in  Presbyterian 
Churches  of  Australia  and  Tasmania, 
439  et  seq. 

Barrier,  see  Act. 

Bassandyne,  T.,  133  and  n.  85,  135  et 
seq.,  385. 

Bass  Rock,  see  Baldred. 

Bathgate,  reader  in,  censured,  429. 

Beath,  Hill  of,  conventicle  at,  236. 

Beattie,  J.,  Prof.,  his  letter  on  improve- 
ment of  Psalmody  in  Scotland,  312 
and  n.  2. 

Bell,  use  of,  in  Celtic  worship,  16 ; 
three  ringings  of,  on  Sabbath,  163 
and  n.  143. 

Bible,  proposed  revision  of  A.V.  in 
1601,  140. 

Bidding,  see  Prayer. 

Bingham,  J.,  his  translation  of  Cal- 
vin's prayer  of  confession,  89  n.  87  ; 
wrong  inference  drawn  by  from 
Calvin's  letter,  91  and  n.  90,  422. 

Bishops,  twelve,  how  dealt  with  by 
Assembly  in  1638,  171. 

Blackader,  J.,  Rev.,  236,  238,  239,  240. 

Blacklock,  T.,  Rev.,  291. 

Black  Rubric,  see  Kneeling. 

Blair,  H.,  Rev.,  291,  312  and  n.  2. 

,  R.,  Rev.,  291. 

,  W.,  Rev.  Dr,  Biography  and  Selec- 
tions from  Leighton,  433. 

Botrifnie,  Schoolmaster  of  appointed 
reader,  433. 

Bovet,  M.,  his  Histoire  du  Psautier  des 
Eglises  Reformers,  139  and  n.  97. 

Boyd,  Dr,  St  Andrews,  his  use  of 
'  Euchologion,'  345. 

,  Zachary,  277. 

Boys  publicly  catechised  during  Com- 
monwealth, 225  and  n.  103. 

Brereton,  W.,  Sir,  his  description  of 
Scottish  ritual  in  reign  of  Charles  I., 
163  et  seq. 

Breviary,  Roman,  39,  40  and  n.  72  ; 
Aberdeen,  40  ct  seq.  ;  Cardinal  Quig- 
non's  revised,  61. 

Brown,  P.  H., '  Early  Travellers  in  Scot- 
land,' 165  n.  145. 

Browning,  Robert,  closing  lines  of 
"  Christmas  Eve  "  with  reference  to 
Conclusion,  136  n.  89. 

Burial,  directions  for  in  Book  of  Dis- 
cipline, 130 ;   in  Book   of   Common 


INDEX. 


455 


Order,  131  ;  in  Frankfort  Draft,  376, 
377  ;  form  and  manner  of  in  Kirk 
of  Montrose,  130  ct  seq.,  379  et  seq. ; 
Order  for  in  E.  P.  Ch.  draft  revision 
of  Westminster  Directory,  437  ;  in 
Presbyterian  Churches  of  Australia 
and  Tasmania,  440. 

Burntisland,  Assembly  of  1601  met  in, 
140  and  n.  99. 

Burton,  J.  H. ,  Dr,  estimate  of  Hender- 
son's '  Government  and  Order,'  166 
n.  146. 

Cairn  table,  Covenanting  gathering  at, 
237. 

Calderwood,  D.,  use  of  term  Liturgy, 
105  ;  member  of  Committee  to  draft  a 
Scottish  Directory,  180  ;  gave  trouble 
in  Assembly  of  1645,  190  n.  41  ;  his 
'Altare  Damascenum,'  194,  195  n. 
46  ;  opposed  Morton's  nocent  Cere- 
monies, 207,  208  n.  64  ;  plea  for  use 
of  Doxology,  211  and  n.  71,  72. 

Calendar,  early  form  of  Church 
Directory,  29  ;  of  Drummond  Missal, 
ib. ;  the  Herdmanston,  30  ;  the  Cul- 
ross,  ib. ;  an  unnamed  Celtic,  31. 

Calvin,  J.,  opinion  of  English  Prayer- 
Book,  82,  83",  94  ;  character  of  by 
English  Statesman,  87  ;  his  Order  of 
Geneva,  88  et  seq. ;  his  letter  to 
Regent  Seymour,  91  et  seq. ;  to 
Edward  VI.,  93  et  seq.',  advice  to 
Frankfort  exiles,   94. 

Calvinism,  tribute  to  value  of,  by 
Mark  Pattison,  95. 

Cambridge,  University  of,  Bidding 
Form  of  Prayer  still  practised  in,  427. 

Campbell,  G.,  Rev.,  of  Dumfries,  231, 
232  and  n.  116. 

Candlish,  R.  S.,  Dr,  upon  instrumental 
music,  317  n.  6. 

Canons,  Ecclesiastical,  and  Constitu- 
tions, published  in  1636,  151  ;  con- 
tents of  bearing  upon  public  worship, 
152  et  seq.;  how  received  in  Scotland, 
154;  condemned  in  1638  by  As- 
sembly,  170  et  seq. 

Carlyle,  A.,  Rev.,  of  Inveresk,  291. 

,  T.,  estimate  of  John  Knox,  68  ; 

upon  the  Scots  and  Charles  II.,  222. 

Carstares,  W.,  Principal,  influence  of 
upon  the  Union,  265  and  n.  42 ; 
advice  to  by  Pringle  regarding  Toler- 
ation, 275. 

Carswell,  J.,  Bishop,  his  translation  of 
Book  of  Common  Order  into  Gaelic, 
125  et  seq.;  prayer  from  before  Ser- 
mon, 378. 

Catechism,  Hamilton's,  object  of,  52  ; 


contents  of,  53  ;  reprints  of,  53  n.  13  ; 
Order  of  Baptism  in,  54  et  seq. ;  ex- 
tracts from,  368  ct  seq. ;  in  Frankfort 
Book  of  Common  Order,  377. 

Cecil,  W.,  Sir,  letter  to  English  Am- 
bassador at  Paris,  98. 

Celtic,  see  Calendar,  "Worship. 

Ceremonies,  the  nocent,  164  et  seq., 
207  and  n.  62. 

Chanting  favoured  by  Prof.  Beattie, 
313. 

Charles  I.,  accession  of,  149  ;  sum- 
moned Long  Parliament,  172. 

II.,    Coronation   of   in   Scotland, 

222  ;  state  of  matters  in  Scotland 
during  reign  of,  225  ;  alters  Scottish 
Church  government,  227. 

Charteris,  H.,  136  and  n.  90. 

Christmas,  observance  of  condemned 
in  Book  of  Discipline,  108  ;  meeting 
of  General  Assembly  on,  129  ;  obser- 
vance of  condemned  in  Appendix  to 
Directory,  210  n.  69. 

Church,  Established,  of  Scotland,  state 
of  at  close  of  eighteenth  century, 
310  ;  no  instrumental  music  in  till 
nineteenth  century,  337  ;  and  no 
formal  sanction  of  at  any  time, 
338  ;  movement  in  direction  of  en- 
larged psalmody  and  hymnody,  331 
et  seq.  ;  liberty  granted  by  to  use 
instrumental  music,  338  ;  Church 
Service  Society  among  ministers  and 
laymen,  341  et  seq. 

,    Free,    of   Scotland,   question  of 

Hymns  raised  and  discussed,  334, 
335 ;  decision  come  to,  336  ;  action 
regarding  instrumental  music,  339  ; 
decision  come  to,  340  and  n.  48 ; 
formation  of  Public  Worship  As- 
sociation, 351,  352. 

,  Presbyterian,  of  Australia,  revi- 
sion of  Westminster  Directory  by, 
438  et  seq. 

,  Presbyterian,  of  England,  revision 

of  Westminster  Directory  by,  435 
et  seq. 

,  Presbyterian,  of  Tasmania,  re- 
vision of  Westminster  Directory  by, 
438  et  seq. 

,  United  Presbyterian,  of  Scotland, 

furnished  its  congregations  with 
Hymn  Book,  334  ;  the  '  Presbyterian 
Hymnal '  of,  334 ;  formation  of  De- 
votional Service  Association  in,  349. 

Churches,  Scottish,  Dedication  of  in 
thirteenth  centurv,  47,  48  and  n.  88, 
364,  365. 

Claim  of  Right,  the,  presented  to 
William  of  Orange,  243. 


456 


INDEX. 


Clarendon,   Lord,  admission  regarding 
Canons  and  Constitutions  Ecclesias- 
tical, 153  n.  127. 
Cobroune  or  Cockburn,    W.,   Rev.,  of 

Kirkmichael,  207  n.  62. 
Collects,  Scottish,  on  the  Psalms,  138 

et  seq.,  390  et  seq. 
Columba,  7,  8,  12,  17,  43. 
Commandments,  Ten,  metrical  render- 
ing of  by  Wbittingham,  120. 
Communion,    disorder    in    connection 
with   at   Edinburgh,    151  ;    Scottish 
Service    for    administering  to   sick, 
361,    362  ;    order   of    in    Frankfort 
Book  of  Common  Order,  376.     See 
also  Supper. 
Confession  of  Faith,  Firsb  Scottish  in 
1560, 100 ctscq. ;  "Westminster, ratified 
and  established  by  First  Parliament 
of  William,  244  ;  "Witherspoon  upon 
treatment    of    by   Moderates,    293  ; 
statements   in   bearing  upon  public 
worship,  357,  358. 
Consecration  Prayer  in  Anglican    and 
Scotch   Communion    Offices,    442   et 
seq. 
Constitutions,  apostolical,  specimen  of 

Bidding  Prayer  from.  423. 
Conventicle,    midnight,   description   of 

by  Grahame,  237. 
Cotterel,  Lt.-Col.,  223  and  n.  100. 
Councils,    Provincial,    from    1225    till 
1559,    50  ;   proceedings  of   in  1549, 
50  ;  in  1551,  51  ;  in  1558,  58  et  seq. ; 
in  1559,  60. 
Counties,   Scottish,  Twelve,   Churches 

of  dedicated,  365  et  seq. 
Covenant,   Solemn  League  and,  taken 

at  Westminster,  183  and  n.  28. 
Covenanters,    the,  their   open-air   ser- 
vices,   235  ;    included    lecturing    or 
prefacing,  236  ;  also  praise,  237  ;  and 
administration  of  Sacraments,  238  ; 
description  of  their  Communion,  239, 
240. 
Cowper,  W.,   Bishop  of  Galloway,  his 
character  and  career,  162  and  n.  142 ; 
his  '  Seven  Dayes  Conference,'  162  ct 
seq. 
Cox,  R.,  Dr,  84,  87  and  n.  81. 
Craig,  J.,  author  of  second  versions  in 

Psalter,  221. 
Cromwell,  Oliver,  his   Protectorate  in 

Scotland,  222. 
Cudberct   or   Cuthbert,    St,    of    Irish 
extraction,    10  ;    appointed    Prior  of 
Melrose,  10  ;  elected  Bishop  of  Lin- 
disfarne,  11. 
Cude,  57  and  n.  16. 
Culdees,  etymology  of  word,  18  and  n. 


35  ;  controversy  in  Scotland  regard- 
ing, 19  and  n.  36  ;  of  St  Andrews, 
19  et  seq.  ;  of  Lochleven,  20 ;  of 
Dunkeld,  see  Litany. 

Cuming,  P.,  Rev.,  290. 

Cunningham,  W.,  Principal,  estimate 
of  Dr  John  Erskine,  295. 

Currie,  J.,  Rev.,  295  and  n.  94,  296. 

Dalkeith,  burial  service  at  according  to 
English  Ritual,  235. 

David  de  Bernham,  extracts  from  his 
Pontifical,  364,  365.  See  also  Dedi- 
cation. 

Days,  distinction  between,  in  Celtic 
worship,  15. 

Deacons,  Reformation  Order  for  Elec- 
tion of,  102. 

'Declaration,  A  Large,'  147  n.  113. 

on  Kneeling,  see  Kneeling. 

Dedication  of  Parish  Churches  and 
Chapels  in  fifteenth  century,  47  ct 
seq.,  364,  365. 

Deer,  Book  of,  12  and  n.  17,  361,  362. 

De  Foe,  D.,  266  n.  43,  273  and  n.  54. 

Dick,  G.,  bookseller  in  Edinburgh,  147. 

Dickson,  D.,  Rev.,  suspected  of  inno- 
vating, 178  ;  one  of  a  committee  to 
compile  a  Scottish  Directory,  ISO. 

Dickson,  J.,  Rev.,  a  Covenanting 
preacher,  236. 

Directory,  a,  desire  for  expressed  by 
Henderson,  172  and  n.  5  ;  also  by 
General  Assembly,  174  ;  motion  by 
Henderson  for  drawing  up,  174  ;  pro- 
posal favoured  by  English  ministers, 
174  ct  seq.  ;  Henderson  abandons  at- 
tempt to  draw  up  one,  and  reasons  for 
this,  176  ;  a  purely  Scottish  never 
compiled,  180  and  n.  21 ;  General  As- 
sembly nominates  commissioners  to 
assist  in  preparation  of,  182,  183  ; 
preparation  of  carried  on  in  com- 
mittee at  Westminster,  185  et  seq. 
and  n.  33  ;  Rutherfurd  moves  in 
Westminster  Assembly  for  speeding 
of,  1S5  ;  English  Parliament  re- 
peatedly calls  for,  1S7  ;  Parliament 
Ordinance  establishing,  187  ;  revision 
of  in  Scotland,  188  and  n.  38  ;  title 
and  description  of  by  Westminster 
Divines,  1S9  ;  authorised  by  General 
Assembly,  190;  qualifying  statement 
in  Act,  191  ;  approval  of  by  Scottish 
Parliament,  192  ;  remitted  to  a 
Committee  of  Assembly  for  judg- 
ment on  details,  192  and  n.  44  ; 
sanctioned  by  Committee  of  Estates 
and  Commission  of  Assembly,  193; 
first  issue  of  in  Scotland,  193  and  n. 


INDEX. 


457 


45;  title  of,  194;  preface,  195  et 
seq. ;  analysis  of  contents,  197  et 
seq. ;   no  mention   of  doxologies  in, 

208  ;  nor  of  ministers'  private  de- 
votions in  pulpit,  20S  ;  no  place. in 
Revolution  Settlement,  245  ;  obser- 
vance of  recommended  by  General 
Assembly  in  1705,  275  and  n.  59;, 
Presbyterian  ministers  of  eighteenth 
century  charged  with  departing  from, 
311,  312 ;  no  attempt  at  revising 
made  in  Scotland,  435  ;  draft  revision 
of  by  E.  P.  Church,  435  et  seq.  ;  also 
by  federated  Churches  of  Australia 
and  Tasmania,  438  et  seq. 

Discipline,  Book  of,  First,  101  et  seq. 

Dismission,  music  for  in  Dr  A.  Thom- 
son's '  Sacred  Harmony,'  319. 

Dissenters,  Scottish  Episcopalian,  treat- 
ment of  in  eighteenth  century,  275. 

Douglas,  J.  M.,  joint  author  of  '  Litur- 
gical Proposals,'  &c,  435. 

Doxology,  one  form  of,  in  1575,  Book 
of  Common  Order,  135 ;  called  a 
"conclusion,"  or  the  Gloria  Patri, 
135  ;  thirty -two  forms  of  in  1595 
Book  of  Common  Order,  136  and  n. 
91  ;  evidence  that  used  in  Reforma- 
tion Scotland  prior  to  1575,  137  ;  in 
"Wedderburn's  Psalms  and  Songs, 
137,  138  ;  three  forms  in  Psalter 
of  1635,  161  ;  attitude  toward  by 
Westminster  Divines,  205  ;  yeomen 
at  Kilwinning  refuse  to  sing,  206  ; 
mention   of   in    Gillespie's   writings, 

209  ;  discussion  regarding  in  General 
Assembly  of  1645,  211  ;  heard  in 
parish  church  of  Dunbar  in  1661, 
212  ;  forms  of  in  Simson's  '  Spiritual 
Songs,'  214  ;  form  of  in  1781  edition 
of  the  Paraphrases  and  Hymns,  214  ; 
sung  in  Old  Aberdeen  for  disturb- 
ance, 249  ;  music  for  provided  by 
Dr  A.  Thomson  and  R.  A.  Smith, 
319  ;  the  thirty-two  in  Psalter  of 
1595,  386  et  seq. 

Druidism,  in  Scotland,  3  n.  12  ;  views 
regarding  of  Stewart,  Burton,  Skene, 
and  Rhys,  3  et  seq. 

Dumfries,  a  Sunday  spent  in  by  Ray, 
231  ;  rabbling  of  Episcopal  clergy- 
men in,  249. 

Duncan,  J.,  Dr,  criticism  of  the  Para- 
phrases, 287. 

"Dundie  Psalmes,"  see  Psalms. 

Dunkeld  Litanv,  21  et  seq.  ;  extracts 
from,  362,  363. 

Dykes,  T.,  Dr,  of  Ayr,  opposed  to 
weekly  Communion,  347  n.  53. 

Dysart,  Hog,  T.,  of,  147  and  n.  115. 


Easter  Day,  Communion  to  be  cele- 
brated upon  in  1641  by  royal  pro- 
clamation, 143. 

Sunday,  Edinburgh  Communion 

upon  in  1627  and  paucity  of  Com- 
municants, 151. 

Edersheim,  A,  Dr,  on  Sacramentarian- 
ism  of  Westminster  Confession,  443. 

Edgar,  A,  Dr,  of  Mauchline,  289  n.  83, 
422. 

Edinburgh,  ministers  in  1650  insti- 
tuted a  daily  lecture,  restored  singing 
and  catechising,  224. 

Edward  YL,  First  Prayer-Book  of,  348 
n.  54. 

Edward,  R.,  Rev.,  version  of  Calder- 
wood's  plea  for  the  Doxology,  211 
and  n.  72  ;  his  work,  'The  Doxology 
Approveu,'  212,  213. 

Elders,  Reformation  Order  for  Election 
of,  102. 

Elphinstone,  W.,  Bishop  of  Aberdeen, 
his  labours  and  breviary,  40  et  seq. 

Embolismus,  a  Latin,  in  Scottish  Ser- 
vice for  Sick,  361  and  n.  1. 

Episcopacy,  in  Scotland,  during  reigns 
of  James  VI.  and  Charles  I.,  160  ; 
Henderson's  judgment  regarding, 
169. 

Episcopalians,  Scottish,  efforts  to  secure 
toleration  under  Queen  Anne,  258, 
259  ;  treatment  of  as  dissenters,  275  ; 
description  of  Presbyterian  worship* 
in  eighteenth  centurv,  311. 

Erskine,  J.,  Dr,  of  Edinburgh,  295. 

Erskine,  R.,  Rev.,  one  of  seven  pro- 
testors against  action  of  Commission 
in  1733,  295  n.  94  ;  his  verses  upon 
"  Smoking  Spiritualised,"  297,  298  ; 
his  :  Gospel  Canticles, ' '  Sonnets,'  and 
'  Scripture  Songs,'  298  et  seq. 

Estates,  of  the  Kingdom,  meeting  of  in 
1560,  99. 

Eucharist,  the,  in  Celtic  worship,  16. 

Euchologion,  or  Book  of  Prayers,  issued 
by  Church  Service  Society,  347,  348 
and  n.  54. 

Excommunication,  Order  of,  122. 

Exhorters  and  Readers,  not  tied  to 
printed  prayers,  115  'n.  46  ;  chrono- 
logical notes  on  office  of  in  Scottish 
Presbyterian  Worship,  428  et  seq. 

Faith,  see  Confession. 

Fasting,  Order  and  Doctrine  of,  122. 

Feasts,    or  Festival  Days,   condemned 

in  Book  of  Discipline,  108. 
Fergusson,  J.,  Sir,  upon  public  prayers, 

345. 
Fifeshire,  and  the  Mass,  12S  and  n.  73. 


458 


INDEX. 


Form,  of  prayers,  used  in  English 
Church  at  Geneva,  87  ct  scq.  See 
also  Superintendent. 

Frankfort-on-the-Main,  resort  of  Ma- 
rian exiles,  78  ;  troubles  at,  84  ct 
scq.  ;  Service-book  for  Flemish  wea- 
vers at,  80  and  n.  67  ;  draft  of 
Book  of  Common  Order  or  Liturgy , 
of  Compromise,  373  ct  scq. 

Frazer,  J.  G.,  'The  Golden  Bough,' 
4  n.  2. 

Freeman,  P.,  Rev.,  'Principles  of 
Divine  Service,'  354  n.  61. 

Fullarton,  or  Fullerton,  W.,  Rev.,  of 
St  Quivox,  207  n.  62. 

Gaelic   Bibles,  &c,   distribution  of  in 

Highlands,  248  and  n.  16. 
Galloway,  and  the  Mass,  128  and  n.  73. 
Geneva,  Book  of,  87  and  n.  83  ;  metri- 
cal pieces  in  various  editions  of,  120. 

See  Assembly,  Calvin,  Order. 
Gib,  A.,  Rev.,  301  and  n.  102. 
Gibb,  J.  S.,  Mr,  159  n.  140. 
Gillespie,    G.,  Rev.,    Commissioner  to 

Westminster  Assembly,  183  n.   27  ; 

at  General  Assembly  in  1645,  189  ; 

drew  up  Act  authorising  Directory, 

190  and  n.  41. 
Glasgow,  Cathedral  of,  9  ;    "Glesgu," 

original  form  of  name  and  meaning 

of,  9  and  n.  13,  259. 
Gordon,  J.,  parson  of  Rothiemay,  156 

and  n.    136,  252,   253,  254  and  n. 

26. 
Goudy,  A.  P.,  Dr,  93. 
Goulburn,  443. 
Graham,  J.,  Earl  of  Montrose,  220  n. 

92. 
Greenshields,   J.,  Rev.,  case  of.  265  ct 

scq. ;    considerations    bearing    upon 

case,  271  ct  scq. 
Grey  friars,    Old    Edinburgh,    case   of, 

327,  328  and  n.  2,  329,  330. 

Hall,  J.,  Bishop,  91  and  n.  90. 

,  P.,  Rev.,  180  n.  21. 

Hamilton,  J.,  Archbishop,  his  Cate- 
chism, 53  ct  scq. ;  prayers  from  the 
same,  368  ct  scq. 

Harmonium,  introduction  of  into  Old 
Grevfriars,  326. 

Hart,  141. 

Hawick,  visit  to,  by  Rowland  Hill, 
235. 

Henderson,  A.,  Rev.,  his  'Government 
and  Order  of  the  Church  of  Scot- 
land,' 165  ct  scq.;  pronounced  sen- 
tence upon  Prelates  in  Assembly  of 
1638,  171  ;  paper  written  by  in  1640 


expressing  wish  for  Directory,  172 
and  n.  5  ;  moved  in  General  Assem- 
bly of  1641  for  one,  174  ;  abandoned 
idea  of  a  purely  Scottish  one,  176 
and  n.  11  ;  one  of  a  Committee  of 
three  appointed  in  1643  to  compile 
one,  180  and  n.  20,  21  ;  commis- 
sioner to  Westminster  Assembly, 
183  and  n.  27  ;  title  of  "  Directory  " 
traced  to  him,  194  ;  his  "Prefaces" 
before  Prayer,  198  n.  48. 

Henderson,  P.,  Reader  in  the  High 
Church  of  Edinburgh,  432,  433. 

Henry sone,  H.,  Rev.,  minister  at  Dum- 
fries, 232  n.  116. 

Hermann,  Archbishop,  his  measures  of 
reform,  62  and  n.  27,  28,  29  ;  his 
'  Consultations,'  62  ;  his  baptismal 
service,  63  ct  scq. ;  his  after  history, 
66. 

Highlands,  prayer  for  use  in  before 
sermon,  378.     See  also  Gaelic. 

Hill,  R.,  Rev.,  remarks  upon  Scottish 
burials,  235. 

Hog,  T.,  Rev.,  147  and  n.  115. 

Holland,  J.,  'Psalmists  of  Britain,' 
215  n.  79,  216  n.  80,  221. 

Holy  days,  keeping  of  condemned  in 
Appendix  to  Directory,  210  n.  69. 

Home,  J.,  Rev.,  291. 

Hooker,  R.,  Rev.,  on  the  Doxology, 
135  n.  89. 

Howatt,  P.,  Rev.,  his  '  Form  of  Prayer.' 
145  and  n.  109. 

Huguenots,  Church  of  the,  relation  be- 
tween and  Church  of  Scotland,  140. 

Hume,  Earl  of,  in  Covenanting  times, 
239  and  n.  130. 

Hutchesone,  G.,  Rev.,  of  Colmonell, 
207  n.  62. 

Hymns,  Columba's  Book  of,  15  and  n. 
20  ;  the  hymn  in  Montrose  Burial 
Service,  132  and  n.  83  ;  the  five 
hymns  subjoined  to  Paraphrases  of 
1781,  287,  288  ;•  exclusion  of  from 
public  worship  by  Original  Seceders, 
304,  305  and  n.  Ill  ;  opinion  of  Dr 
R.  Lee  regarding,  330,  331  ;  Church 
of  Scotland  movement  in  direction 
of,  331  and  n.  33,  34,  35  ;  Church 
of  Scotland  collection  of  in  1860, 
331,  332  and  n.  36  ;  authoritative 
use  of  in  Church  of  Scotland  dates 
from  1861,  332;  United  Secession 
Book  of,  333  ;  United  Presbyterian 
Church  action  with  reference  to, 
334  ;  question  of  using  raised  in 
Free  Church,  334,  335  ;  use  of  al- 
lowed by  Assembly  of  1872,  336  ; 
burial  hymns  in   German,    Scotch, 


INDEX. 


459 


and  English,  380  et  seq. ;  singing  of 
a  hymn  at  burial,  provision  for  in 
English  Presbyterian  Church  draft 
revision  of  "Westminster  Directory 
and  in  Presbyterian  Churches  of 
Australia  and  Tasmania,   440. 

Images,  setting  up  of,  in  Chapel  Royal 

by  James  VI.,  145  n.  110. 
Independents,      English,      introduced 

ritual    innovations     into     Scotland, 

178. 
Innerpeffray,  Library  at.  139. 
Innes,  T.,  Father,  34. 

,  A.  T.,  on  Barrier  Act,  257. 

Innovations,    meetings    regarding,    in 

1641  and  1643,   178,  205,  259,  328, 

329. 
Inverkeithny,    discipline    at    in    1643, 

433. 
Ireland,  emigrants  from  introduce  rit- 
ual innovations,  178,  179. 

James,  Apostle,  the  Liturgy  of,  speci- 
men of  Bidding  Prayer  in,  423. 

James  VI.,  baptism  of,  129  and  n.  79  ; 
accession  to  English  throne  in  1603, 
140  ;  declared  absolute  Head,  142  ; 
revived  prelatic  order,  142  ;  at- 
tempted interference  with  Scottish 
ritual,  142  et  seq.;  ecclesiastical 
doings  in  Scotland,  145  and  n.  110. 

■ VIL,    state   of  Scotland    during 

reign  of,  225  ;  described  in  Claim  of 
Right,  243. 

Juxon,  Bishop  of  London,  155. 

Keith,  W.,  his  rendering  of  100th 
Psalm,  221. 

Kilwinning,  206. 

Kinkell,  Covenanting  service  at,  236. 

Kirkcaldy,  W. ,  of  Grange,  extract  from 
letter,  98. 

Kirkoswald,  parishioners  of  and  the 
Mass,  128  and  n.  77. 

Kneeling,  at  Communion  enjoined  in 
Edward  VI.  First  Prayer-Book,  71  ; 
sitting  substituted  for  by  Knox,  71 
et  seq. ;  the  '  Declaration  on  Kneel- 
ing,' 74  n.  56  et  seq. ;  declaration 
dropped  in  1559  but  restored  in  1662, 
77  n.  61  ;  kneeling  posture  at  Com- 
munion in  Chapel  Royal,  145  n. 
110 ;  enjoined  by  first  of  Five 
Articles  of  Perth,  146  and  n.  Ill, 
150  ;  evidence  that  practised  in 
Scotland  during  public  worship, 
150  ;  of  ministers  in  pulpit  objected 
to  by  seven  south-west  of  Scotland 
ministers,  207  ;    no  reference  to  in 


Directory,  208  ;  General  Assembly 
recommend  it  be  laid  aside,  210  ; 
reasons  for  this,  211  ;  kneeling  at  a 
return  to  old  usage,  337  and  n.  43. 
Knox,  J. ,  appearance  before  convention 
in  St  Andrews,  69  et  seq. ;  adminis- 
tration of  Lord's  Supper  in  Castle 
of,  70  ;  arrived  in  London,  68  ; 
ministry  in  Berwick-upon-Tweed, 
68,  69,  70  and  n.  49  ;  departure 
from  practice  of  kneeling  at  Com- 
munion, 71  ;  ministry  at  Newcastle, 
71  et  seq. ;  appointment  as  King's 
Chaplain,  72  ;  preaches  at  Windsor 
against  kneeling,  72  ;  share  in  Me- 
morial to  Privy  Council,  73  ;  and  in 
Declaration  on  kneeling,  77  ;  call  to 
Frankfort,  82  ;  refusal  to  use  Order 
of  Geneva,  82  ;  judgment  regarding 
English  Prayer-Book,  85  and  n.  79  ; 
connection  with  Frankfort  Book  of 
Common  Order,  86  ;  return  to 
Geneva  and  formation  of  English 
congregation,  87  ;  communication 
with  Protestants  in  Scotland,  96  ;  ex- 
pressions "Knox's  Psalms,"  "Knox's 
Liturgy,"  incorrect  and  misleading, 
105  ;  quotation  from  his  '  Historie  ' 
in  Preface  to  Laud's  Liturgy,  159 
and  n.  140  ;  earliest  edition  of  his 
work,  159  and  n.  140. 

Laidlaw,  J.,  Prof.,  of  Edinburgh,  on 
Communion  Doctrine  of  Westminster 
Divines,  443. 

Lambert,  General,  223. 

Laud,  W.,  Archbishop,  preparation  of 
his  liturgy,  154  et  seq.  ;  mainly  re- 
sponsible for  the  service-book  of  1637, 
155  and  n.  133  ;  no  attempt  to  bring 
in  the  book  at  Restoration,  228  and 
n.  110  ;  prayer  of  consecration  in 
his  Book  of  Common  Prayer,  442. 

Layman,  Indian,  proposal  by  to  re- 
volutionise Presbyterian  Worship, 
353  n.  60. 

League,  Solemn,  see  Covenant. 

Lee,  R.,  Dr.  of  Edinburgh,  extracts 
from  Session  Records  of  Banchory- 
Devenick,  250  et  seq. ;  qualifications 
for  work  of  reformer,  324  ;  defects, 
325  ;  beginning  of  attempts  to  re- 
form, 326  ;  his  '  Prayers  for  Public 
Worship,'  326  and  n.  23  ;  introduces 
instrumental  music,  326,  327  ;  his 
work  upon  Reform  in  Worship,  327  ; 
his  case  before  the  General  Assembly 
in  1859,  327  ;  and  in  1864,  328  ;  and 
in  1865,  328,  329  ;  his  Presbytery 
authorised  by  Assembly  in  1866  to 


460 


INDEX. 


deal  with  him,  329  ;  case  once  more 
before  Assembly  in  1867,  330  ;  ill- 
ness and  death,  ib.;  views  upon  en- 
larged psalmody  conservative,  331. 

Leighton,  It.,  Bishop,  charge  to  Synod 
of  Dunkeld,  230,  231  and  n.  115. 

Leishman,  T.,  Dr,  337  n.  43  and  44, 
340  n.  49,  349,  434.  435,  441  n.  1. 

Leitch,  D.,  Prof.,  277. 

Lekpreuik,  K.,  Edinburgh  printer,  104 
n.  22,  125. 

Line,  reading  of  in  worship,  provision 
for  in  Directory,  204  ;  objected  to 
by  Alexander  Henderson,  204  and  n. 
59  ;  subsequent  history  of  the  usage, 
205  and  n.  60  ;  practice  of  con- 
demned by  Prof.  Beattie,  314. 

Litany,  Culdee,  of  Dunkeld,  21  ct  scq.  ; 
one  provided  by  Church  Service 
Society,  348  n.  54  ;  extracts  from 
Latin  used  by  Dunkeld  Culdees,  362, 
363. 

Liturgy,  Latin,  of  Pollanus,  79  and  n. 
67  ;  of  compromise  at  Frankfort,  83 
and  n.  75,  76  ;  Knox's  so-called, 
105  ct  seq.  ;  restricted  and  popular 
use  of  term,  106  ;  remarks  on  use  of 
term  in  Scotland  by  J.  H.  Burton, 
144   n.   108;   the  Liturgy  of  1637, 

156  ;  royal  proclamation  prefixed  to, 

157  and  n.  139  ;  preface  to,  158  ct 
scq.  ;  condemned  by  Assembly  of 
1638,  170  et  seq. ;  a  partial  and  per- 
missive pleaded  for  in  Church  Service 
Society,  347  and  n.  53  ;  desirableness 
of  an  optional,  a  point  for  conference 
and  discussion  in  programme  of  Free 
Church  Public  Worship  Association, 
352 ;  plea  for  a  presbyter ian  by 
Prof.  J.  Lorimer,  354  ;  analysis  of 
the  Frankfort,  373  ct  scq.  ;  specimen 
of  Bidding  Prayer  from  Liturgy  of 
Apostle  James,  423. 

Livingston,  N.,  Dr,  his  'Scottish 
Metrical  Psalter  of  1635,'  119  n.  56, 
122  n.  60,  137  n.  92. 

Lochleven,  see  Culdees. 

Lockhart,  G.,  of  Carnwath,  promoter 
of  Toleration  Bill,  273  and  n.  55. 

Logan,  J.,  Kev.,  of  Leith,  hymn  attrib- 
uted to  him,  288  ;  introduction  of 
Paraphrases  into  Leith,  289;  one  of 
the  Moderate  party,  291. 

Lorimer,  J.,  Prof.,  'A  National  Church 
demands  a  National  Liturgy,'  354  n. 
60. 

Lorimer,  P.,  Rev.,  of  London,  his 
'  John  Knox  and  the  Church  of 
England,'  70  n.  49;  75  n.  58;  76, 
373,  374. 


Lothian,  East,  and  the  Mass,  128  and 

n.  73. 
Lowrie,  R.,  Rev.,  of  Edinburgh,  277. 
Lyra  Germanica,  132,   380,  3S1,  3S3, 

384. 

Macbray,  J.,  79. 

Maclaurin,  J.,  Rev.,  295. 

Macphail,  S.  R.,  Rev.,  ISO  n.  21. 

Mail-,  T.,  Rev.,  295  and  n.  94. 

Maitland,  J.,  Lord,  Commissioner  to 
Westminster  Assembly,  183  and  n. 
27. 

Margaret,  Queen,  a  devotee  of  Rome, 
24  ;  personal  character,  25  and  n. 
42  ;  character  of  her  piety,  25  ;  her 
deathbed,  26  et  scq.  ;  her  conferences 
with  Celtic  clergy,  27  ct  seq. 

Marlorat,  A.  M.,  author  of  prayers  on 
the  Psalms,  139  and  n.  96. 

Marriage,  Order  of  in  Frankfort  Book 
of  Common  Order,  376  ;  in  E.  P. 
Church  draft  revision  of  "Westmin- 
ster Directory,  437  ;  in  Presbyterian 
Churches  of  Australia  and  Tasmania, 
440. 

Marshall,  S.,  185  and  n.  32,  186. 

Martin,  S.,  Dr,  of  Monimail,  290. 

Mary,  Queen,  see  William. 

Mary,  Virgin,  cult  of  in  Church  calen- 
dars, 31  ct  scq.  ;  ora  pro  nobis  in 
Culdee  Litany,  22,  363  ;  festivals  of 
condemned  in  Book  of  Discipline, 
108. 

Mass,  priest  hanged  in  1574  for  saying, 
129  and  n.  78. 

Masson,  D.,  Prof.,  152  n.  125. 

Mauchline,  introduction  of  Paraphrases 
into,  289  n.  83. 

Maundy-days,  or  Mendedays,  425  and 
n.  2. 

Maxwell,  Bishop  of  Ross,  154  and  n. 
130. 

Maxwell,  G.,  Rev.,  of  Dundonald,  207 
n.  62. 

Maybole,  parishioners  of,  favouring  the 
Mass,  128  and  n.  77. 

M'Claren,  J.,  Rev.,  295  and  n.  94. 

M'Crie,  T.,  Dr,  sen.,  narrative  of 
Frankfort  troubles,  87  n.  81  ;  on 
forms  of  prayer  in  Scotland  at  the 
Reformation,  98  n.  4;  intention  of 
Reformers  regarding  prayers,  115; 
Readers  and  Exhorters  not  restricted 
to  read  prayers,  115  n.  4  ;  editions 
of  Knox's  History,  160  n.  140  ;  ex- 
posed Sir  Walter  Scott's  blunders, 
228  n.  109  ;  wrote  historical  part  of 
<  original  Secession  Testimony,  304 
n.  109  ;  upon  office  of  Reader,  434. 


INDEX. 


461 


M'Lauchlan,  T.,  Dr,  edited  reprint  of 
Carswell's  Gaelic  translation  of  Book 
of  Common  Order,  126  and  n.  71,  378, 

M'Leod,  J.,  Dr,  of  Govan,  plea  of  for 
comprehensive  ritual  and  weekly 
Communion,  347  n.  53,  354  n.  61. 

Melrose,  originally  Mailros,  10. 

Melville,  J.,  Rev.,  of  Kilrenny,  his 
metrical  rendering  of  Song  of  Moses, 
142  and  n.  103. 

Melville,  Lord,  and  the  Eevolution 
settlement.  246. 

Missal,  medieval,  rise  and  development 
of,  32  et  seq. ;  Scotch  name  for,  33  ; 
the  Sarum,  33  et  seq.-,  Sarum  used 
in  Scotland  before  reign  of  Edward 
I.,  34  ;  complex  contents  of,  36. 

Mitchell,  A.  F.,  Dr,  of  St  Andrews, 
199  n.  51,  374. 

Moderation,  practice  of  inculcated  at 
Revolution,  246,  247  ;  watchword  of 
Moderates,  291. 

Moderatism,  development  of  in  eigh- 
teenth century,  291. 

Monasticism,  dominated  the  worship  in 
pre-Reformation  Scotland,  11. 

Moncreiff,  H.,  Sir,  motion  regarding 
instrumental  worship  in  Free  Church 
Assembly  of  1883,  340  n.  48.  See 
Wellwood. 

Montrose,  form  and  manner  of  burial 
in  kirk  of,  130  et  seq.,  259,  379  et  seq. 

Morer,  T.,  Rev.,  his  'Short  Account 
of  Scotland,'  232  and  n.  118  et  seq. 

Morton,  Bishop,  his  "  Defence  of  the 
Three  Nocent  Ceremonies,"  207. 

Moses,  Song  of,  metrical  rendering  of, 
141  et  seq. 

Mowat,  M.,  Rev.,  of  Kilmarnock,  207 
n.  62. 

Mure,  W.,  Sir,  of  Rowallane,  his  met- 
rical version  of  the  Psalms,  217  and 
n.  84. 

Music,  instrumental,  opinion  regarding 
of  Professor  Beattie,  314,  315  ;  at- 
tempted introduction  of  in  Aberdeen 
and  Glasgow,  315  and  n.  5  ;  discus- 
sion and  decision  regarding  in  Glas- 
gow Presbytery,  316  ;  unknown  in 
Church  of  Scotland  at  and  for  long 
after  the  Reformation,  337  and  n. 
44  ;  decision  of  United  Presbyterian 
Church  regarding,  338,  339  ;  action 
of  Free  Church  regarding,  339  and 
n.  46,  47  ;  finding  of  anent,  340. 

Nairn,  T.,  Rev.,  295  and  n.  94. 
Neale,  J.   M. ,  Rev.,  on  the  "Received 

Office  "  of  the  Scottish  Episcopalian 

Church,  442. 


Neve,  or  Nevay,  J.,  Rev.,  207  n.  62. 
Newbattle,  appointment  of  Reader  at 

in  1641,  433. 
Newbigging,  T.,  Rev.,  363  n.  1. 
Ninian,  St,  description  of  by  Bede,  5, 

6,  7,  12. 
Nisbet,  East,  Covenanting  communion 

at,  238  et  seq. 
Nithsdale,  and  the  Mass,  128  and  n. 

73. 
Novations,  see  Innovations. 
Nye,  P.,  Rev.,  186  and  n.  34. 

"  Occasions,"  311. 

Order,  of  Geneva,  102  ;  earliest  Scot- 
tish edition  of,  103  ;  Common,  Book 
of,  102,  103,  106,  107,  108  ;  Edinb. 
edition  of  in  1564,  119  ;  translated 
into  Gaelic,  125  ;  edition  of  1575, 
135  and  n.  88  ;  of  1595,  136  and  n. 
91  ;  of  1615,  141  ;  reissues  of  in  be- 
ginning of  seventeenth  century,  ib. ; 
revision  of  in  1616,  144  ;  revision  of 
by  orders  of  James  VI.,  146  et  seq.; 
Book  of  published  by  Church  Ser- 
vice Society,  348  ;  contents  of  fifth 
edition,  348  n.  54 ;  summary  of 
Frankfort  Book  of  Common  Order, 
373  et  seq.  See  also  Elders,  Excom- 
munication, Fasting,  Repentance, 
Superintendent. 

Organ,  in  reign  of  James  VI.,  145  n. 
110  ;  introduced  into  St  Andrew's 
Church,  Glasgow,  315  et  seq.  ;  into 
Old  Greyfriars',  Edinburgh,  327  and 
n.  24.    See  also  Music,  Instrumental. 

Orkney  Islands,  standing  at  praise 
prevalent  from  Reformation,  337  n. 
43. 

Orr,  R.,  238. 

Osmund,  Bishop  of  Salisbury,  34. 

Oxford,  University  of,  Bidding  form  of 
prayer  still  used  in,  426  et  seq. 

Palmer,  H.,  186. 

Paraphrases,  first  edition  of  Scottish, 
283  and  n.  74  ;  edition  of  1781,  285, 
286 ;  exclusion  of  from  public  wor- 
ship by  Original  Seceders,  304,  305 
and  n.  111.  See  also  Duncan,  Logan, 
Martin. 

Parishes,  Scottish,  in  which  Churches 
dedicated,  365  et  seq. 

Parliament,  Long,  the,  172  ;  Scottish 
of  1661,  229  ;  of  William  and  Mary, 
244. 

Paterson,  J.,  of  Aberdeen,  last  reader 
in  Scotland,  434. 

Pattison,  M.,  Rev.,  on  Calvinism,  95. 

Perry,  T.  W.,  Rev.,  his  work  on  'The 


46: 


INDEX. 


Declaration  on  Kneeling,'  74  n.  56, 
75  n.  58,  76  n.  59. 

Perth,  see  Articles,  Assembly. 

■  Phenix,'  the,  120  and  n.  58. 

Picts,  the,  7,  8. 

Pirie,  Professor,  at  Aberdeen,  328, 
329. 

Pollanus,  Valerandus,  78  and  n.  63. 

Pont,  R.,  Rev.,  141. 

Pontificale,  the,  extracts  from,  364, 
365.     See  also  Dedication. 

Porteous,  W.,  Dr,  of  Glasgow,  opposed 
instrumental  music,  317. 

Praise,  congregational  and  vernacular 
provided  for  in  Hermann's  '  Consul- 
tation,' 65  et  seq. ;  regarded  by  Scot- 
tish reformers  as  subordinate,  107  ; 
provided  for  by  them,  115  et  seq. ;  in 
Book  of  Common  Order,  117,  118  ; 
in  Order  of  Excommunication,  124  ; 
sitting  or  standing  at,  337  n.  43. 

Prayer,  forms  of,  in  Scotland  at  Refor- 
mation, 97  et  seq. ;  silent,  provision 
for  in  'The  Order  of  the  General 
Fast,'  124  ;  Church  of  England  in 
order  for  burial  used  at  Montrose  in 
sixteenth  century,  131  and  n.  83 ; 
collection  of  Scottish  prayers  on 
Psalms,  138  et  seq.,  390  et  seq.; 
Howatt's  form  of,  145  and  n.  109  ; 
Bidding  Prayers,  152  and  n.  126 ; 
printed  prayer  for  Highlands,  378  ; 
for  Scottish  burial,  379,  380;  Bid- 
ding, history  and  specimens  of,  422 
et  seq. 

Book,  Church  of  England,  First 

of  Edward  VI.,  68  and  n.  42  ;  Second 
do.,  modified  use  of  by  British  exiles 
at  Frankfort,  81  ;  attempt  to  intro- 
duce versicles  form  at  Frankfort, 
86  ;  Protestants  of  Scotland  agreed 
to  use,  97  ;  introduction  of  as  charity 
books  into  Scotland,  250 ;  use  of  in 
Scotland  after  passing  of  Toleration 
Bill,  251 ;  burial  prayer  from  Second 
of  Edward  VI.,  379,  380  ;  office  for 
Lord's  Supper  in  First  of  Edward 
VI.,  441,  442. 

,  Lord's,  the,  use  of  recommended 

in  Westminster  Directory,  200  ;  used 
by  P.  Simeon  at  communion,  275  n. 
59  ;  comparative  disuse  of  in  eigh- 
teenth century,  310,  311  ;  Dr  T. 
Arnold  upon  use  of  in  Scotland,  321 ; 
Dr  A.  Thomson's  views  regarding 
public  use  of,  321,  322  ;  eight  Scot- 
tish prayers  founded  upon,  368  et 
seq, 

Prayers,  the  common,  mentioned  in 
Book  of  Discipline,  102  ;  in  Book  of 


Common  Order,  112;  distinguishing 
feature  of,  113  ;  in  •  Order  and  Doc- 
trine of  the  General  Fast,'  123  and 
n.  65  ;  in  '  Order  of  Excommunica- 
tion,' 124  ;  proposed  revision  of  in 
1601,  140,  141  ;  in  Westminster 
Directory,  198  et  seq. ;  Book  of,  pub- 
lished by  Church  Service  Society, 
347  ;  one  hundred  and  forty -nine 
Scottish,  390  et  seq. 

for  the  departed,  in  early  Bidding 

prayers  and  in  Primers,  426  and  n. 
1  ;  when  gave  place  to  praises,  426 
and  n.  1. 

Preaching,  considered  necessary  to  a 
Church  by  Reformers,  107  ;  lay,  in 
Scotland  during  Commonwealth, 
222,  223. 

Precentor,  or  "  Taker  up  of  the 
Psalms,"  431  ;  one  appointed  in 
Glasgow  High  Kirk,  431,  433. 

Prefacing,  198  n.  48. 

Prelacy,  abolition  of  petitioned  for  at 
Revolution,  242  ;  abolished  by  first 
Parliament  of  William  and  Mary, 
244. 

Presbyterianism,  essentially  a  form  of 
government,  1  ;  also  a  theology  and 
a  ritual,  2.     See  also  Worship. 

Priest  hanged  in  1574  for  saying  Mass, 
129  and  n.  78. 

Primers,  English,  at  Reformation,  67  ; 
Marshall's,  67  and  n.  38  ;  Hilsey's, 
67  and  n.  40  ;  King  Henry's  or 
Cranmer's,  67  and  n.  41 ;  348  n.  1 
on  n.  54. 

Pringle,  R.,  on  Episcopalian  dissenters, 
275. 

Psalm,  23d,  metrical  renderings  of, 
116,  117. 

,    100th,    metrical   renderings   of, 

221. 

,    103d,    metrical    renderings    of, 

117. 

,    124th,    metrical  renderings  of, 

221. 

Psalmody,  metrical,  movements  for 
enlargement  of,  277,  281,  312. 

Psalms,  second  versions  of,  by  Craig, 
221. 

,  The  Compendious  Book  of,  and 

Spiritual  Songs,  116,  132,  134. 

,  version,  metrical,  proposed  re- 
vision of  in  1601,  140. 

Psalter,  see  Version. 

Purgatory,  mention  and  explanation 
of,  in  Hamilton's  Catechism,  53. 

Quignon,  Cardinal,  his  revised  Brevi- 
ary, 61. 


INDEX. 


463 


Raban,  E.,  Aberdeen  printer,  141,  151. 

Rainy,  R.,  Principal,  tribute  to  the 
Seceders,  308,  309  ;  motion  regard- 
ing instrumental  music,  340  and  n. 
48. 

Rankin,  J.,  Dr,  of  Muthill,  332  n.  38. 

Ray,  J.,  the  naturalist,  212,  231,  232. 

Readers,  not  tied  to  the  prayers  in 
Book  of  Common  Order,  115  n.  46  ; 
emplo\*ment  of  discussed  in  West- 
minster Assembly,  201,  202  and  n. 
56  ;  services  of  reintroduced  into 
Leith  Church,  225  n.  105  ;  services 
of  provided  for  at  Restoration, 
230  ;  chronological  notes  on  office  of 
in  Scottish  Presbyterian  worship, 
428  et  seq. 

Reading  the  line,  204,  205. 

Reconciliation  of  a  building,  47  and  n. 
85. 

Renwick,  J.,  237  and  n.  126. 

Repentance,  public,  order  of,  122. 

Revolution  of  1688,  what  it  brought, 
140 ;  parliamentary  legislation  of, 
245. 

Riccaltoun,  R.,  Rev.,  296  and  n.  95. 

Ring,  the,  in  Anglican  solemnisation 
of  matrimony,  376  n.  1  ;  in  E.  P. 
Church  draft  revision  of  Westmin- 
ster Directory,  437. 

Ritchie,  W.,  Dr,  of  Glasgow,  315,  316, 
317  and  n.  5. 

Robertson,  W.,  Principal,  290. 

Robison,  T.,  schoolmaster  at  Paislev, 
129  n.  78. 

Rome,  Church  of,  teaching  of,  protest 
against  in  1560,  99. 

Rous,  or  Rouse,  F.,  215  n.  79,  216,  217. 

Rutherfurd,  S.,  brother  of  school- 
master and  reader  in  Kirkcudbright, 
432  ;  his  '  Peacable  and  Temperate 
Plea,'  448  ;  his  description  of  Scot- 
tish Communion,  448,  449  ;  state- 
ment of  in  Letters  "  anent  read 
prayers,"  449,  450. 

Sacraments,  administration  of  neces- 
sary to  a  Church,  107  ;  number  of 
in  Hamilton's  Catechism  and  in 
Book  of  Common  Order,  109  ;  readers 
to  abstain  from  administering,  429, 
430,  431. 

Sage,  J.,  Bishop,  his  controversy  with 
Anderson  of  Dumbarton,  97  ;  de- 
scription of  Book  of  Common  Order, 
106  ;  his  assertions  regarding  Pres- 
bvterian  disuse  of  Lord's  Prayer, 
323  andn.  16,  17. 

Sanctuses,  music  for,  provided  by  Dr 
A.  Thomson  and  R.  A.  Smith,  319. 


Sarum,  Books  of,  in  reign  of  James 
IV.,  35.     See  Missal. 

Schoolmasters,  276. 

Scotland,  a  province  of  Roman  empire, 
4  ;  Christianity  in  during  Roman 
occupation,  ib.  ;  relapse  of  into 
barbarism,  7  ;  statement  regarding 
Church  of  by  Anglican  prelate,  264 ; 
movement  in  for  enlarged  psalmody, 
331,  332.  See  also  Churches,  Col- 
lects, Counties,  Parishes,  Prayers. 

Scott,  W.,  Sir,  228  and  n.  109. 

Seceders,  first,  position  of  in  relation 
to  Church  of  Scotland,  296,  297  ; 
Antiburgher,  testimony  of  regarding 
corruptions  of  public  worship,  301  ; 
United  Associate  Synod  of,  permitted 
public  use  of  Doxology  and  Lord's 
Prayer,  303  ;  Original,  testimony  of, 
304  and  n.  109  ;  they  restrict  praise 
to  the  Psalms,  304  ;  rise  of  Relief 
Church  of,  305  ;  they  always  favour- 
able to  enlarged  psalmody,  ib.;  re- 
commendation of  Synod,  306  ;  extract 
from  preface  to  Hymu-Book,  307. 

Secession  Church,  nineteenth  century 
action  of  with  reference  to  Hymns, 
332  et  seq.;  United  Secession  Church 
Hymn-Book,  333  and  n.  39. 

Servanus,  or  Serf,  Aberdeen  Breviary 
Lections  upon,  43  et  seq. ;  prayer  for 
commemoration-day,  45. 

Service,  Divine,  two  resolutions  regard- 
ing by  Scottish  Reformers,  97  ;  Scot- 
tish, for  Visitation  and  Communion 
of  sick,  361,  362  ;  provision  for  morn- 
ing and  evening  in  Frankfort  Book 
of  Common  Order,  375  ;  three  Tables 
of,  Book  of  Common  Order,  West- 
minster Directory,  and  E.  P.  Church, 
438  et  seq. 

Shaftesbury,  Lord,  his  'Characteristics' 
and  Witherspoon's  '  Ecclesiastical 
Characteristics,'  292  and  n.   86. 

Ship,  Gaelic  form  of  blessing  for,  going 
to  sea,  127. 

Sick,  Scottish  Service  for  visitation  of, 
361,  362. 

Simson,  P.,  Rev.,  of  Renfrew,  his  use 
of  Lord's  Prayer  at  Communion,  275 
n.  59  ;  his  Collection  of  '  Scriptural 
Songs,'  278  ;  information  regarding, 
278  n.  65  ;  his  six  Doxologies,  279  ; 
his  plea  for  enlarged  psalmody,  ib. ; 
action  of  Church  with  reference  to 
his  '  Scriptural  Songs,'  278  et  seq. 
Singing,  see  Praise. 

Sitting  posture,  while  singing,  314,  337 
n.  43  ;  that  for  communicating  accord- 
ing to  Westminster  Directory,  448. 


464 


INDEX. 


Smith,  E.  A.,  319  and  n.  9,  10. 

Snodgrass,  W.,  Dr,  346,  347. 

Society,  Church  Service,  the,  formation 
of,  341  ;  ohjects  of,  342  ct  scq. ;  not 
identified  with  any  party,  345  ;  pub- 
lication of  Prayer-Book,  347  ;  growth 
of,  348  and  n.  5  ;  continues  to  be  a 
private  Society,  349. 

,     Ecclesiological,     of     Aberdeen, 

formation  of,  350  ;  objects  of,  351  ; 
transactions  of,  351  and  n.  58. 

,  Scottish  Church,  the,  formation 

and  constitution  of,  450  ct  scq. 

,  see  also  Association. 

Song,  Love,  printed  in  Psalter  by  Bas- 
sandyne,  133  and  n.  86,  134,  385. 

Songs,  Spiritual,  in  metrical  psalter  of 
1635,  161;  Scriptural,  277,  278. 

Spalding,  J.,  of  Aberdeen,  156  and  n. 
135. 

Spang,  W.,  174. 

Spottiswoode,  J.,  Archbishop  of  Glas- 
gow, made  Primate  of  all  Scotland, 
143  ;  his  desiderata  of  Church  of 
Scotland,  143  and  n.  105  ;  alter- 
cation with  Hog  of  Dysart,  147  and 
n.  115 ;  share  in  preparation  of 
Liturgy  of  1637,  154. 

Sprott,  G.  W.,  Dr,  of  North  Berwick, 
attributes  '  Government  and  Order 
of  the  Church  of  Scotland  '  to  Alex- 
ander Henderson,  166  n.  146  ;  upon 
Church  Service  Society,  346,  347  n. 
53  ;  upon  '  Liturgy  of  Compromise ' 
drawn  up  at  Frankfort,  374  and 
n.  1. 

Standing  at  praise,  in  Orkney  Islands, 
337  n.  43. 

St  Andrews,  students  at,  in  Covenant- 
ing times,  236  and  n.  125.  See 
Culdees. 

St  Andrew's  Church,  Glasgow,  intro- 
duction of  instrumental  music  into, 
315. 

Steel,  P.,  Dr,  of  Sydney,  438. 

Stewart,  W.,  his  "Sonnet to  the  Church 
of  Scotland,"  and  his  career,  121, 
122  and  n.  60. 

,  Rev.  Mr,  of  Relief  Church,   his 

Selection  of  Hymns,  306. 

Story,  R.  H.,  Dr,  description  of  Church 
of  Scotland  in  close  of  eighteenth 
century,  310  ;  estimate  of  Dr  R. 
Lee  as  liturgist  and  theologian,  325, 
326  ;  high  appreciation  of  Dr  Lee's 
work  upon  Reform  in  Worship,  327  ; 
judgment  upon  Old  Greyfriars  case, 
330  ;  upon  inexpediency  of  Church 
Service  Society  providing  a  liturgical 
series  of  services,  347  n.  53. 


Struthers,  G.,  Dr,  the  Relief  Church 
Hymn-Book,  306  and  n.  114. 

,  W.,  appointed  Precentor  in  Glas- 
gow High  Kirk  in  15S7,  431. 

Strype,  John,  inaccurate  narrative  of 
Frankfort  troubles,  87  n.  81. 

Students,  Aberdeen,  of  1694,  disturb 
divine  service  by  singing  the  Dox- 
ology,  249,  250  ;  St  Andrews  in  Cov- 
enanting times,  236  and  n.  125 ; 
Glasgow  in  1724,  account  of  by 
Wodrow,   293  n.  89. 

Sturrock,  D.  A. ,  Rev. ,  upon  paraphrases 
and  hymns,  305  n.  111. 

Superintendents,  Reformation,  form 
and  order  of  the  election,  102. 

Supper,  Lord's,  manner  of  in  Book 
of  Common  Order,  110  et  scq.;  in 
Directory,  197,  203;  Covenanting 
celebration  of  in  open  air,  239,  240  ; 
Episcopalian  satire  upon  Presbyte- 
rian administration,  311 ;  weekly  cele- 
bration of,  advocated  by  some  mem- 
bers of  Church  Service  Societ}T,  347 
and  n.  53  ;  believed  by  one  of  them 
to  be  the  distinctive  ordinance  of 
Christian  worship,  354  n.  61 ;  order 
for  in  E.  P.  Church,  draft  revision 
of  Westminster  Directory,  437  ;  in 
Presbyterian  Churches  of  Australia 
and  Tasmania.  440  ;  doctrine  of  in 
Westminster  Directory,  Confession 
of  Faith,  and  Larger  Catechism, 
441  et  scq.;  consecration  prayer  of  in 
Anglican  Pray er  -  Books,  442  ;  fre- 
quency of  celebration,  443  ct  scq.  ; 
place  of  partaking,  445  ;  posture 
when  receiving,  447  ct  seq. 

Synod,  Associate,  the,  recommended 
Ralph  Erskine  to  make  metrical 
renderings  of  Scripture  Songs,  299 
and  n.  98. 

Synods,  Diocesan,  injunctions  of  bear- 
ing upon  Public  Worship  at  Resto- 
ration, 229  ct  scq. 

Tasmania,  Presbyterian  Church  of,  re- 
vision of  Westminster  Directory  by, 
438  ct  seq. 

Tate,  Zouch,  188  n.  38. 

Tennyson,  Lord,  quotations  from 
"  Northern  Farmer,"  49. 

Thomson,  A.,  Dr,  of  St  George's,  Edin- 
burgh, his  character  and  qualities, 
318  ;  his  musical  labours  and  publi- 
cations, ;518  and  n.  7,  8  ;  his  views 
regarding  the  Lord's  Prayer  in  public 
worship,  321,  322  ;  resented  by  Epis- 
copalians, 323;  services  to  Evangeli- 
calism, 324. 


INDEX. 


465 


"Thorough,"  policy  of,  151. 

Tobacco,  smoking  of,  spiritualised,  297, 

298. 
Toleration  Act,  in  1712,  269  ;  opposed 

by  Church  of  Scotland,  269,  270  and 

n.  51,  52,  53. 
Tory,  P.,  Bishop,  'Life  and  Times  of,' 

by  Rev.  J.  M.  Neale,  442. 
Translations,  metrical,  see  Paraphrases. 
Tulloch,   Principal,  upon  Church  Ser- 
vice Society,  346. 
Tunes,  Psalm,  Elgin,  Dundee,  Martyrs, 

221   n.  93  ;  Invocation,   319  n.  10  ; 

St  George's,  Edinburgh,  318  n.   8  ; 

Selma,  319  n.  10. 

,  Schoolmasters  to  teach,  276. 

"  Twopenny  Faith,  The,"  59  and  n.  19. 

Uniformity    of   Worship,    the    phrase 

traced  back  to  1693,  254. 
Union  of  England  and  Scotland,  260  ct 

seq. 
Utenhovius,  J.,   description  of  Knox's 

preaching  in  England,  72,  73  n.  53. 

Vernor,  J.,  sufferings  of  in  Covenant- 
ing times,  238. 

Version,  Metrical,  of  Psalms,  compari- 
son between  that  in  Book  of  Geneva 
and  that  in  Book  of  Common  Order, 
119  ;  that  of  1575,  new  features  in, 
135;  that  of  1595,  136;  of  1615, 
141  ;  of  King  James  and  Sir  W. 
Alexander  of  Menstrie,  148  ct  seq.  n. 
116,  117,  118,  119;  that  of  1635, 
161 ;  new  one  wanted  at  Westmin- 
ster period,  215  ;  that  of  Rous,  215, 
216,  217  ;  a  revised  one  favoured  by 
Scottish  Commissioners,  217  ;  revi- 
sion in  Scotland,  218  and  n.  89 ; 
revised  edition  sanctioned  by  Assem- 
bly Commission  and  Committee  of 
Estates,  219,  220  ;  first  issue  of  in 
Scotland,  220  and  n.  92  ;  compari- 
son between  English  and  Scotch  edi- 
tions of  Rous's  version,  220,  221 ; 
estimate  of  the  various  versions  by 
Prof.  Beattie,  313. 

Visitation    of    Sick,    Scottish    Service 


for,  13  ct  seq.,  361,  362;  Frankfort 
Order  for,  376. 

Walker,  J.,  Dr,  301  n.  102. 

Wallace,  R.,  Rev.,  of  Moffat,  descrip- 
tion by  Wodrow  of  a  sermon  by, 
293  n.  89. 

Wardlaw,  J.,  Rev.,  of  Dunfermline, 
295  n.  94. 

Warren,  F.  E.,  361  n.  1,  362  n.  1. 

Wedderburn,  J.  and  R.,  116.  See  also 
Ballates. 

,  Bishop  of  Dunblane,  155. 

Weiss,  M.,  his  '  Gesang  zum  Begreb- 
nuss,'  381,  382. 

Weissen  Damcn,  Church  of  at  Frank- 
fort, 78. 

"Welcum  Fortoun,"  love-song,  133, 
134,  385. 

Wellwood,  H.  M.,  Sir,  295. 

Wei  wood,  J.,  Covenanting  preacher, 
237  n.  127. 

Whittingham,  W.,  78  and  n.  64,  79, 
117,  120,  221. 

William,  H.  Prince  of  Orange,  241  ct  seq. 

Willison,  J.,  Rev.,  of  Dundee,  296. 

Wilson,  G.,  Rev.,  295  and  n.  94. 

Winkworth,  C,  Miss,  132,  383,  384. 

Winzet,  N.,  137  and  n.  93. 

Wishart,  G.,  Clerk  of  Assembly,  290. 

,  W.,  Principal,  290. 

Witherspoon,  J.,  Dr,  career  of,  291 ;  op- 
ponent of  Moderates,  292  ;  his  '  Ec- 
clesiastical Characteristics,'  292 ct  seq. 

Wodrow,  R. ,  the  Historian,  inter- 
course with  Simson  of  Renfrew,  275 
n.  59. 

Worship,  Presbyterian,  distinctive  prin- 
ciple of,  2  ;  early  in  Scotland  essen- 
tially monastic,  11  ;  description  of 
monastic,  15  ct  seq.  ;  state  of  in 
Scotland  towards  close  of  eighteenth 
century,  310  ;  distinction  between 
what  is  fundamental  and  what  is 
subordinate  in,  353  ;  not  Sacramen- 
tarian,  354 ;  statements  in  West- 
minster Confession  bearing  upon, 
357,  358. 

Wren,  Dr,  of  Norwich,  share  in  revision 
of  Laud's  Liturgy,  155. 


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MACRAE.      A   Handbook   of    Deer -Stalking.      By  Alexander 

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MACGREGOR.     Life  and  Opinions  of  Major-General  Sir  Charles 

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M'INTOSH.    The  Book  of  the  Garden.     By  Charles  M'Intosh, 

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and  lately  of  those  of  his  Grace  the  Duke  of  Buccleuch,  K.G.,  at  Dalkeith  Pal- 
ace.    2  vols,  royal  8vo,  with  1350  Engravings.     £4,  7s.  6d.     Vol.    I.  On  the 
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MACINTYRE.     Hindu-Koh  :  Wanderings  and  Wild  Sports  on  and 

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Prince  of  Wales'  Own  Goorkhas,  F.R.G.S.     Dedicated  to  ll.R.H.  The  Prince  oj 

Wales.       New  and  Cheaper  Edition,  revised,  with  numerous  Illustrations, 

post  8vo,  7s.  6d. 

MAC  KAY.      A  Sketch    of  the   History  of  Fife   and  Kinross.      A 

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these  Counties.     Crown  Svo,  6s. 

MACKAY.  A  Manual  of  Modern  Geography  ;  Mathematical,  Phys- 
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Thousand,  revised  to  the  present  time.     Crown  8vo,  pp.  688.     7s.  6d. 

Elements  of  Modern  Geography.  55th  Thousand,  re- 
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The  Intermediate  Geography.    Intended  as  an  Intermediate 

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graphy.'   Seventeenth  Edition,  revised.     Crown  8vo,  pp.  238,  2s. 

Outlines  of  Modern  Geography.     188th  Thousand,  revised 

to  the  present  time.     i8mo,  pp.  118,  is. 

First  Steps  in  Geography.     105th  Thousand.     i8mo,  pp. 

56.    Sewed,  4d.  ;  cloth,  6d. 

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Facts  and  Dates  ;  or,  the  Leading  Events  in  Sacred  and 


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MACKAY.     An  Old  Scots  Brigade.     Being  the  History  of  Mackay'? 

Regiment,  now  incorporated  with  the  Royal  Scots.  With  an  Appendix  con- 
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MACKENZIE.    Studies  in  Roman  Law.    With  Comparative  Views 

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the  Judges  of  the  Court  of  Session  in  Scotland.  Sixth  Edition,  Edited  by 
John  Kirkpatrtck,  Esq..  M.A.,  LL.B.,  Advocate,  Professor  of  History  in 
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M'KERLIE.     Gallowav  :  Ancient  and  Modern.     An  Account  of  the 

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M'PHERSON.      Golf  and   Golfers.     Past  and   Present.     By  J.   G. 

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MAIN.     Three  Hundred  English  Sonnets.     Chosen  and  Edited  by 

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MAIR.     A  Digest  of  Laws  and  Decisions,  Ecclesiastical  and  Civil. 

relating  to  the  Constitution,  Practice,  and  Affairs  of  the  Church  of  Scotland 
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MARMORNE.     The   Story  is  told   by   Adolphcs   Segrave,  the 

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MARSHALL.      French   Home   Life.      By   Frederic   Marshall, 

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It  Happened  Yesterday.     A  Novel.     Crown  Svo,  6s. 

MARSHMAN.     History  of  India.    From  the  Earliest  Period  to  the 

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WILLIAM   BLACKWOOD    AND    SONS.  15 


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Goethe's  Faust.     Part  II.    Translated  into  English  Verse. 

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The  Works  of  Horace.     Translated  into  English  Verse, 

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Poems  and  Ballads  of  Heinrich  Heine.     Done  into  Eng- 
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Catullus.  With  Life  and  Notes.  Second  Ed.,  post  8vo,  7s.  6d. 

Aladdin  :  A  Dramatic  Poem.     By  Adam  Oehlenschlae- 

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MARTIN.     On  some  ol  Shakespeare's  Female   Characters.     In  a 

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M  ATHESON.      Can  the  Old  Faith  Live  with  the  New  ?  or  the 

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MAURICE.      The   Balance   of  Military   Power  in   Europe.     An 

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MAXWELL.     Meridiana  :    Noontide  Essays.     By  Sir  Herbert  E. 

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MEREDYTH.  The  Brief  for  the  Government,  1886-92.  A  Hand- 
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MICHEL.     A  Critical  Inquiry  into  the  Scottish  Language.     With 

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Francisque-Michel,  F.S.A.  Lond.  and  Scot.,  Correspondant  de  l'lnstitut  de 
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MICHIE.     The  Larch  :  Being  a  Practical  Treatise  on  its  Culture 

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MIDDLETON.      The   Story   of  Alastair   Bhan   Comyn  ;   or,   The 

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MILLER.    Landscape  Geology.    A  Plea  for  the  Study  of  Geology  by 

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MILNE- HOME.      Mamma's   Black   Nurse   Stories.     West   Indian 

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MINTO.      A    Manual   of  English   Prose    Literature,  Biographical 

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MINTO.    Characteristics  of  English  Poets,  from  Chaucer  to  Shirley. 

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MOIR.     Life  of  Mansie  Wauch,  Tailor  in   Dalkeith.     By  D.  M. 

Moir.    With   8  Illustrations  on  Steel,  by  the   late   George   Cruikshank. 
Crown  8vo,  3s.  6d.     Another  Edition,  fcap.  8vo,  is.  6d. 

MOMERIE.     Defects  of  Modern  Christianity,  and  other  Sermons. 

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The  Basis  of  Religion.     Being  an  Examination  of  Natural 

Religion.    Third  Edition.     Crown  8vo,  2s.  6d. 

The  Origin  of  Evil,  and  other  Sermons.     Seventh  Edition, 


enlarged.     Crown  8vo,  5s. 

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-  Agnosticism.    Fourth  Edition,  Revised.    Crown  8vo,  5s. 

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Church  and  Creed.     Second  Edition.     Crown  8vo,  4s.  6d. 


MONTAGUE.  Campaigning  in  South  Africa.  Reminiscences  of 
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'  Claude  Meadowleigh,'  &c.     8vo,  10s.  6d. 

MONTALEMBERT.      Memoir  of  Count  de   Montalembert.      A 

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of  Edward  Irving,'  &c.     2  vols,  crown  8vo,  £1,  4s. 

MORISON.  Sordello.  An  Outline  Analysis  of  Mr  Browning's 
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Booke  of  Ballades,'  &c.     Crown  8vo,  3s. 

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MOZLEY.     Essays  from  '  Blackwood.'     By  the  late  Anne  Mozley, 

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ence of  Cardinal  Newman,'  'Letters  of  the  Rev.  J.  B.  Mozley,'  &c.  With  a 
Memoir  by  her  Sister,  Fanny  Mozley.     Post  8vo,  7s.  6d. 

MUNRO.     On  Valuation  of  Property.     By  William  Munro,  M.A., 

Her  Majesty's  Assessor  of  Railways  and  Canals  for  Scotland.  Second  Edition. 
Revised  and  enlarged.     8vo,  3s.  6d. 

MURDOCH.     Manual  of  the  Law  of  Insolvency  and  Bankruptcy  : 

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Procurators  in  Glasgow.     Fifth  Edition,  Revised  and  Enlarged,  8vo,  £1,  10s. 

MY   TRIVIAL    LIFE  AND    MISFORTUNE  :    A   Gossip    with 

no  Plot  in  Particular.    By  A  Plain  Woman.    Cheap  Ed.,  crown  8vo,  3s.  6d. 
By  the  Same  Author. 
POOR    NELLIE.     Cheap  Edition.      Crown  8vo,  3s.  6d. 

NAPIER.  The  Construction  of  the  Wonderful  Canon  of  Logar- 
ithms. By  John  Napier  of  Merchiston.  Translated,  with  Notes,  and  a 
Catalogue  of  Napier's  Works,  by  William  Rae  Macdonald.  Small  4to,  15s. 
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NEAVES.     Songs  and  Verses,  Social  and  Scientific.     By  an  Old 

Contributor  to  '  Maga.'    By  the  Hon.  Lord  Neaves.     Fifth  Ed.,  fcap.  8vo,  4s. 

The   Greek   Anthology.     Being   Vol.    XX.   of    'Ancient 

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WILLIAM    BLACKWOOD    AND    SONS.  17 


NICHOLSON.     A   Manual  of  Zoology,  for  the  Use  of  Students. 

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Text-Book  of  Zoology,  for  the  Use  of  Schools.  Fourth  Edi- 
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Introductory  Text-Book  of  Zoology,  for  the  Use  of  Junioi 

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Outlines  of  Natural  History,  for  Beginners  ;  being  Descrip- 
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A    Manual   of   Palaeontology,  for  the   Use  of  Students. 

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The  Ancient  Life-History  of  the  Earth.     An  Outline   of 

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NTCHOLSON.     Communion   with    Heaven,  and    other    Sermons. 

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OLIPHANT.     Katie  Stewart.     By  Mrs  Oliphaxt.     28.  6d. 
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ON   SURREY    HILLS.     By  "A  Son   of  the  Marshes."     Third 

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[For  list  of  Volumes  published,  set  }«i>.>r  2. 


WILLIAM   BLACKWOOD   AND    SONS.  19 


POLLOK.    The  Course  of  Time  :  A  Poem.     By  Robert  Pollok, 

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PUBLIC   GENERAL    STATUTES    AFFECTING    SCOTLAND 

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WILLIAM   BLACKWOOD   AND    SONS.  21 


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SMITH.     Thorndale  ;  or,  The  Conflict  of  Opinions.    By  William 

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SMITH.      Greek   Testament  Lessons   for  Colleges,  Schools,  and 

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STAFFORD.     How  I  Spent  my  Twentieth  Year.    Being  a  Record 

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STEWART.  A  Hebrew  Grammar,  with  the  Pronunciation,  Syl- 
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STORMONTH.     Etymological  and  Pronouncing  Dictionary  of  the 

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STRICKLAND.     Life   of   Agnes   Strickland.      By   her    Sister. 

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TAYLOR.     The  Story  of  My  Life.     By  the  late  Colonel  Meadows 

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TELLET.     Pastor  and  Prelate.     A  Story  of  Clerical  Life.     By  Roy 

Ti.u.r.r,  Author  of  '  The  Outcasts,"  fcc.     3  vols,  crown  8vo,  25s.  6d. 

TiTOLUCK.     Hours  of  Christian  Devotion.     Translated  from  the 

German  of  A.  Tholuck,  D.D.,  Professor  of  Theology  in  the  University  of  Halle. 
By  the  Rev.  Robert  Menziks,  D.  D.  With  a  Preface  written  for  this  Transla- 
tion  by  the  Author.    Second  Edition,  crown  8vo,  7s.  6d. 

THOMSON.     Handy  Book  of  the  Flower-Garden  :  being  Practical 

Directions  for  the  Propagation,  Culture,  and  Arrangement  of  Plants  in  Flower- 
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GfrardeaertO  his  Grace  the  Duke  of  Buccleuch,  K.T.,  at  Drumlanrig  Fourth 
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The  Handy  Book  of  Fruit-Culture  under  Glass:  being 

a  scries  of  Elaborate  Practical  Treatises  on  the  Cultivation  and  Forcing  of 
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WILLIAM   BLACKWOOD   AND    SONS.  23 


THOMSON.     A  Practical  Treatise  on  the  Cultivation  of  the  Grapt 

Vine.     By  William  Thomson,  Tweed  Vineyards.    Tenth  Edition,  8vo,  5s. 

THOMSON.      Cookery  for  the   Sick    and   Convalescent.      With 

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Thomson*.    Fcap.  8vo,  ts.  6d. 

THORNTON.     Opposites.     A  Series  of  Essays  on  the  Unpopular 

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TOM    CRINGLE'S    LOG.      A   New  Edition,  with   IUnstrations. 

Crown  8vo,  cloth  gilt,  5s.     Cheap  Edition,  2s. 

TRANSACTIONS  OF  THE  HIGHLAND  AND  AGRICUL- 
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TULLOCH.  Rational  Theology  and  Christian  Philosophy  in  Eng- 
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Mary's  College  in  the  University  of  St  Andrews;  and  one  of  her  Majesty's 
Chaplains  in  Ordinary  in  Scotland.     Second  Edition.     2  vols.  8vo,  16s. 

■     Modern  Theories  in  Philosophy  and  Religion.     8vo,  15s. 

Luther,  and  other   Leaders  of  the  Reformation.      Third 

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7IRGIL.  The  ^Eneid  of  Virgil.  Translated  in  English  Blank 
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WEBSTER.    The  Angler  and  the  Loop-Rod.    By  David  Webster. 

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24  LIST    OF   BOOKS,   ETC. 

WERNER.     A  Visit   to   Stanley's   Rear-Guard  at   Major  Bartte- 

lot's  Camp  on  the  Aruhwimi.  With  an  Account  of  River-Life  on  the  Congo 
By  J.  R.  Werner,  F.R.G.S.,  Engineer,  late  in  the  Service  of  the  Etat  Inde- 
pendant  du  Congo.    With  Maps,  Portraits,  and  other  Illustrations.    8vo.    16s 

WESTMINSTER  ASSEMBLY.  Minutes  of  the  Westminster  As- 
sembly, while  engaged  in  preparing  their  Directory  for  Church  Government, 
Confession  of  Faith,  and  Catechisms  (November  1644  to  March  1649).  Edited 
by  the  Rev.  Professor  Alex.  T.  Mitchell,  of  St  Andrews,  and  the  Rev.  Johk 
Struthers,  LL.D.  With  a  Historical  and  Critical  Introduction  by  Professoi 
Mitchell.    8vo,  158. 

WHITE.     The  Eighteen  Christian  Centuries.    By  the  Rev.  Jame* 

White.    Seventh  Edition,  post  8vo,  with  Index,  6s. 

History  of  France,  from  the  Earliest  Times.  Sixth  Thou- 
sand, post  8vo,  with  Index,  6s. 

WHITE.  Archaeological  Sketches  in  Scotland — Kintyre  and  Knap- 
dale.  By  Colonel  T.  P.  White,  R.E.,  of  the  Ordnance  Survey.  With  numerous 
Illustrations.    2  vols,  folio,  £4,  4s.    Vol.  I.,  Kintyre,  sold  separately,  £2.  2s. 

The  Ordnance  Survey  of  the  United  Kingdom.     A  Popular 

Account.    Crown  8vo,  5s. 

WILLIAMSON.       The   Horticultural   Exhibitors'    Handbook.      A 

Treatise  on  Cultivating,  Exhibiting,  and  Judging  Plants,  Flowers,  Fruits,  and 
Vegetables.  By  W.  Williamson,  Gardener.  Revised  by  Malcolm  Dunn,  Gar- 
dener to  His  Grace  the  Duke  of  Buccleuch  and  Queensberry,  Dalkeith  Park. 
Crown  8vo,  3s.  6d. 

WILLIAMSON.      Poems    of    Nature   and   Life.      By  David   R. 

Williamson,  Minister  of  Kirkmaiden.    Fcap.  8vo,  3s. 
WILLIAMSON.      Light    from    Eastern    Lands    on    the    Lives    of 

Abraham,  Joseph,  and  Moses.  By  Rev.  Ai.kx.  Williamson,  Author  of  'The 
Missionary  Heroes  of  the  Pacific,'  'Sure  and  Comfortable  Words,'  'Ask  and 
Receive,'  &c.     Crown  8vo,  3s.  6d. 

WILLS  and  GREENE.     Drawing-room  Dramas.for  Children.     By 

W.  G.  Wills  and  the  Hon.  Mrs  Greene.    Crown  8vo,  6s. 

WILSON.    Works  of  Professor  Wilson.    Edited  by  his  Son-in-Lav. , 

Professor  Ferrier.     12  vols,  crown  8vo,  £2,  8s. 

Christopher  in  his  Sporting- Jacket.     2  vols.,  8s. 

Isle  of  Palms,  City  of  the  Plague,  and  other  Poems.     4s. 

Lights  and  Shadows  of  Scottish  Life,  and  other  Tales.    4s. 

Essays,  Critical  and  Imaginative.     4  vols.,  16s. 

The  Noctes  Ambrosianae.     4  vols.,  16s.  [8vo,  4s. 

Homer  and  his  Translators,  and  the  Greek  Drama.    Crown 

WINGATE.     Lily  Neil.     A  Poem.     By  David  Wingate.     Crown 

8vo,   4s.  6d. 

WORDSWORTH.      The  Historical  Plays    of  Shakspeare.      With 

Introductions  and  Notes.  By  Charles  Wordsworth,  D.C.L.,  Bishop  of  S. 
Andrews.  3  vols,  post  8vo,  cloth,  each  price  7s.  6d.,  or  handsomely  bound  in 
half-calf,  each  price  9s.  qd. 

WORSLEY.      Poems   and   Translations.      By   Philip    Stanhope 

Worsley,  M.A.   Edited  by  Edward  Worsley.  2d  Ed.,  enlarged.  Fcap.  8vo,  6s. 

YATE.     England  and  Russia  Face  to  Face  in  Asia.     A  Record  of 

Travel  with  the  Afghan  Boundary  Commission.  By  Captain  A.  C.  Yate, 
Bombay  Staff  Corps.     8vo,  with  Maps  and  Illustrations,  21s. 

YATE.       Northern  Afghanistan ;    or,    Letters   from   the    Afghan 

Boundary  Commission.  By  Major  C.  E.  Yate,  C.S.I.,  C.M.G.  Bombay  Stall 
Corps,  F.R.G.S.    8vo,  with  Maps.     18s. 

YOUNG.     A  Story  of  Active  Service  in  Foreign  Lands.     Compiled 

from  letters  sent  home  from  South  Africa,  India,  and  ChiDa,  1856-1882.  By 
Surgeon-General  A.  Graham  Young,  Author  of  'Crimean  Cracks.'  Crown 
8vo,  Illustrated,  7s.  6d. 

YULE.    Fortification  :  for  the  Use  of  Officers  in  the  Army,  and 

Readers  of  Military  History.    By  Col.  Yule,  Bengal  Engineers.    8vo,  with 
numerous  Illustrations,  ios.  6d. 
11/92. 


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