DIEGO , U IM- THE SCOTTISH COMMUNION OFFICE OF 1764 Oxford University Press London Edinburgh Glasgow Copenhagen New York Toronto Melbourne Cafe Town Bombay Calcutta Madras Shanghai Humphrey Milford Publisher to the UNIVERSITY THE SCOTTISH COMMUNION OFFICE 1764 With Introduction, History of the Office Notes and Appendices BY JOHN \DOWDEN v_x D.D., LL.D., Sometime Bishop of Edinburgh NEW EDITION Seen through the Press by H. A. WILSON OXFORD AT THE CLARENDON PRESS 1922 PREFACE IN the following pages the reader is presented with an historical account of the growth of the Scottish Communion Office, and of the events which resulted in the adoption of its most characteristic features by the Church in the United States of America. The history of the Scottish Office during the eighteenth century demands careful labour in an obscure field of research ; and there will be found here a more complete and satisfactory account of the various stages of its progress than has yet appeared. To the late Dean Nicolson of Brechin the reader is indebted for my being able to bring some new facts to light, and to clear up some interesting points that were hitherto doubtful or indistinct ; the manu- script copies, made by the late Rev. P. Cheyne, of Aberdeen, from original letters and other documents, which the Dean placed in my hands, are of much interest, and my obligations are acknowledged at various points in the course of the history. 1 The textus receptus of our Office, and in its purest form, is given in an exact reprint of the 8vo edition of 1764, published by Drummond, Edinburgh. 2 1 [The editor regrets that he has been unable to ascertain the present ownership of this collection, to which reference is several times made in the author's foot-notes.] 2 Peter Hall's reprints, in Fragmenta Liturgica, vol. v, cannot be trusted for accuracy. The revised and enlarged edition of Blunt's vi PREFACE This will be a gain to liturgical students in England and America as well as here. So much of the text of the Scottish Liturgy of 1637 is common to the contemporary English Book of Common Prayer that it has not been thought necessary to print it in full : but every variant (except those of [spelling], capitals, and punctuation) is exhibited. In a similar manner the texts of the Nonjurors' Office and of the Order for the Administra- tion of the Lord' s Supper or Holy Communion in the American Book of Common Prayer (1892) are fully indicated to the student, the standard of comparison being the English Book of Common Prayer. Much space is hereby saved ; and the differences between each text and that of the English Book are much more readily apparent [than in the original edition of this work]. Much material, in the form of manuscripts of the eighteenth century illustrating the history of the Scottish Church, has come into my hands since the publication of the first edition of this book in October 1884. What is of most interest in respect to the growth of the Scottish Communion Office has been incorporated in the present edition, and some correc- tions and modifications of statement have been made. To the acknowledgements made in the first Annotated Book of Common Prayer (1884) professes to contain the Scottish Office of 1764 in extenso; but it is not in extenso, and the part printed is very inaccurate. PREFACE vii edition to friends in America and in this country who aided me in one way or another, I have now to add the names of the Rev. George Sutherland, formerly Rector of Portsoy, the Very Rev. Provost Ball, and Canon G. T. S. Farquhar. 1 Consideration for the needs of younger students will account for my occasional references in the Notes to sources of information that will be obvious and familiar to the better informed. 1 [Now Dean of St. Andrews.] NOTE BY THE EDITOR THE first edition of this "work, published in 1884, has for a good many years been ' out of print, and scarce '. The author had been for some time making preparation for a new edition, and his work had been practically completed, when in 1908 the desire which he has expressed (see p. 98) for a renewed attempt at a revision of the Scottish Liturgy was fulfilled. It was natural that he should then have delayed any further steps towards publication till the question of revision should be settled ; and its conclusion was not reached till nearly two years after his death. The need for a new edition of the book may be said to have become more apparent in the course of the discussions con- cerning the proposed revision : and arrangements were made for the publication of the late Bishop's work by the Delegates of the Clarendon Press. The book was, as its author had left it, almost in readiness for printing : but some delay was necessary for the revision of Appendix C ; and before the work of printing could be taken in hand, the war of 1914 had begun : it was still delayed by the war and its results when the editor to whose care the material had been committed was removed by death. Thus the book appears after repeated delays, and under less competent care than it would have had if it had been issued either in 1908 or in 1914. The Preface, which has been framed from that of the first edition, as altered by the author in an interleaved copy, indicates the main points of difference between the new edition and the old. But some explanation is necessary with regard to certain matters relating to the new edition. The amount of editorial work which, when the task came to NOTE BY THE EDITOR ix my hands, still remained to be done was very small. Such changes as I have thought it needful to make have been limited to the correction of obvious slips (which, as any one who knows the quality of Bishop Dowden's work will believe, were extremely few), and to such verbal alterations as I have felt quite sure he would himself have made if they had been suggested to him. I have thought it right, in spite of the fact that a revised text of the Liturgy has now obtained primary authority, not only to leave the text of 1764 as the keystone of the work any other course would have involved either the making of a new book, or the spoiling, by a process of patching, of the work which had been entrusted to me but to leave unaltered the title and headlines which speak of the Office of 1764 as 4 the recognized Scottish Office ', and also references to it as the ' present ' Office in text and notes. On the first of these two points I may perhaps justify my course by the fact that the Office of 1764 still possesses canonical recognition, though it has ceased, for good or for ill, to be the standard text. On the second, I may say that it seemed, of two possible courses, the less likely to lead to confusion. But it may be well to warn incautious readers to remember that the author's work was finished in 1910. The additions which have been made to that work are limited to one or two necessary foot-notes, and insertions, marked by square brackets, and to three new sections of the Appendix. These contain : (i) the Draft Liturgy of 1889, which it was clear that the author intended to add, and which is now reprinted by the permission of the Scottish Bishops ; (2) the Liturgy, as authorized by the Provincial Synod in 1911 ; for permission to print this text my thanks are due to the Scottish Bishops and also to the Syndics of the Cam- bridge University Press : and (3) a summary statement of the provisions contained in the Canons of 1911 concerning the use of the Scottish and English Offices. x NOTE BY THE EDITOR In conclusion, I have to record my thanks to the family of the late Bishop for their willingness to commit to me the care of his work, and for help on certain doubtful points ; and their thanks, as well as my own, to the Delegates of the Clarendon Press for their acceptance of the book, and to the officials and staff of the Press for that care and skill on which I have long had reason to rely. H. A. W. CONTENTS PAGE INTRODUCTION r HISTORY OF THE SCOTTISH COMMUNION OFFICE I. The Liturgy for Scotland, 1637 2 3 II. Liturgical Worship in Scotland, 1661-1712 . 35 III. The Nonjurors ; English and Scottish . . 49 IV. The present recognized Scottish Office . . 77 V. Liturgical Revision since 1863 ... 88 VI. The American Communion Office : i. Early History ..... 99 ii. Recent Revision ..... 105 VII. Text of the Office: Preliminary Remarks . in THE SCOTTISH COMMUNION OFFICE . 117 THE AMERICAN COMMUNION OFFICE . 135 NOTES, TEXTUAL AND LITURGICAL . 143 APPENDICES : A. The Communion Office of 1637 . . . 177 B. Forms of the Invocation .... 186 C. Bibliography of the Scottish Communion Office 195 D. Canons on the use of the Office, 1838, 1863 . 204 E. Form of Consecration suggested by Archbishop Sancroft ....... 207 F. Collation of Scottish Office of 1764 with Bishop Seabury's Office, 1786 .... 209 G. The Nonjurors' Office, 1718 . . . .210 H. Bishop Abernethy-Drummond's edition of the Scottish Office 222 xii CONTENTS APPENDICES (continued) PAGE I. Conspectus of the structural arrangement of certain Liturgies ..... 224 J. Some traditional practices connected with the Scottish Office . . . . . 225 K. Eucharistic doctrine of the Nonjuring school . 227 L. On the use of the word ' become ' in the Invo- cation ....... 233 M. The draft Revision of 1889 .... 235 N. The Revised Liturgy of 1911 .... 249 O The canonical status of the Office . . . 267 INDEX . ... 269 INTRODUCTION 1. THE Scottish Communion Office, as the Eucharistic Service-book peculiar to the Scottish Church is designated, claims attention for many reasons. Its history is intimately associated with some of the most interesting chapters in the Church's annals. Its true reflection of the spirit of primitive devotion and the unquestionable merits which it possesses as a formulary of worship have won the admiration of theologians and liturgiologists of high eminence. As it stands, it is a worthy monument of the learning and piety of the Scottish Church. This Communion Office was not the work of one man or of one age. It was not produced hastily, but by a gradual develop- ment attained its present form. It is ultimately traceable to perhaps a greater variety of sources than any known liturgy. The Churches of Eastern and Western Christendom, early, mediaeval, and modern times have all contributed towards determining its structure or supplying its contents. Yet it is not disfigured by the signs of patchwork, but possesses the unity and beauty of a living thing. It is an outcome of the patient and reverent study of Christian antiquity ; but it is conceived in no mere antiquarian spirit, and is no product of a dilettante affectation of the antique. Like everything that lives, it came into being from a living impulse ; but also, like everything that lives, it was sensitive to its actual environment and exhibited the living power of adapting itself to that en- vironment without permanent detriment to its life. It is framed upon primitive models, and breathes the spirit of primitive devotion, while experience continually demonstrates its suitability to the needs of the living Church. 2. If the Scottish Communion Office had appealed merely to the judgement of scholars and theologians, and to the pre- dilections of those versed in Christian antiquities, it would have long since ceased to exist. It has a higher claim upon our feelings of reverence. It has given expression to the adoration, the thanksgiving, the supplications, the pious aspirations, of 1327 B 2 ANNOTATED SCOTTISH COMMUNION OFFICE thousands of Christian men and women. To thousands it is endeared by the tenderest associations and most sacred memories. For them it needs no laboured apologies. The most precious gifts of God have come to them through that channel ; and they know it. 3. The influence of the Scottish Communion Office is not confined to the limits of Scotland and the Scottish Church. Indeed at the present time its influence upon the Christian world is perhaps chiefly exercised indirectly through the Prayer- Book of the Church of the United States of America. That which little more than a century ago was the exclusive posses- sion of an obscure and scattered handful of Christians in the northern parts of our island has now, in the providence of God. crossed the ocean, and become in its modified form the sacred liturgy of hundreds of thousands in a great and prosperous Church. The American Church has derived from Scotland her episcopate ; and from Scotland too she has derived the more essential features of her Eucharistic Service. The Daughter- Church may differ in many respects from the Mother : she certainly surpasses her in material possessions, in the wide extent of her authority, and in the numbers that owe her allegiance ; but in the form of her liturgy the common stock betrays itself, and the resemblance of parent and child is un- mistakable. There are, no doubt, differences of feature, but the family likeness testifies to the high strain of ancient lineage that has passed to the younger from the elder Church. 4. It is intended in the following pages to sketch the history of the Scottish Communion Office, and to exhibit its relations to the corresponding service in the American Prayer-Book. It is also my design to offer some illustrations of the special characteristics, doctrinal and liturgical, of the two Offices. In pursuing the latter part of my task I have endeavoured to avoid, as far as might be, a controversial treatment of the questions involved. To do so altogether is probably not within the range of possibility. But by following for the most part the historical method, and allowing writers of repute that were attached to, or sympathized with, the theological school INTRODUCTION 3 responsible for the Office to explain in their own words what they supposed to be the purport of its several parts, we can not only best understand what was intended, but also in many instances avoid the danger of being drawn into the polemics of our own day. Whether the reader will concur or not with the views of truth put forward by the Bishops and Doctors cited, he will, at least, find here what possesses a considerable interest of its own, a contribution to the history of doctrine within the Scottish and English Churches upon the subject of the Eucharist. 5. But much as I feel our obligations to the divines of the Caroline and nonjuring periods I desire to say here, and I desire to say it with emphasis, that I cannot for a moment assent to the notion that the opinions of these scholars and theologians are to be regarded as having finally determined the sense in which the words of the Office must in its actual use be always understood. It was not only possible but to be ex- pected, that the full meaning of the devotional language of the early liturgies, to which in some considerable measure a return was made in the Scottish Communion Office, would not be immediately apprehended by those who had adopted that language as their own. They knew that they were justified in accepting the language of the ancient Church, but they may have been unable all at once to grasp its far-reaching signi- ficance. Certainly there seems to have been, on the part of some of the school from which the Scottish Office in its present form sprang, a disposition to restrict too closely the sense of the words. It is better that the language of devotion should not be so treated. Words when touched by emotion necessarily lose their sharpness of definition. A liturgy can never possess the precision of the dogmatic decrees of a Couiicil. It will be thought probably by most readers of our time that the non- juring school, in the doctrinal conceptions that they read into, or believed they found in, the ancient liturgies and in the forms adopted from them into Offices for their own use, exemplify in the history of theology what has been so frequently observed as true in the history of philosophy they are generally right in what they affirm ; they are not unfrequently wrong, or without B 2 4 ANNOTATED SCOTTISH COMMUNION OFFICE adequate evidence, in regard to what they deny. It is certain that the language of the Scottish Communion Office is, in itself, patient of more interpretations than one ; and I see no just reason why those who consider the nonjuring school in their theological opinions to have fallen short of the full standard of evangelical and catholic truth, should not use the Office in such sense as the words themselves, fairly interpreted, may legitimately bear. This much will probably be generally admitted. It is not more than is now frequently claimed in re- spect to the Order for the Administration of the Lord's Supper or Holy Communion in the Prayer-Book of the Church of England. Although it is true, for example, that the theological opinions of Cranmer, and of Bucer, and of Peter Martyr are of much value in helping us to understand, from the historical view- point, the purport of some of those alterations in the services which are embodied in the present English Prayer-Book, yet few, if any, in our time (whether they be reckoned, according to the popular designations, as ' high ', ' low ', or ' broad ', in churchmanship), will contend that the sense of the words of the English liturgy must, in the Church's worship, be necessarily restricted to the sense in which those theologians employed them. The words have in themselves a wider scope ; and per- haps they were, in some instances, framed purposely to admit of a wider scope. And so too it has been seen fit by the Divine Will that the language of our Scottish liturgy should possess a similar capability of reflecting the somewhat different aspect of truth which has been attained as the Church has for the time moved to a different standpoint. Great truths in the world of spiritual realities stand before men's eyes like ranges of mountain-heights before the traveller. To understand their forms and mutual relations one must slowly move from point to point, view them on this side and on that, and if possible make, as it were, the circuit of their base. The nonjuring school of theologians maintained a doctrine of the Eucharist that certainly deserves a place among the speculations of devout and scholarly thinkers on the sacred mystery. Just at the present time other aspects of truth have secured more attention ; but I cannot doubt that as long as there continue to INTRODUCTION 5 be thinkers and students of antiquity, the aspect of truth exhibited by the nonjuring theologians will, in whole or in part, from time to time reassert itself. The Offices of the Eucharist constructed, or revised, under the superintendence of divines of this school, naturally give distinct expression to their views, but, most happily in the providence of God, not, for the most part, in such a manner as would exclude other aspects of truth given prominence by other schools that fairly hold a place within the communion of our reformed Church. 6. This much, I think, will be generally admitted. But I may strange to say meet with less favour at the present moment when I venture to put in a humble plea on behalf of any who in our day may have the temerity to interpret the Office in the same sense as those who drew it up. It exhibits in a striking way the change of attitude in regard to some of the subjects that were in controversy when John Skinner published his annotated edition of the Scottish Office (1807), to observe that one of his main contentions is that the Scottish Office is not ' Popish ', and that its doctrine is identical with that of the Church of England ; while at the present time the commentator on the Office is conscious that he has to meet a very different objection the objection (though as yet it is more frequently insinuated than expressed) that the Office is not ' Catholic '. Objectors, such as Skinner had in view, cannot now be numerous or formidable. Some, I suppose, still survive who have inherited the notion that the Scottish Office is disfigured by the embodiment of certain doctrines which are not primi- tive, but were formulated during mediaeval times in the Churches of the Roman obedience. As the history of Christian dogma becomes better known, objections of this kind must gradually disappear, or change their form. But still we must recollect that prejudice, even when sore smitten, possesses a snake-like tenacity of life ; and it remains to bestow upon this particular prejudice the coup de grace. I am not indeed so sanguine as to expect that its death-stroke will be given by this hand ; but it will be a gratification to me if I may deliver a blow or two in passing. This, however, it should be remem- 6 ANNOTATED SCOTTISH COMMUNION OFFICE bered, is not one of the main objects which I set before me ; and I shall certainly leave to any who may enjoy it the task of defending the Scottish Communion Office on the lines that it teaches no more than is taught by the Church of England. 7. It was natural and not unreasonable for the apologist of the Scottish Communion Office, both shortly before and shortly after the repeal of the penal laws, and in the days before the union with the English congregations in Scotland (that had been ministered to by ' qualified ' clergy) was complete, to minimize, as far as might be done with fairness, the differences between the Scottish Office and the corresponding service in the English Prayer-Book. At the present day it is in my judgement highly desirable that we should recognize to the full the reality of these differences. It may be admitted that between the distinctive Liturgies of the two Churches there is no essential disagreement, but it is both untrue and unwise to pretend that the differences that exist are not grave and im- portant. Grave and important differences most certainly there are ; and in my judgement, in almost every instance in which these differences exist, the superiority is distinctly on the side of the Scottish Office. English Churchmen are now in a better position to be told this truth than they were in the early years of the century. There is now a much more extensively diffused knowledge of the remains of Christian antiquity. Since the date of the publication of Palmer's Origines Liturgicae in 1832 there has been a great revival of interest in liturgical studies. Men have read more widely and gone deeper than before. The clergy have become better acquainted with the service- books of other churches and other times. If they are still disposed to talk of ' our incomparable liturgy ', they have at least been qualifying themselves for the task of comparing it. But as the study progresses, the natural result cannot be evaded. The English Book of Common Prayer, though ever deeply loved, is no longer regarded as the one absolutely per- fect standard by a reference to which all the devotions of Christendom are to be measured and appraised. English Churchmen are now sensible of deficiencies in their Church's devotional system, and are more ready to enter into the spirit INTRODUCTION 7 of the prayer of Bishop Andrewes that God would grant to the British Church ' the supply of what is wanting in it ; the strengthening of what remains in it '. These deficiencies, so far as they appear in the English liturgy, some persons attempt to supply in an irregular way by the frequent introduction at various points of the service of certain private devotional formulae, meant, as is supposed, to bring the service to a closer conformity with more catholic models ; others endeavour to satisfy themselves that the English liturgy does contain im- plicitly what is certainly to all appearance wanting, and are as desirous on their part to show that the English Office contains all that is contained in the Scottish, as in the beginning of the century some Scottish Churchmen were to show that the Scottish contained no more than is contained in the English. 8. The Scottish Office unquestionably brings out into clearer view than the English that aspect of the Eucharistic celebration in which it is presented as the Church's perpetual memorial of the great Sacrifice of the Cross. As to the nature of the Presence it is as silent as the English. Its language is large and comprehensive. There is no doctrinal belief com- patible with the doctrine of the Church of England which is not consonant with the teaching of the Scottish Communion Office. It would be an evil day should any Church of the Anglican Communion adopt a formula of devotion the language of which was in any sense exclusive of the doctrinal teaching which has the substantial consensus of her greatest doctorsi It certainly is not so with the Scottish Church. Take, for instance, the classic sentence of Hooker ' The real presence of Christ's most blessed body and blood is not to be sought for in the sacrament, but in the worthy receiver of the sacrament ' * ; the belief here expressed is in the fullest sense compatible with the language of the Scottish Communion Office. Every Christian believes that the bread and wine after consecration ' is ', or ' has been made ', or ' has become ' the Body and Blood of Christ in the sense which Christ Himself intended when He said, in the same night that He was betrayed, ' This is my Body which is given for you,' and, ' This is my Blood of E.P., v, Ixvii, 6, Keble's ed. 8 ANNOTATED SCOTTISH COMMUNION OFFICE the New Testament, which is shed for you and for many for the remission of sins.' But the whole question as to what our Blessed Lord intended and meant by this language is a question left as completely open to those who use the Scottish Office as to those who use the English. The question is one of biblical exegesis. 1 9. The characteristic features of the Scottish Communion Office, as distinguished from the corresponding service in the English Prayer-Book, are mainly due to the Office being based in its essential parts, not upon the structural model of the Roman liturgy, but upon that which is found underlying the liturgies of most, if not all, the other ancient Churches of the Christian world. It was more especially the well-defined character of the ancient Greek liturgies that determined in the eighteenth century the structural form of the Prayer of Con- secration ; as no doubt it was the Greek liturgies that in the sixteenth century suggested to Cranmer and his coadjutors the bold insertion of the express Invocation of the Holy Spirit into their Prayer of Consecration. 2 The liturgiologists belonging to the school of theologians from which our Office has proceeded were satisfied of the apostolical origin of the Invocation ; and they would certainly 1 This has been practically acknowledged by a well-known learned and able leader of the Evangelical school in the Church of England, Dr. Moule (afterwards Bishop of Durham), Norrisian Professor of Divinity in the University of Cambridge, commenting on the use of the word ' become ' in the Scottish Communion Office. After expressing his personal pre- ference for the English form as less likely to promote what he holds to be a misconception, he adds, ' But when I think not of use but of fact, then let me say that as surely as our Blessed Lord said " This is my Body which is given for you," so surely must I hold that in this Ordinance the hallowed Bread does " come to be " His Body. But when this is said the whole vast question still remains, in what sense are we to understand the divine word " is " ? 'The Record, June 22, 1900. 1 The prayer subsequently entitled ' A Prayer of Chrysostome ', with which now our Matins, Evensong, and Litany conclude (being what is known as the Prayer of the third Antiphon in the liturgies of St. Basil and of St. Chrysostom), establishes an acquaintance with Greek liturgies as early as 1544, when this prayer appeared in the Litany issued in that year. For some other indications of the possible influence of the early liturgies upon the Book of Common Prayer see my volume, The Workman- ship of the Prayer-Book (2nd ed.), pp. 148, 149 ; but see also pp. 256, 257. INTRODUCTION 9 be entirely justified in claiming for it high antiquity. 1 They knew that it existed in the liturgies of the four patriarchates of Christendom Alexandria, Antioch, Jerusalem, and Constanti- nople ; and the majority of them believed (though it seems to me that the evidence is lacking) that it also had had a place in the original liturgy of the Roman Church that it had been, in fact, universal in the earliest age of Christianity. They looked to the Greek liturgies, though disfigured by many later additions, as retaining the structure and essence of the Euchar- istic worship of Christ's Church in its purest age. There was one feature which they found prevailing in the Greek liturgies, viz. the arrangement of the parts of the great Prayer of Con- secration in the order (i) Recital of the narrative of the Institution, (2) the Oblation of the Elements, (3) the Prayer to God the Father for the descent of the Holy Spirit, that He might make the Elements the Body and Blood of Christ ; and this they regarded as of such high moment that a return to it in their own forms of worship seemed to them a manifest duty. 10. Some consideration will be given to the subject later on, but it is noticed here as pointing to the vantage-ground pos- sessed by the Scottish and the American Churches in any friendly approaches towards the Holy Eastern Church or towards any of the Oriental Churches that retain the orthodox faith. These Churches, like our own, reject the Romish doctrines of the supremacy of the Bishop of Rome, of his infallibility, and of the immaculate conception of the Blessed S. Mary the Virgin. They have long been regarded by Rome as schismatical, and if they now pertinaciously reject what has recently been declared as defide, they may soon come, like our- selves, to be viewed as heretical. In the meantime the friendly relations of members of the Greek Church and members of the reformed Churches of the United Kingdom and of America are being constantly exhibited. But may we not hope for some- thing more ? May we not look forward to a day when further advances will be taken towards the fulfilment of the prayer of our Master? 2 May we not look forward to acts of mutual 1 See below, p. 57, and Liturgical Notes on the Invocation. 1 John xvii. n, 21-4. io ANNOTATED SCOTTISH COMMUNION OFFICE recognition on the parts of the Holy Eastern and of the Anglican Churches ? And in any approaches towards inter- communion, or an express corporate recognition, the doctrine of the Holy Eucharist would be certain to occupy a foremost place in men's thoughts. It would then be no small matter that the American and Scottish Churches possess liturgies which, however bald and meagre they may appear in com- parison with the copious and ornate rites of the East, would yet be acknowledged by the Bishops of the Russian and Greek Church as manifestly containing the essentials of the Euchar- istic Service, and even their own ancient order and arrange- ment of its most solemn parts. 1 Again, it is worthy of remark that in Presbyterian Scot- land the absence of an Invocation would be regarded as a defect. A very competent authority, Dr. Sprott, goes so far as to say that there ' is ample evidence that our greatest theologians [i. e. of the Scottish Presbyterians] have held both the invocation and the words of institution to be essential '. 2 The Westminster Directory for the Public Worship of God enjoined a prayer for the sanctification of the elements. 3 The Presbyterian Euchologion prescribes an express Invocation in the following terms (which are plainly modelled on words familiar to us) : ' And we most humbly beseech Thee, O merci- ful Father, to vouchsafe unto us Thy gracious presence as we do now make that memorial of His most blessed sacrifice, which Thy Son hath commanded us to make : and to bless and sanctify with Thy Word and Spirit these Thine own gifts of bread and wine, which we set before Thee ; that we receiving them, &c.' 4 What Scottish episcopalian will not hail, with thankfulness to God, the instinctive catholic yearnings of his fellow-countrymen, and will not hold doubly dear those con- 1 Our Scottish revision took place after the Scottish Church was disestablished and freed from state control, and from the hampering restriction of political considerations ; and it may be that a restoration to a more primitive form of the Eucharistic Service (though not perhaps exactly after our pattern) will be one of the compensating gains to the English Church should she be called on to suffer as we have suffered. 1 The Worship and Offices of the Church of Scotland, p. 121. 3 This is given below at p. 194. See below, p. 194. INTRODUCTION n stituents of his own Liturgy which may, hereafter, with God's blessing, help to bridge the space between them and him ? 11. It will be seen from the subsequent comments that there are parts of our Office in which, as it seems to me, it is desirable some modifications of the forms should be effected when a suitable occasion for doing so may present itself. Minor examples I. need not here refer to ; but I would declare my conviction, arrived at after a long and careful study of the whole question, that a recasting of the words of the Prayer of Invocation so as to bring them to a closer conformity with early models would be a real intrinsic gain to the Office (quite apart from considerations as to how it would affect objectors), and might perhaps help to remove, or at all events modify, the feeling hostile or averse to the Office which we know still exists. Students of liturgies will, I suppose, concur with me in saying that in the whole corpus liturgiarum the cor- responding formula is in no single instance presented with such startling abruptness. It is introduced abruptly ; it is passed from abruptly ; it stands in nakedness and baldness that has no parallel. 12. Bishop Robert Forbes and Bishop Falconar, in the editions of the Office of 1764 (which afterwards became the commonly recognized text), unhappily departed in this par- ticular from the learned guidance of Bishop Rattray, the one Scottish theologian of the last century who has left behind him any proof of high attainments in liturgiology, and to whose influence we are indebted for so much that we prize. Bishop Rattray's Office for the Sacrifice of the Holy Eucharist, pre- pared with much care for actual use, and printed posthumously as an appendix to his work, The Ancient Liturgy of the Church of Jerusalem, gave the Prayer of Invocation as follows : ' Have mercy upon us, O Lord God, Almighty Father, have mercy upon us, and send down Thy Holy Spirit upon us, and upon these gifts which are here set before Thee, that, by His descent upon them, He may make this bread the Holy BOIDY of Thy Christ, and this cup the precious BLO>IOD of Thy Christ, that they may be to all who partake of them, for the sanctification of soul and body, for bringing forth the fruit of good works, for 12 ANNOTATED SCOTTISH COMMUNION OFFICE remission of sins, and for life everlasting.' This form indeed runs close to the form in the Liturgy of St. James, which, after it had undergone his recension, he had taken as his model. The reasons for the construction of the Prayer of Invocation in its present form are not easy to divine ; but if we may con- jecture that it was due to the supposed superiority of the so- called Liturgy of St. Clement, it is worth while observing that in that liturgy (which, I may remark in passing, we have no sufficient reason to believe was ever actually used by any Church in Christendom, east or west) there is a part of the formula which has been entirely omitted by the Scottish revisers, I mean that which refers to the purpose of the change prayed for, and which in my judgement is identical in intention with the ' ut nobis Corpus et Sanguis fiat ' of the Roman Canon. 1 In truth the formula of Invocation in the Scottish Office, as it now stands, is without precedent or parallel. Expression is given to a great truth, but not to the larger truth as we find it in the corresponding parts of the liturgies of the ancient Church. And for many a year our communion has been suffering from the inevitable Nemesis that sooner or later overtakes every departure made in the Church's formu- laries of devotion from the even balance of the primitive faith. 1 See Appendix B. If the Clementine Liturgy caused the omission of the </>' iJ/Mis which stands in the three liturgies now used by the Holy Orthodox Church of the East (viz. those of St. Chrysostom, St. Basil, and St. James), it should also have caused the omission of the Lord's Prayer ; but this was too startling to attempt. I am afraid the truth is that Bishops R. Forbes and Falconar here ventured beyond their depth. It may have been, and no doubt was, with the best intentions (presumably to emphasize the great truth of the objective nature of the Heavenly Gift) that the words (/>' ly/xaj were omitted, but it is well to remember the great danger of taking on ourselves to decide upon what should have a high emphasis in formulas of devotion meant for the Church's permanent use. Nestorianism grew out of an undue emphasis of truth, and so did the counter heresy of Eutyches. I affirm without hesitation that there has been much culpable prejudice exhibited towards our Scottish Office ; yet I should be untrue to my convictions if I did not express my belief that prejudice has in many instances been due mainly to the departure, above indicated, from the Church's ancient formula. The form of the Invocation in Sarapion's Liturgy, though, in my opinion, of unquestion- able antiquity, seems to stand apart from other types, and is rather to be regarded as a liturgical curiosity than as a guide of practical value (see Mr. Brightman, in the Journal of Theological Studies, i. 97). INTRODUCTION 13 The retention of the clause devised in 1764 by the two Scotch Bishops (for, broken from its context, it is an invention with which they must be credited) has, in my opinion, done more to retard the adoption of the Office, and to bring about its disuse, than any other cause. It has been, I believe, the real source of the underlying force that enabled the General Synod of 1862-3 to carry successfully the repressive legislation with respect to the Scottish Office which still stands in our Church's Code of Canons. The Clementine Liturgy comes to us tainted by suspicion. There is no ground for supposing that, in the form in which we possess it, it was ever used. It is an extract from an apocryphal work, compiled by one who is now generally acknowledged to be the interpolator of the genuine Ignatian Epistles and the forger of the six spurious Epistles, the ' pseudo- Ignatius ' of patristic criticism, a writer who is regarded, by many able to judge, as ' of unorthodox theo- logical affinities '- 1 It should be discarded as a model to be followed. Notably in its formula for the Invocation, it departs from every one of the great liturgies of the Orthodox Church, which, without exception, in the same breath pray that the Holy Spirit may be sent on us and on the elements a feature of such antiquity that we find it also in the liturgies of both Monophysites and Nestorians a feature which, in my opinion, should unquestionably appear in any future attempt to revise the form of the Invocation. 13. But has the time arrived when this subject may again be considered with a view to its being practically dealt with by the proper authorities ? The fierce violence of theological party-spirit has thanks be to our God somewhat abated. Men have come to know each other better, and have learned, when they understand what they each really mean, that their differences are much smaller than they had supposed. There is now less of the shouting of party war-cries even among the young and foolish. There is a greater readiness to make allowance for differences that do not touch the essentials of the faith. Nevertheless, it would be unwise to underrate the 1 See Brightman's Eastern Liturgies, pp. xvii, xxvii, xxviii. 14 ANNOTATED SCOTTISH COMMUNION OFFICE forces of ignorance and prejudice which still exist on the part of those who pose as champions of the Scottish Office no less than on the part of their opponents. May the Lord of Truth and Prince of Peace so guide and rule our hearts that in His Love we may be perfectly joined together in unity of doctrine. 14. The American Church, in following the liturgy of the Church from which she derived her episcopate, did so in an independent spirit ; and in respect to the particular case we have been considering solved the difficulty in a manner that has resulted in at least a singular practical success. The American Church, like every considerable religious community, has its various schools of theological thought, and its various shades of theological opinion ; but all men unite without murmur in using an Office that on the whole, and all things considered, successfully reflects both the form and spirit of the early liturgies. I do not regard the formula adopted by the American Church as intrinsically the best attainable : yet when we take into account the rudimentary state of liturgical know- ledge, on both sides of the Atlantic, at the period when the American revision was undertaken, it is more reasonable to congratulate, than in any degree to reflect upon, the Church of the United States for the manner in which objections were reconciled. Not only is God's blessing explicitly asked upon the elements (as in every ancient liturgy of Christendom, the Roman included, and, I fancy, in every modern liturgy the English only excepted), but we also find an explicit invocation of the Holy Spirit, as in the Scottish liturgy, following the liturgical precedent of Eastern Christianity. In both particulars, as most of us will probably think, the American form possesses distinct superiority over the corre- sponding part of the English Prayer-Book. But if a revision of this part of the Scottish Office be attempted I am confident American Churchmen would not look on us with either coldness or suspicion if we turned for guidance rather to the ancient liturgies Western as well as Oriental than to their own Office, excellent as we gladly acknowledge it to be. Indeed I believe that the only possibility of bringing a revision INTRODUCTION 15 successfully to a close lies in our being able to point to the fact that the present formula of Invocation is a seriously imperfect and faulty reproduction, in spirit as well as letter, of the corresponding formulas in the ancient liturgies. 15. When the task of revision of her Communion Office comes to be undertaken by the Scottish Church, there are certain considerations which should be held in view, (i) The great orthodox liturgies, which are here unanimous, should be our guide in praying for the sending of the Holy Spirit ' upon us and upon the holy gifts ' or some words of like effect, such as ' upon us and these thy gifts and creatures of bread and wine ', &c. (2) As, if not universally, all but universally, in the Oriental liturgies, whether of orthodox or unorthodox Churches, the clause having reference to the effects of a good reception, and the purpose (in this respect) of the Invocation should be linked immediately with the foregoing prayer by some such phrase as ' so that ', ' in order that ', ' to the end that ', &c. (3) It might also be worth weighing carefully whether objections might not be met and much hostility disarmed by giving expression in the language of the Prayer of Consecration to the thought which Dr. Maclean (now the Bishop of Moray) has recently suggested in the words, ' We ask God to cause the sacrament to be that which our Lord made it at the Last Supper. No one would wish to ask for more than our Lord signified when he instituted the Eucharist ; no one surely would ask for less.' 1 If effect could be given to this latter suggestion, which was pressed by the late Dr, Bright, Professor of Ecclesiastical History in the University of Oxford, when the subject of revision was before the Scottish Bishops in 1889, I should be surprised if any serious objection would be felt to the word ' become '. Nay, we might perhaps revert to the word ' made ', or, if the transitive form be preferred, to the word ' make ', as in some of the most notable of the Eastern liturgies. I myself believe that the objections felt by some to the form of the Invocation put forward by the Scottish Bishops in their draft liturgy of 1889 were not well founded. 1 Recent Discoveries illustrating early Christian Life and Worship, p. 31. 16 ANNOTATED SCOTTISH COMMUNION OFFICE But an objection does not cease to be 'a conscientious objection ' because it is unreasonable. If Scottish Churchmen generally would accept the intro- duction of such a clause as has been suggested, expressed in unambiguous language, there would remain the not incon- siderable difficulty of literary workmanship in inserting it without overloading the whole sentence. But this difficulty might perhaps be overcome. Any attempt to work out the suggestions in detail would be unsuitable in this place. An element of considerable importance in any consideration of the revision of the present Scottish form of Invocation is the unquestionable fact, admitted by all competent liturgiolo- gists of the present day, that we do not possess any liturgy which can properly be called ' primitive ', and which, as ' primitive ', would carry an authority that could not be gainsaid. The curious treatise, The Doctrine of the Apostles, discovered a few years ago, has not yet been given by the general consent of scholars a definite place in early Christian literature, either as regards the date of its production or the orthodoxy of its author. And though it contains a service relating to the Eucharist, its form is so entirely out of keeping not only with the forms which eventually established themselves both in the East and West, but with such early eucharistic references as we find in Ignatius and Justin Martyr, that the form in the Doctrine of the Apostles may well be regarded rather as an outcome of ecclesiastical individualism than as representing a liturgical type. Another recent discovery, the liturgical forms of the bishop Sarapion (generally supposed to be the bishop of that name who presided over the see of Thmuis in Egypt in the time of Athanasius), brings us down to the middle of the fourth century. These forms make the earliest collection we possess on any considerable scale of the services of the Christian Church. 1 But they cannot be regarded as ' primitive '. They exhibit the local ' use ' of the Delta of the Nile. For the 1 The best edition of the text is that by Mr. F. E. Brightman, in the Journal of Theological Studies, i. 88 and 247. INTRODUCTION 17 antiquities of the liturgy in Egypt they are full of interest ; they show also, amid many differences, features common to liturgies of the Syrian type, of which we have some account in the Mystagogical Catechism of Cyril of Jerusalem (A.D. 347 ?). But they cannot claim to be a guide in details. And, like the liturgy of Rome, they show us that a large liberty was enjoyed in Christian Churches in different parts of Christen- dom to vary to a wide extent the forms of even the most sacred rites. It was the liturgy of the Syrian type that came to prevail in the Churches of the East. The form of the consecration in Sarapion's liturgy is, how- ever, of such interest that I give here a translation. After a very noble and much expanded form of the ' It is meet and just ', followed by ' Holy, Holy, Holy, Lord of Hosts ', we read as follows : ' The Heaven is full, and the earth, of thy glory. The Heaven is full, and the earth is full of thy excellent glory (rf/? nfyaXoirpfTrovs a-ov So'^rjs). 1 O Lord of the powers, 2 fill also this sacrifice with thy power and thy communion (/^eraAT/^ws-) ; for to thee we have offered the living sacrifice, the unbloody offering. To thee we have offered this bread, the similitude (ouoico/xa) of the body of the Only-begotten. For this bread is the similitude of the holy body, because the Lord Jesus Christ, in the night in which he was betrayed, took bread, and brake, and gave to his disciples, saying, Take, and eat, this is my body broken for you for the remission of sins. Wherefore, we too making the similitude of his death have offered the bread ; and we beseech thee through this sacrifice, be thou reconciled to us all and be thou favourable, 3 O God of Truth. And as this bread was scattered upon the mountains, and was gathered together into one, so also do thou gather together thy holy Church from every nation, and from every country, and from every city, and village, and house, and make one, living, catholic Church. 4 1 Compare -z Pet. i. 17. * Compare i Pet. iii. 22. 3 Compare Luke xviii. 13. Perhaps ' be thou propitiated ' may give the sense better. This feature is found also in the Doctrine of the Apostles. 1327 C * i8 ANNOTATED SCOTTISH COMMUNION OFFICE ' And we have also offered unto thee the cup, the similitude of the blood, for the Lord Jesus Christ, having taken the cup after supper, said to his disciples, Take, drink, this is the New Testament, that is, my blood, which was shed for you, for the remission of sins, wherefore we also have offered the cup, presenting (irpoadyovTts} the similitude of blood. ' O God of Truth, may thy holy Word (Ao'yos) come to ( 77-1877- (UTjo-dTo)) this bread, that the bread may become (yemjrcu) the body of the Word, and upon this cup, that the cup may become the blood of Truth (or " the Truth ") : and make all who communicate to receive a medicine of life, for the healing of all sickness, and for the strengthening of all progress and virtue, not, O God of Truth, to condemnation, nor to reproof and shame.' Divergent in form as is the Invocation in the above prayer from the form in the great liturgies, its drift and purport is the same. The thought in Sarapion is a prayer that the Word might come to the elements and make them His Body and Blood. That the Holy Spirit was the agent for the bringing about this result is not expressed by Sarapion. And it may well be that the reference to the Spirit did not appear in the prayer of consecration in the earlier period. Mr. Brightman (Journal of Theological Studies, i. 112) offers as an illustration of the language of Sarapion here the well- known passage of Irenaeus (Haer. v. 2, 3) where he speaks of the cup and the bread receiving the Word of God (rov \6yov TOV 0o), ' where ', as Mr. Brightman remarks, ' TOV Xdyov may be personal.' On the word e7ri8rj^<rat it may be remarked that the idea of ' visiting and sojourning with ' seems to run through all its ecclesiastical applications. It is very frequently used of our Lord's first coming to earth and being incarnate, and it is also used of our Lord's coming hereafter to judge the world. It is sometimes used of the coming of the Holy Spirit. In the present case I take the meaning to be ' coming to and abiding with '. How far at this period the personal distinction of the INTRODUCTION 19 Logos and the Holy Spirit was generally understood and accepted need not here be discussed. The Church at all events has since in the clearest way given expression to that truth. And all Christendom now concurs in the belief that the divine blessing is bestowed and all sanctification is effected by the agency of the Holy Ghost. There is no reason to suppose that the taint of gross and palpable forgery which attaches to the conversations of the Apostles and Martha and Mary in cc. Ixv-lxviii of the newly discovered Verona Fragments 1 does not attach to cc. Ixix and Ixx. That a forgery is very ancient does not make it less a forgery. Such a discredited document may be summarily dismissed. Similarly for the purposes of practical guidance it is impossible to look to the strange work recently discovered, and known as The Testament of our Lord. 2 As a piece of apocryphal Christian literature it abounds in interest to the curious antiquary. But the problems of its date, its integrity, its authorship, and its dogmatic tendency are still quite unsettled. The impudent forger who puts into the mouth of our Blessed Lord directions for the architectural construc- tion of a church, with measurements for the baptistery, twenty-one cubits by twelve, and the order that there should be three entrances to the church ' as a type of the Trinity ', and such-like, brings inevitable discredit on his whole work. Everything from such a tainted source will naturally be looked upon with suspicion. The document which is known as The Ethiopic Church Ordinances 3 is also of uncertain date. Its form of Invocation runs as follows, ' We beseech thee that thou wouldest send 1 Hauler's edit., Lipsiae, 1900. 2 Testamentum Domini nostri lesu Christi, first published, with a Latin translation, and notes, by Ignatius Ephraem Rahmani, Patriarch of Antioch [of the Roman obedience], Moguntiae, 1899. An English transla- tion, with a great wealth of learned illustration, by Canon Maclean (now Bishop of Moray) appeared under the joint editorship of Professor Cooper, of Glasgow, and Canon Maclean, Edinburgh, 1902. 3 Translated in Brightman's Liturgies Eastern and Western, pp. 189-93, so far as relates to the anaphora of the liturgy. C 2 20 ANNOTATED SCOTTISH COMMUNION OFFICE thy Holy Spirit on the oblation of this church : give it together to all them that partake [for] sanctification, and for fulfilling with the Holy Ghost, and for confirming true faith, that they may laud and praise thee in thy Son Jesus Christ, through whom to thee be glory,' &c. For a similar Invocation, with a simple prayer that the Holy Spirit would come upon tr^e oblation, and bless and hallow it, see the form in the great Liturgy of Adai and Mari in Appendix B. The Bishop (Maclean) of Moray has called attention to the absence, from what he considers the most ancient liturgical forms, of any prayer for the change of the elements into the Body and Blood of Christ. He says, ' Many ancient rites, including the most ancient, did not have these words at all, only praying for the Holy Ghost, without a more explicit explanation of their prayer.' But he adds, ' While, however, I say this, I would not be held to mean that the words are a matter of indifference. They have most excellent authority, and the exaggerated language that has been used against them is much to be regretted. On the other hand, if the Church saw fit to modify them (a matter on which I express no opinion) she would not forfeit her position as a witness for Catholic truth.' J Without myself feeling entirely confident as to the priority of some of the forms to which the Bishop of Moray would assign a high antiquity, I concur with the general purport of his remarks. As regards the practical question, however, of a revision of the Scottish Communion Office, it must be remembered that the express prayer for the sacramental change is with us now in possession. And it seems to me that the only feasible course is to aim at reproducing the two characteristic features of the Liturgies of St. James, St. Basil, and St. Chrysostom (i) the prayer that the Holy Spirit may come ' on us and the gifts ', and (2) the addition, in the immediate context of ' make ' (or ' become ') the Body and Blood, of an expression of the object of the change sought 1 Recent Discoveries illustrating early Christian Life and Worship (1904), PP- 3i, 32. INTRODUCTION 21 for introduced by such words as 4 in order that ', or ' to the end that '. 16. It is now proposed to present to the reader a sketch of the history of the Scottish Communion Offices. This will be followed by the text of the Office, being a reprint, in full, of the (now extremely scarce) edition of 1764, 8vo (Drum- mond, Edinburgh), together with a text for the earlier part. Notes, textual and liturgical, are added. Some account of the Communion Office of the Protestant Episcopal Church of the United States of America will follow, with a comparison of its text (1892) with the Communion Office in the English Book of Common Prayer. In the Appendix will be found exhibited the texts of the Communion Office from the Scottish Prayer-Book of 1637, and of the Nonjurors' Office of 1718, together with other documents of interest. With the exception of the modern Scottish Office, which is printed in full, the texts of the other Communion Offices are exhibited by the help of collation with the Communion Service in the English Book of Common Prayer. In this way space is secured for additional illustrations and comment ; and there is the further advantage that the . differences and peculiarities are more readily perceived by the student. HISTORY OF THE SCOTTISH COMMUNION OFFICE i THE LITURGY FOR SCOTLAND, 1637 i. THE main materials out of which the present recognized Scottish Communion Office is constructed are to be found in (i) The Booke of Common Prayer and Administration of the Sacraments and other parts of Divine Service for the use of the Church of Scotland, Edinburgh, 1637 ', ( 2 ) the Communion Offices of the English Nonjurors, more particularly that entitled A Communion Office taken partly from the Primitive Liturgies and partly from the first English Reformed Common- Prayer Book, together with Offices for Confirmation and the Visitation of the Sick," London, 1718 ; * (3) certain of the early Greek liturgies and liturgical writings ; (4) the English Book of Common Prayer in the editions both of 1549 an d 1662. 2. It is with the immediate sources of the Scottish Office that I am concerned. It is no part of my design to investigate the origin of the ancient liturgies, or to trace the earlier history of the materials of the English Prayer-Book of 1549. I do not propose to enter upon a field that has already yielded its harvest in the copious illustrations of the antiquities of the English service-books, which are familiar to all students of the English Prayer-Book. Commentaries upon the English Prayer-Book are numerous, and easily accessible to every inquirer. 3. The Scottish Prayer-Book of 1637, known commonly as ' Laud's Prayer-Book ', has secured a lasting notoriety among all persons acquainted with even the outlines of the civil 1 The few points suggested by the Holy Liturgy in Bishop Deacon's Compleat Collection of Devotions, 1734, and adopted into our Office, are indicated in the liturgical notes. 24 ANNOTATED SCOTTISH COMMUNION OFFICE history of our country. The attempt at enforcing its use, conducted in violation of every principle of common sense, is known to have been the occasion of that outbreak against the royal authority in Scotland which may be regarded as the beginning of the Great Rebellion. An acquaintance with its contents and liturgical character is restricted to a narrower circle. But students of the history of the English Book of Common Prayer are familiar with the fact that the influence of the Scottish Prayer-Book in determining the form of the present English book was very great. On the restoration of Charles II the church-party that sympathized with the Laudian school was dominant, though not uncontrolled, in the councils of the Church. And in the revision of the English Prayer-Book which took place in 1661, of the several hundreds of changes made in the text and rubrics, a large proportion is due to the influence exerted by the Scottish book. Thus were brought round Time's revenges. The noble collection of the Church's devotions, which had been discredited and violently discarded in Scotland, has stamped its impress upon the Service-books of every existing branch of the widespread Anglican Communion. 4. As early as 1601 there had been a desire expressed in Scotland to revise and amend the prayers contained in Knox's Book of Common Order* Upon the restoration of a true Episcopacy to Scotland in 1610, and the consequent closer relations of the Churches of Scotland and England, this feeling naturally grew stronger ; and, after various preliminary consultations, the matter was, at the direction of King James, brought before the General Assembly in 1616. The Assembly ordained ' that a uniform order of Liturgy or Divine Service be set down to be read in all kirks on the ordinary days of prayer, and every Sabbath day before the sermon to the end that the common people may be acquainted therewith, and by custom may learn to serve God rightly '. A small com- mittee of four ministers were for this purpose appointed ' to 1 On the whole subject of the history of liturgies in Scotland in the reign of James VI see the admirable introduction to the interesting work Scottish Liturgies in the Reign of James VI, by Rev. G. W. Sprott, D.D. THE LITURGY FOR SCOTLAND, 1637 25 revise the Book of Common Prayers contained in the Psalm- Book ', by which name the Book of Common Order was popularly known. This Act of Assembly was passed without opposition. The Committee appears to have soon set about its labours, 1 and after some delays a Book of Common Prayer for the Church of Scotland was produced, and the manuscript prepared for the press. 2 But various causes, which cannot here be described, prevented its publication. Whether it exercised any influence on the liturgy of 1637 is in a high degree doubtful. 5. In 1629 Charles, who had come to the throne in 1625, reminded the Scottish bishops of the importance of providing a liturgy for Scotland, and the final result of the labours of some of the Scottish bishops (more particularly of Maxwell, Bishop of Ross, and the scholarly Wedderburn, Bishop of Dunblane), as revised by Archbishop Laud and Wren, Bishop of Norwich, approved of by the king, and sanctioned by the Scottish bishops generally, is that noble and beautiful though ill-fated liturgy, The Booke of Common Prayer for the use of the Church of Scotland, which, when read for the first time in St. Giles's Cathedral, on Sunday, July 23, 1637, was the occasion of the first beginnings of the open revolt against Church and King. The book was, up to the time of its final issue, subjected to careful revision ; and it seems that some printed sheets were cancelled for improvements. Some of the leaves got into the hands of the shopkeepers, and were used, as Baillie says, for wrapping up spice and tobacco. Four of these early leaves were recovered from the binding of a copy of the liturgy of 1637 by the present writer. They are apparently unique, and are described in the publications of the Edinburgh Bibliographical Society (vol. i, no. 21). The leaves are of interest as showing the care bestowed on making the book as perfect as possible. 1 See Sprott's Liturgies of the Reign of James VI, p. xxiii. * This manuscript, now in the library of the British Museum, was printed for the first time and edited in a thorough and scholarly manner in 1871 by Dr. Sprott in the work before referred to. 26 ANNOTATED SCOTTISH COMMUNION OFFICE 6. In estimating the intention of the changes in the Office for the Holy Communion in the Prayer-Book of 1637, it is worth while considering how far they are due to Laud's influ- ence, as his numerous writings afford ample opportunity for acquainting ourselves with his theological opinions. There is no good reason for doubting the accuracy of Laud's own account of the matter. At the outset of the negotiations he desired that the English Prayer-Book should be adopted, and hoped that the Churches of the two kingdoms (now united under one monarch) would be united in the form of their worship as well as in the forms of faith and government. But the Scottish prelates were of a different mind. They believed that there would be less difficulty in inducing their countrymen to accept a book which was distinctly their own, and which, on the face of it, made plain that it was not sought to treat Scotland as though it were, at best, but a new ecclesiastical province of the Anglican Church. Laud felt it to be right to yield to the representations of the bishops of Scotland. But if the Scottish Prayer-Book was to be different from the English, what was to be the character of the differences ? The majority of the Scottish bishops at this time, we may affirm with confidence, would have preferred, either on grounds of prudence or of personal prepossession, such modifications of the English book as would have brought it nearer in char- acter to the formularies with which their people were already more or less familiar in the Book of Common Order, and such as are exhibited in the liturgy which had been prepared, though not sanctioned, in the reign of James VI. But the bishops could not have felt very strongly on the matter ; and, as has often happened before and since in both civil and religious history, a few men of sharply pronounced opinions, zeal, and determination, and at the same time thoroughly united, carried the day against a majority placed amid circumstances that made it highly inconvenient to be hostile, vigorous, or outspoken. The slightest movement towards a Puritan reaction would have been met by Laud with a peremptory negative. And among the Scottish bishops THE LITURGY FOR SCOTLAND, 1637 27 he had two zealous, able, and influential allies. The energy and aggressive persistence of Maxwell, supported by the liturgical learning of Wedderburn, carried with them, though it may be in a half-hearted or reluctant way, the rest of the prelates. They acquiesced, and they are thus respon- sible for the Prayer-Book of 1637. Accordingly we must admit that the popular name, ' Laud's liturgy ', indicates, not unfairly, its doctrinal colouring. 7. Laud, in his able defence of himself, declared, ' I like the book exceeding well, and hope I shall be able to maintain anything that is in it.' * In his replies to the charges made against him by the Scottish Commissioners (charges which, at least as they have respect to the liturgy, every impartial and well-informed reader will now acknowledge to be marked by a singular measure of ignorance, prejudice, and narrow bigotry), Laud, encompassed though he was by his enemies, and feeble from old age and bodily infirmities, writes from his prison in the Tower with much power and ability in defence of the special characteristics of the Scottish book. Thus the Scottish Commissioners allege that ' the corporeal presence of Christ's body in the Sacrament ' is ' to be found ' in the words by which ' Almighty God is in-called, that of His Almighty goodness He may vouchsafe so to bless with His Word and His Spirit these gifts of bread and wine that they may be unto us the Body and Blood of Christ '. The Commissioners declare that ' the change here is made a work of God's omni- potency '. ' Well,' answers Laud, ' and a work of omnipotency it is, whatever the change be. For less than Omnipotence cannot change those elements, either in nature or use, to so high a service as they are put in that great Sacrament. And therefore the invocating of God's Almighty goodness to effect this by them is no proof at all of intending " the corporeal presence in this Sacrament ". 'Tis true, this passage is not in the Prayer of Consecration in the Service-Book of England ; but I wish with all my heart it were. For though 1 Works, iii. 335. 28 ANNOTATED SCOTTISH COMMUNION OFFICE the consecration of the elements may be without it, yet it is much more solemn and full by that invocation.' 1 On the omission of the second clause in the Words of Delivery ' Take and eat this in remembrance,' &c., Laud notices what so many nowadays are feeling to be a real practical advantage in the shortened form, that by the omission ' the action will be much the shorter ' ; and adds ' besides, the words take, eat, in remembrance, &c., may seem to relish somewhat of the Zuinglian tenet '. 2 Again on another point he remarks, ' As for the oblation of the elements, that 's fit and proper ; and I am sorry, for my part, that it is not in the Book of England.' He refers here to the direction still retained in our Office, ' The Presbyter shall then offer up, and place the bread and wine prepared for the Sacrament upon the Lord's table.' 3 At the revision of 1661 the attempt was made, but unsuccessfully, to introduce a similar rubric into the English Prayer- Book. On ' the oblation ' proper, found in that part of the great Prayer of Consecration which is called ' The Memorial or Prayer of Oblation ', Laud defends the position as a commemoration of the sacrifice of Christ Himself. 4 8. The Scottish Commissioners were so keen-eyed as to fancy they saw in the liturgy ' grounds laid for Missa Sicca or the Half-Mass ; for private Mass without the people ; of communicating in one kind ; of the consumption by the priest, and the consummation of the sacrifice ; of receiving the sacrament in the mouth and not in the hand ', &c. But they do not particularize 5 wherein these pernicious errors lie 1 Laud's remarks on the fiant nobis are not transcribed here, as the words ' be unto us ' have, whether well or ill, disappeared eventually from the Scottish Office. He observes ' nothing can more cross the doctrine of the present Church of Rome than their own service '. Works, iii. 355. 1 Works, iii. 357. 3 The editor of Laud's Works (iii. 359), in the library of Anglo-Catholic Theology, has fallen into an error in supposing that Laud refers here to the Prayer of Consecration. The editor's work is generally so well executed that it makes it the more desirable to note this. * ' It is one thing to offer up His Body, and another to offer up the memorial of His Body with our praise and thanks for that infinite blessing.' History of the Troubles and Trial : Works, iii. 346. 8 As to communicating in one kind, we find from the clever tractate. THE LITURGY FOR SCOTLAND, 1637 29 hid. It must be confessed that the Scottish liturgy of 1637 does contemplate what is here pointed at under the name Missa Sicca or Half-Mass, by which, no doubt, is meant what was so long known and is in some places still known under the name of ' Table-Prayers '. The present Scottish Office does not contemplate the use of ' Table-Prayers '- 1 With respect to the charge of ' inverting the order of the Communion in the Book of England ', i. e. changing the places of various prayers, and more particularly the conjoining the post-communion prayer (entreating the acceptance of ' our sacrifice of praise and thanksgiving ') with the prayer of consecration, ' for no other end ', say the Commissioners, ' but that the memorial and sacrifice of praise mentioned in it may be understood according to the Popish meaning (Bellarm., de Missa, lib. ii, c. 21), not of the spiritual sacrifice, but of the oblation of the Body of the Lord,' Laud in his defence declares, ' Though I shall not find fault with the order of the prayers as they stand in the Communion Book of England (for God be thanked 'tis well), yet if a comparison must be made, I do think that the order of the prayers as they now stand in the Scottish liturgy to be the better and more agreeable to use in the primitive Church ; and I believe they which are learned will acknowledge it.' 2 Ladensium Avroicaraitpia^, the Canterburians' Self-Conviction (3rd edit.), 1641, p. 109 sq., the point which suggested the suspicion ' The English will have the ministers and people to communicate in both kinds, our booke enjoins the priest to receive in both kinds, but the people only in due order.' The author misrepresents the facts here. There is more excuse for the suspicion of a desire to promote receiving ' in the mouth ', as the words ' in their hands ', which are in the English book, are omitted. 1 It should, however, be remembered that the present Scottish Office is expressly entitled ' The Communion Office for the use of the Church of Scotland, as far as concerneth the ministration of that Holy Sacrament.' This latter somewhat obscure phrase really points to what we know from other sources to be a fact, viz. that in the last century, when the Office received its shape, ' Table-Prayers ' were frequent and celebrations compara- tively rare. The ' wee bookies ' would be of use only on these rare occasions. 1 Works, iii. 344. Something similar, though expressed in guarded language, is said of the Scottish Book of Common Prayer by the learned Archbishop Bramhall (Works, i. 86). Writing to Archbishop Spottiswoode (August 13, 1637), h e says, ' I heartily thank your grace for the high favour of the Book of Common Prayer. Glad I was to see it, and more glad to see it such as it is, to be envied perhaps in some things, if we owned.' 30 ANNOTATED SCOTTISH COMMUNION OFFICE 9. There is another charge gravely made against Laud by the Scottish Commissioners which is based in a rubric that still stands in the Scottish Office, the rubric directing the presbyter at the time of the Prayer of Consecration to stand ' at such a part of the Table where he may with the more [most Scottish Office] ease and decency use both his hands '. This ' seems ', they admit, ' to be no great matter ; . . . yet being tried it importeth much ; as that he must stand with his hinder parts to the people ; representing (saith Durand [Rationale iv. n, 2]) that which the Lord said to Moses, " Thou shalt see my hinder parts ".' Laud replies, ' The rubric professes that nothing is meant by it [" the remove of the presbyter "] but that he may use both his hands with more ease and decency about that work. And I protest in the presence of Almighty God I know of no other intention herein than this. But these men ', he adds, ' can tell more. They are sure it is that he may turn his hinder parts to the people representing that which the Lord said to Moses. And what warrant have they for this ? Why, Durand' says so. Now truly the more fool he '.* 10. Other charges of an equally silly kind are to be found with Laud's replies in the History of the Troubles and Trial of Archbishop Laud? but it would be wearisome to recount them here. Prynne, with considerable acuteness, exhibits in Hidden Works of Darkness brought to Public Light 3 the drift and purport of the changes in the Scottish liturgy as compared with the English. He is a special pleader and a violent partisan, but, with two or three noteworthy excep- tions, he rightly divines the motive of the several changes. The ' Table ' of the English book became the ' holy Table ' here. According to the English book it was to be placed ' in the body of the Church or in the Chancel ', here ' at the 1 As early as Becon's Comparison between the Lord's Supper and the Pope's Mass we find the same objection to the eastward posture : ' The mass-monger, altogether unhonestly and ungently turning himself from the people, standeth at an altar after the manner of Aharon, the unclean parts of his body turned to the people.' (Parker Society : Prayers and Other Pieces, p. 356.) 1 Works, iii. 346-52. * Prynne, pp. 158-63. THE LITURGY FOR SCOTLAND, 1637 31 uppermost part of the Chancel or Church '. In the English book the Table was to have ' a fair linen cloth upon it ', in the Scottish there was added ' with other decent furniture meet for the high mysteries there to be celebrated '. And throughout the service he notices, what is indeed plain enough, the emphasis with which the sacrificial aspect of the rite is presented. Nor does he fail to guess correctly the motive with which in the Scottish book the people are directed to ask God's mercy after the reading of each of the Command- ments ' for their transgressions of every duty therein, either according to the letter, or to the mystical importance of the said Commandments '.* He marks how the words ' humbly beseeching Thee that all we who be partakers of this holy communion may be fulfilled with Thy grace and heavenly benediction ' give place to ' humbly beseeching Thee that whosoever shall be partakers of this holy communion may worthily receive the most precious Body and Blood of Thy Son Jesus Christ, and be fulfilled with Thy grace ', &c., and so proceeds through the whole Office. The most elaborate attack upon the Scottish liturgy was, however, that issued anonymously (but attributed rightly to the authorship of R. Baillie, at a later time Principal of the University of Glasgow) under the title ' Ladensium AvroKCLTaKpuTis, the Canterburians' Self-conviction '. It would be entertaining enough, but would occupy us too long, to give some account of the arguments by which it is conclu- sively proved to the writer's satisfaction that the liturgy is no better than the ' Romish mass '. ii. It would be a matter of much more interest could we discover to whom the origination of the several changes introduced into the Scottish book is due. Some of importance, I believe, we may trace to the Scottish bishop, James Wedder- burn. 2 A letter of Laud's to Wedderburn (April 20, 1636) 1 See Liturgical Notes. a Wedderburn moved to England after the overthrow of the Church's organization in 1638, and died in 1639, aged 54. He was buried in Canterbury Cathedral. The following inscription on his monument may well be from the pen of the Archbishop : ' Reverendissimus in Christo Pater lacobus Wedderburnus, Taoduni 32 ANNOTATED SCOTTISH COMMUNION OFFICE has been preserved, 1 which leads us to believe that it is to Wedderburn we owe (i) the idea of marginal rubrics directing the manual acts in the Prayer of Consecration (though it was Laud, not Wedderburn, that named perhaps not very wisely the exact place in the service when they should be performed), 2 and (2) the placing the Prayer of Humble" Access immediately before reception. And it is also interesting to observe that the same letter makes it probable that, if Laud had allowed Wedderburn to have his will, the Prayer of Consecration would have been placed early in the service, and the order of our present Office anticipated by over a hundred years. Elsewhere 3 we learn that the return to the form of the Words of Delivery as in the Prayer-Book of 1549 was due to Wedderburn. Laud had evidently a high respect for Wedderburn's learning. He writes to him as to one from whom he might gain much information about liturgical mat- ters, and whose judgement in such matters he esteemed highly. Wedderburn had been Professor of Divinity at St. Andrews, had studied (it would seem) at both Oxford and Cambridge, and had been long a resident in the house of that giant of learning Isaac Casaubon. 4 He was not, indeed, a man to take much interest or be much help in questions of state policy or ecclesiastical intrigue. He was, writes Laud in his History of the Troubles, &c., ' a mere scholar and book-man, and as unfit for, as unacquainted with, such " counsels and projects " as these men [the Scottish Commissioners] would make me author of '. 5 The new sentences for the offertory in Scotia natus, Sacelli Regii ibidem Decanus, Dumblanensis Sedis per annos iv Episcopus ; antiquae probitatis et fidei, magnumque ob excellentem doctrinam patriae suae ornamentum.' Taodunum was Dundee. J Prynne's Hidden Works, &c. f p. 154. * It will be remembered that up to 1662 the English Prayer-Book contained no direction as to the fraction or other manual acts. * Troubles and Trial : Works, iii. 356. 4 I think it is Wedderburn to whom Casaubon refers in his Ephemerides (p. 1004) as ' optimum adolescentem et tvatpiaraTov lacobum, liberorum meorum praeceptorem ' (August 6, 1613). 5 Works, iii. 374. The very interesting changes in the Athanasian Creed which Wedderburn effected in the Prayer Book of 1637 do not come under our notice here ; but it is interesting to observe this early attempt to meet the difficulties that have since been made so much of. THE LITURGY FOR SCOTLAND, 1637 33 were also a Scottish suggestion, though they can probably be traced back ultimately to Bishop Andrewes, who in his manuscript Notes on the Book of Common Prayer 1 had marked these and some other texts of Scripture as suitable. 12. The differences between the liturgy of 1637 and our present Office are not so much in their contents as in their arrangement or structure. Many of the differences between the Scottish Office and the present corresponding English Service can at once be traced to the liturgy of 1637. The most remarkable and important of these are : (1) The prayer of Oblation (found in part in the English Service after reception). (2) The benediction of the sacred Elements by the invoca- tion of the Holy Spirit (not found in the English Service). (3) The more full and express commemoration of the faithful departed. To these may be added : (4) The removal of the ^second clause in the words at the delivery of the consecrated Bread and Wine to the communicants, by reverting to the formula of the first Prayer-Book of Edward VI. (5) The different Offertory Sentences. (6) The preference for the ' Authorized Version ' of 1611 in citing the Offertory Sentences, the Comfortable Words, and the Ten Commandments. (7) Some minor differences of expression, as e.g. in the Prayer of Consecration ' a perpetual memory [memorial] of that His precious death and sacrifice ', &c. 13. Indeed during the first half of the eighteenth century this liturgy of 1637 was used by the Scotch nonjurors with scarcely any verbal change, 2 the difference in practice being an alteration in the order of the parts. Thus, for example, 1 Printed in his Minor Works (Lib. Anglo-Cath. Theol.). 2 Some few verbal changes, however, may be found, and certain of them of dogmatic significance, as, e.g., in the edition of 1743 (professing, untruly, to be ' authorised by K. Charles I.') ' militant here in earth ' 1327 D 34 ANNOTATED SCOTTISH COMMUNION OFFICE the order of the prayers in 1637 was I 1 ) Prayer for the whole state of Christ's Church, (2) the Long and Short Exhortations, (3) Confession and Absolution, (4) Comfortable Words, (5) Sursum Corda, Preface, and Vere Dignum, (6) Prayef of Consecration, (7) Lord's Prayer, (8) Prayer of Humble Access, (9) Communion. But the Scottish Communion Office printed in T 743 bears on its title-page the words ' Authorised by K. Charles I. Anno 1636. All the parts of the Office are ranked in the natural order.'' The order, here called ' the natural order ', gives us (i) Long Exhortation, (2) Sursum Corda, &c., (3) Prayer of Consecration, (4) Prayer for the whole state of Christ's Church, (5) Lord's Prayer, (6) Short Exhortation, Confession and Absolution, (7) Comfortable Words, (8) Prayer of Humble Access, (9) Communion. 14. In the Large Declaration concerning the late Tumults in Scotland (1639) it ' ls stated, as in the name of the king, ' We took special care that the small alterations of it [the Scottish liturgy] in which it differeth from the English Service-Book should be such as we had reason to think would best comply with the minds and dispositions of our subjects of that kingdom [Scotland].' * That it was wise to make some changes there can be little doubt. All concurred in believing that if the king had ' tendered them the English Service-Book totidem verbis ' ' factious spirits would have endeavoured to have misconstrued it as a badge of dependence upon ' the English Church. The king is made, 2 however, to put the case more favourably than was in accordance with truth. Many of the changes, as we have seen, were certainly not such as could be accurately described as a ' few insensible alterations ' ; nor were they in the main such as would best please his Scottish subjects. But there are really some few changes which were made probably with a view to allay prejudice. is omitted ; and in the edition of 1735 ' which we now offer unto Thee ' is inserted in the Prayer of Consecration after the words ' these Thy holy gifts '. 1 p. 1 8. 3 The real author was Dr. Walter Balcanquhall, a Scotsman, and Dean of Durham. His father, also Walter by name, was a violent Presbyterian divine, who figured largely in the ecclesiastical history of the reign of James VI before he succeeded to the crown of England. THE LITURGY FOR SCOTLAND, 1637 35 (i) The change of the word Priest into Presbyter, (2) the removal of the Offertory Sentences taken from the Apocryphal Book of Tobit, and (3) the choice of the translation of Scripture passages, as the Ten Commandments, the Offertory Sentences, and the Comfortable Words, from the Authorized Version (which had at last come to be recognized as the best) rather than from the version of the English Prayer-Book. These three changes still continue in the present Office. 15. With the violent downfall of the Episcopacy in Scotland the liturgy ceased to be a matter of practical concern to any one, and it passes out of sight to reappear in 1661 and be received with deep respect in the assembly of Bishops and Divines who brought the English Prayer-Book to its present shape. On the English Prayer-Book (1662) and the Prayer- Book of the Church of Ireland (1665) the Scottish Prayer- Book of 1637 has left its indelible mark, while it is the substantial basis of our present Scottish Office and has deeply, though indirectly, influenced the Communion Office of the American Church. 1 LITURGICAL WORSHIP IN SCOTLAND, 1661-1712 i. AFTER the restoration of Episcopacy to Scotland in 1661 it was not attempted to restore the Scottish liturgy, or to introduce the newly revised English Prayer-Book. The rulers of the Church, with the memory of the troubles still fresh, did not think it advisable to stir up strife anew. Accord- ingly we find regulations in most of the Diocesan Synods of 1662, not extending beyond the direction that the Lord's 1 There are various impressions of the original book, showing some few variations in the text, and many variations in spelling, the distribution of type, and ornamentation. These I have dealt with in a paper read before the Edinburgh Bibliographical Society (vol. i, no. 21). Dr. James Cooper, Professor of Ecclesiastical History in the University of Glasgow, has done good service in reprinting the Scottish Prayer-Book of 1637 (which is a scarce book) in a series of liturgical reprints issued by the Church Service Society. It is published by W. Blackwood & Sons, Edinburgh, 1904. D 2 36 ANNOTATED SCOTTISH COMMUNION OFFICE Prayer should be repeated, 1 and a Doxology sung in public worship, 2 and that the Apostles' Creed should be used in the rite of baptism. The reading of the Holy Scriptures at public worship, which, as it would seem, had been almost wholly abandoned, was urged by the bishops. The following, taken from Bishop Leighton's proposals, adopted unanimously in his Synod at Dunblane (September 15, 1662), 3 will perhaps sufficiently represent what was aimed at in some of the dioceses. ' First, That instead of lecturing and preaching both at one meeting, larger portions of the Holy Scriptures, one whole chapter at least of each Testament, and Psalms withal, be constantly read ; and this, not as a byework while they are convening, but after the people are well convened, and the worship solemnly begun, with confession of sins and prayer, either by the minister, or some fit person by him appointed. ' Secondly, That the Lord's Prayer be restored to more fre- quent use, and likewise the Doxology and the Creed. ' Thirdly, That daily public prayer in churches, morning and evening, with reading the Scriptures, be used where it can be had conveniently, and the people exhorted to frequent them, not so as to think that this should excuse them from daily private prayer in their families, and in secret, but rather as a help to enable them and dispose them the more for both these. ' 2. But nothing will show more conclusively how formidable, perhaps insurmountable, were the difficulties that stopped the 1 In the Edinburgh Synod (October 14, 1662) it was agreed that the Lord's Prayer should be repeated ' once at least ' during Divine Service. 2 Dr. George Garden, in his dedication to Queen Anne (1703) of his edition of the Opera Omnia of John Forbes of Corse, speaks of the former state of things : ' orationem dominicam e sacra synaxi excommunicatam : hymnum glorificationis ab antiquis temporibus receptum, invito ac renitente populo suppressum : . . . primitiva Fidei Christianae symbola explosa,' &c. 8 We learn on the authority of Burnet (History of his own Time, Book ii) that the saintly Leighton was much set on the restoration of the liturgy, seeking how he ' could raise men to a truer and higher sense of piety, and bring the worship of the Church out of their extempore methods into more order, and so to prepare them for a more regular way of worship '. From the same source we learn that the hope of ' setting up the Common Prayer ' at the Chapel Royal was one of his reasons for preferring the poor see of Dunblane the Deanery of the Chapel Royal being attached to it. LITURGICAL WORSHIP IN SCOTLAND 37 introduction of either the Scottish or English liturgy than the fact that the Bishop of Aberdeen, David Mitchell, a Church- man of the school of Laud, and the personal friend of the author of the Consider ationes Modestae, supported by a con- siderable body of his clergy, did not venture on more at his Synod (October 21, 1662) than to carry the resolution ' that there should be readers of the Scriptures in each congregation who after a set form of prayer, especially the Lord's Prayer, were to read portions of the Psalter and Old Testament ; after which to repeat the Creed ; then to read a portion of the New Testament ; and to conclude by rehearsing the Ten Command- ments. It was also ordered that morning and evening prayer should be said . . . and that the liturgy in the Old Psalm Book [that is Knox's Book of Common Order] should be used.' l This was going back almost exactly to the state of public worship which prevailed before 1637, or perhaps we should be more correct in saying before 1645, when the use of the Lord's Prayer and Doxology began to be dropped. 2 Dr. Grub, whose knowledge, at once extensive and minute, conjoined with a singularly impartial and judicial temper of mind, makes him an invaluable guide to every inquirer into the ecclesiastical history of Scotland, declares that ' the ritual and forms of worship were almost the same as before the com- mencement of the troubles. It is doubtful', he says, ' whether the Book of Common Prayer was used even in the Chapel Royal, except during the short time that the Lady Anne resided in Edinburgh 3 along with her father the Duke of York. 1 Grub, Eccl. Hist. iii. 203, 204. * Yet the Directory of the Westminster Assembly, as adopted by the General Assembly at Edinburgh (February 3, 1645), declares : ' Because the prayer which Christ taught His disciples is not only a pattern of prayer, but itself a most comprehensive prayer, we recommend it also to be used in the Prayers of the Church.' On the disuse of the Lord's Prayer in Presbyterian Worship, see Book of Common Order (Sprott and Leish- man's edition), p. 339. 3 Before the troubles it had been used in the Chapel Royal at Holyrood on the occasion of James VI revisiting Scotland in 1617 ; and on Whit- sunday of that year the Eucharist was celebrated according to the English rite. The Service continued to be used from that date at Holyrood House. Later on it was used in some of the Cathedrals, and in the new College of the University of St. Andrews (Large Declaration, pp. 19, 20). 38 ANNOTATED SCOTTISH COMMUNION OFFICE It was not restored in any of the Cathedrals, or in the College Chapels, although portions of it may have been adopted, as in the form of Morning and Evening Service drawn up by Henry Scougal for the Cathedral of Aberdeen. In the parish church of Salton the English Service was read by Gilbert Burnet ; and many of the clergy used the Prayer-Book in private ; but the civil government gave no encouragement to liturgical reform, and most of the Bishops, recollecting what had taken place in the reign of Charles the First, were afraid to propose any change. . . . Kneeling at the Communion, which had formerly caused so much opposition, was not enforced, and was seldom practised.' l 3. In 1680, and while the Duke of York was still in Scotland, a representation was made to the Privy Council by some of their own number 'that divers persons of quality and others of this kingdom were very desirous to have the allowance of the solemn form of divine worship after the laudable and decent custom and order of the Church of England in their private families'. The Council allowed the same and gave 'assurance to them of the Council's countenance and protection therein '. 2 The inquisitorial temper of those in authority at a time when Episcopacy was established, can hardly be better illustrated than by this petition of persons of rank to be allowed to use the Prayer-Book in their own households. A letter from Dr. Francis Turner, Chaplain to the Duke of York (dated ' Eden- burgh, June 2, 1681 ') to Archbishop Sancroft, says ' our Com- mon Prayer Bookes do sell (the booksellers tell me) in great numbers in Edenburgh '. 3 On July 30, 1685, the Bishop of Edinburgh wrote to Sancroft expressing his opinion that ' it 1 Eccl. Hist, of Scotland, iii. 218. I may mention that in the pew assigned to the magistrates of the Burgh in the Abbey Church at Hadding- ton there are still preserved some large quarto copies of ' The Book of Common Prayer ' bearing the date 1687. I have learned through the kindness of Rev. R. Nimmo Smith, Parish Minister of Haddington, that the copies of the Book of Common Prayer are bound up with Bibles, and that in the Burgh Records the following entry appears : ' 1697, Feb. 16 5 Bibles for the magistrates bought. Price 80 185. Scots.' * Wodrow's History, ii. 232. 3 A Collection of Letters addressed by Prelates, &c., in Scotland to San- croft, edited by W. N. Clarke, D.C.L. (1848), p. 29. LITURGICAL WORSHIP IN SCOTLAND 39 was verie desirable if the national! Church could now be so happie as to have devout forms of worship settled therein ' (Ibid., p. 86). But nothing came of it. 4. The character of worship in the Church, both before and immediately after its disestablishment in 1689, is graphically pictured by Bishop Rattray in the following description, which is found in a manuscript now in the Diocesan library of Brechin. 1 I shall be pardoned, I have no doubt, for printing the account of the ordinary service as well as the account of the Communion service. ' Let us now . . . look back to the state of this Church with respect to public worship preceding this period of the Bishop of Edinburgh's death [March 20, 1720] which, indeed, at the Revolution, and /or a long time after, was very lament- able, and has scarcely deserved the name ; for we had no such thing as any offices or liturgies used among us. The method in our ordinary assemblies on the Lord's day was almost the same as with that of the Presbyterians : beginning with singing a stanza or two of the Metre Psalms, after which followed an extemporary Prayer, during which, as well as at singing of the Psalms, most of the congregation sat irreverently on their breech, only they were uncovered. Then came a long Sermon, the text of which was no sooner read, but most of the people put on their hats or bonnets. After the Sermon followed another extemporary Prayer, at the Conclusion of which they said the Lord's Prayer ; then another stanza or two of the Metre Psalms, which they concluded with a Doxology, but the people sat likewise during all the time of this last Prayer and Psalms, in the same manner as in those before the Sermon, only they rose up at the Doxology, though some thought even that too superstitious (whether they generally stood up at the Lord's Prayer I am not so certain). After the Doxology the congregation was dismissed with the Blessing ; but indeed most of them did not wait for it, for all the time it was apro- nouncing they were running out of the church, like so many sheep breaking out of a fold, in the greatest hurry and confusion ; nay, from the time the sermon was ended, the people, in many 1 Through the kindness of the late Canon Bell I am able to present this to the reader. 40 ANNOTATED SCOTTISH COMMUNION OFFICE places at least, began gradually to drop out ; for in truth the hearing of it was the only design they had in coming to church.' After relating that it was the Catechism of the Westminster Assembly that was used by our clergy for the instruction of the people, the author proceeds : ' The Holy Eucharist was not celebrated, in most places at least, above once a year, if so often ; and their method of doing it differed also very little from that of the Presbyterians ; for they had their Preparation Sermon (as they called it) the day before, their Action Sermon on the day itself, besides their Discourses at the serving of the tables (for they had long tables placed in the church, on each side of which the people sat as if it had been at a common meal and handed about the Elements from one to another, whilst the attending elders shoved the plate with the Con- secrated Bread along the table for their greater conveniency, during which time a Presbyter was still discoursing to them only after each table was served, while they who had communi- cated were removing, and others planting themselves again about it, a stanza of a Psalm was singing) and on the day after they had their Thanksgiving Sermon. All this work of Preparation, Action, and Thanksgiving Sermons, and Dis- courses at serving the tables (for these were the phrases used by them as well as by the Presbyterians) obliged them likewise to take the assistance of two or three Presbyters from the neigh- bouring parishes. ... As for the consecration, that was per- formed by an extemporary Prayer, which how defective it must frequently have been may easily be judged considering that many of them had no notion of its being the Sacrifice of the Christian Church, only they repeated the words of the History of the Institution. And though they might propor- tion the Bread at first to the number of communicants before consecration ; yet, at least in many places, they generally consecrated but a small part of the Wine, and when it was exhausted they had a little barrel l or some other such vessel 1 The ' little barrel ' may perhaps have been a vessel not unsuitable, for we find the same term ' a barrel on a cradle with four feet ' ordered by such a careful ritualist as Bishop Andrewes in connexion with the ceremonial oblation of the elements. (Minor Works, p. 153.) LITURGICAL WORSHIP IN SCOTLAND 41 at hand, from which they filled more, and straight used it without any consecration at all.' * Rattray's account may be supplemented from other sources. Gilbert Burnet, while minister of Salton (1665-9), administered the Holy Communion four times in the year ; but this fre- quency was very highly exceptional. ' In Glasgow there were but two Communions between the Restoration and the Revolu- tion '. 2 Between 1585 and 1645 the Communion was ordinarily administered at Glasgow once a year ; but between 1645 and the Restoration only six times in all. The greatest infre- quency was reached, however, in the days of the restored Episcopacy. Rattray, in the account already referred to, states that the rite of Confirmation was never used ; and declares his belief (and one cannot doubt that there is much to support it) that the affinity of the Church services to those of the Presbyterians was the reason why the people so generally joined the Presby- terians in the beginning of the Revolution there being no difference but that the Presbyterians omitted the Lord's Prayer and the Doxology. Sir George Mackenzie, writing in 1691 for the information of English readers, observes, ' The reader will be astonished when we inform him that the way of worship in our Church differed nothing from what the Presbyterians themselves practised except only that we used the Doxologie, the Lord's Prayer, and in Baptism the Creed, all which they rejected. We had no ceremonies, surplice, altars, cross in Baptism, nor the meanest of those things that would be allowed in England by the dissenters '. 3 Similarly, the Commission of the General Assembly in 1709 declared that ' the introducing of set forms, rites, and ceremonies in the worship of God . . . was never so much as attempted during the late prelacy '. ' In this deplorable state ', writes Rattray, ' we continued till about the year 1707 or 1708, only the English Common Prayer Book had been used in some private families before, 1 Rattray's Works, pp. 850-2. * Sprott and Leishman's Book of Common Order, p. 346. 3 A Vindication of the Government, &c., p. 9. 42 ANNOTATED SCOTTISH COMMUNION OFFICE almost from the beginning of the Revolution, but about that time it began to be introduced into our more public assemblies ; and as the gentry and people of better fashion were generally very zealous in promoting it, so it came to take very soon with our commons also ; only some few of our older clergy showed some backwardness to it, as looking upon every alteration, how much soever to the better, from what they had been accustomed to, as a culpable innovation.' It is then related how one of the Dundee clergy resisted the wishes of his congregation who desired the Book of Common Prayer, and it is added that there were ' some few others of the old clergy one or two at Edinburgh itself who did not use the Common Prayers during all Bishop Rose's lifetime. 1 But into most of our congregations throughout the whole nation they were very quickly introduced, without the least opposition that I know of anywhere, even from the meanest of our commons.' After praising the wisdom of Bishop Rose in this matter, the writer continues, ' We were also very much assisted by the charity of the good people in England, who sent down, from time to time, great parcels of Common Prayer Books, which were distributed among the common people to their great encourage- ment. This is what we ought ever to retain a grateful sense of, as well as of their other charities to us, and to pray that they may be rewarded by the blessing of God on them and on their posterity.' In 1709 Wodrow (Correspondence, i. 77) complained that the Episcopalians ' bury their dead with the Liturgy and the clergy in their habits ; and the nobility and gentry are very fond of these new fashions ; and though complaint is made to the Court, no redress is like to be got '. ' Private communion and almost in articulo mortis is administered, and children are 1 Indeed, we learn from Robert Forbes, in 1756, that ' it is notoriously known that several clergymen in Edinburgh in the lifetime of Bishop Rose and afterwards used no liturgy, but went on in the old Episcopal method which prevailed before the Revolution and long after it, of praying without book '. [The names of some of these clergy are then given.] ' There were several others at that time in Edinburgh who, though they joined in the use of the liturgy when others performed, yet could never themselves be prevailed upon to officiate by it.' Dean (Nicolson) of Brechin's manuscript collection. Rose died in 1720. LITURGICAL WORSHIP IN SCOTLAND 43 baptised with the sign of the cross after the English fashion ' (P- 84). The use of the English Prayer-Book spread rapidly during the reign of Queen Anne. Wodrow declares in 1711 that ' the English service is set up almost through all the north of Scot- land, and that party [Episcopalians] grow extremely insolent and outrageous. Our brethren there are in a very sad taking and need your sympathy ' (p. 301). Two years later he recounts to his American correspondent, Cotton Mather, that among other evils of the day, ' the English Service is setting up in all corners of the Church ' (p. 390). ' Some people among us ', says Rattray, ' could have wished that instead of the English Prayer-Book, that which was formerly composed for the use of our own Church in King Charles the First's time, had been now introduced ; but that could not have been so easily done, as for other reasons, per- haps so especially through want of books, whereof so great a number as was requisite to be distributed among the commons could not have been so soon provided. Besides the differences betwixt them are not very material, save only in the Com- munion Office. Here, indeed, ours is allowed to have the pre- ference, even by the judgment of the learnedst writers of the Church of England themselves ; and accordingly it was used by several of the most intelligent clergy with the Bishop of Edinburgh's knowledge and allowance. And even some who did not use it, did yet interject a Prayer of Invocation for the descent of the Holy Ghost to bless and sanctify the Elements, to make them the Sacramental Body and Blood of Christ, and read the first prayer in the Post-Communion immediately after the words of Institution for a Prayer of Oblation, as it was originally designed. It may not be improper also to re- mark, that even before we had the Common Prayers, it was the custom in many places to mix a little pure and clean water with the Sacramental Wine not indeed at the Altar, but in preparing the elements before. This custom was almost uni- versal throughout the North, perhaps from the very time of the Reformation, and after this time we are now speaking of, came to spread still somewhat more : several of our younger clergy 44 ANNOTATED SCOTTISH COMMUNION OFFICE especially, beginning to acquaint themselves with the principles and practices of the Primitive Church, and to pay great regard to them.' 1 1 As explanatory I may mention that the Doxology frequently referred to was the metrical Doxology sung at the end of the Psalms and varying according to the metre. Dr. Sprott (The Book of Common Order, &c., Sprott & Leishman's edition, p. 249 and p. 339) gives the following account of the Doxologies. ' These ', he writes, ' . . . were renderings of Gloria Patri, 32 in number, to suit the great variety of metres in the psalter, so that one might be sung at the close of each psalm or part of a psalm. . . . The use of Gloria Patri in some or in all the metres was universal in 1638. Baillie speaks of it as the " constant practice of our Church ". . . . In Scotland, up to this period [1645], the Psalm had always ended with what was known as the Conclusion, Doxology, or Gloria Patri. The laying of it aside was one of the Western novations, which had been disturbing the Church since the Glasgow Assembly. . . . An attempt was made in the Assembly of 1645 to lay it aside by a formal Act, as was done with bowing in the pulpit. But Calderwood, evidently against Gillespie's mind, defended it as a primitive usage, and " it was thought good to let desuetude abolish it ". A story was still current after the Revolution, that when the motion was made, the old historian burst out with, " Let that alone, for I hope to sing it in glory." At the Restoration, the Doxology was again heard. Ray, in 1661, says that in Dunbar " they sung their Gloria Patri at the end of the Psalm after sermon, as had been ordered by the Parlia- ment, 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." In 1662 the Bishop of Aberdeen in Synod recommended " that at the singing of the Doxologie, the people shall stand up and not sit ", showing that the usage was to sit at the singing of the Psalm. ... It had come to be considered a form belonging exclusively to Episcopacy. So well was this understood, that the incumbent of Burntisland was, immediately after the Revolution, libelled, among other things, for " keeping at his old forms of singing the Doxologie, &c." ' In the west of Scotland the dislike to singing the Doxology was so marked in the interval between the Restoration and the Revolution that the. clergyman and the parish- clerk were often allpwed by the people to sing it as a duet. (See Dr. Cameron Lees, Abbey of Paisley, p. 323.) In the Scottish religious literature of the period of the Revolution we often find references that point to the omission of the Lord's Prayer and Doxology as being the chief difference between the worship of Presbyterians and Episcopalians. The Apostles' Creed was recited in some places, but not generally. The non-observance of the great festivals (for there does not appear to have been any observance of festivals of less dignity) and some differences in clerical attire were the only other changes that were very noticeable. Thus, Robert Calder, the author of Scottish Presbyterian Eloquence Displayed, in his ironical LITURGICAL WORSHIP IN SCOTLAND 45 5. During the reign of Queen Anne the use of the English Prayer-Book became more general among the congregations of our Church, despite the intolerance of the Presbyterian establishment exerted to repress liturgical worship. And it is deserving of notice that in the two most remarkable cases at this period, of violent interference with religious liberty, the Episcopal clergymen who were made the objects of attack had complied with the existing government by taking the oaths. Thus the religious rancour and oppressive intolerance of the Presbyterianism of that day is brought out into stronger relief. It was not Jacobitism in disguise that was struck at, but simply the liberty to exercise preference for liturgical forms. In 1703, on two several occasions, a riotous mob violently assaulted a congregation ministered to by a ' qualified' clergyman and worshipping in a room in a private house in Glasgow. But this might be passed by without notice were it not for the action, a few years later, of the Presbyterian ecclesiastical authorities. In 1707 a special Act of the General Assembly, after recounting that representations had been sent from several Presbyteries, ' that innovations, particularly in the public worship of God, are of late set up in some places ', proceeds to ' instruct and enjoin the commission of this Assembly to use all proper means, by applying to the Government or otherwise, for suppressing and removing such innovations '. An opportunity for attempting the suppression of the Book of Common Prayer, as used by Episcopalians, was afforded in 1709 by James Greenshields. This clergyman, a duly ' quali- fied ' priest (i.e. one who had taken the oaths), after officiating eulogy of the Earl of Crawford, declares, ' It is to you that the nation owes her miraculous deliverance from the idolatries of the Creed, the Lord's Prayer and the Gloria Patri. It is your Lordship that hath rescued us from the superstitious observing of Christmas, Easter and Whitsunday and from all the popish fopperies of cassocks, close-sleeved gowns and girdles. It is your Lordship that hath enriched their Majesties' treasury with the revenues of fourteen fat Bishops,' &c. There is a rare tract by Sir Hugh Campbell of Calder, A n Essay on the Lord's Prayer, Edinburgh (1704), aiming at no more than to induce the Presbyterian ministers to introduce the Lord's Prayer into public worship. Wodrow (Correspondence, i, p. 71), writing in 1709, observes that there had been, some few years previously, attempts made to bring in the use of the Lord's Prayer, but they had gradually dropped. 46 ANNOTATED SCOTTISH COMMUNION OFFICE according to the English Prayer-Book in private hired rooms in Edinburgh, was summoned before the Presbytery, and, finally, thrown into the common gaol. After having lain in gaol for some time, Greenshields appealed for redress to the Court of Session. But, failing in this, he carried his appeal to the House of Lords, which, to the indignation of the Presby- terians, reversed the sentence of the Scottish Court. 1 The decision of the House of Lords in the case of Greenshields (and it is interesting that it was the first appeal from a Scottish Court to the Lords of the United Kingdom) was speedily followed by the introduction of a bill into the House of Com- mons designed to prevent the repetition of such intolerant proceedings on the part of the Presbyterians, and the result was that on the 3rd of March 1712 the royal assent was given to the Act of Toleration, entitled ' An Act to prevent the disturb- ing of those of the Episcopal Communion in that part of Great Britain called Scotland in the exercise of their religious worship, and in the use of the Liturgy of the Church of England,' &c. Though the protection afforded by this act extended only to clergy who took the oaths, the nonjuring clergy indirectly benefited. It was felt that the sympathy of England was not with Presbyterian intolerance, and that harshness would be looked on with disfavour by those at the head of affairs. And thus the adoption of liturgical forms by the clergy still owning subjection to the Scottish bishops was facilitated. To a poor and plundered church the large grants of English Prayer-Books, made by English Churchmen, were a consider- able aid. The Queen herself contributed to their supply. The University of Oxford was especially generous. It is said that 4 above 19,000 Common-Prayer Books and other devotional and edifying books relating to it were remitted from London in the space of two years '. 2 To reprint the Prayer-Book of 1637, and issue it with authority for actual use, besides involving an outlay that could be ill afforded, would have necessitated the altering the names of the King and members of the royal family 1 For the details of this curious case the reader may consult Grub and Stephen, and the authorities cited by them. 2 See Representation of the state of the Church in North Britain, pp. 11-20. LITURGICAL WORSHIP IN SCOTLAND 47 in the state prayers, which, altered in the only way possible, would have immediately brought the Church into collision with the civil authorities. In the use of the English books, so liberally supplied, it was easy, if desired, to omit the names of Anne and her Hanoverian successors. 1 In 1712 the Earl of Winton reprinted the Scottish Prayer-Book of i637. 2 This was not done merely as a gratification of antiquarian tastes, for the book was used at Tranent ; 3 but the difficulty now alluded to was met by the awkward retention of the ' nominal prayers ' exactly as they stood in 1637, ' King Charles ', ' Queen Mary ', and ' Prince Charles ' appearing in the printed text. In the tractate, An enquiry into the decent and beautiful Order of the Administration of the lord's Supper for the use of the Church of Scotland, by a Gentleman of the Church of Scotland (1723 s.l.}, we read, ' When the Earl of Winton reprinted our Liturgy, it was agreed to and approven by our late pious and celebrated Diocesian, who gave allowance to the Reverend and much to be esteemed Mr. Calder (for his services and labours in the Church) to use the same at Tranent, and has ever been con- tinued in the congregation belonging to the place. Also it has been allowed by all our superiors and approven by the Presby- ters of Edinburgh so far as to be used by any clergyman at his discretion ' (p. 7). Dr. Grub 4 considers the chief cause why the English book as a whole was ' adopted rather than the Scottish one, was the 1 I have now before me an Oxford edition of the Book of Common Prayer, which had been in use in a Jacobite family in Scotland. A piece of paper is neatly pasted over the names of the King and other members of the royal family wherever they occur in the prayers. 1 The volume is in small 8vo. The title runs ' The Book of Common- Prayer and Administration of the Sacraments ; and other Parts of Divine Service for the use of the Church of Scotland, with a Paraphrase of the Psalms in Metre by King James VI. Edinburgh : Printed by James Watson, and sold at his shop opposite the Lucken- Booths 1712. From the copy printed at Edinburgh in the year 1637, by Robert Young, Printer to King Charles the First.' * ' It was constantly used in the meeting-house of Tranent, and all this, no doubt, with the consent and approbation of the said Bishop ' [i.e. Bishop Rose]. Robert Forbes (afterwards Bishop), from a manuscript in the possession of the late Dean of Brechin. 4 Eccl. Hist. Hi. 360. 48 ANNOTATED SCOTTISH COMMUNION OFFICE advantage which the adherents of Episcopacy thus had of appealing more effectually to the sympathy and support of the powerful hierarchy of England '. With this, I think, must be taken into account the fact that there was in 1712 no desire among any very considerable number of either clergy or laity for the definite expression of the doctrine taught with emphasis in the Communion Service of 1637. Bishop Rose indeed used to add a Prayer of Invocation to the English form of consecra- tion, and on some occasions (particularly at the consecration of Bishops) used the service of I637. 1 The post-communion Prayer of Oblation in the English book was transferred by others to a place after the Words of Institution ; and Bishop John Falconar and some others actually used the liturgy of 1637. Rattray, writing in 1720, states that he had been sensible of the defects of the English Communion Service ' long before the starting of this [the usages] controversy in England, or that I had seen the excellent performance of the learned Mr. Johnson on the Christian Sacrifice ' ; and adds, ' I had such scruples concerning them as that I ordinarily prevailed with the officiating Priest, where I had occasion to communicate, to use the mixture, and either the first Prayer in the Post-communion in the English Liturgie, immediately after the words of Institu- tion, for a Prayer of Oblation, as it was originally designed, or the Scots Liturgie, in which there is a prayer of Invocation also, where it could be done without offence. Yet still the Prayers in both these Liturgies are so much out of order, and do thereby so much obscure the beauty of the Great Mystery, that I could not help my being thereby very much disturbed in my devotions '. 2 So it was here and there among the learned. But the feeling in favour of the eucharistic doctrine afterwards expressed in the Scottish Office necessarily took some time to grow among the clergy and people. The main impulse towards the adoption of the views of the Eucharist which afterwards became general reached Scotland from the south. 3 1 Dean (Nicolson) of Brechin's manuscript collection. 2 Manuscript copy of letters in the Library of the Theological College, Edinburgh. 3 The persecutions suffered at this time by Scottish Episcopalians not, as at a later period, mainly for political reasons, but for their claiming THE NONJURORS ; ENGLISH AND SCOTTISH 49 III THE NONJURORS; ENGLISH AND SCOTTISH 1. AMONG the many bishops and presbyters of the English Church deprived at the Revolution for refusing the oath of allegiance to William and Mary were several who occupied high station in the Church and the Universities, and many who were men of ability, learning, and earnestness. 1 2. When the first shock of the event so momentous in the lives of most of them had passed, and left them time to consider their positions, it must have been inevitable that many of them would desire to find forms of devotion that would express their faith and their desires more adequately than the English Book of Common Prayer. They had loved the English Prayer-Book, but they had always thought it capable of very considerable improvement. The last revision, though largely influenced by divines of their own school, yet, in their judgement, had resulted, like the revision of 1552, in a faulty compromise, to be borne with indeed for the sake of unity, but still painfully defective in some matters of grave importance. More especially in regard to the Eucharist they considered that there was room for a closer approach towards purer and earlier models. What was now to prevent them adopting a more satisfactory form ? 3. The four main features characteristic of the early liberty to worship God after their own fashion, do not come within the scope of the present sketch, which is but indirectly concerned with the external fortunes of the Church. 1 Nine Bishops, including the Primate, refused to take the oath, but three were saved from deprivation by death. About 400 beneficed clergy, including Fellows of various Colleges at Oxford and Cambridge, suffered. The majority of the nonjuring clergy belonged to the party in the Church that a little later, in the reign of Queen Anne, began to receive the name of ' high church '. They were, in belief and sympathies, successors of Andrewes, Laud, Bramhall, Wren, Cosin, and Jeremy Taylor. At first, as might be expected, the whole intellectual force of the party was directed to justifying the extremely grave step which they had taken ; and any one who goes to the trouble of examining with care the extensive pamphlet literature of the period will find ample evidence of the intellectual power of several of the ejected clergy. 1327 E 50 ANNOTATED SCOTTISH COMMUNION OFFICE liturgies which the divines of the nonjuring school desired restored to Eucharistic Worship of the Church of England were, ist, The express invocation of the Holy Spirit in the consecration of the elements ; 2nd, The Prayer of Oblation ; 3rd, The Commemoration in prayer of the faithful departed ; 4th, The addition of water to the wine in the chalice. These came to be known as the ' Usages ', or sometimes the ' greater Usages ', to distinguish them from certain other observances which they also desired to see restored to the worship and ritual of the Church, but which they regarded of less impor- tance. 1 The word ' Usages ', as thus applied, is unhappy in suggesting the notion of mere ritual observances. The four points here mentioned those who were acquainted with the history of the English Prayer-Book knew to be contained in the first Book of Edward VI ; and those who were versed in patristic studies knew they were characteristic of the Church's worship in early ages. Why, it was asked, should they not be restored ? But the clergy and laity in Scotland and England, who had ceased to regard themselves as in communion with the religious body now in possession of the Church's temporalities in England, 2 were not agreed among themselves upon the 1 Among these were (i) Baptism by immersion ; (2) Chrism at con- firmation ; (3) The anointing of the sick ; (4) Reservation for the sick. Bishop Keith, Bishop W. Falconar, and Bishop R. Forbes at times used Chrism at confirmation. See Craven's Journals of the Episcopal Visitations of the Right Rev. R. Forbes, &c., pp. 12, 214. Forbes writes, ' I never journey in the manner intended without Chrism in my pocket, which is used when desired, but privatim sub Rosa dictum sit ' (p. 44). As to the anointing of the sick we have some evidence. Mr. and Mrs. H. C. Erskine, of Tunbridge Wells, have (1887) given to the library of the Theological College, Edinburgh, a manuscript volume (of the middle of the eighteenth century) belonging to some Scottish ecclesiastic [? Bishop Keith] containing, among other services, The Form of Consecrating the Oil for the Sick. It is plainly adapted, for actual use, from Bishop Deacon's Compleat Collection of Devotions. * One meets many periphrases in nonjuring writings to avoid designating the established Church the Church of England. The Scottish and English Nonjurors were ' the faithful catholic and orthodox remnant of the Britannic Church '. As late as December 1783 we find Bishop C. Rose stating that his only objection to the consecration of Seabury is that the ' American doctor ' had ' got his orders from the schismatical Church of England '. See Scottish Church Review, vol. i, p. 589. THE NON JURORS; ENGLISH AND SCOTTISH 51 subject of liturgical change. The .use of the English Prayer- Book had become general in Scotland, and the defences against Presbyterian animadversions which had to be put forward so constantly on its behalf made the change proposed only a few years after more difficult than it would otherwise have been. 4. The constant intercourse between the Scottish and English Nonjurors was the outcome not only of the identity of their political, but also, very largely, of their theological sympathies. The literary activity of the party was chiefly displayed in the south ; and, with the exception of Bishop Archibald Campbell (who, it may be observed, lived chiefly in London), and subsequently Bishop Rattray, Scottish writers contributed little that can be of use for our purpose. The harsh repression, and at times the active persecution, of the nonjuring clergy in Scotland was not favourable to literary enterprise. 1 The condition of the English Nonjurors was comparatively easy ; and among both clergy and laity of the established Church they had many warm friends. Among the clergy, too, of the established Church in England were to be found several who sympathized with the theological views of the Nonjurors, except on the subjects of the Hereditary Divine Right and Passive Obedience, upon which there were many varying measures of agreement and differ- ence. On the subject of the Eucharist, it was to a clergyman of the established Church, John Johnson, Vicar of Cranbrook in Kent, that the nonjuring divines owe the most powerful support of what is characteristic in their teaching. There are no theological writings more frequently referred to by the nonjuring theologians, and none referred to with greater respect, than those of Johnson. 1 When Rattray 's learned work, The Ancient Liturgy of the Church of Jerusalem, was published, as late as 1744, the name of the author (then deceased) was not allowed to appear. And the repressed life and furtive ways of churchmen at the time can hardly be better shown than by the mode in which the names of the Bishops of the Scottish Church are indicated in the list of subscribers to that work. An asterisk (a sign understood, I suppose, by the initiated) alone distinguishes them, as e.g. *Rev. Mr. William Dunbar, *Rev. Mr. William Falconar, *Rev. Mr. James Raitt, and so forth. E 2 52 ANNOTATED SCOTTISH COMMUNION OFFICE 5. Among the earlier Nonjurors in England there were not a few who, while unable to take the oath of allegiance and the oath of abjuration, as imposed by the Government in power, were entirely satisfied with the doctrine and ritual of the Church of England ' as by law established '. They desired no variation from the teaching of the Articles and Book of Common Prayer as ratified by the Act of Uniformity. They were unable they felt without a violation of con- science, to regard as naught their former oath of allegiance to James ; and while very many were quite ready to submit honestly to the existing Government as de facto rulers, they found it wholly impossible, with their belief as to the Hereditary Divine Right of Kings, to give their solemn assent to the proposition that the royal exile had ' no right or title whatsoever to the Crown ' of England. But in Church affairs they desired no change. In the first period of the history of the Nonjurors these formed an important and influential body, which at times, through causes about to be referred to, was in the ascendant. They resisted what they esteemed innovations in the services of the Church. While others might seek to find some compensation for the loss of their positions as clergy of the ecclesiastical establishment in the greater liberty which they now enjoyed in respect to the forms of the Church's worship, these declined to take any step towards change. In regard to things ecclesiastical as as well as civil their eyes constantly turned to the exiled Court of St. Germains. Some of these men, no doubt, were honestly alarmed at what seemed to them dangerous novelties, and honestly believed the Prayer-Book of the Church of England needed no improvement. Others, more especially within the first thirty years after the Revolution, always hopeful for the restoration of the Stuarts, sought to keep things as they were till the King and Head of the Church was restored. They would not consecrate a Bishop nor modify a rubric without the royal authority formally given. And to judge fairly we must remember that if there were many time-servers among those who took the oaths, there were among those who refused them self-interested and ambitious THE NONJURORS ; ENGLISH AND SCOTTISH 53 speculators in the politics of the day, who watched the fluctuations in the fortunes of the rival parties in the state with all the eagerness with which men on 'change watch the wavering movements of the stocks and the share-market. The theology of the ancient Church and the primitive liturgies were, topics of a mere idle antiquarianism for men the breath of whose nostrils was political intrigue. They staked heavily upon the success of the Stuarts, and they lost. 6. As time progressed the church-party, as we may call it, among the Nonjurors advanced in influence. It attracted men of ability and earnestness. Bishop Jeremy Collier, Bishop Hickes (the ' deprived ' Dean of Worcester), and the elder Bishop Brett have no equal, if we except the learned and scholarly Bishop Nathaniel Spinckes, among the other section of the body. The Scottish Bishop Archibald Campbell was not only a man of curious and varied learning, but possessed much intellectual power. Bishop Gadderar was a man of ability, energy, and self-reliance. Even when the controversy as to the ' Usages ' in Scotland seemed decided in favour of those averse to change, any who had eyes to see might have predicted that the victory won through the inertia of a declining party would before long be reversed. 7. It must not be forgotten that there were to be found in the ranks of the ' juring ' clergy of the established Church of England some who contributed materially to the influence of the theological school of the Nonjurors. I have already referred to John Johnson ; but there were many of the established clergy who sympathized with the nonjuring theology. In the perplexing problem as to their course of practical duty, they had come to a conclusion different from their nonjuring brethren, and probably, in many instances, with no less tender a regard for conscience. It is only those who possess but little power of thought and imagination that will refuse to acknowledge that the question of duty was at the time of such a kind as might fairly puzzle the most honest and the least self-regarding. The divines I refer to took the oath of allegiance to the de facto sovereigns, and afterwards, as might be, the oath of abjuration, but, with 54 ANNOTATED SCOTTISH COMMUNION OFFICE this exception, in their religious beliefs and sentiments their sympathies ran either wholly, or a long way, with the non- juring theologians. Indeed, some of the theological principles developed more fully by the Nonjurors are to be found in Anglican writers of a much earlier date, whose names are had in honour among the great theologians of the English Church. As early as 1635 Joseph Mede maintained a sacrifice, a material sacrifice, in the Eucharist the Bread and Wine corresponding to the Minchah of the Old Dispensation : and in this oblation Christ is offered commemoratively. ' As Christ, by presenting His Death and satisfaction to His Father, continually intercedes for us in heaven, so the Church on earth semblably approaches the throne of Grace by representing Christ unto His Father in these holy mysteries of His death and passion ' (Christian Sacrifice, chap, vi x ). But Mede, though bringing into special prominence the analogy of the material Bread and Wine to the material offerings of the Old Testament, could not assert more strongly than his distinguished contemporaries Andrewes, Overall and Laud, Bramhall and Taylor, Cosin and Patrick, the truth of the Eucharist being a setting forth of the death of Christ before the Almighty Father. Whether the Eucharist is ' a proper sacrifice ', upon which there were many warm debates, is in truth a purely verbal controversy. As Andrewes writes, ' By the same rule that theirs [the Hebrews'] was, by the same may ours be, termed a sacrifice. . . . The Lamb but once actually slain in the fulness of time, but virtually was from the beginning, is, and shall be to the end of the world. That the centre in which their lines and ours, their types and our antitype do meet ' (Sermon vii on the Resurrec- tion}. 2 And Bramhall in his Answer to the Epistle of M. de la Milletiere ' We acknowledge a representation of that Sacri- fice [i. e. of Christ on the Cross] to God the Father ; we acknowledge an impetration of the benefit of it ; we maintain an application of its virtue. So here is commemorative, impetrative, applicative sacrifice.' And he adds, ' Speak 1 Works, p. 365. 2 Sermons, vol. ii, p. 300 (Anglo-Cath. Lib.). THE NON JURORS ; ENGLISH AND SCOTTISH 55 distinctly, and I cannot understand what you can desire more.' 1 Similarly Bishop Patrick, commenting on the word avdfj.vri(ri.s t says, 'We do shew forth the Lord's death unto men. We do shew it forth unto God' (' Full view,' &c., in Gibson's Preservative, &c., p. 213) : and Bishop Jeremy Taylor writes, ' What Christ does in heaven He hath commanded us to do on earth, that is to represent His death, to commemorate His sacrifice by humble prayer and thankful record ; and by faithful manifestation and joyful Eucharist to lay it before the eyes of our heavenly Father ' (Worthy Communicant, iv). And again in Jeremy Taylor's ' Office for the Holy Communion ' from his Collection of Offices (1658) 2 we find the following prayer, ' Grant that with a holy fear and a pure conscience we may finish this service, presenting a holy sacrifice holily unto Thee, that Thou mayest receive it in heaven, and smell a sweet odour, in the union of the eternal sacrifice, which our Blessed Lord perpetually offers ; and accept us graciously as Thou didst entertain the gifts of Abel, the sacrifice of Noah. ... so vouchsafe by the hands of us miserable sinners to finish and perfect this oblation that it may be sanctified by the Holy Ghost.' On the subject of the Sacrifice the nonjuring school, it will be seen, did scarcely more than emphasize the truth that we may, and should, present the sacrifice of Christ before the Father in ritual act as well as in words. 8. Another point to which the nonjuring school attached much importance was the ' mixed chalice '. They satisfied themselves that at the institution of the Eucharist the Lord, following the usage of the Jews at the Passover, used a cup of wine mingled with water. They had before them the same great storehouse of rabbinical learning to which the theologians of modern days still resort Lightfoot's Horae Hebraicae et Talmudicae and Temple Service. The Fathers and the ancient liturgies were clearly consentient in its favour. The 1 Works (Anglo-Cath. Lib.), i. 55. 3 This book was published by Taylor when the use of the Book of Common Prayer was forbidden in England under severe penalties, to supply in some sort its place. 56 ANNOTATED SCOTTISH COMMUNION OFFICE earliest notice of the ritual of the liturgy that they possessed, 1 Justin Martyr's account, was very express. Irenaeus spoke of the ' mixed cup ' and the ' mixture of the cup '. Clement of Alexandria explained the mystical signification of the rite. Cyprian not only saw in it a spiritual symbolism, but referred with entire confidence to the ' mixed cup ' being of the ' traditio Dominica ', arising from the Church's following the example of the Lord Himself. The weight of evidence has, by the most careful modern investigators, been acknow- ledged as strongly to preponderate in favour of the mixed cup being used at the original institution. The nonjuring school argued If we have reasons that lead us to conclude that our Lord used the mixture of wine and water, have we any right to alter the matter of the Sacrament ? That the Church of Rome did not consider the mixed cup necessary to the validity of the Sacrament was no difficulty to these strong anti-Romanists. Had she not departed from the primitive practice and the primitive faith on other matters of the highest moment ? 2 But the primitive practice in this respect was scarcely open to question. 3 9. Again, the liturgical and patristic studies of the non- juring divines had satisfied them that the commemoration of the faithful departed had been so much obscured in the Communion Office of the English Book of Common Prayer that it was highly desirable to restore it in its more primitive form. The first Prayer-Book of Edward VI had been definite in its teaching. The bidding of the Prayer ' for the whole state of Christ's Church ' did not contain the limiting clause 1 It is also the earliest description of the ritual that we possess ; for the recently discovered AtSa\^ ruv SwStxa aTtoa-roXtav assumes a knowledge of the ritual. Otherwise the brief utterances vcpl TOV vorr,piov and irtpi TOV Kkaanaros are simply unmeaning. 1 It is interesting to note that Mr. Warren (The Liturgy and Ritual of the Celtic Church, pp. 131, 133, 256) exhibits evidence to show that the Celtic Church of Ireland (and if so, no doubt its offshoots in Scotland) used the mixed chalice. * I may point attention to the very early testimony to the ' mixture ' supplied by the epitaph of Abercius, Bishop of Hieropolis, as recently restored by Bishop Lightfoot (Apostolic Fathers, Part ii. Ignatius, vol. i, p. 496) tcipaapa. . . . prr' aprov. Abercius flourished probably in the reign of Marcus Aurelius. THE NONJURORS ; ENGLISH AND SCOTTISH 57 ' militant here in earth ' ; and the contents of the Prayer embodied not only a thanksgiving to God for the manifesta- tion of His grace in the lives of the Saints, but also an express commendation of the souls of the faithful departed to His mercy. Some of the greatest English divines had shown to the satisfaction of the Nonjurors that the prayers for the dead in the early Church were not only no support to the Romish doctrine of Purgatory, but on the contrary were inconsistent with it. Thorndike, who had been one of those engaged in the revision of the English Prayer-Book in 1661, declared that the practice of comprehending in the whole estate of Christ's Church the faithful departed ' had been so general in the Church that no beginning of it can be assigned, no time, no part of the Church where it was not used '^ They remembered Bishop Andrewes's prayer, Viventium et mor- tuorum miserere Domine, 2 and, not to refer to other English divines whose declarations on the subject may readily be found, 3 they recalled the words of William Forbes, first Bishop of Edinburgh, in his Consider ationes Modestae ' Would to God that the Church of England, which certainly in other respects deserves singular praise on account of the great moderation she has shown in many other things perhaps not of equal moment, had in this matter, and in a few others, rather conformed herself to the most ancient custom of the universal Church, than, on account of errors and abuses which crept in afterwards little by little, to have entirely abolished and utterly rejected it, to the great scandal of almost all other Christians '. 4 10. On the importance of the express Invocation there was a strong feeling. The early liturgies were unanimous in asking a blessing on the Gifts. All those of the East, at 1 Works, iv. 710 (Anglo-Cath. Lib.). * Devotions. The early form of the Greek Devotions of Bishop Andrewes, recently discovered by Rev. R. G. Livingstone, adds other examples of Andrewes's commemorations of the departed, unknown to the Nonjurors. See Medd's edition, pp. 5, 55, 71, 86, 128 ; and Brightman's Transla- tion, xvii, 13, 59, 68, 78, 101. 8 See Bishop A. Campbell's Middle State, pp. 157-79 (edit. 1721). * Vol. ii, p. 96 (Anglo-Cath. Lib.). 58 ANNOTATED SCOTTISH COMMUNION OFFICE least all those known to the Nonjurors (some of which they regarded as exhibiting the nearest approach to primitive worship) expressly prayed for the operation of the Holy Spirit in effecting the Consecration. Our Lord Himself ' blessed ' the bread : St. Paul spoke of the cup as ' the cup of blessing which we bless '. The English Prayer- Book wanted not only the Invocation of the Holy Spirit, but had no explicit prayer for a blessing upon the elements ; while the rubrical direction how to act ' if the consecrated Bread and Wine be all spent before all have communicated ' seemed to make clear that the Consecration was supposed to depend simply upon the recitation of the history of the institution of the Sacrament. In this the English Prayer- Book might coincide with the Romish theory of consecration, but it was further removed than the Roman Missal from the primitive forms, in that it did not contain an explicit prayer for a blessing on the elements, while the Roman Missal did. Bishop Robert Forbes, commenting, in 1770, on the word ' benedicas ' in the opening of the Canon of the Roman Mass, observes, ' a most significant word this ; and the Remarker [Bishop Forbes] wishes that the English form had the same. The doctrine of implication may well take place here [i. e. in the Missal], as the Holy Spirit, Whose it is to bless, or sanctifie, may well enough be meant V ii. The introduction of various prayers into the text of the Communion Service of the Book of Common Prayer was one plan adopted to satisfy scruples in some of these respects. 2 For this there was the precedent of distinguished divines of the Church of England in a former generation. But finally, after much consultation and many differences the leading divines of the Nonjurors resolved on the production of a liturgy of their own. The Office of the Nonjurors entitled ' A Communion Office taken partly from the Primitive 1 Observations addressed to Thomas Bowdler, Esq., Bath (September 7, 1770), MSS. in the Library of the Theological College, Edinburgh. 1 Thus Bishop Rose, of Edinburgh, used the English Communion Office, but introduced the Invocation, and Bishop Ochterlonie, a vigorous ' anti- usager ', introduced the post-communion collect after the Prayer of Consecration. See also Rattray's practice, p. 48. THE NONJURORS ; ENGLISH AND SCOTTISH 59 liturgies and partly from the first English reformed Common Prayer Book, together with Offices for Confirmation and the Visitation of the Sick ' appeared early in lyiS. 1 Bishop Jeremy Collier and Bishop Thomas Brett, with probably the counsel of the two divines from Scotland (Bishop Archi- bald Campbell and Bishop James Gadderar), were the principal persons engaged in its construction. The learning of Bishop Hickes was no longer at their service ; he had died in iyi5. 2 Though the book did not appear till 1718, the exact lines which it follows had been formally laid down some two years before in the proposed concordate between ' the Orthodox and Catholic remnant of the British Churches and the Catholic and Apostolic Oriental Church ', 3 the eighth article of which runs thus : ' That the most ancient English liturgy, as more near approaching the manner of the Oriental Church, be in the first place restored with such proper addi- tions and alterations as may be agreed on, to render it still more conformable to that and the primitive standard '. In 1717 a reprint of the Communion Service from the first book of Edward VI 4 was issued by the Nonjurors, and in the same year Bishop Collier's able and moderate tractate 1 There were at least two editions published in 1718 in London one large 8vo and one small 8vo the first by Bettenham, the other by J. Smith. 2 From Campbell's Middle State, p. 79, we learn that Hickes had used the first Prayer- Book of Edward VI in the celebration of the Eucharist. 3 See Lathbury's History of the Nonjurors, p. 312. Lathbury transcribed from the manuscripts preserved in the Library of Bishop Jolly, now contained in the Library of the Theological College of the Episcopal Church, Edinburgh. An account of the negotiations between the Nonjurors and the Eastern Church may be found in the Rev. George Williams's work, The Orthodox Church of the East in the Eighteenth Century, being the Corre- spondence between the Eastern Patriarchs and the nonjuring Bishops, London, 1868. But see my paper in the Journal of Theological Studies, i. 562-8, which, on its coming to the notice of the Rev. Father Louis Petit, Superior of the Augustins of the Assumption at Constantinople, resulted eventually in the appearance of the original documents (in full or by means of collation) in the new edition of Mansi's Concilia, torn, xxxvii (1905), coll. 369624. 1 The Form and Manner of Consecrating and Administering the Holy Communion according to the Liturgy of King Edward VI . . . printed at London by Edward Whitchurch, Anno Dom. 1549, Mense Maij. London, 1717. 60 ANNOTATED SCOTTISH COMMUNION OFFICE entitled, ' Reasons for restoring some prayers and directions as they stand in the Communion Service of the first English Reformed Liturgy ', &c. The controversy among the Non- jurors which originated with Collier's publication, and which quickly spread to Scotland, I need not delay to describe. 1 Bishop Spinckes ably opposed the change, but most of the learning and power were certainly on the side of Collier. Campbell and Gadderar, who at this time resided chiefly in London, very warmly adopted his views. 12. In the year of the publication of the Nonjurors' Com- munion Office, Collier's party, or the ' Usagers ', as they were called, dispatched an agent, the Rev. Francis Peck, to Scotland to urge Bishops Rose and Falconar to procure, if possible, a synodical declaration in their favour. 2 At the same time letters were received from Bishop Spinckes, solicit- ing their countenance for his line of action. Against the usages ' was arrayed ', writes Professor Grub, 3 ' the whole weight of popular prejudice, the force of habit, the aversion to ritual which, since the Reformation, had almost become a part of the Scottish character, and the power of those who acted in name of the exiled prince. The authority of the Episcopal College leant in the same direction. Falconar alone was a strenuous advocate for these practices ; Gadderar had not yet arrived from London ; Fullarton and Millar, though sometimes wavering, were generally adverse to them ; the other bishops, particularly Irvine, were decidedly opposed to them. Their adoption was entirely owing to the zeal and learning of their principal supporters, and to the conviction on the part of those who maintained them, that they were warranted by the Scriptures, and sanctioned by the authority and example of the primitive Church.' 13. Bishop J. Falconar is described as well versed in liturgical and patristic literature. Before the controversy had arisen he was accustomed to use the Scottish liturgy 1 An account is given in Lathbury's History of the Nonjurors of the replies, and rejoinders, defences, vindications of the defences, &c. See also The Nonjurors, by Canon Overton, pp. 291 ft. * See Skinner, ii. 628 sq. 3 Eccl. Hist. iii. 387. THE NON JURORS ; ENGLISH AND SCOTTISH 61 and the mixed cup. Writing to Bishop Rose he puts the case thus : ' I have reason to believe that those primitive usages, the restoring of which is so much laboured by these pious and learned persons, were indeed apostolical ; they being delivered to us by men who contended for the faith once delivered to the saints, some of whom sealed that faith with their blood, who lived near the fountain-head, who, under God, were the conveyancers of the Holy Scriptures to posterity, and who themselves also were indued with charis- mata. These qualifications state them most veracious and unexceptionable witnesses ; and, to think otherwise, is, in my opinion, to sap the foundations, even to shake the credibility of the blissful Scriptures themselves, and of the Church, the ground and pillar of truth. Hence it will follow that the restoration of them is most desirable ; the rather that Catholic unity (which to procure when subsisting, and to restore when broken, is the indispensable duty of every Christian, chiefly of the governors of the Church) cannot be established but on this primitive footing.' l 14. The details of the controversy in Scotland may be gathered from the pages of Skinner and Grub, and do not illustrate the sense of our Office beyond establishing the extreme importance which was attached to the adoption of the ancient practices by the party of the Usagers. Bishop Campbell, indeed, in one place speaks of the four Usages as essential, in another he declares that unless the words ' militant here in earth ' were omitted, and the ' Invocation rightly placed ', he could not conscientiously communicate with the Scottish Church. 2 Bishop Campbell, writing from London (May 27, 1720), says : ' If your people would use themselves to the Scotch Liturgy, two of the four things upon which we insist are there already ; and the mixture could easily be 1 We have the authority of Rattray, writing in 1720, for stating that Falconar had at Craighall used the Nonjurors' Office of 1718. This was, no doubt, at the suggestion of the learned laird. * See five interesting articles on ' Bishop J. Falconar and his friends ' in the Scottish Ecclesiastical Journal for 1852 and 1853. The reader will find there printed several curious letters preserved in the Episcopal Chest. The articles were written by Mr. Bright (afterwards Canon Bright). 62 ANNOTATED SCOTTISH COMMUNION OFFICE introduced almost unperceivably ; and the omitting the words militant here on earth would make all well. Thus all we insist upon were easily engraffed upon the Scotch Liturgy. . . . This engraffment on the Scotch Liturgy is what I laboured hard with the Bishop of Edinburgh for ; and I did not find him so averse to it in his own inclinations as afraid of the unruliness of some of his old priests.' J Rattray with cogency urged that it was impossible to believe that when what once stood in the English Liturgy (1549) was expunged (in 1552) 'by persons whose principles we all very well know', the present English Liturgy ' implies ' what had been ' designedly excluded '. 2 Gadderar, who had come down from London in 1723, was a man of determination and vigour, and pushed his principles in his own diocese of Aberdeen, unmoved by the appeals of the Erastian Lockhart of Carnwath, the agent of the court of St. Germains, or the adverse sentiments of the majority of his fellow bishops. The disputes were allayed for a time by what may be called the first concordate, signed (July 4, 1724) by Gadderar on the one part and by the Primus (Fullarton) and four other bishops on the other. The parts relating to the usages are as follows : ' Bishop James Gadderar, whatever may be his sentiments concerning the Mixture, yet being most desirous to have the bond of peace and cement of unity with his brethren firmly established, makes the following concession and declaration : First, That he is willing, whenever any occasion offers of communicating with his brethren, to receive the unmixed cup at their hands. Secondly, That he will not in his ministrations in any congregation mix publicly, and will use his best endeavours that all under his inspection shall walk by the same rule. Thirdly, And foras- much as the Primus [Bishop Fullarton] and the above-named Bishops, his colleagues, have also permitted the Scottish liturgy to such of the clergy as shall think fit to use it, there- fore the said Bishop Gadderar declares and promises that he will not insist upon introducing any of the other ancient usages which have not been authorized and generally received 1 From a manuscript copy in the possession of the late Dean of Brechin. " Manuscript in Theological College, Edinburgh. THE NONJURORS ; ENGLISH AND SCOTTISH 63 in this Church ; and that, to prevent any divisions in the Church, he will discharge the introducing them into the public worship within his district, unless the Primus and the rest of his brethren, in a lawful convocation, shall see sufficient reason to order matters otherwise. . . . Fifthly, Forasmuch as the above articles are designed merely to preserve and establish peace and unity in the Church, it is thought expedient that, for removing all mistakes and misrepresentations, the said Primus, Bishop Millar, Bishop Irvine, Bishop Cant, and Bishop Freebairn, now declare, as hereby they expressly declare, that nothing contained in the said articles shall extend, or be construed to extend, or imply, that they have approved of the Mixture, either in public or private adminis- trations of the Holy Eucharist.' It may be remarked that we have the authority of a letter of Bishop Dunbar (March 29, 1739), preserved in the Episcopal Chest, for stating that Fullarton, when consecrating the Eucharist, always used the clause ' Vouchsafe to bless ', &c., which clause he had transcribed from the Liturgy of 1637 on the margin of an English Prayer-Book. 15. In the year 1722 there had been published in Edinburgh what I think may be regarded as the first of the ' wee bookies ', a reprint of the Communion Office of 1637 beginning at the Offertory, omitting the two exhortations to be used in giving notice, and the rubrics and collects after the Blessing. 1 In 1 The title runs ' The Communion Office for the Church of Scotland, as far as concerneth the ministration of that Holy Sacrament. Authorized by K. Charles I. Anno 1636. Edinburgh, Printed by James Watson, His Majesty's Printer, MDCCXXII.' In 1718 the Rev. Mr. Peck (the envoy of the English Nonjurors), writing to Bishop Falconar, suggests that, as the Scottish Prayer-Book of 1637 was scarce and costly, the Communion Office (10,000 copies) should be printed by itself with two changes, (i) In the rubric where the Presbyter is directed ' to offer up and place ', &c., after the word ' wine ' should come a parenthesis (i. e. mixed with a little pure water), and (2) that the whole or at least the latter part of the title of the prayer ' for the whole state ', &c., should be omitted. This gentleman was the first to suggest the disingenuous trick of still calling the book The Liturgy of the Church of Scotland, ' for under this title ', he adds, ' I believe it will go best down with the people.' From the manu- scripts belonging to the late Dean of Brechin. Peck was in Edinburgh as late as the middle of September 1718. See letter of Bishop Rose (Septem- ber 1 8, 1718) preserved in the Episcopal Chest. 64 ANNOTATED SCOTTISH COMMUNION OFFICE 1724 this was again reprinted, now by Thomas Ruddiman, Edinburgh. Nothing of importance in the usage controversy occurred till December 1731, when a second concordate was agreed to, of which the first article signed by all the Bishops runs as follows : ' That we shall only make use of the Scottish or English liturgy in the public divine service ; nor shall we disturb the peace of the Church by introducing into the public worship any of the ancient usages, concerning which there has been lately a difference amongst us : and that we shall censure any of our clergy who shall act otherwise.' Here, then, was a formal recognition by the whole Episcopate of the Scottish liturgy, by which was meant the Communion Office of 1637, which, as we have just seen, had been reprinted nine years before. And thus, indirectly, two of the usages were distinctly sanctioned, viz. the Invocation and the Oblation. Strangely enough, a change in the order of the prayers does not seem to have been regarded at this period as a violation of the agreement. Bishop Ochterlonie, who used the English book, considered it legitimate to transpose the first post-communion collect to a place immediately after the Prayer of Consecration. And Gadderar, followed by many of his clergy, very freely transposed the parts of the Scottish book. The places were numbered with a pen in the margin of the Office-books ; and it must have required some adroitness to pass backwards and forwards from point to point. In the library of Bishop Jolly, now deposited in the Theological College of the Episcopal Church, there is a copy of the original black-letter folio of the Scottish Prayer-Book (1637) thus marked in the margin, and obviously meant for use at the Altar. 1 There was accordingly nothing very 1 ' No. i ' is the Offertory with i Chron. xxix. 10, n by insertions and omissions made run thus : ' Blessed art thou, O Lord God, for ever and ever. Thine O Lord is the greatness and the power and the glory and the majesty : for all that is in the heaven and in the earth is thine. All things come of thee and of thine own do we give unto thee.' ' No. 2 ' is ' Dearly beloved in the Lord,' &c. ' No. 3 ' is Sursum Corda, with prefixed, in a later hand [? Bishop Alexander's], ' The Lord be with you.' Answer, ' And with thy spirit : ' and Prayer of Consecration, with marks indicating the transposition of the parts of the prayer, and with some THE NON JURORS ; ENGLISH AND SCOTTISH 65 blameworthy when, after Gadderar's death, two booksellers published in 1735, as a little commercial venture of -their own, the Office as actually recited. The fact of a change in the order was certainly stated (though not very lucidly) on the title-page by the addition of the words ' All the parts of this Office are ranked in the natural order'. There were, however, some changes for which there was no warrant, and which, it must be acknowledged, seem to be a clear violation of the concordate. The words ' militant here in earth ' are omitted, and the words ' which we now offer unto thee ' inserted. A paper in the handwriting of Bishop Keith (preserved in the Episcopal Chest) states that the edition of 1735 ' was at Aberdeen altered by Bishop Dunbar'. At the Synod of 1738, beside some reasonable suggestions relating to Mattins and Evensong, Bishop Keith proposed ' that a Collect be added to the ist day of January for grace to pass the new year in the service and fear of God ' ; also ' to insert a Collect (if not something more) with reference to Palm Sunday. 'Tis strange that no notice should be taken of so remarkable an event, and which all the four Evangelists have recorded.' Further, he suggested ' Might not a Collect, Epistle, and Gospel be appointed for Transfiguration day, August 6th, which is so marked in the English Liturgy '. He might have added- ' and in the Scotch '. Nothing came of these sensible suggestions. 1 curious alterations and additions in the margin, which gives the following result : ' And here we offer and present unto thee, O Lord, these thy creatures of bread and wine, together with ourselves our souls and bodies to be a reasonable, holy, and lively sacrifice unto thee, humbly beseeching thee to send down thy holy Spirit upon us and upon these thy gifts that he may make this bread the holy Bo^dy, and this Cup the precious Bkid of thy Christ unto us that whosoever shall be partakers of this holy communion may be fulfilled with thy grace,' &c. The earlier hand had continued with the Lord's Prayer, then ' No. 4 ' Prayer for ' the whole state of Christ's Church militant here in earth : ' ' No. 5,' ' Ye that do truly,' Confession, Absolution, and Comfortable Words : ' No. 6,' Prayer of Humble Access and Distribution. The later hand, which I take to be Bishop Alexander's, used the Prayer for the whole state, &c., after the consecration, and then the Lord's Prayer, and proceeds as before. At a later period we find Alexander using the form of 1764. See Hall's Frag. Liturg. v. 217. 1 From manuscript copies in the late Dean of Brechin's possession. 1327 F 66 ANNOTATED SCOTTISH COMMUNION OFFICE 16. In 1743 there issued a reprint of the ' wee bookie ' of 1735, with no place of printing indicated, and the same note on the title-page as to the (so-called) ' natural order ' of the parts. The fact that an Episcopal Synod met in the same year as the issue of this little reprint seems to have led Dr. J. M. Neale * and others to conclude that the strong recommenda- tion of ' the use of the Scottish Liturgy in the administration of the Holy Communion ' must refer to this edition of 1743. But a reference to the same memoirs from which we learn the fact of the recommendation shows how insecure is this inference. The writer says : ' The Bishops in Synod then agree that the several Bishops do recommend to their clergy, in the strongest manner, the use of the Scottish liturgy in the administration of the Holy Communion. Item. That they administer the Sacrament of baptism, and solemnize the institution of matrimony according to the forms in the liturgy.' Contemporaneously with the publication of the Book of Common Prayer of 1637 the name ' Liturgy ' came to be used, not in its proper and restricted sense, but as applying to the whole Book of Common Prayer, whether English or Scottish, and the usage is still familiar. If the second recommendation did not appear, and if the first had been in the form of a recommendation of the ' Communion Office authorized by King Charles I ', there would be better reason for assenting to Dr. Neale's conjecture. 2 So far as the 1 Life and Times of Patrick Torry, D.D., Bishop of St. Andrews, &c., p. 269. 2 Mr. Cheyne, to whose unpretending pamphlet, The Authority and Use of the Scottish Communion Office Vindicated (1843), every inquirer into the history of the Office is deeply indebted, and whose guidance Dr. Neale followed, also considers that the synodical recommendation noticed above referred to the reprint of 1743, and assigns as his reason that one of the clergy, James Dundass, about this time declared that ' the Communion Office which the Usage-men have generally used since its publication ' is one with the order of the parts altered as above described. This description, as Mr. Cheyne observes, is applicable to the edition of 1735, and there is no reason to doubt that that form was coming into general use. But the actual synodical recommendation extends only to this book, so far forth as it corresponded to ' the Scottish Liturgy '. The Scottish Bishops did not commit themselves to a sanction of the distinctly incorrect title of the Offices of 1735 and 1743. THE NONJURORS ; ENGLISH AND SCOTTISH 67 terms of the Synodical commendation extend they apply only to the Order of the Holy Communion as it appeared in the folio Scottish Prayer-Book of 1637. 17. But though there is no sufficient reason for sup- posing that synodical authority was given to the reprint of 1743, there can be scarcely any doubt that it was according to this form that the Eucharist was ordinarily celebrated in the congregations which did not follow the English Prayer-Book. The earlier and unaltered reprints of the Liturgy of 1637 must have been long unprocurable, and the Bishops at this period would readily condone such variations. This seems the best place to insert an extract from a letter (1744) of Rev. Andrew Gerard (afterwards Bishop of Aber- deen) to Bishop Alexander. ' Bishop Gadderar, on his coming to Aberdeen, caused some hundred copies of that Office (the Scottish of 1637), as it was first published, to be printed for this diocese ; and though no manner of alteration was made in those copies, yet he still used it, as did his clergy by his advice and the apparent reasonableness of the thing, in that order of the parts in which the Office complained of appears. All the clergy marking that order on the back of the title- page with a pen for their own direction, as did several of the laity their own copies ; but those who could not write, and others of the laity whose memories were not so prompt as to follow and readily join in performing the Office, being thus at a loss, two young merchants, hoping to make a penny by the ready sale of them, caused the new impression to be cast off for the benefit and ease of the laity, and gave it the title it has, without consulting with any clergyman in the thing ; so that it was a good while ere we knew by whose procurement it was done. But the benefit of it being apparent, the copies were all bought up, and more called for, so that this country is now full of them. The blundering redundance in the prayer of Oblation shows that the clergy had no hand in the matter, and the addition in a different character to the first title-page shows that there is a transposition of the parts, and that these young men had no intention to palm a falsehood on F 2 68 ANNOTATED SCOTTISH COMMUNION OFFICE the world. This impression was after Bishop Gadderar's death.' 1 On this letter Mr. Cheyne observes 'the "impression" referred to was evidently that of 1735, which mentions no place or printer's name, but corresponds to the description given by Bishop Gerard and to the date which he assigns " after Bishop Gadderar's death ". That eminent Bishop died in 1733, and it is not likely that there would have been an edition of the Office in the intervening year followed by another in 1735. This edition is evidently the exemplar which had been followed in that of 1743.' Mr. Cheyne admits that he is unable to explain what is meant by ' the blundering redundance in the prayer of Oblation ' ; but whatever may be referred to by the expression; when we remember that the Office of 1743 was only a reprint of 1735 it seems to me worth asking Is it likely that Gerard would have used this language without further qualification or comment of an Office that had, only nine months before, received a full official recom- mendation from the Bishops in Synod including the Bishop to whom the letter was addressed. I cannot help thinking it highly improbable. If Mr. Cheyne, then, is right in supposing that the impression of 1735 is here referred to, there is an additional reason for doubting that any synodical sanction was given to the reprint of 1743. The fact is that various modifications of the Liturgy of 1637, the outcome of the liturgical tastes or fancies of individuals, were in use (as may be seen from the manuscript alterations in copies of that Service-book), all still being regarded as the ' Scottish Liturgy ' that is, the Scottish Liturgy as distinguished from the English, And it would seem that the expression ' Scottish Communion Office ' was also used in this comprehensive way. Bishop Rattray's Communion Office was at this very juncture looked forward to with much interest. Bishop Dunbar, of Aberdeen, was too old and feeble to attend the Synod, but he wrote a letter to his brethren on the occasion in which he says, ' I know not if it will be convenient at this time to 1 Cited by Cheyne from a manuscript letter. The Authority and Use, &c., p. 26. THE NONJURORS ; ENGLISH AND SCOTTISH 69 enjoin the use of the Scots Communion Office, though it ought to be recommended. One more primitive and excellent, which cost Dr. Rattray much labour, and which he has left in a fair manuscript, may one day be published and received with universal approbation.' 1 There- was probably even less inclination among the Bishops in 1743 than at subsequent periods to determine synodically the exact form of the Office. 2 18. Though I am unable to admit that synodical authority was given to any particular edition of the ' Scottish Liturgy ' in I743, 3 there can be no question that as a matter of fact the liturgy of the family type determined by Gadderar's ' use ', and represented by the editions of 1735, 1743, 1752, 1759, and one of the three editions of 1764, was that most generally employed throughout Scotland. 4 It is, no doubt, the Office referred to in the following interesting account 1 Sievewright's Principles, p. 292, cited by Stephen, Hist, of Church of Scotland, iv. 295. * ' The blundering redundance in the prayer of Oblation ', referred to by Gerard in the letter quoted above, is perplexing. Mr. Cheyne, in a hesitating way, conjectures that it refers to the words ' which we now offer unto thee ' introduced in 1735 into the prayer of Oblation. In the 1752 edition and in the 1764 edition of this family of Offices (not to be confounded with either the I2mo or 8vo printed in the same year ' for Drummond at Ossian's Head ', Edinburgh) there is indeed ' a blundering redundance ' the words ' which we now offer unto thee ' being introduced into the middle of the Invocation thus : ' Hear us, O merciful Father . . . bless and sanctify with thy word and Holy Spirit these thy gifts and creatures of bread and wine, which we now offer unto thee, that they may be unto us,' &c., followed in due course by the prayer entitled the Prayer of Oblation, thus : ' ... do celebrate and make here before thy Divine Majesty the memorial,' &c. I should not be surprised to find some day an earlier exemplar of this type published shortly after Gad- derar's death. Then Gerard's remark would be explained. 3 The late Rev. Patrick Cheyne was kind enough to give me (Novem- ber 25, 1874), in reply to queries of mine, his opinion on this matter. He is very express, and declares, with reference to the Synod of 1743, ' The Office remained without authentication, sanction, or recommendation.' 4 After 1764 there was no edition of this form printed. The edition issued, by the Primus (W. Falconar) and Bishop Robert Forbes, in the same year was rapidly adopted throughout Scotland, and the Gadderar type disappears from sight. Whether it was a case simply of ' the survival of the fittest ', or whether ecclesiastical authority was assumed for the work of the Primus and his brother Bishop we need not here inquire. 70 ANNOTATED SCOTTISH COMMUNION OFFICE written in 1743 * ' The majority who use the Scotch Liturgy is so great, that they are now but very few who do otherwise, and these few in the southern parts mostly, overaw'd by some ignorant laity. All in this district (diocese of Dunkeld) are unanimous in the Scotch, save myself, who, not of inclination, but for reasons too well known, was obliged to comply with borrowing only the Invocation and Oblation from the Scotch. All in Bishop Raitt's district (Brechin) use the Scotch Com- munion Office likewise, except two ; but whether these two transpose the Oblatory Prayer or not, I cannot tell, but sure I am Bishop Ochterlony himself did so. I am likewise sure that the greatest part of the presbyters in Fife, if not all, do use the Scotch, but this you yourself have easy access to know ; and besides, the most of all these clergy use it in its natural order, according to the edition printed at Aberdeen. It is also well known, and without doubt to yourself, that there is not one single presbyter benorth the Mearns, who does not officiate by the Scotch ; so that those who use the English, or who transpose the Oblatory Prayer, though joined together, are few, yea, very few upon the comparison. And I'm persuaded the most of the clergy of my acquaintance, and with great sincerity I can say it of myself, would much sooner resign our several charges, than give up the Scotch to use the English Communion Office ; yea, the greatest number even of our laity would desert us should we attempt it.' The following notice of the use of the Scottish Communion Office at Ayr in 1744 was found by me on a loose slip of paper, written in the handwriting of Robert Forbes (after- wards Bishop of Ross and Caithness), and placed among the leaves of a folio volume of Miscellaneous MSS. of the Bishop, preserved in the Library of the Theological College, Edin- burgh. We have obviously the words of an announcement intended to be made in church. ' Air, March 24 [Easter Eve], 1744. I desire that such as are to Communicate may stay after Prayers in order to receive copies of the Scots Com- munion-Office, by which we consecrate the Holy Sacrament 1 From a letter of the Rev. R. Lyon, of Perth, to Bishop Alexander, dated November 28, 1743. Printed in Cheyne's Authority and Use, &>c., p. 30. THE NONJURORS ; ENGLISH AND SCOTTISH 71 of the Lord's Supper. It is that Office which stands authorized by King Charles ist of Blessed Memory ; and for which, it may indeed be said, that truly great and good Monarch suffer'd Martyrdom ; and therefore it is the more worthy of all esteem and regard from us. Please know, that to-morrow the Communicants do not give in their Offerings till Sermon is ended, when one will come about and receive them at their hands in a decent manner ; and then they will be placed upon the Altar-Table, as their Oblations to God promoting that good work now (by the Blessing of Heaven) so happily commenc'd in this place.' One must not be too critical as to the historical value of the views of this good man and ardent Jacobite, the author of The Lyon in Mourning. In all probability the copies referred to were copies of the edition of 1743. 19. An event of deep moment in the history of the Scottish Office was the posthumous publication in 1744 of Bishop Rattray's work, The Ancient Liturgy of the Church of Jeru- salem* Thomas Rattray, laird of Craighall, in Perthshire, was elected to the bishopric of Brechin in I727. 2 He was granted by the concordate of 1731 ' the inspection of the Diocese of Dunkeld, together with the presbyteries of Meigle and 1 The full title of this work is as follows : ' The Ancient Liturgy of the Church of Jerusalem, being the Liturgy of St. James, Freed from all latter Additions and Interpolations of whatever kind, and so restored to it's Original Purity : By comparing it with the Account given of that Liturgy by St. Cyril in his fifth Mystagogical Catechism, And with the Clementine Liturgy, &c. Containing in so many different Columns, I. The Liturgy of St. James as we have it at present, the Interpolations being only printed in a smaller character. II. The same Liturgy without these Interpolations, or the ancient Liturgy of the Church of Jerusalem. III. St. Cyril's Account of that Liturgy in his Vth Mystagogical Catechism. IV. The Clementine Liturgy. V. So much of the corresponding Parts of the Liturgies of St. Mark, St. Chrysostom and St. Basil as may serve for illustrating and confirming it. With an English Translation and Notes, as also an Appendix, containing some other Ancient Prayers, Of all which an Account is given in the Preface. London : Printed by James Betten- ham. M.DCC.XLIV.' This work (of which some large paper copies were printed) is in quarto (pp. xx.+ 122). * His episcopal seal, as Bishop of Brechin, was in 1884 in the possession of Dr. J. C. Rattray, of Edinburgh. It is curious that there is no notice in Russel's edition of Keith's Scottish Bishops of Rattray's appointment to Brechin 72 ANNOTATED SCOTTISH COMMUNION OFFICE Forfar and the town of Perth '. He succeeded Freebairn as Primus in 1739, and was elected Bishop of Edinburgh shortly before his death (May 12, 1743). He had long been interested in liturgical studies. He had been familiar with the leading Nonjurors of the south. When in London in 1716 be had assisted Bishop Spinckes in translating into Greek the proposals of union with the Eastern Church which originated in the visit to England of the Archbishop of Thebais. 1 His own studies confirmed him in the conviction that the order of the parts of the Prayer of Consecration which had been adopted in the Nonjurors' Office of 1718 was the order of the Church's liturgy in its earliest age. And this Office of 1718 was actually used for some time at the family seat of Craighall. 2 But Rattray looked to earlier and more primitive sources for guidance. He assumed that the Liturgy of the Church of Jerusalem, i.e. the Liturgy of St. James, presented the norm that it was desirable to follow. But the Liturgy of St. James, as it had come down to modern times, was obviously interpolated, and he resolved to attempt a recension of it that would exhibit it substantially in its primitive purity. In this attempt, following the judgement of many other liturgical scholars of eminence, he assumed a high authority for the Clementine Liturgy. He argued that ' the Clementine Liturgy, as never having been anywhere used, at least since it was inserted into the Apostolical Con- stitutions, is in consequence free from all those additions, of whatever kind, that were afterwards introduced into the worship of the Church : and it is so plain and simple, and withal so very decent, in its frame and order, and so exactly agrees with the best and earliest accounts we have JO , 1 See Lathbury, History of the Nonjurors, chap. viii. 2 Writing in 1720 to Bishop Rose, Rattray urges that permission should be given to Scottish priests ' to use the new composed Office, till it shall please God to afford a more convenient opportunity of framing a Liturgie, for the use of our Church, which may be in all respects agreeable to the doctrine and practice of the primitive Church '. He adds that ' Mr. Fal- conar ' [Bishop John Falconar] had already used the Nonjurors' Office of 1718 at Craighall and had permitted ' Mr. Chrichton who ordinarily per- forms Divine Service here to do the like '. Manuscript copy in the Library of the Theological College, Edinburgh. THE NONJURORS ; ENGLISH AND SCOTTISH 73 of the holy Eucharist, and in the manner in which it was then celebrated (as has been fully shown by the learned Mr. Johnson, Mr. Bingham, and others) that we may well say of it with the excellent Dr. Grabe, " Apostolica omnino videtur, certe antiquissima est." It seems to be really apostolical, to be sure it is of very great antiquity. Yet not- withstanding of all this, as learned men have observed how great freedoms the compiler of these Constitutions [i.e. the Apostolical Constitutions in which the liturgy is found] hath taken in other instances with those more ancient materials out of which he hath collected them, so I must acknowledge that I think there is just ground to suspect that he hath used freedom with this liturgy also, and hath foisted in some words and phrases, and altered others in it ' (Preface, p. vi). Of late years liturgical scholars have come to entertain a much less favourable view of the Clementine Liturgy. But in accordance with the views here expressed Rattray gives much weight to it. St. Cyril's Mystagogical Catechism is also found helpful to some extent in reconstructing the liturgy of the Church of which he was Bishop ; and further illustrations are drawn from the Liturgies of St. Mark, St. Basil, and St. Chrysostom. Bishop Rattray's volume is certainly a very remarkable production for its day ; and even the liturgiologist of our own time, though he may come to adopt a modified estimate of the value of the various liturgies as representing more or less close approaches to the earliest forms of the Church's worship, cannot fail to admire the sagacity and sound judge- ment that marks much of the Scottish Bishop's work. Indeed, Rattray's Ancient Liturgy of the Church of Jerusalem cannot be considered as yet superseded, and deserves even now a place in the library of every liturgical student. 20. Bishop Dunbar's letter of 1743 (see p. 68) looked forward to the possibility of the Office prepared by Rattray being ' received with universal approbation '. What was there referred to is not Rattray's critical restoration of the Liturgy of St. James, but an adaptation of it intended for actual use which was printed in the same volume. It is entitled, An Office for the Sacrifice of the Holy Eucharist, being the Ancient 74 ANNOTATED SCOTTISH COMMUNION OFFICE Liturgy of the Church of Jerusalem, to which Proper Kubricks are added for direction and some few notes at the foot of the page, &C. 1 Its influence on our present Office is plain ; but it was too far removed in character from the service with which both priests and people were familiar to allow it any chance of being adopted in its own form by the Church. It may, not improbably, have been used at the altar by indi- viduals here and there, 2 but it never obtained extensive circulation. 3 Bishop Alexander, writing in 1762, says : ' It would be rash, if not ruinous, to furnish our enemies with so specious a handle as they would not fail to make of our offering to bring in St. James' Liturgy at present. A proper time may come, which God grant may soon be ! ' 4 21. It is to the work of Thomas Rattray, of Craighall, that the Scottish Church, and (indirectly) the American, owe the most characteristic of the special features of their respec- tive liturgies. His clear and impressive exhibition of the harmonious agreement of the liturgies of the East in the order and sequence of the parts of the Anaphora, and, more especially, of the Prayer of Consecration, could not but in- fluence all liturgical students who became acquainted with it.' 1 This is reprinted in Rattray's Works (Pitsligo Press edit.), and in Hall's Frag. Liturg., vol. i, p. 151. 8 Manuscript copies of this Office, some with the rubrics in red, with or without slight alterations, suggest that it was intended for actual use at the altar. The Library of the Theological College, Edinburgh, contains some of this kind. I am informed by Canon Bell (the editor of the Second Part of Bishop Rattray's Works, Pitsligo Press edition), that there is reason to believe that after Bishop Rattray's decease it was used at Craighall, if not elsewhere. 3 Since the issue of the first edition of the Annotated Scottish Communion Office I have met with Rattray's Office entitled, A n Office for the Sacrifice of the Holy Eucharist, in I2mo, preceded by an Order for Morning Prayer, an Order for Evening Prayer, and a Litany (to be used on Wednesdays and Fridays, except between Easter and Pentecost). The title-page is lacking; but a manuscript note says ' Published 1748. London '. The book is in the Library of the Theological College, Edinburgh. Its place is A. v. h. The Morning Prayer, Evening Prayer, and Litany are all on Greek models. The scarcity of this little book (running to 82 pp.) makes one doubt whether it ever had any considerable circulation. 4 From the late Dean of Brechin's manuscripts. THE NONJURORS ; ENGLISH AND SCOTTISH 75 The English Nonjurors had long before, in their Office of 1718, recognized and followed the ancient order in which the recital of the history of the Institution precedes the Great Oblation, which in its turn precedes the Invocation of the Holy Spirit upon the Elements. But in Scotland various circumstances combined to delay the adoptionpf this sequence. When liturgical forms took the place of extemporaneous effusions in the public devotions of the Church, it was, as already described, the English Book of Common Prayer that at once came into possession. At first with a few, and after- wards with an increasing number, the noble liturgy that had been prepared for their own Church in the preceding century won its way. That it had been authorized by the king, and that king ' the Royal Martyr ', imparted to it for many hearts high sanction and prerogative. Even when con- siderable change was made in its structure, it was the fashion still to claim for it that it was 'authorized by K. Charles I '. The study of the ancient liturgies was confined to very few. Gadderar had not made the change, and the order which he had adopted in practice was satisfactory enough to those who knew no better. At last the masterly work of their own Primus convinced the abler and more intelligent of the Scottish clergy that there was ' a more excellent way ' than the Communion Office of 1637 or the modifications of it that were then current. 1 22. It was not, however, until eleven years after the publication of Rattray's work that the change now before us was first introduced into the Scottish Communion Office. In 1755 Bishop W. Falconar 2 issued an edition of the Scottish Communion Office (without any indication of place or name of printer) which shows very plainly the influence of Rattray, 1 Jacobite feeling may in part account for the persistence with which it was sought to claim the authority of Charles I for forms that were so widely diverse from the Liturgy of 1637 as the Office of 1755. It is curious to find, even as late as the year 1838, that one of the reasons assigned for regarding the Scottish Communion Office as ' of primary authority ' is ' respect for the authority which originally sanctioned the Scotch Liturgy '. (The Code of Canons of the Episcopal Church in Scotland, 1838. Can. xxi.) 2 Bishop W. Falconar's name is sometimes spelled incorrectly as Falconer. I have followed his own spelling. 76 ANNOTATED SCOTTISH COMMUNION OFFICE and makes a close approach towards the form finally assumed nine years later in our recognized Office. 1 This edition is the work of Bishop W. Falconar. Among Bishop Gerard's letters we find one (October 9, 1755) in which he says : ' R. F. [orbes ?] sent me lately a present from F.[alconar] of his new Com- munion Office of which he is said to have cast off 1000 copies desiring me to call for what number of them I might want or could dispose of, but I have excused myself from calling for any, or meddling in that matter. It differs in nothing essential from our own Scotch Office, as now regulated, used and approved everywhere hereabout [Aberdeen], and the better arrangement of the parts is but a circumstance and less material. ... I hope F. [alconar] has advised with some others of his brethren, though not with me about his impres- sion.' In a later letter (December 16) Bishop Gerard, though still resolving not to ' meddle ', consents to help to defray Falconar's expenses in printing the Office. 2 Besides the sequence, (i) Institution, (2) Oblation, (3) Invo- cation, there are minor particulars in which the edition of I 755 shows that the person responsible for it was acquainted with Rattray's work ; 3 and there are other resemblances to our recognized Office traceable to Rattray's influence. Thus a note directs (i) the long Exhortation to be said before the Offertory, and (2) the words, ' Blessed be Thou, O Lord God, for ever and ever,' &c., ' to be read by the Presbyter after presenting the Elements and Offertory on the Altar. 4 1 Reprinted by Hall, Frag. Liturg., vol. v, p. 169. Hall is quite wrong in supposing that it was issued by Bishop Gerard, of Aberdeen. 2 Manuscript collection of the late Dean of Brechin. 3 There is a curious blunder in the Gloria in Excelsis, ' O Lord God, heavenly King, God the Father Almighty, and Holy Ghost ' : Canon Bell has pointed out to me that the words ' O Lord the only begotten son Jesus Christ ' would just make a line in the edition of 1755, and offers the conjecture, which seems to me very probable, that the omission is due to a line of type having dropped out. However this may be, the text as it stands points to the editor having seen Rattray's Appendix, No. vi. 4 The change in our recognized Office that interjects these words between the presentation of the Alms and the Offering of the Elements was, I think, unfortunate. There is now no verbal first oblation [i. e. of the Elements regarded as fruits of the Earth in recognition of God's THE NONJURORS ; ENGLISH AND SCOTTISH 77 In 1762 appeared an edition (' Edinburgh : printed for James Reid, Bookseller in Leith ') which, without change in the order of the prayers, followed the Liturgy of 1637. Indeed, it seems to be a word for word, and (almost) line for line repro- duction of Ruddiman's edition of 1724. The ' Charles our King ', which at the earlier date needed interpretation, might now be literally expressive of the hopes of the worshippers. It is satisfactory, at all events, to detect some sense of the impropriety of making changes of doctrinal significance under colour of the authorization of King Charles. IV THE PRESENT RECOGNIZED SCOTTISH COMMUNION OFFICE i. IN the obscurity that surrounds the history of our com- munion in the eighteenth century, more particularly in the period immediately succeeding the rising of 1745, we must be thankful for any light that may help us to picture to ourselves with truthfulness the Church's life The movement towards liturgical change, which we find exemplified in the Office of 1755, and which is distinctly traceable to the influence of Rattray's work, continued quietly to operate. It would seem that the Primus, Falconar, Bishop of Moray, had in 1762 or the beginning of 1763 made proposals to his brethren with respect to ' the altering or amending the Communion Office '. 1 bountiful providence]. The concluding words of this address, ' Of thine own do we give unto thee,' would be appropriately applied to the Ele- ments, and there might even be an anticipatory application in the sense of TO. ffcL fK TUV ffS/v act TTpoffQtpo/jiev in the Liturgies of St. Basil and of St. Chrysostom. 1 An extract from an original letter of the Rev. George Innes (elected to the Bishopric of Brechin in 1778) to Bishop Alexander, dated Feb- ruary 23, 1763, is given by Cheyne (Authority and Use, p. 22). In this letter Innes says, ' Bishop Gerard bids me tell you with regard to what Bishop F. [quaere Falconar or Forbes] proposes about altering or amending the Communion Office, he is not fond of any further alterations, as we have everything essential, and our enemies are so apt to make a bad use of anything of this kind. He said a good deal on this head, too long for me to write, but concluded with the Latin observation, " Incertis de salute pro gloria minime certandum." ' From this it would seem that 78 ANNOTATED SCOTTISH COMMUNION OFFICE These proposals and the deliberations that followed seem to have resulted in a revision of the Office being undertaken by two of the Bishops, the Primus and Bishop R. Forbes whether by the formal appointment of the College of Bishops, or at their request, or with their general sanction or approval, is uncertain. 1 Skinner, who is likely to have known correctly the circumstances of the case, says, ' In this favourable appearance of returning serenity it was thought proper to revise our Communion Office, and bring it, now that there was no contention or difference about it, to as exact a conformity with the ancient standards of Eucharistic service as it would bear. The revisal was undertaken in 1765 [this should be 1764] by two of our Bishops who were well versed in these matters.' 2 The result of the labours of these two Bishops was the publica- tion in 1764 of the book which has since become the recognized Scottish Communion Office. 3 Though it was not sought to give a formal synodical sanction to this edition, yet as having been the outcome of deliberations among the Bishops, and as having been issued under the authority of the Primus, it was rapidly and generally accepted throughout the whole Church. Its text is rightly regarded as presenting the recognized Scottish Communion Office substantially the textus ab omni- bus receptus. It has not been thought necessary in the present edition of the Annotated Scottish Communion Office to give a typo- graphical facsimile of the edition of 1764 from which the text of the office is reproduced in a later part of this volume. The title-page was as follows : THE | COMMUNION-OFFICE I FOR THE USE OF THE | CHURCH | OF | SCOTLAND, | AS FAR AS CONCERNETH THE | MINISTRATION | OF THAT | HOLY SACRAMENT. | EDINBURGH : | Printed for DRUM- MOND, at OSSIAN'S Head. | MDCCLXIV. Bishop Gerard's objections to change were based only on prudential considerations. 1 Mr. Cheyne, in a letter to the author, says we should now call it ' a commission '. * Eccl. Hist. ii. 681, 682. 3 Two editions of this text were published by Drummond, Edinburgh (one in 8vo, the other in lamo), in 1764, and a third (8vo) in Leith in 1765, printed under the superintendence of Bishop R. Forbes. PRESENT RECOGNIZED SCOTTISH OFFICE 79 The pages, including the title-page and the blank back of the title-page, were twenty-four in number, and the pamphlet was issued in a grey paper wrapper without any print. The publisher, William Drummond, was, according to Boswell in his Life of Dr. Samuel Johnson (iii. 10), ' a gentleman of good family but small estate, who took arms for the house of Stuart in 1745 ; and during his concealment in London, till the act of general pardon came out, obtained the acquaintance of Dr. Johnson, who justly esteemed him as a very worthy man '. 1 2. The only alterations since 1764 made in the text of the Office that have any reasonable pretensions to claim authority, an authority based on general acceptance, are the following entirely unimportant changes, which cannot be tortured, I suppose, by any process into possessing deep doctrinal signifi- cance. They all proceed from the Aberdeen editions, chiefly those sanctioned by Primus John Skinner, and are as follows (i) The insertion of the name of the reigning sovereign in the Prayer for the whole state of Christ's Church ; (2) the change of ' Our Father who ' into ' Our Father which ' in the Lord's Prayer ; and the change of ' who takest away ' into ' that takest away ' in the Gloria in excelsis ; (3) the addition of ' meekly kneeling upon your knees ' to the short Exhortation ; (4) the change of ' in earth peace ' into ' on earth peace ' in the Gloria in excelsis ; (5) the change of ' soul and body ' into ' body and soul ' in the Words of Delivery ; (6) certain typo- graphical differences in the use of italics and capitals, more particularly in the printing the word Amen in almost every instance the edition of 1764 being distinctly superior in cor- rectness. 2 I have exhibited these in full, that my readers may see the entire extent of the differences between the text now most commonly printed and the text which I believe to be of superior authority, and of which a reprint is given in this volume. The differences are entirely unimportant and in- significant ; some of them, I believe, may be due simply to 1 ' Old Mr. Drummond, the bookseller/ breakfasted with Johnson and Boswell, November 10, 1773. 2 The collation, with the above results, has been made between the 8vo edition of 1764, Drummond, Edinburgh, and the Rev. John Skinner's carefully edited reprint of 1807, Aberdeen. 8o ANNOTATED SCOTTISH COMMUNION OFFICE carelessness ; not one in the remotest degree alters the character or doctrinal colouring of the Office. 3. The doubts that have arisen as to the text of the Office are due, beyond question, to certain alterations and additions which some two or three persons, taking advantage of the fact that we possess no ' Sealed Books ' like the Church of England, or ' Standard Books ' like the American Church, have intro- duced into the Office, but which never obtained any general acceptance. These have no more claim to be regarded as truly representing the Communion Office of the Scottish Church than would Mr. Orby Shipley's Ritual of the Altar on the one hand, or a printed Service-book setting forth the actual liturgical practice of some of the, so-called, ' Evangelical ' clergy on the other, have to represent the Communion Office of the Church of England. The Scottish Communion Office has a concrete existence. It is the Office in use in our churches. If there be, conceivably, one priest or two of our number who venture on variations of their own devisings, that does not affect the general fact. I am not aware that one particular text of the Liturgy of St. Basil, or of St. Chrysostom, or of St. James, has received con- ciliar authority in the Eastern Church. The printed editions vary in unimportant matters, but there is no doubt, for any practical purpose, as to what are the liturgies of the Holy Eastern Church. I repeat, beyond the insignificant differences noticed above, there can be no just or reasonable question as to what is the text of the Scottish Office. 1 1 Did one desire it, it would be easy to make a statement, truthful, but entirely misleading, on the discrepancies between the several ' Sealed Books ' of the Church of England. Dr. .A. J. Stephens's elaborate collation (1850) was only between eight of the ' Sealed Books ', and yet it shows very many differences ; while Prayer- Books issuing from even such an admirable press as the University Press, Oxford, are shown to have abounded in errors. Dr. Stephens' comparison of only ten pages of the Oxford quarto of 1848 with the ' Sealed Books ' gave five words ' im- properly inserted ' and two words ' omitted '. I do not mention typo- graphical variations, though these are not always unimportant ; but Stephens calculates that if the first ten pages may be taken as a fair specimen, in the whole book there would be ' above 12,500 deviations, typographical and other, from the " Sealed Books " '. PRESENT RECOGNIZED SCOTTISH OFFICE 81 After 1764 not a single edition of the Office following either the liturgical type of 1722, 1724 and 1762, or that of 1735 and I 743 so far as I have been able to discover, has been printed for the space of over one hundred and twenty years. 1 The sudden and complete extinction of both the other types speaks loudly of the supposed authoritative character of the edition put out by the Primus and Bishop R. Forbes. As late as the very year in which this edition appeared a specimen of the ' natural order ' type of the Office of 1637 was printed, and as late as 1762 we find a specimen of the unaltered 1637 type : but since 1764 no example of either one or the other has been dis- covered. 4. Brief descriptions of the several variations which Bishop Abernethy-Drummond, Bishop Torry, and the Rev. George H. Forbes sought to introduce, respectively, into the Office will be found among the Appendices. The circumstances connected with the publication of Bishop Tony's Prayer-Book, and the circumstances connected with the revision undertaken by Mr. George H. Forbes, are both perhaps too recent to allow a discussion of them which would be regarded as impartial. But with respect to the changes introduced by Bishop Abernethy-Drummond it is right to mention, as bearing on the authority of the recognized text, that we possess documentary evidence to show that he prepared his Office for submission to the judgement of his colleagues. Writing to Bishop Watson (April 5, 1794) z he says : ' I am anxious to have another edition of the Scotch Communion Office with some additions 1 In 1883 there was issued ' the Communion Office for the Use of the Church of Scotland, 1743 Reprinted and Re-edited 1883, Edinburgh ', but I presume it may be regarded as scarcely more than a literary and liturgical curiosity. In a ' Note ', appended to the Office, it is observed : ' The advantage which this form of the Scottish Office possesses over the version now commonly used, is the position of the Prayer of Invocation before the Words of Institution. This is a feature which will commend its use to the great majority of Anglican Churchmen who are so firmly attached to the Western theory of the rite of Consecration.' I have been told that this form was long used at the chapel of Glamis Castle during the life of the late Earl of Strathmore. Perhaps it is still used there ; but I think there is no other example of its use. * The letters from which these passages are taken may be found printed in the Panoply, iii. 185-92. 132? G 82 ANNOTATED SCOTTISH COMMUNION OFFICE and alterations which may be agreeable to my colleagues, and being sanctioned by the Episcopal College, may never more be changed.' His episcopal brethren, having been consulted, do not appear to have been pleased. Writing again in the following year (July 15, 1795) to Bishop Watson, he observes : ' Since my brethren do not approve, I shall not teaze them to obtain consent. If I do print a new edition of the Scotch Com- munion Office it shall be a very small one, 50 or 100 copies, just to show posterity what I meant for the improvement of that part of the Liturgy, and perhaps there may arise Bishops in after times who will not object to it either from pique or pre- judice,but be of opinion that I have done service to the Church.' Negotiations were, however, still carried on between Bishop Abernethy-Drummond and his brethren. Bishops Macfarlane and Strachan gave consent to the proposed changes, and assuming the consent of his friend Bishop Watson, he tells him (November 28, 1796) : ' I may consider myself as having already a majority, and will for that reason certainly print an edition for myself with the additions proposed.' In a letter to Bishop Jolly (December 15, 1796), still assuming that he could count on a majority of the Bishops sanctioning his revision, so far at least as to permit him to use it, he writes : ' I have cast off only 250 copies just for my own congregation and Mr. Jamieson's, to both which I give them gratis ; and the remainder I have put into Mr. Sangster's hands to be sold for the benefit of my poor people to such of my brethren of the clergy only as shall wish to have a copy of it. So that my colleagues cannot say that I have published an edition without their permission, because there will not be found one with any bookseller, far less will they be advertized for sale.' There is no reason to suppose that Bishop Abernethy-Drummond's action, even when confined to this limited scope, ever obtained the formal sanction of his colleagues in the episcopal office. It is one thing not to proceed against Priest or Bishop for litur- gical irregularities, it is another thing to sanction them. 1 As a matter of fact, Abernethy-Drummond's text must have 1 An account of the main peculiarities of Bishop Abernethy-Drummond's edition will be found in Appendix H. PRESENT RECOGNIZED SCOTTISH OFFICE 83 obtained a considerable currency (probably chiefly in Edin- burgh) ; for it was reprinted several times in the nineteenth century. Yet by the year 1825 the Scottish Liturgy, in any form, seems to have all but ceased to be used in the Diocese of Edinburgh. In the city of Edinburgh it seems to have ceased in 1818 or 1819. x Bishop Gleig, writing to Bishop W. Skinner (June 6, 1825) from Stirling, asks for six copies of the Scotch Communion Office, and adds, ' As I am the only clergyman on the south side of the Forth, perhaps of the Tay, who makes use of that Office, its circulation here is very limited, and the consequence is that not one copy is to be found in Edinburgh. I have repeatedly, by means of my book- seller in Stirling, got copies from Aberdeen ; but they were all printed, and incorrectly printed, on very coarse paper and on a duodecimo page. Have you not some copies of an 8vo page, printed on decent paper, and correctly printed ? I could wish it without the smallest deviation from an edition which I have used these fifty years, and which was published by the Bishops Falconar and Forbes. The copy edited by your brother [John Skinner of Forfar] though the conclusion of the invitation in his edition is surely superfluous. In the English Office, from which it has been taken, it is proper enough, because the people are standing when that invitation is read, but by the superior arrangement of our Office, they are already " meekly kneeling on their knees ".' 2 One change made by Bishop Abernethy-Drummond, the introduction of the word ' spiritual ' before ' body and blood ' in the Invocation, was adopted by Bishop Macfarlane in his Gaelic translation of the Office. And that form held its ground in the Highlands for more than half a century. 5. At the time when efforts were being made for the repeal of the penal laws affecting the Scottish Church, Samuel Horsley, then Bishop of St. Davids, showed himself a warm friend to the cause of his oppressed brethren in Scotland. He 1 See Panoply, iii. 183. Mr. G. H. Forbes was of opinion that the last congregation that retained the use of the Scottish Office was that in Blackfriars' Wynd, which abandoned it on uniting with the Cowgate Chapel on its migration to York Place. * Manuscript letter in the possession of the Dean (Wilson) of Edinburgh. G 2 84 ANNOTATED SCOTTISH COMMUNION OFFICE was much interested in questions relating to the formularies of faith and worship in our Church, and prepared, with a view to nothing more than his own private satisfaction, a Collation, in four parallel columns, of the Communion Offices in the first Prayer-Book of Edward VI, the Scottish Prayer-Book of 1637, the present English Prayer-Book, and the present Scottish Communion Office. This Collation (which, for the purpose that Horsley had in view, is sufficiently accurate) was printed in the spring of 1792, just before the bill for the repeal of the penal laws was introduced into the House of Lords, and copies dispersed ' in order ', writes Bishop Skinner in his Preface to the Collation, ' to confute certain false and malicious insinua- tions which have been circulated concerning the present practices of the Episcopalians in Scotland, with an evident intention to injure them in the esteem of the British Legisla- ture '. The accuracy of the Collation is attested by Bishop Skinner, who subscribes himself ' Bishop and Delegate of the Scotch Episcopal Church ' ; and it is perfectly trustworthy as a refutation of the false and malicious insinuations referred to ; but being given in parts in an abbreviated form, and occasional errors appearing, it is less helpful than might have been ex- pected in supplying the exact text then in use in Scotland. We shall have occasion to refer to this Collation from time to time in the Notes. The Collation was reprinted by the Rev. John Skinner (afterwards Dean of Dunkeld) in his annotated edition of the Scottish Office, published in 1807. No history of the Scottish Communion Office could be reckoned complete which did not record the oft-quoted judgement upon the Office by the eminent English prelate and theologian, who had gone to the trouble of studying it. Writing to the Rev. J. Skinner, in 1806, Bishop Horsley says : ' With respect to the comparative merit of the two Offices for England and Scotland, I have no scruple in declaring to you, what some years since I declared to Bishop Abernethy- Drummond, that I think the Scotch Office more conformable to the primitive models, and in my private judgement more edifying than that which we now use ; insomuch that were I at liberty to follow my own private judgement I would myself use PRESENT RECOGNIZED SCOTTISH OFFICE 85 the Scotch Office in preference. The alterations which were made in the Communion Service as it stood in the First Book of Edward VI. to humour the Calvinists, were, in my opinion, much for the worse ; nevertheless, I think our present Office is very good, our form of consecration of the elements is sufficient ; I mean that the elements are consecrated by it, and made the body and blood of Christ in the sense in which our Lord himself said the bread and wine were his Body and Blood.' 6. Though the text of the Scottish Communion Office was not altered in the last century, the Church's legislation with respect to the use of the Office has undergone various changes. The first sanction given formally by Canon to the Scottish Communion Office under that name is to be found in the fifteenth of the XXVI Canons adopted at the Synod held at Aberdeen in 1811. Liberty was given ' to retain the English Office in all congregations where the said Office had been pre- viously in use ' ; and then the Canon proceeded as follows : ' In respect, however, to the authority l which sanctioned the Scottish Liturgy, and for other good and sufficient reasons, it is hereby enacted that the Scottish Communion Office shall be used in all consecrations of Bishops ; and that every Bishop, when consecrated, shall give his full assent to it as being sound in itself, and of primary authority in Scotland, and therefore shall not permit its being laid aside, where now used, but by the authority of the College of Bishops.' This Canon was framed by two clergymen of English ordination, Rev. Archibald Alison, 2 and Rev. Heneage Horsley. 3 The reference made in the above Canon to ' the authority which sanctioned the Scottish Liturgy ', that is, obviously. 1 The Scottish Bishops in London (May i, 1789), writing to the Arch- bishop of Canterbury, say : ' We generally use the Scottish Communion Office nearly as authorized by Charles I inserted in the Book of Common Prayer for the Church of Scotland.' The reader is in a position to judge how ' nearly '. 2 Then minister of the Cowgate Chapel and afterwards of the same congregation removed to St. Paul's, York Place, Edinburgh. He is best known as author of Essays on the Nature and Principles of Taste ; father of the historian, Sir Archibald Alison. * Son of Bishop Horsley ; he was afterwards Dean of Brechin. 86 ANNOTATED SCOTTISH COMMUNION OFFICE King Charles I in 1636 cannot with truth be pleaded for the Communion Office in use in 1811. And this was pointed out by Lord Neaves in his Judgement in the case of Forbes v. Eden. 1 In 1828, at a Synod held at Laurencekirk, the Code of Canons was revised. The twenty-sixth Canon, corresponding to the fifteenth of the Code of 1811, was altered so as to give the Bishop of the diocese the power of approving the change of one Office for another, and to rescind the clause requiring the authority of the College of Bishops for laying aside the Scottish Office. In 1838 the General Synod declared that ' from respect for the authority which originally sanctioned the Scotch Liturgy, and for other sufficient reasons, it is hereby enacted that the Scotch Communion Office continue to be held of primary authority in this Church and that it shall be used not only in all consecrations of Bishops, but also at the opening of all General Synods ' (Canon xxi). It was further ' enacted that in the use of either the Scotch or English Office no amalgamation, alteration or interpolation whatsoever shall take place, nor shall any substitution of the one for the other be admitted, unless it be approved by the Bishop ' (IbicL}? It was close upon a quarter of a century before the next General Synod enacted a new Code of Canons (1863). During the interval the opinions and sentiments of the Bishops and Presbyters with respect to the use of the Scottish Communion Office had undergone a great change ; and that change was given expression in the alteration of the Canons. First, while in the Code of 1838 the clergyman was only bound to ' adhere strictly to the words and rubrical directions of the English Liturgy ' ' in the performance of Morning and Evening Service ' (Canon xxviii), the enactments with respect to the occasional services being less precise and exacting (Canons xxii, xxiii), in 1863 it was enacted that the English ' Book of Common Prayer, 1 Lord Neaves's Judgement will be found printed in full in the Scottish Guardian for 1866, pp. 37-43. 2 ' Alteration ' or ' interpolation ' had been forbidden in 1811 ; ' amal- gamation ' is now added. PRESENT RECOGNIZED SCOTTISH OFFICE 87 as now authorized according to the Sealed Book is, and shall be held to be, the Service Book of this Church for all the pur- poses to which it is applicable '. The sense of the concluding clauses is explained by the words of the preamble declaring that for many years past the English Book of Common Prayer had been in general use among us, not only for the performance of Morning and Evening Service but for the Administration of the Sacraments, and other Rites and Ceremonies of the Church ' (Canon xxix). But, secondly, with regard to the Scottish Office, the new Canons of 1863 were directed towards discouraging its use and lowering its authority, (i) It was no longer declared to be ' of primary authority in this Church ' ; (2) while up to this date the Scottish Office was to be used at all consecrations of Bishops and the opening of all General Synods, by the Canons of 1863 it was enacted that, ' At all Consecrations, Ordinations, and Synods the Communion Office of the Book of Common Prayer shall be used '. (3) The Scottish Communion Office might be disused in any church when the incumbent and a majority of the communicants concurred ; while no corres- ponding permission was given with respect to the English Office. (4) The English Office was to be used in all new congregations, unless a majority of those who applied for the formation of the new incumbency and had signed a declaration of their readiness to make proper provision for a Minister, declared to the bishop, at the time of their application for the formation of the incum- bency, that they desired the use of the Scottish Office, in which case the bishop was to sanction the use. And further (5) it was added, ' whenever it may appear to the Bishop that any undue influence has been exercised in an application for the use of the Scotch Office, it shall be in his power to refuse such application, subject to an appeal to the Episcopal Synod. 1 The present generation of Scottish churchmen are often puzzled as to the object and meaning of the last recorded pro- vision ; and on account of its enactment the Synod of 1863 has been frequently subjected to censures not altogether just. The fact was that at the time party spirit ran high, and a small society had been formed by a few of the supporters of the 88 ANNOTATED SCOTTISH COMMUNION OFFICE Scottish Office, which offered aid in money to the building of new churches on the condition that an application would be made for the use of the Scottish Office. It is easy to under- stand how tempting such an offer might be to poor and struggling people. It would have seemed fairer if the Canon had been made to apply equally to ' undue influence ' exercised against the request for permission to use the Scottish Office. But the Synod had already declared that the English Office was to be the use of all new congregations, except under the circumstances described, and there does not appear to have been any organization for stimulating the use of the English Office by offers of money. V i. SINCE the General Synod of 1863 two General Synods have been held, one in 1876, and the other in 1890. In each of these the Canons were revised, but in neither was any change made in the Canon affecting the use of the Scottish Office. For a considerable time before the holding of the General Synod of 1890 the bishops had been in consultation as to the possibility of legislation removing the restrictions as to the use of the Scottish Office. They came to the conclusion that this could not be effected without serious danger unless the Scottish Office was revised ; and, quite independently of this consideration, a majority of the bishops were of opinion that a revision of the Scottish Office was desirable in itself on liturgical grounds. After much deliberation the bishops resolved to approach the revision of the current text of the Scottish Office. Much study was given to the subject ; and experts in liturgical studies and theologians were consulted on various points. After these preliminary labours the bishops, meeting at Forbes Court, Droughty Ferry, the residence of Dr. Jermyn, Bishop of Brechin and Primus, LITURGICAL REVISION SINCE 1863 89 devoted themselves for several successive days to the task of revision. After some delay, and the further consideration of their work, it was resolved to issue to the Church what is known as the ' second draft ' of the proposed ' Scottish Liturgy '. This was published together with a Pastoral Letter, dated August 2, 1889, addressed ' to the Presbyters of the Scottish Church ', and subscribed by all the seven bishops. The ' draft Liturgy ' is exhibited in Appendix M : and the letter of the bishops is of such importance that we subjoin it in full, with the exception of the two opening paragraphs which do not touch on the question before us. PASTORAL LETTER ADDRESSED BY THE BISHOPS TO THE PRESBYTERS OF THE SCOTTISH CHURCH DEARLY BELOVED IN CHRIST, . . . The proposed revision of the Canons has also seemed to us to offer a fitting opportunity to rectify the singular anomaly that, while our Code permits, under certain con- ditions, the use of a particular form of service for the celebra- tion of the Holy Communion, known as the Scottish Com- munion Office, there is no provision declaring what is the particular form of that Office intended. Publishers have issued from time to time editions that vary from one another not only in the rubrics, but also in the text. And, still more strange, even the matter common to the various editions in more general use cannot be shown to have ever received any formal Synodical sanction. Individual Bishops of our Church have at different times, even within the present cen- tury, put forth editions, which, though objected to and pro- tested against by some, it would probably have been im- possible legally to interdict. Even individual Presbyters have in recent times printed and used forms of service under the name of the Scottish Communion Office, which varied in very remarkable ways from the generally prevailing forms. It appeared to us as plainly a blot upon our Ecclesiastical Law, that while the Church of England has its ' Sealed Books ', the Church of Ireland its ' Statutory edition of the Book of Common Prayer ', and the American Church its ' Standard Copy ', we in Scotland do not possess any synodi- cally authorized form of our Scottish Liturgy. We have observed, with a sense of deep thankfulness to go ANNOTATED SCOTTISH COMMUNION OFFICE Almighty God, from Whom cometh this and every good gift, that there has been manifested of recent years, on all sides, less of the spirit of party, and more of the spirit of tolerance and mutual love among all who love our Lord Jesus Christ in sincerity. And it has seemed to us that, amid these happier conditions of our time, and under the guidance of the Holy Spirit of Wisdom, it would be possible, while pre- serving with scrupulous fidelity every characteristic feature, and every doctrinal truth of the Scottish Office (as com- monly used), to remove from it what we believe to have been the main cause of misunderstanding, and to add, together with necessary rubrics, some improvements and enrichments. If this could be successfully done, and the amended version fixed by Canon, we believe we might then proceed, without danger to. the permanent peace and unity of the Church, to free the Scottish Communion Office from the unworthy restrictions of its present ' canonical status. This we desire as Bishops of the Church and we desire it more especially for the sake of those who are restrained from adopting the Office by the present Canons, and who, we believe, would gladly welcome the Office in its revised form. But we wish it to be clearly understood that it is not proposed to inter- fere with now existing rights of congregations entitled to use the Scottish Office in its hitherto prevailing form. The Scottish Liturgy, as we propose that it should be canonically authorized, is now before you. It is the outcome of careful study, of much thought, of much prayer. We have taken into consideration the numerous suggestions of the Presbyters of the Church. We have, on all points of diffi- culty, consulted eminent theological and liturgical scholars. And though in respect to various particulars, more or less important, it may be that each one of us would have pre- ferred to see modifications expressing more fully what com- mended itself to his own individual judgement or taste, yet on this we are agreed, that, taken as a whole, and quite apart from the looked for advantage that first suggested to us the propriety of attempting a revision, the Liturgy, as now pre- sented, is, in itself, and intrinsically, superior to any of the forms of the Scottish Office that have yet appeared. This superiority is doubtless due in large measure to the advances which have of late years been made in liturgical science, and which eminent scholars have assisted us in bringing to bear upon this revision. It is only natural that our work of revision should be scanned with jealous scrutiny. But from the numerous and LITURGICAL REVISION SINCE 1863 91 valuable comments of the clergy, transmitted to us at our request, in respect to the first draft issued, we have reason to believe that the minor alterations and additions which, after having had their advice, we now propose for consideration will meet with approval. We are not aware that any of these changes and additions can be fairly construed into possessing doctrinal significance on any point of controversy, and we believe that, taken as a whole, they are distinct liturgical gains. We have restored the use of the Kyrie to the early part of the service as an alternative response to the Summary of the Law. Two new sentences for the Offertory have been introduced, to supply the lack of sentences specially appropriate when the offerings are intended for the poor or the sick. Proper Prefaces have been assigned to Advent and the Epiphany, to the Feasts of the Purification and of the Annunciation, to the Feasts of Apostles, and of Evan- gelists, and to the Feast of All Saints. Among the Collects now introduced for the first time are two taken from the Book of Deer (the solitary liturgical relic that has come down to us from the Celtic Church of Scotland), and another, suggested by a passage in the Altus, attributed, not without probability, to St. Columba. The question upon which a much greater divergence of opinion and sentiment exists is in regard to the proposed alteration in the words of the Invocation, as found in the texts generally used. We have deep sympathy with the sentiment that is reluc- tant, without adequate cause, to change any form of words long familiar to the worshipper, and more especially when round that form the most sacred associations cluster. And we entirely concur with those who consider that it would be infinitely better that the Scottish Communion Office should remain in its present subordinate position than that any truth of our religion should be obscured. But we, as Bishops and Chief Pastors of the Church, hereby declare that the true doctrine of the Holy Eucharist is clearly expressed in the form now submitted for your consideration, while in the spirit of Christian charity, though yielding no principle, we have endeavoured to remove the needless offence caused by the introduction, in the latter half of the last century, of a word which experience has shown to be liable to grave misunderstanding. As is well-known to inquirers, the word ' become ' in this place finds no precedent in any edition of the Scottish Com- munion Office before 1764, nor in the authorized Scottish 92 ANNOTATED SCOTTISH COMMUNION OFFICE Book of Common Prayer of 1637, nor m the First Prayer- Book of Edward VI (the only English Prayer-Book in which an express Invocation appears). The phrase ' be unto us ', which occurs in all of these liturgies, commended itself to some of our number, but, after much consideration, and consultation with others, it was judged wiser to express the thought by restoring the word ' be ' (from the earlier Scottish forms) with the addition of the clause ' that so who- soever shall receive the same ', &c. Such a clause is an invari- able feature of all the great liturgies of the Eastern Churches, and is in intention apparently equivalent to the ' nobis ' of the prevailing Canon of the Western Church. The mingling, without confusion, of Eastern and Western features is a characteristic of the Scottish Liturgy throughout ; and the noble and harmonious result testifies to the unity of the spirit that pervades very diverse forms in the worship of the various branches of the One, Holy, Catholic, and Apostolic Church. Furthermore, while taking into careful consideration the very various forms of expression employed in the Invocation by ancient liturgies, Western as well as Eastern, we have looked constantly for guidance to the account of the Institu- tion of the Eucharist preserved in the infallible record of the Gospel history. And we would point out that in the choice of the words ' may be ', we have aimed at coming as closely as a precatory form would admit, to the very word used by our Blessed Lord Himself. He did not say ' This has become ' but ' This is My Body '. And similarly we pray not that the Bread and the Cup may become, but that they may be His Body and His Blood. In the selfsame sense, and in no other sense than that in which the Lord, in the night that He was betrayed, declared the Bread and the Cup to be His Body and His Blood, we pray that the Bread and the Cup may be His Body and His Blood. If then, Brethren beloved, a candid and fairminded ex- amination of our work results in the acknowledgement that, while removing a stumbling-block of comparatively recent introduction, we have tampered in no degree with the truth of doctrine, it cannot but be hoped that the prospect of the extended use of so noble and beautiful a Liturgy will be taken by those who have been accustomed to use it, as more than compensation for the loss of a familiar phrase. There can be little doubt that the strong objection (whether reasonable or otherwise) felt to the use of the one word LITURGICAL REVISION SINCE 1863 93 * become ' in the Invocation, has been the chief hindrance to the more general adoption of the office. To adopt the well-known words of those Revisers who brought the English Book of Common Prayer to its present shape, and whose difficulties were in some respects not unlike our own, ' We l know it impossible (in such variety of appre- hensions, humours, and interests as are in the world) to please all ' ; but we look with hopefulness for the judgement of ' all sober, peaceable, and truly conscientious sons ' of the Scottish Church. May the Holy Spirit of wisdom and of love in all things guide your hearts and minds. The proposed Canons respecting the position of the Scottish Liturgy, Nos. xxxiii and xxxiv, will be found in the Revised Code about to be issued. We desire that the ' Authorized Scottish Liturgy ' and ' The Order of the Administration of the Lord's Supper or Holy Communion ', in the Book of Common Prayer should be on a canonical footing of exact equality ; and we shall welcome any amend- ments to the proposed Canons that will give better effect to our desire. While we look hopefully for the gradual adoption of the ' Authorized Scottish Liturgy ' in many churches, we are opposed to any attempt to enforce its use on unwilling con- gregations. We have weighed the evils of tolerating these several forms, but such evils are not, in our judgement, so great as to outweigh the advantage of what is now proposed. We are desirous of having the Draft now put forth fully and carefully discussed in the Diocesan Synods, and hope to obtain valuable suggestions from churchmen generally, not only from those who use the Scottish Office habitually, but also from any who are liturgical scholars. The suggestions received in the short interval after the issue of the first rough Draft have materially aided us in improving and enriching the Liturgy. With regard to the Canons also, the final Draft to be sub- mitted to the General Synod will depend upon what we shall learn from the Diocesan Synods as to the views of the Clergy and Laity of the Church upon what we now put forth. We hope also that the information gained through the Diocesan Synods will enable us to form a clearer judgement as to the date at which, without undue haste or delay, the General Synod may be summoned for the revision of the Canons generally, and especially (should it be so decided) Preface to Book of Common Prayer. 94 ANNOTATED SCOTTISH COMMUNION OFFICE for the raising of the status of the Scottish Liturgy, and giving canonical authority to the revised version. Commending all these matters to your most earnest and prayerful consideration, We remain, Your faithful brothers and servants in Christ, HUGH W. JERMYN, D.D., Bishop of Brechin, Primus. CHARLES WORDSWORTH, D.D., D.C.L., Bishop of St. Andrews, Dunkeld, and Dunblane. JAMES B. KELLY, D.D., D.C.L., Bishop of Moray, Ross, and Caithness. A. G. DOUGLAS, D.D., D.C.L., Bishop of Aberdeen and Orkney. J. R. ALEX. CHINNERY-HALDANE, D.D. Bishop of Argyll and the Isles. JOHN DOWDEN, D.D., Bishop of Edinburgh. WM. T. HARRISON, D.D., Bishop of Glasgow and Galloway. Edinburgh, August 2, 1889. N.B. It should be added that Bishop Douglas withdrew, at a later date, his assent to the letter which he had sub- scribed. 2. This letter printed above, in perpetuam rei memoriam, so carefully considered and carefully expressed, can never cease to be of interest in the history of the Scottish Com- munion Office. The form of the Invocation, to which refer- ence is made in the letter, runs as follows : ' And we most humbly beseech thee, O merciful Father, to hear us, and of thy almighty goodness vouchsafe to bless and sanctify, with thy Holy Spirit, this Bread and this Cup that they may be the Body and Blood of thy most dearly beloved Son, that so whosoever shall receive the same may be sanctified both in soul and body, and preserved unto ever- lasting life.' The form of the Invocation was, of course, the crucial point. But before proceeding to record the circumstances LITURGICAL REVISION SINCE 1863 95 which induced the bishops to withdraw the Canons bearing on the Scottish Office and the proposed Liturgy from the consideration of the General Synod, it may be well at this place to notice the more remarkable of the other changes from the current text made in the bishops' Liturgy, (i) Pre- liminary rubrics are introduced, mainly on the lines of the Scottish Liturgy of 1637. (2) The rubric immediately pre- ceding the Ten Commandments follows, substantially, the corresponding rubric of 1637 ; thus, ' asking God mercy for the transgression of every duty therein, either according to the letter, or to the spiritual import [mystical importance] of each Commandment.' (3) The Summary of the Law is introduced by the words, ' The Lord Jesus said ' ; and the form of the Summary is that in St. Matthew (xxii. 37-40). (4) Instead of the customary response to the Summary the Kyrie is permitted. (5) Both the Prayers for the Sovereign which precede the collect for the day are omitted. (6) The form of the response after the announcement of the liturgical Gospel is ' Glory be to Thee, O Lord '. (7) ' Thus endeth the Holy Gospel ' is deleted. (8) In the Exhortation, ' Dearly beloved in the Lord ', the familiar words are altered to ' we eat and drink judgement to ourselves, not discerning ', &c. (9) Two new offertory sentences are introduced, Ps. xl. i and Acts xx. 35. (10) ' Blessed be thou, O Lord God, for ever and ever ', &c., is not said till after the Bread and Wine have been offered up and placed upon the Lord's Table, and the form concludes with ' all things come of thee, and of thine own do we give unto thee '. (n) Proper Prefaces are introduced for Advent, for the Epiphany and seven days after, for the Purification, for the Annunciation, for the Feasts of the Apostles and of the Evangelists (except the Feast of St. John, when the Proper Preface for Christmas is appointed to be said), for All Saints. (12) In the Sanctus the words ' Hosanna in the highest. Blessed is he that cometh in the name of the Lord ' are introduced. (13) In that section of the Prayer of Consecration known as ' The Obla- ,tion ' we read, ' We thy humble servants, looking for his second and glorious appearing, do celebrate and make here 96 ANNOTATED SCOTTISH COMMUNION OFFICE before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee ', &c. (14) In the short address, ' Ye that do truly and earnestly ', &c., the words, ' with faith ' are introduced after ' Draw near ' ; and ' meekly kneeling upon your knees ' is deleted. (15) In the words of delivery, ' body and soul ' is read rather than ' soul and body ', as in 1764. (16) The direction as to what is to be done ' if the consecrated Bread or Wine be all spent ' pre- scribes that the Presbyter shall begin at the words ' All glory ' and end with ' preserved unto everlasting life '. (17) The Post- communion begins with ' The Lord be with you ', and the response, ' And with thy spirit '. (18) The address, ' Having now received ' is cast into the form of a prayer : and, being followed by ' Almighty and overliving God ' (slightly modified), and a new prayer (from the Book of Deer), the rubrical direction is that ' one or more of these Collects of thanksgiving ' be said. (19) After ' The Peace ' six collects are printed, ' which may be said after the Collect or Collects for the day '. Three of these are new, though derived from ancient sources. They need not be described here, beyond saying that one of them is an adaptation of the familiar prayer ' Lord Jesus Christ who saidst unto thine Apostles, Peace I leave with you ', &c. ; that another is founded on a form in the ancient Scottish Book of Deer ; and that the third is constructed upon some lines in the Altus of St. Columba. 3. When the bishops' second draft Liturgy was submitted for consideration to the Diocesan Synods much diversity of opinion was revealed ; and in some cases prolonged and heated discussion showed that the revision of the Office was unacceptable to many, while the removal of the restric- tions on its use, even as revised, was looked on with appre- hension by many others. It was apparent that in many cases opposition to revision was dictated by the dislike to the proposal that, if revision were effected, the Scottish Office should be given a status equal in all respects to the Office in the Book of Common Prayer. In other cases it was urged LITURGICAL REVISION SINCE 1863 97 that the form presented in the bishops' revised draft was a departure from, or an obscuring of, sound doctrine on the Eucharist. Others declared (and no change was ever effected when such declarations were not made) that the time was 4 inopportune '. The result of the whole was that the bishops resolved to exclude Canon xxx of the Code of 1876 (now numbered Canon xxxiv) from the consideration of the General Synod, and so the Canon remains unaltered (except in the numbering) in the present Code (1890). 4. The discussions of the time made it plain that, if any revision be hereafter effected, no clergyman in office at the date of the adoption of the revised form by the General or (as it is now styled) Provincial Synod, should be compelled to use it. Its use should be made only permissive for the existing clergy. The suspicion of a personal grievance would thus be cut away ; and eventually the revised Office would take its place in every church where the Scottish Liturgy might happen to be used. It was also evident from the discussions of 1889 and 1890 that controversy on the Eucharist, from which our Church had not long been freed, could be easily roused into flame, and that the peace and even the unity of the Church in Scotland might be endangered by hasty and ill-considered legislation. The Consultative Council on Church Legislation had not yet come into existence, and the laity of the Church had no opportunity of expressing their minds on a subject in which they, no less than the clergy, were deeply interested. I have already indicated that, in my opinion, as regards the form of the Invocation a nearer approach, in one respect, to the forms in the Liturgies in use in the Orthodox Church of the East might with advantage be adopted. The three Liturgies, those named after St. James, St. Basil, and St. Chrysostom, have each of them a prayer that the Holy Spirit might b'e sent on the worshippers and on the sacra- mental elements. The exact wording would demand much care ; but the thought that should, in my opinion, find expression, might tentatively be submitted for consideration as follows : 1327 H 98 ANNOTATED SCOTTISH COMMUNION OFFICE ' And we most humbly beseech thee, O merciful Father, to hear us, and, of thy almighty goodness, vouchsafe to send thy Holy Spirit upon us and upon these thy gifts, that this Bread and this Cup may become [or, be] the Body and Blood of thy most dearly beloved Son, to the end that whosoever shall receive the same may be sanctified both in soul and body, and preserved unto everlasting life [or, life everlasting].' It is mainly because of the extreme difficulty of giving expression to the thought in suitable liturgical language, without overloading the sentence, that I have not attempted to suggest some way of inserting the truth, upon which the late Dr. Bright laid stress, that what we ask for is that which our Blessed Lord declared the bread and wine to be at the institution of the Sacrament, and in the sense in which He made the declaration. Valuable as such an insertion would be from the eirenical standpoint, it cannot (so far as I know) plead express ancient precedent. But the circumstances of our time and situation might perhaps justify the insertion. How it could be effected, if it is thought desirable, I must leave to others to suggest. But while preferring some such form as I have suggested, I am still of opinion, after weighing all that has been said pro and contra, that the Bishops' proposed Liturgy is a very real improvement on the current text, and might well under the altered circumstances of the Church be now submitted to representatives of the whole Church assembled in the Consultative Council. The interchange of thought between clergy and laymen drawn from all parts of the kingdom is really more helpful to a sound understanding of any topic than the discussions of the Diocesan Synods, though these too are not without their use. 1 1 [The question of revision was again brought forward in 1908,. when the Bishops thought it desirable to consider the matter in conference with certain Presbyters. The work of this conference was prolonged, and the author, who had taken part in most of its meetings, was called to rest before it was brought to an end. The revised Liturgy, as proposed by the Bishops, was adopted by the Provincial Synod in rgn. It is printed in Appendix N.j VI THE AMERICAN COMMUNION OFFICE I. EARLY HISTORY v i. THE events next to be noticed are of the deepest interest to students of the Scottish Liturgy, and have given an exten- sion to its influence that could never have been dreamt of by the most sanguine of the divines and scholars of the poor and persecuted ' remnant ' that first brought our Office to its present primitive form. 1 2. Samuel Seabury, who had in 1783 been elected by the clergy of Connecticut as worthy to exercise the episcopal office, was duly and solemnly consecrated at Aberdeen on November 14, 1784, by the Primus (Bishop Kilgour), Bishop Petrie, and Bishop J. Skinner. On the following day there were signed and sealed, by the three consecrators and the newly consecrated bishop, Seven ' Articles ', which were intended ' to serve as a Concordate or Bond of Union between the Catholic remainder of the antient Church of Scotland and the now rising Church in the State of Connecticut '. The fifth of these Articles runs as follows : ' Art. V. As the Celebration of the holy Eucharist, or the Administration of the Sacrament of the Body and Blood of Christ, is the principal Bond of Union among Christians, as well as the most solemn Act of Worship in the Christian Church, the Bishops aforesaid agree in desiring that there may be as little Variance here as possible; and tho' the Scottish ' 1 Almost the entire material for this section of the Historical Sketch is drawn from Professor Hart's admirable work, entitled Bishop Seabury 's Communion Office, reprinted in fac-simile with an Historical Sketch and Notes by the Rev. Samuel Hart, M.A., Seabury Professor in Trinity College, Hartford. Second Edition Revised, New York, 1883, and Dr. Beardsley's Life and Correspondence of Bishop Seabury, Boston, 1881. Dr. Hart's work should be in the possession of every student of the Scottish Office ; and I have to thank him heartily for his kind permission to make free use of the results of his inquiries in these pages. Dr. Hart, after the death of Bishop Williams, was appointed Head of the Berkeley School of Divinity at Middletown. He took a leading part in the work of the revision of the Prayer- Book which resulted in the authorization (1892) of the present American Book of Common Prayer. H 2 loo ANNOTATED SCOTTISH COMMUNION OFFICE Bishops are very far from prescribing to their Brethren in this matter, they cannot help ardently wishing that Bishop Seabury would endeavour all he can, consistently with peace and prudence, to make the Celebration of this venerable Mystery conformable to the most primitive Doctrine and Practice in that respect : Which is the pattern the Church of Scotland has copied after in her Communion Office, and which it has been the Wish of some of the most eminent Divines of the Church of England, that she also had more closely followed than she seems to have done since she gave up her first reformed Liturgy, used in the Reign of King Edward VI, between which, and the form used in the Church of Scotland, there is no Difference in any point, which the primitive Church reckoned essential to the right Ministration of the holy Eucharist. In this capital Article therefore of the Eucharistic Service, in which the Scottish Bishops so earnestly wish for as much Unity as possible, Bishop Seabury also -agrees to take a serious View of the Communion Office recommended by them, and if found agreeable to the genuine Standards of Antiquity, to give his Sanction to it, and by gentle Methods of Argument and Persuasion, to endeavour, as they have done, to introduce it by degrees into practice, without the Compulsion of Authority on the one side, or the prejudice of former Custom on the other.' 3. On his return to America Bishop Seabury, acting, as he declares, ' by and with the advice and assistance of such of his clergy as he had the opportunity of consulting them ', issued an ' Injunction ' dated New-London, August 12, 1785, authorizing and requiring the following changes in the Communion Service of the English Prayer-Book (i) in ' the prayer for the whole state of Christ's Church the part relating to Rulers and Ministers ' was to be thus altered : " We beseech thee also to save and defend all Christian Kings, Princes, and Governors, and grant that they, and all that are put in authority, may truly and impartially minister justice to the punishment of wickedness and vice, and to the maintenance of true religion and virtue. Give grace, O heavenly Father, to all Bishops, Priests and Deacons that they may,' &c. ; (2) ' the prayers for the King that stand before the Nicene Creed in the Communion Service to be omitted.' THE AMERICAN COMMUNION OFFICE 101 In this first step towards liturgical change may be observed the influence of the Scottish Communion Office. The sub- stitution of ' Bishops, Priests and Deacons ' for ' Bishops and Curates ' in the English Office is from that source ; and the omission of ' the two Collects for the King ' corresponds, we have reason to believe, to the Scottish usage of the time. ' Bishop Seabury sent a copy of the substitutes for the State prayers to Dr. (afterwards, Bishop) White of Phila- delphia, under date of igth August 1785, with the words, " Should more be done, it must be the work of time and great deliberation." ' l I do not intend to do more than notice in the briefest way what is known to students of the history of the Church in the United States as ' the Proposed Book '. A meeting of priests and laymen of several of the States (New York, New Jersey, Pennsylvania, Delaware, Maryland, Virginia, and South Carolina) was held in Philadelphia on September 27, 1785, and continued to October 7, 1785. At this meeting, styled ' a Convention ', a rash attempt was made to revise the English Prayer-Book. Confining myself to the Communion Service, the Nicene Creed was wholly excised (as the Athana- sian had been from the Morning Service), and no substitute offered. These grave proceedings naturally excited alarm, and ' the Proposed Book ' never became the actual Book. The Proposed Book will be found reprinted in vol. v of Hall's Reliquiae Liturgicae ; and English students have been more than once misled by the title-page of that volume representing that it contained ' The American Prayer- Book '. 4. On September 22, 1786, the clergy of Connecticut assembled in Convocation at Derby. Bishop Seabury, addressing them, declared with respect to liturgies that ' the primitive practice seems to have been that the Bishop did, with the advice no doubt of his Presbyters, provide a Liturgy for the use of his diocese '. Acting on this principle he set forth and ' recommended ' ' to the Episcopal congrega- tions in Connecticut ' a Communion Office which is the 1 Hart, p. 31. * 102 ANNOTATED SCOTTISH COMMUNION OFFICE Scottish Office of 1764 altered in a very few unimportant particulars. 1 ' Bishop Seabury's Communion Office ', writes Professor Hart, 2 ' seems to have been almost, if not quite, universally adopted by the Clergy of Connecticut.' Dr. Beardsley informs us that they ' became very much attached to it, not only from the recommendation of their Bishop, but from conviction that this order was in more exact conformity [than the English Liturgy] with the earliest usage of the Christian Church '. 3 Its use probably terminated in general when the duly authorized American Book of Common Prayer came into use (October i, 1790) ; but Bishop Brownell found Bishop Seabury's Communion Office used by some of the older clergy in 1819, and its influence may perhaps be traced in the practice, followed by one of the old clergy as late as J835, of using the Prayer of Humble Access immediately before communicating. 4 5. But the influence of the Scottish Office in America is not to be measured by the use or disuse in Connecticut of Bishop Seabury's edition of it. In the providence of God it was destined to affect the Eucharistic Service-book of the whole Church of the United States. Writing to Bishop White (June 29, 1789), Bishop Seabury observes : ' That the most exceptionable part of the English book is the Communion Office may be proved by a number of very respectable names among her Clergy. The grand fault in that office is the deficiency of a more formal oblation of the elements, and of the invocation of the Holy Ghost to sanctify and bless them. The Consecration is made to consist merely in the Priest's laying his hands on the elements and pro- nouncing ' This is my body ', &c., which words are not con- secration at all, nor were they addressed by Christ to the Father, but were declarative to the Apostles. This is so exactly symbolizing with the Church of Rome -in an error ; an error, too, on which the absurdity of Transubstantiation 1 See the collation of the two Offices in Appendix F. 2 Page 40. 3 History of the Episcopal Church in Connecticut, i. 388. 4 See Hart, pp. 41, 53 ; Beardsley, Life of Seabury, p. 264, note. THE AMERICAN COMMUNIOiN OFFICE 103 is built, that nothing but having fallen into the same error themselves, could have prevented the enemies of the Church from casting in her teeth. The efficacy of Baptism, of Con- firmation, of Orders, is ascribed to the Holy Ghost, and His energy is implored for that purpose ; and why He should not be invoked in the consecration of the Eucharist, especially as all the old Liturgies are full to the point, I cannot conceive. It is much easier to account for the alterations of the first Liturgy of Edward the VI., than to justify them ; and as I have been told there is a vote on the minutes of your Convention, anno 1786, I believe, for the revision of this matter ; I hope it will be taken up, and that God will raise up some able and worthy advocate for this primitive practice, and make you and the Convention the instruments of restoring it to His Church in America. It would do you more honour in the world, and contribute more to the union of the churches than any other alterations you can make, and would restore the Holy Eucharist to its ancient dignity and efficacy.' In the autumn of 1789 the General Convention of the Church of the United States had under consideration the revision of the English Communion Office. ' That it was owing to Bishop Seabury ', says Professor Hart, ' that the Prayer of Consecration followed the Scotch model is beyond a question.' The strength of Bishop Seabury's conviction on this subject was further illustrated when, on the morning of Sunday, October n, during the Session of the Convention, Bishop White asked him to consecrate the Elements, and he twice declined, saying the second time ' in a pleasant manner ', ' To confess the truth, I hardly consider the form to be used [that of the English book] as strictly amounting to a con- secration '. 1 6. That the form of the words in the Prayer of Invocation in the Scottish Office is not followed in the American has been traced by Professor Hart to the influence of the delega- tion from Maryland. 2 Rev. Dr. William Smith, a Scotsman by birth, was in the Convention of 1789 President of the Lower House. In a letter written some three years before this date 1 Bishop White's Memoirs of the Church, pp. 154, 155, cited by Hart, ' P- 43- 2 In Appendix E will be seen a form of consecration suggested by Archbishop Sancroft, which closely resembles the American. 104 ANNOTATED SCOTTISH COMMUNION OFFICE he states that the Maryland Convention had decided to recommend ' an addition to the Consecration Prayer, in the Holy Com- munion, something analogous to that of the Liturgy of Edward VI and the Scots' Liturgy, invoking a blessing on the Elements of Bread and Wine ', changing the prayer ' that they may become the body and blood, etc.' to 'that we receiving the same, according to Thy Son, our Saviour Jesus Christ's holy Institution, etc.' He adds : 'This I think will be a proper amendment, and it perfectly satisfies such of our Clergy and people as were attached to the Scots' and other ancient Liturgies, all of which have an Invocation of a blessing on the Elements, as is, indeed, most proper.' x ' It may be worth while to note ', writes Professor Hart, ' that both the Concordate quoted at the beginning of this sketch, and Bishop Seabury's letter, as well as Bishop White's words in his Memoirs, seem to imply that, in the opinion of the writers, the first Liturgy of Edward VI and the Scotch Office contained prayers of Consecration which were substan- tially the same ; whereas in fact the Invocation in the first Book of Edward VI stands in an anomalous place, followed as it is by the words of Institution, and that by the Oblation ; while in the Scotch Book the order is that of the ancient Liturgies, as was noted above. Its compilers used the words of the Book of 1549, but they put them in the order which they knew to have the sanction of antiquity.' On October 14, 1789, both Houses of the Convention agreed to the present American Communion Office. 2 In the Upper House there was probably entire harmony. In the House of Bishops, writes Bishop White, the restoration of the Oblation and Invocation ' lay very near to the heart of Bishop Sea- bury. As for the other Bishop [Bishop White himself], without conceiving with some that the service as it stood was essentially defective, he always thought there was a beauty 1 See Hart, pp. 45, 46. 2 See an article by the author in the Contemporary Review for December 1872 (vol. xxi, p. 119), entitled The American Prayer-Book a Liturgical Study. In some matters my judgement has been modified ; but I repeat now what I wrote then : ' The characteristic features of the American Revision belong rather to time than to place.' THE AMERICAN COMMUNION OFFICE 105 in those ancient forms, and can discover no superstition in them *. 1 In the Lower House there was some inclination to raise objections, but the tact and influence of the President, Dr. William Smith, the Scotsman whose name has been already mentioned, succeeded in carrying the motion for the approval of the Office without dispute. How precious in the eyes of her children is the Liturgy of the American Church may be gathered from the declaration of the successor of her first Bishop, the present Bishop of Connecticut that, in giving the primitive form of Con- secration, ' Scotland gave us a greater boon than when she gave us the Episcopate '. 2 II. RECENT REVISION OF THE AMERICAN COMMUNION OFFICE Between 1789 and 1880, when the work of a revision of the whole Book of Common Prayer was inaugurated, some few small changes were constitutionally carried through the General Convention. Confining our attention to the Com- munion Office, we have to notice that it was proposed in 1832, and authorized in 1835, that in the rubric the words ' at the north side of the table ' should read ' at the right side of the table '. The change was not unreasonable where the orientation of churches was not universal. As interpreted by the intention of the legislators the meaning of the word ' right ' is sufficiently obvious ; but, as is well known to students of the antiquities of ceremonial, the word ' right ' as applied to the altar had not at all periods the same signifi- cation, meaning at one time the part of the altar on the right hand of the celebrant standing facing the altar, and at another time, as it has been explained, on the right hand of the figure 1 Memoirs, p. 154. 2 American Church Review, July 1882. As the Bishop's words, broken from their context, have been misunderstood (e. g. by Mr. Burbidge, Liturgies and Offices of the Church, p. 236), I add what follows : ' That [the Episcopate] we might have obtained, and, as events proved, should have obtained from England. This, England had not to give us.' 106 ANNOTATED SCOTTISH COMMUNION OFFICE of the crucified Lord standing behind, or on the altar, that is the north in a church which is duly orientated. In the General Convention of 1880 the Rev. Dr. William R. Huntingdon, of Massachusetts, moved the following resolu- tion: ' Resolved, the House of Bishops concurring, that a Joint Committee, to consist of seven Bishops, seven Presbyters, and seven Laymen, be appointed to consider, and report to the next General Convention, whether in view of the fact that this Church is soon to enter upon the second century of its organized existence in this country, the changed conditions of the national life do not demand certain alterations in the Book of Common Prayer in the direction of liturgical enrich- ment and increased flexibility of use.' The resolution was adopted ; and it is interesting to observe that the proposal was received with more favour by the clergy than by the laity, who generally show themselves as highly conservative when ecclesiastical changes are proposed. In the General Convention the vote is taken by dioceses, each of which, according to the Constitution of the Church, is represented by not more than four Presbyters and four Laymen. Clerical representatives from forty-three dioceses voted, with the result that of the dioceses there were 33 ayes, 9 nays, i divided. The lay vote from thirty-five dioceses was 20 ayes, ii nays, and 4 divided. The House of Bishops concurred ; and the Joint Committee was appointed. Dr. John Williams, Bishop of Connecticut, who became Presiding Bishop of the American Church in 1887, was appointed chairman of the Committee. Early in its proceed- ings the Committee adopted the important resolution, ' That this Committee asserts, at the outset, its conviction that no alteration should be made touching either statements or standards of doctrine in the Book of Common Prayer.' Before the next General Convention the Committee laboured hard upon the subject which had been referred to them. And on the meeting of the General Convention of 1883 they presented an elaborate Report. The account of the reception given to the Report, and the various stages in the work of revision as dealt with in this Convention, and in the General THE AMERICAN COMMUNION OFFICE 107 Conventions of 1886, 1889, and 1892, cannot be recounted here. It need only be said that, both within the walls of the Convention and out of doors, every proposal was subjected to the fullest and freest criticism. Some twelve years were expended upon the work before the Book of Common Prayer, as finally revised, was formally adopted and sanctioned by the General Convention of i8<)2. 1 The changes in the Communion Office were not numerous. Attention may be called to the following, (i) The doxology is omitted from the Lord's Prayer where it first occurs. (2) A new form of a rubric is, ' The Decalogue may be omitted, provided it be said once on each Sunday. But Note, that whenever it is omitted, the Minister shall say the Summary of the Law beginning, " Hear what our Lord Jesus Christ saith " '. (3) After the Summary the following is inserted, ' Here, if the Decalogue hath been omitted, shall be said, " Lord, have mercy upon us." " Christ have mercy ", &c.' (4) Permission is given to sing, as well as to say, ' Glory be to thee, O Lord.' (5) Before the Creed the old rubric ran, ' Then shall be read the Apostles', or Nicene Creed, unless one of them hath been read immediately before in the Morning Service.' This was changed into, ' Then shall be said the Creed commonly called the Nicene, or else the Apostles' Creed ; but the Creed may be omitted, if it hath been said immediately before in Morning Prayer ; Provided that the Nicene Creed shall be said on Christmas-day, Easter- day, Ascension-day, Whitsunday, and Trinity-Sunday.' (6) Certain Sentences were added to the former Sentences for the Offertory, namely, Acts xx. 35 ; Exod. xxv. 2 ; 1 On the history of the Revision, the student may consult The Annexed Book as modified, published in 1884 (New York : E. and J. B. Young & Co.) ; Preliminary Report of Liturgical Committee (New York : James Pott & Co., 1889) ; The Alterations and Additions in the Book of Common Prayer . . . adopted by the General Convention in tjie years 1886, 1889, and 1892 (Boston) ; the singularly able and learned Report of the Joint Com- mittee appointed to prepare a Standard Book of Common Prayer, dealing with the innumerable problems connected with questions as to spelling, punctuation, the use of capitals, and such-like secondary, but still very important, matters (New York : 1892) ; and the very useful Introduction to Dr. William McGarvey's Liturgiae Americanae (Philadelphia : 1895). io8 ANNOTATED SCOTTISH COMMUNION OFFICE Deut. xvi. 16, 17 ; i Chron. xxix. u ; i Chron. xxix. 14. (7) Permission is given to omit the Exhortation ' Dearly beloved in the Lord, ye who mind ', ' if it hath keen already said on one Lord's Day in that same month '. (8) The Ter Sanctus is made a distinct paragraph with a side-rubric, ' Priest and People '. (9) In the Prayer of Consecration the Invocation is printed as a distinct paragraph. (10) In the same Prayer the words are made to read ' that he may dwell in us, and we in him '^ (n) In the rubric before the words of delivery the rather significant addition is made, ' And sufficient opportunity shall be given to those present to com- municate.' To these may be added, as connected with the celebration of the Holy Communion, permission to use a special Collect, Epistle, and Gospel for a first Communion (when there are two) on Christmas Day, and a similar per- mission for a special Collect, Epistle, and Gospel for a first Communion on Easter Day. The exquisite Collect, and the Epistle and Gospel for Christmas Day, above referred to, are drawn from the First Prayer-Book of Edward VI. The Collect for the first Communion on Easter Day runs as follows : ' O God, who for our redemption didst give thine only- begotten Son to the death of the Cross, and by his glorious resurrection hast delivered us from the power of our enemy ; Grant us so to die daily from sin, that we may evermore live with him in the joy of his resurrection ; through the same Christ our Lord. Amen.' The Epistle is i Cor. v. 6, ' Know ye not . . . sincerity and truth ' ; and the Gospel is St. Mark xvi. i, ' When the Sabbath . . . for they were afraid.' Now for the first time we have, after the general title ' The Collects, Epistles, and Gospels ', the rubric, (i) ' The 1 The form, ' that he may dwell in them, and they in him,' which can be traced to the First Prayer-Book of Edward VI was natural when there was the possibility of some (the sick) partaking who were not present in church. 2 The Epistle and Gospel are from the First Prayer-Book of Edward VI for the second Communion. The Collect is one appointed in the First Prayer-Book of Edward VI to be said when the people are assembled in the church ' afore Matins '. It bears a certain resemblance to the Collect which was used at a little service before Matins on Easter Day in the Sarum Breviary. THE AMERICAN COMMUNION OFFICE 109 Collect, Epistle, and Gospel, appointed for the Sunday, shall serve all the Week after, where it is not in this Book otherwise ordered.' (2) After the Gospel for the Innocents' Day there is the direction that ' If there be any more days before the Sunday after Christmas-day, the Collect, Epistle, and Gospel for Christmas-day shall serve for them.' (3) The propers for the Epiphany are to serve for every day unto the next Sunday. (4) Similarly the propers for Ash Wednesday are to serve till the next Sunday, except upon the Feast of St. Matthias. (5) A similar rule applies to the propers for Ascension Day, except upon the Feast of St. Philip and St. James. (6) A Collect, Epistle, and Gospel are appointed for the Transfiguration (August 6). The Collect runs thus, ' O God, who on the mount didst reveal to chosen witnesses thine only-begotten Son wonderfully transfigured, in raiment white and glistening; Mercifully grant that we, being delivered from the disquietude of this world, may be permitted to behold the King in his beauty, who with thee, O Father, and thee, O Holy Ghost, liveth and reigneth, one God, world without end. Amen.' The Epistle is 2 St. Pet. i. 13, ' I think it meet ... in the holy mount.' The Gospel is St. Luke ix. 28, ' And it came to pass . . . which they had seen.' A matter of practical convenience has been attended to by the relegating of the two Exhortations that to be used when the Minister giveth warning, and that to be used when he ' shall see the people negligent ' to the end of the Office. In full neither of these Exhortations are frequently used, and the arrangement referred to saves both the Priest at the Holy Table and the communicant in the church from having to turn over several leaves of unread matter at every celebration. The changes made in the Communion Office, and now em- bodied in the American Book of Common Prayer of 1892, are few in number ; but most liturgists will agree that they are all. or almost all, in the right direction. For myself I do not hesitate to express my opinion that all the changes are real improvements. Here and there one could wish that the change had been pushed a little farther, as, for example, requiring that the Creed used at the Eucharistic Service should no ANNOTATED SCOTTISH COMMUNION OFFICE always be the Nicene Creed. But the revisers had to do with a Prayer-Book to which the people were deeply attached, and it was essential to carry the great body of the Church with them in all that they did. It would be vain to speculate on the wide vista of possi- bilities opened up in the use of this noble liturgical Office by the widespreading and vigorous Church of the United States of America. May the blessing of our Heavenly Father be ever shed more and more bountifully upon the labours of her children for the sake of Him the memorial of whose death and sacrifice we and they unite in celebrating before the Divine Majesty in every Eucharist. Amen. VII TEXT OF THE SCOTTISH COMMUNION OFFICE PRELIMINARY REMARKS FROM what has been already said it will be seen that the text of the part of the Office extending from the Exhortation to the Benediction may be considered as well established. The edition put out by the Primus and Bishop Forbes in 1764 I regard as being, for that portion, our ' Sealed Book '. Though the differences originating apparently in Aberdeen of adding ' meekly kneeling upon your knees ' to the Short Exhortation, and the change of the words of Delivery from the order ' soul and body ' to the order ' body and soul ' may by usage be regarded as having a claim to consideration, and no one, I am sure, will grudge the liberty to adopt these forms to any who prefer them. But from the view-point of our Eclesiastical Law we have no text that can claim unquestioned synodical authority. Thus when clergymen who believed that the consecration was absolutely complete on the recitation of the words of Institu- tion therefore substituted the words ' be unto us ' for the formula in the textus receptus, as has happened more than once in the Diocese of Edinburgh during my episcopate, the Bishop may well doubt whether he is legally justified in interfering. With regard to the earlier part of the Office, which up to 1844 was never printed, 1 the case is altogether different. And it must be admitted that there are fewer grounds for feeling confidence as to any particular text. The principal materials which furnish us with evidence are (i) Bishop Horsley's Colla- tion attested by Bishop John Skinner as giving the usage of the time 1792, (2) other evidence as to traditional use in the eighteenth and nineteenth centuries, together with (3) certain 1 And then printed incorrectly. The edition referred to is ' The Order of the Administration of the Holy Communion according to the Use of the Church in Scotland : London, Burns, 1 844 '. ii2 ANNOTATED SCOTTISH COMMUNION OFFICE minor historical considerations that cannot be readily classed under the above heads. It is obviously the comparative unimportance of the early part of the Office that has left it thus under some doubt. I have printed here what I believe to be hest representative of the text of the early part. Persons unacquainted with the actual collation made by Horsley would fancy it to be of much more value than it really is. From the use of abbreviations one is often left in doubt as to the exact text. For example, when ' Ten Commandments ' is all that stands in three columns of the Collation, as appearing in the ' Old Scotch Prayer-Book ' (1637), m ' the present English Prayer-Book ', and in ' the present Scotch Communion Office ', it will be seen that it is impossible to decide whether the present Scottish Office followed the version adopted in the ' Old Scotch Prayer-Book ' or that of the ' present English Prayer- Book '. The text commences abruptly without any authoritative title or any rubric prefixed (see Horsley's Collation). The Ten Commandments are given exactly as printed in the Office ' authorized by King Charles I ' (i. e. from the ' Author- ized Version ' ratfrer than from the English Prayer-Book, see p. 42), and in accordance with the analogy of the Comfortable Words, which are certainly from the Office of 1637. When Horsley said of the latter, ' the four texts the same as in the English Office ', he said nothing of the version in which they appeared, and they have never appeared in any version but that of the Liturgy of 1637. The rubric of 1637 prefixed to the Commandments I have allowed to stand as it expresses exactly the view prevalent among the Scottish Bishops (see p. 31) with respect to the only possible sense that can be put upon the fourth Commandment. The convenience of having English Prayer-Books in abundance, while the Book of 1637 was rare, gave rise, no doubt, to the ordinary ' use '. The Summary of the Law is (i) in accordance with the clue given by Horsley (who says ' The Summary of the Law ' in these words, ' Jesus said, Thou shalt love the Lord thy God,' &c.), (2) in accordance with the source from which it was no doubt TEXT OF THE SCOTTISH OFFICE 113 derived, the Nonjurors' Office of 1718, (3) in accordance with the American Office, which we can scarcely doubt was a reflection of the Scottish Office of the day in this respect. I can imagine Bishop Seabury asking that it should be an alterna- tive, and having to be content with its being an addition. 1 For the response, in lieu of a better authority I have to take the form from Bishop Torry's edition, which runs close to that of the Nonjurors, and represents long usage. The prayers for the King (although I regard them as liturgi- cally out of place, and unnecessary when we use the express prayer for the King in the Prayer for the whole Church) I have felt bound to insert on the faith of Skinner's attestation of Horsley's Collation. They are also printed by Bishop Torry as alternatives with the collect, ' Almighty Lord and ever- lasting God,' &c., which, as representing the prevailing usage, I have also printed. In the Bishops' Draft Liturgy (1889) the two prayers for the Sovereign at this place were deleted. Neither of the two first Exhortations of the English Book are to be found noticed in Horsley's Collation. Thave given what I think the best text of the preliminary part, but it is a reconstruction, and others may perhaps do the work more satisfactorily. I would, however, earnestly hope that any who may offer a text of the first, or pro-anaphoral, part of the Office will, at the same time, assign, as I have done, the reasons for the pre- ference of each several reading ; so that when the time comes and I think it cannot be very far distant when the proper ecclesiastical authorities will seek to determine definitively the text of this part of the Office, our reasons may be weighed, and our various efforts prove helpful as contributions towards the desired result. The easiest course, no doubt, is to lay down the text with an oracular pronouncement, but it is not the most useful in the end. The text of the Office follows. 1 See further the Liturgical Notes, ad loc. 1327 THE SCOTTISH COMMUNION OFFICE I 2 THE SCOTTISH COMMUNION OFFICE OUR Father, 1 who art in heaven, hallowed be thy Name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation, but deliver us from evil. Amen. The Collect. A LMIGHTY God, unto whom all hearts be open, all desires *~V. known, and from whom no secrets are hid : cleanse the thoughts of our hearts by the inspiration of thy holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name, through Christ our Lord. Amen. If Then shall the Presbyter, turning to the people, rehearse distinctly all the TEN COMMANDMENTS : The people all the while kneeling, and asking God mercy for the transgression of every duty therein ; either according to the letter, or to the mystical importance of the said Commandment. GOD spake these words and said, I am the Lord thy God : Thou shalt have none other gods but me. People. Lord have mercy upon us, and incline our hearts to keep this Law. Presbyter. Thou shalt not make unto thee any graven image, or any likeness of any thing, that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thy self to them, nor serve them : for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me : and shewing mercy unto thousands of them that love me, and keep my Commandments. 1 Down to the Exhortation ' Dearly beloved in the Lord ' is a recon- struction, the grounds for which will be found in the Liturgical Notes and in the preceding remarks on the text of the Office. n8 THE SCOTTISH COMMUNION OFFICE People. Lord have mercy upon us, and incline our hearts, &c. Presbyter. Thou shalt not take the Name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh his Name Jin vain. People. Lord have mercy upon us, and incline our hearts, &c. Presbyter. Remember the Sabbath-day, to keep it holy. Six days shalt thou labour, and do all thy work. But the seventh day is the sabbath of the Lord thy God : in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day : wherefore the Lord blessed the Sabbath-day, and hallowed it. People. Lord have mercy upon us, and incline our hearts, &c. Presbyter. Honour thy father and thy mother : that thy days may be long upon the land which the Lord thy God giveth thee. People. Lord have mercy upon us, and incline our hearts, &c. Presbyter. Thou shalt not kill. People. Lord have mercy upon us, and incline our hearts, &c. Presbyter. Thou shalt not commit adultery. People. Lord have mercy upon us, and incline our hearts, &c. THE SCOTTISH COMMUNION OFFICE 119 Presbyter. Thou shalt not steal. People. Lord have mercy upon us, and incline our hearts, &c. Presbyter. Thou shalt not bear false witness against thy neighbour. People. Lord have mercy upon us, and incline our hearts, &c. Presbyter. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid- servant, nor his ox, nor his ass, nor anything that is thy neighbour's. People. Lord have mercy upon us, and write all these thy laws in our hearts, we beseech thee. Or instead of the Ten Commandments the Summary of the Law. JESUS said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. People. Lord have mercy upon us, and write these Thy laws in our hearts, we beseech thee. f Then shall follow one of these Collects and the Collect for the day, the Presbyter standing up and saying, Let us Pray. O ALMIGHTY Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts and bodies, in the ways of thy laws, and in the works of thy commandments ; that through thy most mighty pro- tection, both here and ever, we may be preserved in body and soul ; through our Lord and Saviour Jesus Christ. Amen. 120 THE SCOTTISH COMMUNION OFFICE Or, ALMIGHTY God, whose kingdom is everlasting, and power /x infinite ; Have mercy upon thy holy catholic Church ; and in this particular Church in which we live so rule the heart of thy chosen Servant EDWARD, our King and Governour, that he (knowing whose minister he is) may above all things seek thy honour and glory : and that we, and all his subjects (duly considering whose authority he hath) may faithfully serve, honour, and humbly obey him, in thee, and for thee, according to thy blessed word and ordinance ; through Jesus Christ our Lord, who with thee and the Holy Ghost liveth and reigneth, ever one God, world without end. Amen. Or, ALMIGHTY and everlasting God, we be taught by thy holy *L\. Word, that the hearts of Kings are in thy rule and govern- ance, and that thou dost dispose and turn them as it seemeth best to thy godly wisdom ; We humbly beseech thee so to dis- pose and govern the heart of EDWARD thy Servant, our King and Governour, that, in all his thoughts, words, and works, he may ever seek thy honour and glory, and study to preserve thy people committed to his charge, in wealth, peace, and godliness : Grant this, O merciful Father, for thy dear Son's sake, Jesus Christ our Lord. Amen. If Immediately after the Collects, The Presbyter shall read the Epistle, saying thus : The Epistle written in the Chapter of at the verse. And when he hath done, he shall say : Here endeth the Epistle. And the Epistle ended, the Gospel shall be read, the Presbyter saying : The holy Gospel is written in the Chapter of at the verse. And then the People all standing up shall devoutly say or sing, Glory be to Thee, O Lord. 1 At the end of the Gospel, the Presbyter shall say : Thus endeth the holy Gospel, and the People may in like manner say or sing, Thanks be to thee, O Lord, for this thy Glorious Gospel. And the Gospel being ended, shall be said or sung this Creed, all still reverently standing up. BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible : And in one Lord Jesus Christ, the only-begotten Son of God, 1 Up to the Canons of 1890 ' O God ' was read for ' O Lord '. I THE SCOTTISH COMMUNION OFFICE 121 Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God, Begotten, not made, Being of one substance with the Father, By whom all things were made : Who for us men, and for our salvation came down from heaven and was incarnate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried, And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead : Whose kingdom shall have no end. And I believe in the Holy Ghost, The Lord and Giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets. And I believe one Catholick and Apostolick Church. I acknowledge one Baptism for the re- mission of sins, And I look for the Resurrection of the dead, And the life of the world to come. Amen. A Sermon. ^ The Exhortation. 1 DEARLY beloved in the Lord, ye that mind to come to the holy Communion of the body and blood of our Saviour Christ, must consider what St. Paul writeth to the Corinthians ; how he exhorteth all persons diligently to try and examine themselves, before they presume to eat of that bread, and drink of that cup. For as the benefit is great, if with a true penitent heart and lively faith we receive that holy sacrament, (for then we spiritually eat the flesh of Christ, and drink his blood ; then we dwell in Christ, and Christ in us ; we are one with Christ, and Christ with us) ; so is the danger great, if we receive the same unworthily ; for then we are guilty of the body and blood of Christ our Saviour ; we eat and drink our own damnation, not considering the Lord's body ; we kindle God's wrath 1 From this to the end of the Office is a reprint of the 8vo edition, ' The Communion-Office for the use of the Church of Scotland, as far as concerneth the Ministration of that Holy Sacrament. Edinburgh : Printed for Drummond, at Ossian's Head. MDCCLXIV.' 122 THE SCOTTISH COMMUNION OFFICE against us ; we provoke him to plague us with divers diseases, and sundry kinds of death. Judge therefore yourselves, brethren, that ye be not judged of the Lord ; repent you truly for your sins past ; have a lively and stedf ast faith in Christ our Saviour ; amend your lives, and be in perfect charity with all men : so shall ye be meet partakers of those holy mysteries. And, above all things, ye must give humble and hearty thanks to God the Father, the Son, and the Holy Ghost, for the redemption of the world, by the death and passion of our Saviour Christ, both God and man, who did humble himself even to the death upon the cross for us miserable sinners, who lay in darkness and the shadow of death, that he might make us the children of God, and exalt us to everlasting life. And to the end that we should always remember the exceeding great love of our Master and only Saviour Jesus Christ thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained to us, he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death, to our great and endless comfort. To him therefore, with the Father, and the Holy Ghost, let us give (as we are most bounden) continual thanks, submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. Amen. f Then the Presbyter, or Deacon, shall say, Let us present our offerings to the Lord with reverence and godly fear. Tf Then the Presbyter shall begin the offertory, saying one or more of these sentences following, as he thinketh most convenient by his discretion, according to the length or shortness of the time that the people are offering. IN process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering : but unto Cain and to his offering he had not respect. Gen. iv. 3. 4. Speak unto the children of Israel, that they bring me an THE SCOTTISH COMMUNION OFFICE 123 offering : of every man that giveth it willingly with his heart, ye shall take my offering. Exod. xxv. 2. Ye shall not appear before the Lord empty. Every man shall give as he is able, according to the blessing of the Lord your God which he hath given you. Deut. xvi. 16. 17. Give unto the Lord the glory due unto his name : bring an offering, and come into his courts. Psal. xcvi. 8. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal : but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. Matth. vi. 19. 20. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven : but he that doth the will of my Father which is in heaven. Matth, vii. 21. Jesus sat over against the treasury, and beheld how the people cast money into it : and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in, than all they which have cast into the treasury. For all they did cast in of their abundance : but she of her want did cast in all that she had, even all her living. Mark xii. 41. 42. 43. 44. Who goeth a warfare any time at his own charges ? who planteth a vineyard, and eateth not of the fruit thereof ? or who feedeth a flock, and eateth not of the milk of the flock ? i Cor. ix. 7. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things ? I Cor. ix. n. Do ye not know, that they which minister about holy things, live of the things of the temple ? and they which wait at the altar, are partakers with the altar ? Even so hath the Lord ordained, that they who preach the gospel, should live of the gospel, i Cor. ix. 13. 14. He who soweth sparingly, shall reap also sparingly : and he who soweth bountifully, shall reap also bountifully. Every man according as he purposeth in his heart, so let him give ; 124 THE SCOTTISH COMMUNION OFFICE not grudgingly, or of necessity : for God loveth a chearful giver. 2 Cor. ix. 6. 7. Let him that is taught in the word, communicate unto him that teacheth, in all good things. Be not deceived ; God is not mocked : for whatsoever a man soweth, that shall he also reap. Gal. vi. 6. 7. Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: That they do good, that they be rich in good works, ready to distribute, willing to communicate ; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, i Tim. vi. 17. 18. 19. God is not unrighteous, to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. Heb. vi. 10. To do good, and to communicate, forget not ; for with such sacrifices God is well pleased. Heb. xiii. 16. Tf While the Presbyter distinctly pronounceth some or all of these sentences for the offertory, the Deacon, or (if no such be present) some other fit person, shall receive the devotions of the people there present, in a bason provided for that purpose. And when all have offered, he shall reverently bring the said bason, with the oblations therein, and deliver it to the Presbyter ; who shall humbly present it before the Lord, and set it upon the holy table, saying, BLESSED be thou, O Lord God, for ever and ever. Thine, O Lord, is the greatness, and the glory, and the victory, and the majesty : for all that is in the heaven and in the earth is thine : thine is the kingdom, O Lord, and thou art exalted as head above all : both riches and honour come of thee, and of thine own do we give unto thee. Amen. ^ And the Presbyter shall then offer up, and place the bread and wine pre- pared for the sacrament upon the Lord's table ; and shall say, The Lord be with you. Answer. And with thy spirit. Presbyter. Lift up your hearts. Answer. We lift them up unto the Lord. Presbyter. Let us give thanks unto our Lord God. Answer. It is meet and right so to do. THE SCOTTISH COMMUNION OFFICE 125 Presbyter. It is very meet, right, and our bounden duty, that we should at all times, and in all * These words (holy places, give thanks unto thee, O Lord, ' *[holy Father], Almighty, everlasting God. ^f Here shall follow the proper preface, according to the time, if there be any especially appointed ; or else immediately shall follow, Therefore with angels and archangels, &c. If Proper Prefaces. Tf Upon Christmas-day, and seven days after. BECAUSE thou didst give Jesus Christ, thine only Son, to be born * [as on this day] for us, L J J * During the seven Who, by the Operation of the Holy Ghost, days after Christmas, ' r say, as at this time. was made very man, of the substance ot the blessed Virgin Mary his mother, and that without spot of sin, to make us clean from all sin. Therefore with angels, &c. TI Upon Easter-day, and seven days after. BUT chiefly are we bound to praise thee, for the glorious resurrection of thy Son Jesus Christ our Lord : For he is the very Paschal Lamb which was offered for us, and hath taken away the sin of the world ; who by his death hath destroyed death, and by his rising to life again, hath restored to us everlasting life. Therefore with angels, &c. TJ Upon Ascension-day, and seven days after. THROUGH thy most dearly beloved Son, Jesus Christ our Lord; who, after his most glorious resurrection, manifestly appeared to all his apostles, and in their sight ascended up into heaven, to prepare a place for us ; that where he is, thither might we also ascend, and reign with him in glory. Therefore with angels and archangels, &c. ^ Upon Whitsunday, and six days after. THROUGH Jesus Christ our Lord ; according to whose most true promise, the Holy Ghost came down * [as on this day] from heaven, with a sudden great During the six sound, as it had been a mighty wind, in fays after Whit-sunday, ,. , . say, as at this time. the likeness of fiery tongues, lighting upon the apostles, to teach them, and to lead them to all truth, 126 THE SCOTTISH COMMUNION OFFICE giving them both the gift of divers languages, and also boldness with fervent zeal constantly to preach the gospel unto all nations, whereby we are brought out of darkness and error, into the clear light and true knowledge of thee, and of thy Son Jesus Christ. Therefore with angels, &c. If Upon the feast of Trinity only. WHO art one God, one Lord ; not one only person, but three persons in one substance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or in- equality. Therefore with angels, &c. ^f After which prefaces shall follow immediately this doxology. THEREFORE with angels and archangels, and with all the company of heaven, we laud and magnify thy glorious name, evermore praising thee, and saying, Holy, holy, holy Lord God of hosts, heaven and earth are full of thy glory. Glory be to thee, Lord most high. Amen. ^J Then the Presbyter standing at such a part of the holy table as he may with the most ease and decency use both his hands, shall say the prayer of consecration, as followeth. A~X glory be to thee, Almighty God, our heavenly Father, for that thou of thy tender mercy didst give thy only Son Jesus Christ to suffer death upon the cross for our redemp- tion ; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world, and did institute, and in his holy gospel command us to continue a perpetual memorial of that his precious death and sacrifice until his coming again. (a) Here the Pres- For, in the night that he was betrayed, *nhl iS han t ds: thepaten () he to k bread i and when he had g iven (b) And here to break thanks, (b) he brake it, and gave it to his the Bread : j- i T- i / \ T-TTTO TO (c) And here to lay disciples, saying, Take, eat, (c) THIS IS his hands upon all the MY BODY, which is given for you : DO Bread. . J (d) Here he is to take' this in remembrance of me. Likewise the Cup into his hand: ^^ supper ^ he tQ()k ^ cup . ^ when he had given thanks, he gave it to them, saying, THE SCOTTISH COMMUNION OFFICE 127 Drink ye all of this, for (e) THIS IS MY BLOOD, of the new testament, which is shed for you and (e) And here to lay for many, for the remission of sins : DO ^J a this as oft as ye shall drink it in remem- fl a z n} in w ! lic ^ ihere J is any wine to be con- brance of me. secrated. HEREFORE, O Lord, and heavenly Father, accord- V V ing to the institution of thy dearly & J . / The Oblation. beloved Son our Saviour Jesus Christ, we thy humble servants do celebrate and make here before thy divine majesty, with these thy holy gifts, WHICH WE NOW OFFER UNTO THEE, the memorial thy Son hath com- manded us to make ; having in remembrance his blessed passion, and precious death, his mighty resurrection, and glorious ascension ; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same. And we most humbly beseech thee, O mer- The Invocation. ciful Father, to hear us, and of thy almighty goodness vouchsafe to bless and sanctify, with thy word and Holy Spirit, these thy gifts and creatures of bread and wine, that they may become the body and blood of thy most dearly beloved Son. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we (and all thy whole church) may obtain remission of our sins, and all other benefits of his passion. And here we humbly offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reason- able, holy and lively sacrifice unto thee, beseeching thee, that whosoever shall be partakers of this holy Communion, may worthily receive the most precious body and blood of thy Son Jesus Christ, and be filled with thy grace and heavenly bene- diction, and made one body with him, that he may dwell in them, and they in him. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice ; yet we beseech thee to accept this our bounden duty and service, not weighing our merits, but pardoning our offences, 128 THE SCOTTISH COMMUNION OFFICE through Jesus our Lord : by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, O Father Almighty, world without end. Amen. If Let us pray for the whole state of Christ's church. 1 ALMIGHTY and everliving God, who by thy holy JL\ Apostle hast taught us to make prayers and supplica- tions, and to give thanks for all men ; We humbly beseech thee most mercifully to accept our alms and oblations, and to receive these our prayers, which we offer unto thy divine Majesty ; beseeching thee to inspire continually the universal church with the spirit of truth, unity, and concord : and grant that all they that do confess thy holy name, may agree in the truth of thy holy word, and live in unity and godly love. We beseech thee also to save and defend all Christian Kings, Princes, and Governors, and especially thy servant our King, that under him we may be godly and quietly governed : and grant unto his whole council and to all who are put in authority under him, that they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops, Priests, and Deacons, that they may both by their life and doctrine set forth thy true and lively word, and rightly and duly administer thy holy sacra- ments : and to all thy people give thy heavenly grace, that with meek heart, and due reverence, they may hear and receive thy holy word, truly serving thee in holiness and righteousness all the days of their life. And we commend especially to thy merciful goodness the congregation which is here assembled in thy name, to celebrate the commemoration of the most precious death and sacrifice of thy Son and our Saviour Jesus Christ. And we most humbly beseech thee of thy goodness, O Lord, to comfort and succour all those who in this transitory life are in trouble, sorrow, need, sickness, or any other adversity. And we also bless thy holy name for all thy servants, who, having finished their course in faith, do now rest from their 1 The italics here are an error, and I have corrected it in the reprints which have appeared under my editorship. THE SCOTTISH COMMUNION OFFICE 129 labours. And we yield unto thee most high praise and hearty thanks, for the wonderful grace and virtue declared in all thy saints, who have been the choice vessels of thy grace, and the lights of the world in their several generations : most humbly beseeching thee to give us grace to follow the example of their stedfastness in thy faith, and obedience to thy holy command- ments, that at the day of the general resurrection, we, and all they who are of the mystical body of thy Son, may be set on his right hand, and hear that his most joyful voice, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen. Tf Then shall the Presbyter say, As our Saviour Christ hath commanded and taught us, we are bold to say, OUR Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation ; but deliver us from evil. For thine is the kingdom, the power, and the glory, for ever and ever. Amen. Tf Then the Presbyter shall say to them that come to receive the holy communion, this invitation. YE that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways ; Draw near, and take this holy sacrament to your comfort ; and make your humble confession to Almighty God. TJ Then shall this general confession be made, by the people, along with the Presbyter ; he first kneeling down. ALMIGHTY God, Father of our Lord Jesus Christ, maker \. of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, by thought, word, and deed, against thy divine Majesty ; provoking most justly 1327 K 130 THE SCOTTISH COMMUNION OFFICE thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings ; the remem- brance of them is grievous unto us ; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father ; for thy Son our Lord Jesus Christ's sake, forgive us all that is past ; and grant that we may ever here- after serve and please thee, in newness of life, to the honour and glory of thy name, through Jesus Christ our Lord. Amen. Tf Then shall the Presbyter, or the Bishop (being present), stand up, and, turning himself to the people, pronounce the absolution, as followeth. ALMIGHTY God, our heavenly Father, who, of his great JL\. mercy, hath promised forgiveness of sins to all them who with hearty repentance and true faith turn unto him ; Have mercy upon you ; pardon and deliver you from all your sins ; confirm and strengthen you in all goodness ; and bring you to everlasting life, through Jesus Christ our Lord. Amen. If Then shall the Presbyter also say, Hear what comfortable words our Saviour Christ saith unto all that truly turn to him. OME unto me, all ye that labour, and are heavy laden, and I will give you rest. Matth. xi. 28. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. John iii. 16. Hear also what St. Paul saith. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, i Tim. i. 15. Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous : and he is the propitiation for our sins, i John ii. i. 2. *\ Then shall the Presbyter, turning him to the altar, kneel down, and say, in the name of all them that shall communicate, this collect of humble access to the holy communion, as followeth. WE do not presume to come to this thy holy table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much THE SCOTTISH COMMUNION OFFICE 131 as to gather up the crumbs under thy table : But thou art the same Lord, whose property is always to have mercy. Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his most sacred body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.. Tf Then shall the Bishop, if he be present, or else the Presbyter that celebrateth, first receive the communion in both kinds himself, and next deliver it to other Bishops, Presbyters, and Deacons, (if there be any present), and after to the people, in due order, all humbly kneeling. And when he receiveth himself, or delivereth the sacrament of the body of Christ to others, he shall say, THE body of our Lord Jesus Christ, which was given for thee, preserve thy soul and body unto everlasting life. Tf Here the person receiving shall say, Amen. ^ And the Presbyter or Minister that receiveth the cup himself, or delivereth it to others, shall say this benediction. THE blood of our Lord Jesus Christ, which was shed for thee, preserve thy soul and body unto everlasting life. Tf Here the person receiving shall say, Amen. Tf // the consecrated bread or wine be all spent before all have communicated, the Presbyter is to consecrate more, according to the form before pre- scribed, beginning at the words, All glory be to thee, 6-c. and ending with the words, that they may become the body and blood of thy most dearly beloved Son. T| When all have communicated, he that celebrates shall go to the Lord's table, and cover with a fair linen cloth that which remaineth of the consecrated elements, and then say, Having now received the precious body and blood of Christ, let us give thanks to our Lord God, who hath graciously vouchsafed to admit us to the participation of his holy mysteries ; and let us beg of him grace to perform our vows, and to persevere in our good resolutions ; and that being made holy, we may obtain everlasting life, through the merits of the all-sufficient sacrifice of our Lord and Saviour Jesus Christ. Tl Then the Presbyter shall say this collect of thanksgiving as followeth. ALMIGHTY and everliving God, we most heartily thank thee, for that thou dost vouchsafe to feed us, who have K 2 132 THE SCOTTISH COMMUNION OFFICE duly received these holy mysteries, with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ ; and dost assure us thereby of thy favour and goodness towards us, and that we are very members incor- porate in the mystical body of thy Son, which is the blessed company of all faithful people, and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. We now most humbly beseech thee, O heavenly Father, so to assist us with thy grace and Holy Spirit, that we may continue in that holy communion and fellowship, and do all such good works as thou hast commanded us to walk in, through Jesus Christ our Lord ; to whom, with the Father and the Holy Ghost, be all honour and glory, world without end. Amen. If Then shall be said or sung, Gloria in excelsis, as followeth. GLORY be to God in the highest, and in earth peace, good will towards men. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty ; and to thee, O God, the only begotten Son Jesu Christ ; and to thee, O God, the Holy Ghost. O Lord, the only begotten Son Jesu Christ ; O Lord God, Lamb of God, Son of the Father, who takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us. For thou only art holy, thou only art the Lord, thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. If Then the Presbyter, or Bishop, if he be present, shall let them depart, with this blessing. THE peace of God which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord : and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen. THE AMERICAN COMMUNION OFFICE THE ORDER FOR THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION. [From ' The Book of Common Prayer and Administration of the Sacra- ments and other Rites and Ceremonies of the Church, according to the use of the Protestant Episcopal Church in the United States of America', according to the ' Standard Book', O tober 1892. The corresponding service in the English Book of Common Prayer is used for the purpose of comparison.] If // among those who come to be partakers of the Holy Communion, the Minister shall know any to be an open and notorious evil liver, or to have done any wrong to his neighbours by word or deed, so that the Congregation be thereby offended ; he shall advertise him, that he presume not to come to the Lord's Table, until he have openly declared himself to have truly repented and amended his former evil life, that the Congregation may thereby be satisfied ; and that he hath recompensed the parties to whom he hath done wrong ; or at least declare himself to be in full purpose so to do, as soon as he conveniently may. If The same order shall the Minister use with those, betwixt [&c,, as in the English Prayer-Booh, with the insertion of ' wherein ' before ' he him- self hath offended ', and concluding as follows]. Provided, that every Minister so repelling any, as is herein specified, shall be obliged to give an account of the same to the Ordinary, within fourteen days after, at the farthest. Tf The Table, at the Communion-time having a fair white linen cloth upon it, shall stand in the body of the Church, or in the Chancel. And the Minister, standing at the right side of the Table, or where Morning and Evening Prayer are appointed to be said, shall say the Lord's Prayer and the Collect following, the People kneeling ; but the Lord's Prayer may be omitted, if Morning Prayer hath been said immediately before. O UR Father, who art in heaven, . . . but deliver us from evil. Amen. The Collect. A LMIGHTY God, unto whom all hearts are open, T36 THE AMERICAN COMMUNION OFFICE Tf Then shall the Minister, turning to the People, rehearse distinctly the Ten Commandments ; and the People, still kneeling, shall, after every commandment, ask God mercy for their transgressions for the time past, and grace to keep the law for the time to come, as followeth. Tf The Decalogue may be omitted, provided it be said once on each Sunday. But Note, That whenever it is omitted, the Minister shall say the Summary of the Law, beginning Hear what our Lord Jesus Christ saith. Minister. GOD spake these words, and said ; I am the Lord thy God [&c.]. Tf Then the Minister may say, Hear also what our Lord Jesus Christ saith. THOU shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it ; Thou shalt love thy neighbour as thyself. On these two commandments hang all the Law and the Prophets. K Here, if the Decalogue hath been omitted, shall be said, Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. 1f Then the Minister may say, Let us pray. O ALMIGHTY Lord, and everlasting God, vouchsafe [&c., as in the second of the six collects at the end of the Communion Service]. Tf Then shall be said the Collect of the Day. And immediately after the Collect the Minister shall read the Epistle, saying, The Epistle [or, The portion of Scripture appointed for the Epistle] is written in the Chapter of , beginning at the Verse. And the Epistle ended, he shall say, Here endeth the Epistle. Then, the People all standing up, shall be read the Gospel, saying, The Holy Gospel is written in the Chapter of , beginning at the Verse. Tf Here shall be said or sung, Glory be to thee, Lord. Tf Then shall be said the Creed commonly called the Nicene, or else the Apostles' Creed ; but the Creed may be omitted, if it hath been said immediately before in Morning Prayer ; Provided that the Nicene Creed shall be said on Christmas-day, Easter-day, Ascension-day, THE AMERICAN COMMUNION OFFICE 137 Whitsunday, and Trinity Sunday. [The Nicene Creed is then printed in full, with some variations in punctuation.] 1 Then the Minister shall declare unto the People what Holy-days, or Fasting- days, are in the week following to be observed ; and (if occasion be) shall Notice be given of the Communion, and of the Banns of Matrimony, and other Matters to be published. If Then shall follow the Sermon. After which, the Minister, when there is a Communion, shall return to the Lord's Table, and begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient. And Note that these sentences may be used on any other occasion of Public Worship, when the alms of the People are to be received. REMEMBER the words of the Lord Jesus, how he said, It is more blessed to give than to receive. Acts xx. 35. Let your light so shine before men [&c., after which follows all the Sentences in the English Prayer-Book, the verses as well as the chapters being given at the end of each, and then the following Sentences are added]. Speak unto the children . . . take my offering. Exod. xxv. 2. Ye shall not appear . . . hath given thee. Dent. xvi. 16, 17. Thine, Lord, is the greatness . . . head above all. i Chron. xxix. II. All things . . . have we given thee. i Chron. xxix. 14. H Whilst these sentences (&c.). 1J And the Priest shall then place upon the Table so much Bread and Wine as he shall think sufficient. U And when the Alms and Oblations are presented, there may be sung a Hymn, or an Offertory Anthem in the words of Holy Scripture or of the Book of Common Prayer, under the direction of the Minister. If Then shall the Priest say, Let us pray for the whole state of Christ's Church militant. [In the prayer the following changes appear (i) in the indented rubric ' of accepting ' is changed into ' to accept ' ; (2) ' all they that do confess ' is changed into, ' all those who do confess ' ; (3) the prayer for all Christian Kings, &c., here runs, ' We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice to the punishment ' &c. ; (4) ' Bishops and Curates ' is changed to '"' Bishops and other Ministers ' ; 138 THE AMERICAN COMMUNION OFFICE (5) ' all them who in this transitory life ' is changed to * all those who in this transitory life '.] ^ At the time of the Celebration of the Communion the Priest shall say this Exhortation. But Note, That the Exhortation may be omitted if it hath been already said on one Lord's Day in that same month. Dearly beloved in the Lord, ye who mind [&c., with the following changes : (i) The words in parenthesis ' (for then we spiritually . . . Christ with us) ' are omitted. (2) After ' the same unworthily ' the words, ' For then . . . kinds of death ' are omitted. (3) ' hath obtained to us ' is changed to, ' hath obtained for us ']. f Then shall the Priest say [&c.], Ye who do truly . . . confession to Almighty God, devoutly kneeling. Tf Then shall this General Confession be made, by the Priest and all those who are minded to receive the Holy Communion, humbly kneeling, ALMIGHTY God, Father of our Lord Jesus Christ [&c.]. If Then shall the Priest (the Bishop if he be present) stand up, and turning to the People, say, ALMIGHTY God, our heavenly Father [&c., with the change I\ of ' all them that ' into ' all those who ']. ^f Then shall the Priest say, Hear what comfortable [all as in the English Prayer- Book down to the rubric ' Here shall follow the Proper Preface ', which ends in the American book thus, ' or else immediately shall be said or sung by the Priest '. c Therefore with Angels ', &c., has the words, HOLY, HOLY, HOLY, printed in capitals, and an indented rubric ' ^j Priest and People ' in the margin at these words. The ' Amen ' at the end is printed in Roman type. The Proper Prefaces are as in the English Prayer-Book. After the Proper Preface for Trinity Sunday there appears the following.] U Or else this may be said, the words [Holy Father] being retained in the introductory Address. FOR the precious death an^ merits of thy Son Jesus Christ our Lord, and for the sending to us of the Holy THE AMERICAN COMMUNION OFFICE 139 Ghost, the Comforter, who are one with thee in thy Eternal Godhead. Therefore with Angels, &c. If Then shall the Priest kneeling down [&c., with ' all them that ' changed to ' all those who '] . ~\ 7[ TE do not presume [&c.]. [The Prayer of Consecration is exhibited in full as follows.] Tf When the Priest, standing before the Table, hath so ordered the Bread and Wine, that he may with the more readiness and decency break the Bread before the People, and take the Cup into his hands, he shall say the Prayer of Consecration, as followeth. AJL glory be to thee Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption ; who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world ; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again : For in the night in which he was betrayed, (a) he took Bread ; and when he had ( a ) Here the Priesi . . to take the Paten in to h is given thanks, (b) he brake it, and gave hands. '. ...... . T' i (b) And here to break it to his disciples, saying, Take, eat, th g Bread (c) this is my Body, which is given for h ^f u h p % * ^ you : Do this in remembrance of me. bread. J ' . (d) Here he is to take Likewise, after supper, (a) he took the the Cup into his hands. Cup ; and when he had given thanks, he gave it to them, saying, Drink ye all of this ; for (e) this (e) And here he is to is my Blood of the New Testament, lay his hand upon every J ' vessel in which there is which is shed for you, and for many, for any Wine to be conse- .. . . < TN . i_ r> crated. the remission of sins ; Do this, as oft as ye shall drink it, in remembrance of me. WHEREFORE, O Lord and heavenly Father, according to the institution of thy dearly * . J The Oblation. beloved Son our Saviour Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us 140 to make ; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascen- sion ; rendering unto thee most hearty thanks for the in- numerable benefits procured unto us by the same. AND we most humbly beseech thee, The Invocation. O merciful Father, to hear us ; and, of thy almighty goodness, vouchsafe to bless and sanctify, with thy Word and Holy Spirit, these thy gifts and creatures of bread and wine ; that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remem- brance of his death and passion, may be partakers of his most blessed Body and Blood. AND we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving ; most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee ; humbly beseeching thee, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice ; yet we beseech thee to accept this our bounden duty and service ; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord ; by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, Father Almighty, world without end. Amen. TJ Here may be sung a Hymn. ^f Then shall the Priest first receive the Holy Communion in both kinds himself, and proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner, (if any be present) and, after that, to the People also in order, into their hands, all devoutly kneeling. And sufficient opportunity shall be given to those present to communicate. And when he deliver eth the Bread, he shall say, THE AMERICAN COMMUNION OFFICE 141 THE Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanks- giving. If And the Minister who delivereth the Cup shall say, THE Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's Blood was shed for thee, and be thankful. 1f // the consecrated Bread or Wine be spent before all have communicated, the Priest is to consecrate more, according to the Form before prescribed ; beginning at All glory be to thee, Almighty God and ending with these words partakers of his most blessed Body and Blood. If When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Elements, covering the same with a fair linen cloth. If Then shall the Minister say the Lord's Prayer, the People repeating after him every petition. OUR Father, who art in heaven, . . . For thine is the king- dom, and the power, and the glory, for ever and ever. Amen. If After shall be said as followeth. ALMIGHTY and everliving God [&c.]. Then shall be said or sung, all standing, Gloria in excelsis, or some proper Hymn from the Selection. LORY be to God on high, and on earth peace, good will towards men. [&c. The Amen is printed in Roman type.] Tf Then the Priest (the Bishop if he be present) shall let them depart with this Blessing. r I "HE peace of God, which passeth all understanding [&c.j. If Collects that may be said after the Collects of Morning or Evening Prayer, or Communion, at the discretion of the Minister. ASSIST us [&c.]. GRANT, we beseech thee [&c.j. r 142 THE AMERICAN COMMUNION OFFICE "PAIRECT us, O Lord, in all our doings [&c.]. ALMIGHTY God, the fountain [&c.]. r\ ALMIGHTY God, who hast promised [&c.]. TJ Upon the Sundays and other Holy Days (though there be no Sermon or , Communion) shall be said all that is appointed at the Communion, unto the end of the Gospel, concluding with the Blessing. T| And if any of the consecrated 'Bread and Wine remain after the Communion, it shall not be carried out of the Church ; but the Minister and other Communicants shall, immediately after the Blessing, reverently eat and drink the same. ^ When the Minister giveth warning for the Celebration of the Holy Com- munion (which he shall always do upon the Sunday, or some Holy-day, immediately preceding) he shall read this Exhortation following, or so much of it as, in his discretion, he may think convenient. DEARLY beloved, on - day next [&c., with the following changes : (i) ' to them that will presume', changed to, ' to those who will presume ' ; (2) ' damnation ', changed to ' condemnation ' ; (3) ' lest after the taking . . . body and soul ', omitted ; (4) ' others that have offended you ' changed to ' others who ', &c. ; (5) ' discreet and learned ' omitted ; (6) the last sentence after ' open his grief ' runs as follows : ' that he may receive such godly counsel and advice", as may tend to the quieting of his conscience and the removing of all scruple and doubtfulness ']. If Or, in case he shall see the People negligent [&c.]. EARLY beloved brethren, on - I intend [&c., with the following changes, (i) ' They that refused the feast', into, ' Those who refused ', &c. ; (2) ' I, for my part, shall be ready ' omitted ; (3) ' And according to mine office ', changed to ' Wherefore, according to mine office ' ; (4) ' how great injury ye do unto God ', changed to, ' how great is your ingratitude to God ']. [It will be observed that these two long Exhortations are appended to the Office, doubtless for the sake of practical convenience, in the use of the book.] NOTES TEXTUAL AND LITURGICAL. 1 The Communion Office] It is probable that we owe the adoption of the term ' Communion Office ' to the influence of the English Nonjurors' book of 1718. The word ' Liturgy ' has, except among technical students, ceased to be applied exclusively to the service for the celebration of the Eucharist, and has long been used to signify in a general way set forms of public prayer. Thus in the Preface (1662) of the English Book of Common Prayer the term is employed no less than five times in this sense : and it had been constantly used to designate the whole Book of Common Prayer for Scotland (1637). It may be added that the term ' officium missae ' (commonly used to designate the introit) is sometimes used in old English liturgical writings as equivalent to the ' service of the Mass ' the whole service, not merely the beginning of the service, 'the early part,' as Frere puts it (The Sarum Customs: index, s. v. officium). For we read (Sarum Customs, p. 139) that the Lenten veil was to be lifted, and so remain, after the prayer which has the bidding, ' Humiliate capita vestra Domino ' until the whole ' officium missae ' was completed. But the prayer designated by the above bidding followed the Postcommunio. See for an earlier example Amalarius De Eccl. Officio, lib. iii. cap. 36. ' Service ' would probably be the best word to use in the title. Our Father, who art] ' Who ' rather than ' which ' is read here, so as to be consistent with the form of the Lord's Prayer occurring after the Prayer for the whole Church in ed. 1764. In the latter place Seabury read ' who ', and it may have been due to him, and thus indirectly to ed. 1764, that the Ameri- can Prayer-Book throughout reads ' who '. The Revisers (1881) of the Authorized Version of the N.T. had not the courage to venture on a change which is familiar (see modern editions of the Rheimish Version) to all English-speaking Roman Catholics, and to which our ears would 1 In the study of the Eastern Liturgies the student will find the General Introduction to Dr. Neale's History of the Holy Eastern Church, though occasionally inaccurate, a valuable aid. The earlier texts of the Greek liturgies may be best studied in Brightman's Eastern Liturgies (1896). Help will be found in the Introduction, and Notes, and Appendices to The Liturgies of 55. Mark, James, Clement, Chrysostom and Basil, and the Church of Malabar translated, by Dr. J. M. Neale and Dr. R. F. Littledale. Brett's Collection of the Principal Liturgies, and his Dissertation, are still valuable. The works of Renaudot and of Assemani are the great store- houses of information upon the minor Syriac and Coptic liturgies. 144 NOTES grow accustomed in a very short time. Similarly the Revisers of the Prayer-Book in 1661 changed ' which ' into ' who ' in scores of places : but not in the Lord's Prayer. Horsley here, merely writing ' the Lord's Prayer ', gives no help. The American Prayer-Book (1790) added the Doxology, but in 1892 it was removed. It is fairly debatable whether this addition is appro- priate as being the opening of the great Eucharistic service, or in- appropriate as immediately preceding confession of sin. God spake these words and said] The Ten Commandments are printed above from the Scottish Liturgy of 1637, which followed the Authorized Version, even to the preservation of its difference of type for words not found in the Hebrew. Horsley's Collation merely names ' The Ten Commandments ' without tran- scribing them. A difference like this, which is not of a material charac- ter, Horsley would not have noted, nor inquired into. Similarly in respect to the ' Comfortable Words ' (in which case there can be no question as to the text being from the Authorized Version), the differ- ence of version is not noted by Horsley. Horsley's Collation, though sufficiently accurate and trustworthy for its original purpose, is not always helpful in deciding upon minor questions of reading. The first printed text of the Scottish Communion Office that exhibits the earlier part of the service is, so far as I am aware, that contained in the handsome 4to with musical notes, published by Burns, London, in 1844. The version there followed is that of the English Prayer-Book, and it does not contain the Summary ; but not the slightest authority attaches to that edition. Tony's edition exhibits what was no doubt the prevailing usage, which the convenience of using the English Prayer- Book would have decided, in days when the beginning of the Scottish Office was not printed. The American Office follows the English Prayer-Book. ' The Summary of the Law '] This is given differently in different editions of the printed text of the Scottish Communion Office. In the text above I have followed the clue supplied in the opening words as found in Horsley's Collation. The English Nonjurors' Office (1718) (in which the Summary is not an alternative with, but a substitute for, the Decalogue) opens with the same nine words as those given by Horsley, viz. ' Jesus said, Thou shalt love the Lord thy God,' &c., the rest of the quotation being from Matt. xxii. 37-40. When to these facts is added the further fact that the Summary as adopted by the American Church in 1789 is also from St. Matthew, I have but little doubt that the form generally found in the printed texts is incorrect. The introductory words ' Jesus said ' (obviously preferable to the ordinary ' And Jesus answered and said unto him ' with its abrupt reference to some one not mentioned before, and to some unknown question put by the unknown person) are also from Horsley's Collation, and exactly correspond with the words in the NOTES 145 English Nonjurors' Office (1718), which, I think, first suggested the liturgical use of the Evangelical Summary. The error (in the Summary as quoted from St. Mark), ' Hear, Israel ; the Lord our God is one God ' [Lord] is common to several editions. The error originated, so far as I have been able to ascertain, with Bishop Torry's edition ; but I have manuscript evidence which goes to show that the form, as given by St. Mark rather than by St. Matthew, was at least suggested for use in the last century. Such a variant would, indeed, be inevitable while there was no printed text. As early as 1636 a disposition towards Sabbatarianism made those responsible for the Scottish liturgy desirous to guard against a too literal and Judaic interpretation of the Fourth Commandment. An expression of this feeling may be found in the following rubric of the liturgy of 1637 : ' Then shall the Presbyter, turning to the people, rehearse distinctly all the TEN COMMANDEMENTS : The people all the while kneeling, and asking God mercy for the transgression of every duty therein ; either according to the letter, or to the mysticall importance of the said Commandement.' The Sabbatarianism of the later Puritans was still more offensive. The same feeling suggested to the Nonjurors the substitution of the more searching and spiritual promulgation of the law which we find in the Summary. In the Preface to the Communion Office of 1718 we find the following : ' The Priest's pronouncing the Ten Command- ments, with the People's Answer to each, are omitted for the reasons following : First the putting the Ten Commandments in the Com- munion Office was not done by our first English Reformers, and is altogether modern and unprecedented. Secondly, our duty to God and our Neighbour, comprised in the Ten Commandments, is comprehen- sively explained in the Church Catechism. The People therefore need only apply to this Instruction ; thus they will have a fuller notion for practice than can be gained by a bare repetition of the Decalogue. Thirdly, the keeping of the Sabbath-day holy is part of the Mosaick Institution, points to Saturday, and is peculiar to the Jewish dispensa- tion. Since therefore the fourth Commandment looks somewhat foreign to the Christian religion, since it could not well have been singly omitted, 'tis thought fit to waive repeating the rest : And instead of this particular rehearsal, to give the sum and substance of the whole in our Blessed Saviour's words together with the People's Answer at the end of the Tenth.' Bishop Gadderar, in a letter bearing date Jan. 21, 17^, mentions the advantage of the Summary helping to lessen the length of the service, of which some had complained, and adds : ' What is of more weight is that several knowing and religious persons of our Communion cannot with a good conscience make the response to the Fourth Commandment, and indeed it is more to be wondered at that any of our people can.' Other reasons for the change are also given by him, as, e. g., that the love of God is not set forth as a duty in the Decalogue. The letter is printed in full in the Panoply, vol. ii, p. 77 sq. 1327 L 146 NOTES Parker Lawson (History of the Scottish Episcopal Church from the Revolution, p. 523) prints from a manuscript by a Scottish opponent of the Usages a similar statement in regard to the Fourth Command- ment, as the alleged reason for the substitution of the Summary of the Law for the Decalogue. Students of the history of the English Prayer-Book will remember that the Puritans at the Savoy Conference were dissatisfied with expositions of the Fourth Commandment given in the Church Cate- chism, and would have added to the words ' and to serve Him truly all the days of my life particularly on the Lord's day '. The absence of the Decalogue from all the liturgies of the Church down to 1552 was not likely to commend its liturgical use to the scholarly and learned Nonjurors. Some of the early Lutheran Church Orders indeed recited the Decalogue at Mass ; but this, even if it had been known to the Nonjurors, would have carried no weight with them. It should be remembered, too, that the Second Commandment as well as the Fourth must be understood in its ' mysticall importance '. Christians (despite the letter of the command given to the Hebrews) not to speak of the devotional use of sculpture and painting have not confined themselves, like Mohammedan literalists, to ' arabesques ' in the decorative arts. In the American Office the Summary is an addition to the Ten Commandments, and is permitted, not enjoined. But it should be noted that the new rubric adopted by the General Convention of 1886 makes a further approach to the Scottish use, allowing the Summary to be used instead of the Decalogue at the earlier Celebration, when more than one Celebration is had in a church on the same day. For the present rule of the American Church see p. 136. Almighty Lord, and Everlasting God] Usage has naturally tended to give this very appropriate collect the preference over either of the prayers for the Sovereign. There are few impartial students who will not admit that the prayers offered for the King or Queen in the English Prayer-Book are too numerous. There is a story told of the late Prince Consort commenting, shortly after his marriage, on the frequency with which the Queen was prayed for in the services of the Church of England, and when some one said, ' Surely the Queen cannot be too much prayed for,' replying, ' Not too much, but too often.' The American Church uses this Collect in this place, and has here no special prayer for the President. And it is one of the few gains of the revision of the Prayer-Book of the Church of Ireland that the prayers for the King in this place may not be used ' when the King has been prayed for in any service used along with this Office '. The King is prayed for by name in the Prayer for the whole Church. Neale (Life of Torry, p. 441) is probably right in believing that the Scottish Nonjurors thought the adoption of this Collect preferable, for prudential reasons, to the Prayer for the King without the recitation of his name. He maintains also that, as at the Synod of Aberdeen in NOTES 147 1788, it was stipulated that ' nominal prayer ' for the King need only be made once in the course of the service, ' any Scottish Prayer-Book which should enjoin one of the two Collects for the Queen would violate the enactment of that Synod '. This statement of Neale is corroborated and explained by the following passage, taken, apparently, from the acts of the Synod of 1788, to which my attention was called by the Rev. J. B. Craven. ' The prayer for the whole state of Christ's Church as it stands in the Scots Communion Office shall be used throughout without omitting any part ; and at the end of the Commandments, in place of the Prayer for the King, the Collect in the post-Communion, beginning with these words, ' Almighty Lord and everlasting God, vouchsafe,' &c., shall be read, having a direct reference to the Command- ments. The Bishops hereby order the above form to be printed, and copies to be sent to their several Clergy, to be dispersed among their congregations (Paper in the Episcopal Chest). Yet Horsley's Collation (1792) gives one of the prayers for the King. Everything in the world will have its defenders ; but he must be a stolid Anglican optimist who will not acknowledge in his heart that the tone of the State Prayers is generally much better suited to the days of the Tudor monarchs than to those of our present Sovereign. It will interest some to know that in the thirteenth century a* Scotch Provincial Council directed that in the celebration of Masses five collects should be said, of which one was to be for the King (cap. Ixx. ; Wilkins, i. 617).* See Concilia Scotiac, ii. 38. Glory be to thee, Lord], up to the Canons of 1890 ' Glory be to thee, O God '. I cannot conceive why the Scottish Canons departed from the familiar form, ' Glory be to thee, Lord/ as it stood in Edward VI, ist Book ; ed. 1637 (but see below) ; and in Horsley's Collation. In the Canons of 1838 we find the limitation ' where the custom hath been so ', Burns's edition of 1844 andTorry both read ' O God '. In 1890, at the suggestion of the present writer, the Canon altered the form to the ancient ' Lord '. It may be worth while calling attention to contra- dictory rubrics in the Scottish Prayer-Book of 1637. In the rubric immediately before the Gospel for the first Sunday in Advent ' Glory be to God ' is ordered, while in the Communion Office of the same book the form prescribed is ' Glory be to thee, Lord ', but it appears in the Roman. On the antiquities of the subject references will be found in Scudamore, Notitia Eucharistica, 2nd ed., p. 262, and article ' Gospel, The Liturgical ', by the same writer, in Smith and Cheetham's Diction- ary of Christian Antiquities. 1 Cap. LXX. Sacrae Synodi approbatione salubriter duximus statuen- dum, ut per dioecesim nostram in celebratione missarum, praeterquam in festis duplicibus, dicantur quinque collectae ; una de pace ecclesiae, scilicet, ' Ecclesiae tuae quaesumus Domine preces/ etc., alia pro domino nostro rege et regina et eorum filiis, scilicet ' Deus in cuius manu corda sunt regum '. L 2 148 NOTES Thus endeth the Holy Gospel], As in Horsley's Collation, ' So endeth the Holy Gospel/ ed. 1637. But in the same book, in the rubric following the Gospel of the first Sunday in Advent, we find (inconsistently) ' Here endeth the Gospel '. I fancy its introduction into the Scottish Liturgy may possibly be due to Wren, Bishop of Norwich (see p. 25). In Bishop Jacobson's Frag- mentary Illustrations of the History of the Book of Common Prayer from Manuscript Sources (1874) will be found among Wren's notes the suggestion, ' So endeth the Holy Gospel ; ' but the notes were at least transcribed after the publication of Laud's liturgy. Cosin's suggested alteration is ' Here endeth the holy Gospel ', and this is followed by the Non jurors (1718) and Torry. The American Office, while wisely improving on the English Book by enjoining the Gloria tibi, Domine, also, I think wisely, avoided our ' Thus endeth the holy Gospel '. Dr. J. M. Neale, in his able Earnest Plea for the Retention of the Scotch Liturgy (p. 17), says : ' Now let us see in what other points the Scotch is superior to the Anglican rite. I know but one, and that a trifle, in which it is inferior. I allude to the " Here endeth the Gospel " in Bishop Torry's book. Ritualists, as you are aware, give two reasons why that which concludes the Epistle ought not to be said of the Gospel. The one, because it is the everlasting Gospel ; the other, because, in point of fact, it is not then ended, since the Creed is simply its further development.' The first of these two reasons may seem fanciful, but I should not be surprised if the feeling which suggested the statement of the second reason really, and as a matter of fact, lay at the bottom of the different treatment of Epistle and Gospel. The reasons assigned by the older liturgical commentators are often valueless, but still deserve consideration. In assigning superiority in this particular to the English Prayer-Book Dr. Neale might have observed that the English rubric (1662) has the words ' and the Gospel ended shall be sung ', &c., which shows that those who inserted these words were not conscious of the ritual reasons above referred to. Thanks be to Thee, Lord, for this thy glorious Gospel} So the Canons, Horsley, and Torry. In ed. 1637 ' Thanks be to thee, O Lord ', and so Nonjurors (1718) and Deacon (1734). The Canons of 1838 enjoined, those of 1863 and 1876 permit, the use of these words. Cosin tried in 1661 to introduce the ' Thanks be to Thee, Lord ' into the English Book. For the antiquities of the subject see Scudamore (Notit. Eucharist., p. 264). The addition ' for this thy glorious Gospel * seems to be wholly Scottish. We find in parts of the Scottish Office a tendency to amplifi- cation, but without excess. This may have been an outcome of studies in the Oriental liturgies, which to our Western taste are redundant and over-ornate in epithet ; e.g. ed. 1637 has ' We do not presume to come to this thy table ' ; ed. 1764, ' this thy holy table.' Again, ed. 1637 has ' that our sinful bodies may be made clean by his body ' ; ed. 1764, ' his NOTES 149 most sacred body.' It may be questioned whether ' glorious ' is the epithet that comes naturally to the lips after reading, say, one of the Gospels of Holy Week. 1f Then the Presbyter, or Deacon, shall say, Let us present our offerings to the Lord with reverence and godly fear.} On the choice of the word Presbyter rather than Priest, which is derived from the Scottish Liturgy of 1637, see pp. 34,, 35. or Deacon] The putting this short Exhortation into the mouth of the Deacon, and the Exhortation itself, exactly as it stands, come from Bishop Deacon's Holy Liturgy (1734) and from Rattray's Office. The Deacon's interposed ejaculations are a common feature in the Eastern liturgies. Rattray did not allow the alternative of the Priest saying the words, but in an Office intended for actual use it was obviously good sense on the part of the revisers to construct the rubric as it stands. The suggestion of the Deacon's exhortation is, one cannot doubt, from the Deacon's words in the Clementine Liturgy printed by Rattray (Ancient Liturgy, p. 7)- 'OpOol wpos Kv/nov p-fra. <f>6flov Kal Tp6/j.ov eoT-wres w/Ltev Trpoo-^epeiv. This occurs immediately before the Anaphora, and I have no doubt that the intention of the Scottish revisers was that the Deacon's words should apply to the offerings of bread and wine about to be ' offered up ' as well as of money, and, perhaps even further, to the Greater Oblation at a later part of the service. The words ' with fear and trembling ' in the Clementine Liturgy (and similar forms will be found in the same place in other ancient liturgies) refer to the Greater Oblation ; so here they will be felt as strained in their application if referred exclusively to money-offerings with no reference to the Eucharistic Sacrifice. A few words from another work of Bishop Rattray's will illustrate what has been said. ' In celebrating this Christian Sacrifice, the people are to bring their oblations of bread and wine, which the Priest receiving presenteth in their name to God on His Altar. . . . This was the practice in primitive times ; but now the free-will offerings of the people are given in money at the offertory, which, being solemnly devoted to God, the charge of the bread and wine is to be defrayed out of it by the Priest. . . . And thus it comes to the same thing whether we offer the elements or the money wherewith the charge of them is to be defrayed.' (' Some Particular Instructions concerning the Christian Covenant ', Works, Pitsligo Press edition, part i, p. i?.) 1 It should be observed in this connexion that no celebration is author- ized by the Scottish Office without the people's offertory. In the prayer ' for the whole, state of Christ's Church ' there is no provision 1 Bishop Deacon, with his indifference to any sense of humour, will have the whole address from the Clementine Liturgy, including ' Mothers, take care of your children '. i5o NOTES (as in the marginal rubric of the corresponding prayer in the English Book) for the omission of the words ' our alms and oblations '. The offering of the faithful is at once a privilege and an obligation of the Eucharist. Tf Then the Presbyter shall begin the offertory, saying one or more of these sentences following, as he thinketh most convenient by his discretion, according to the length or shortness of the time that the people are offering. In process of time, &c.] It will be observed that in tfie Scottish Office (as in the liturgy of 1637) the order of the sentences is that of the books of Holy Scripture from which they are taken. The rubric follows with much closeness the rubric in the liturgy of 1637. The Sentences are all to be found in that liturgy (and, as in that liturgy, are taken from the Authorized Version, see p. 35) together with the passage i Chron. xxix. 10, &c. ' Blessed be thou, O Lord ' God ', &c. (but in a fuller form), which, in our existing Office, is used on presenting the basin and setting it upon the holy Table. The absence of the beautiful sentences from Tobit is due to the desire of the Scottish Bishops in 1636 to omit all quotations from the Apocryphal books. It will be observed that Luke xix. 8, i Tim. vi. 6, 7, Prov. xix. 17, Psalm xli. i (all found in the English Service-book), are_absent from the Scottish liturgy of 1637. Why this is so it is not easy to guess ; but, of a piece with this, it will be noticed that alms or off erings for the poor seem to be given a secondary place in the following curious rubric at the close of the liturgy of 1637. ' After the divine service ended, that which was offered shall be divided in the presence of the Presbyter, and the Churchwardens, whereof one half shall be to the use of the Presbyter to provide him books of holy divinity : the other half shall be faithfully kept and employed on some pious or charitable use, for the decent furnishing of that Church, or the publike relief of the poore at the discretion of the Presbyter and Churchwardens.' For the use of such Sentences we have no authority in the ancient liturgies, but they ' are very proper to stir up the People to offer willingly with a devout heart ' (Rattray, The Ancient Liturgy, p. 114). On the source of our Sentences, see pp. 32, 33. The ' Offertorium ' of the mediaeval ' uses ', though it suggested the idea of the English ' offertory sentences ', does not, in fact, corre- spond very closely to them being in thought connected with the offering of the Elements (which originally were, in the first instance, offered by the people), rather than with money-gifts for the support of the clergy or the relief of the poor. Mr. Warren (Liturgy and Ritual of the Celtic Church, p. 131) points to a ' short anthem in the Antipho- nary of Bangor, which resembles an offertory sentence of the Anglican liturgy rather than the Offertorium of the Roman Missal. " Dispersit, dedit pauperibus, iustitia eius manet in saeculum saeculi," ' &c. The Scotch Bishops in 1636 had proposed to omit several of the sentences that now appear ; but they were restored by Laud's direc- NOTES 151 tions. See his letter to the Bishop of Dunblane, April 20, 1630 (printed in Prynne, Hidden Workes of Darkness, p. 153). Others that still stand in the English and American Books were happily removed, as, for example, the first sentence, ' Let your light so shine,' &c., which seems such a favourite with the English clergy, and which, to my mind, it needs much ingenuity to defend as appropriate to this place. The American Prayer-Book followed the English up to 1892 ; only adding, as do the Scottish Liturgy (1637) and Office, the reference to verse as well as chapter. But it is interesting to note that among the alterations ' proposed in the General Convention of 1886 and to be acted upon at the General Convention of 1889 ' is the addition to the Offertory Sentences of Exod. xxv. 2 ; Deut. xvi. 16, 17 ; i Chron. xxix. ii ; i Chron. xxix. 14. Compare the Sentences in the Scottish Office, and the words used after the presentation of the alms. See the now authorized American Office. Neale (Earnest Plea, p. 18) has observed that some of the Offertory Sentences of the Scottish Office are those to which ' reference, more or less distinct, is made in the early liturgies ; as, for example, the very first, " Abel he also brought of the firstlings of his flock," reminds one of the 'A/&A ra Swpa of S. James's Liturgy ; and all those which differ from our own [the English] service speak more clearly and distinctly of the Eucharistic Sacrifice.' Blessed be ihou, Lord God, for ever and ever, &c.] These words are an adaptation of the words, in which David blessed the Lord, on the occasion of the great offerings of princes and people for the service of God's House, i Chron. xxix. 10-12 and 14. In Bishop Falconar's first edition, i.e. of 1755 (in the fuller form of 1637), though printed among the Offertory Sentences, there is a ' Direc- tion ' on the verso of the title-page that the extract ' Blessed be thou . . . do we give unto thee ' is ' to be read by the Presbyter after presenting the Elements and Offertory on the Altar '. Its words would thus be applicable to the Bread and Wine as well as the offerings in money. At present there are no words prescribed to accompany the first obla- tion of the Bread and Wine. The revisers of 1764, instead of following the ' Direction ' of 1755, went back, in this instance unhappily, to the suggestion in Bishop Rattray's Office (p. 115), which gives the words their present position. This is one of tfie several instances of the influence of Rattray upon our service-book. Bishop Horsley (Collation) p. 8, speaks of these words as being ' introduced with peculiar pro- priety ' in their present place. I have heard the objection raised that the words of King David, on the occasion of his presenting his splendid offerings of gold and silver and precious stones, are too elevated for the presentation of a few pence. The reply to this objection seems to me suggested in another of our Offertory sentences (not found in the English book), ' Verily I say unto you that this poor widow hath cast more in than all they that have cast into the treasury.' If there be a felt unreality in the words, is 152 NOTES it not due to our own grudging spirits ? A liturgical service cannot be written down to the level of the mean and narrow-hearted. The words ' of thine own do we give unto thee ', with a prospective reference to either the lesser or the greater oblation, has its parallel in the well-known words TO. era e* rwv o-wv o-ol 7rpoo-<epo/x,ev, and other corresponding phrases in the Eastern liturgies. Tf And the Presbyter shall then offer up, and place the bread and wine. The rubric is derived from the liturgy of 1637. The contrast with the corresponding rubric in the present English Prayer-Book is striking, and rendered more striking when we notice that in the English Prayer- Book the Priest is directed to ' humbly present and place ' the ' decent basin ', with the alms, but with respect to the Bread and Wine he is directed simply to ' place upon the Table so much ... as he shall think sufficient '. Certainly if the English revisers of 1661 intended an oblation of the Bread and Wine at this point they could scarcely have used language better fitted to mislead. What I point to here is further supported by the fact that Cosin actually proposed the following rubric at the last revision in 1661, ' And if there be a Com- munion the Priest shall then offer up and place the bread and wine,' &c., but it was not accepted (Works, vol. v, p. 515, note). This is not the place to discuss this difficult question ; but I will state here that after a very minute and elaborate investigation of the whole subject I am unable to feel satisfied that any oblation of the elements at this point was intended by the revisers of 1 66 1, or that the word ' oblations ' in the succeeding prayer for the Church Militant was intended even to include the elements, much less that it was intended to refer to them exclusively. See the question discussed at length by the present writer in an article entitled ' On Alms and Oblations : an Historical Study ', in the Journal of Theological Studies, vol. i [see also his Further Studies in the Prayer-Book, p. 176]. Bread and wine prepared for the Sacrament] There is no direction for the mixed chalice in the Scottish Office. But the usage has long been, I believe, universal (see Appendix J). Bishop Torry states the prevailing practice in his time, in the rubric. ' It is customary to mix a little pure water with the wine in the Euchar- istic Cup, when the same is taken from the Prothesis or Credence to be presented upon the Altar.' ' Wafer bread ' is by name admitted to be ' lawful ' in the Office of 1637 ; but bread ' such as is usual, yet the best and purest wheat bread that conveniently may be gotten ', will ' suffice '. Prevailing usage in Scotland has not been in favour of wafer bread. Some remarks on the lesser oblation will be found below. The Lord be with you. Answer. And with thy Spirit. Presbyter. Lift up your hearts, &c.] The above Versicle and Response introductory to the Sursum Cor da is not in the liturgy of 1637. I observe it in the Scottish books first in NOTES 153 the edition of 1735, despite its claim to be ' authorized by King Charles I ' ; but it was in the Nonjurors' Book of 1718, following the English Book of 1549. Rattray followed the fuller form suggested by the Greek liturgies. Some such might be adopted in any revision of our Office with a gain in the direction of solemnity and fitting dignity. The introduction of the words above is an instance where the Scottish revisers showed their independence going back to Edward's First Book rather than follow the Scottish liturgy of 1637. Presbyter. It is very meet, &c., and the Prefaces] The following points may be considered deserving of notice : (1) The direction to omit the words ' Holy Father ' on Trinity Sunday shows the revisers willing to adopt from the English Prayer- Book of 1662 what they thought an improvement upon the Scottish liturgy of 1637. The English Nonjurors' Communion Office (1718), though based on the Prayer-Book of 1549, similarly followed in this particular the Prayer-Book of 1662, as do also the edition of the Scotch Communion Office of 1743 and that of 1755. It is scarcely probable tKat the Scottish revisers were acquainted with the fact, but it would have further encouraged them to add the marginal rubric had they known that it was Bishop Wren, who had previously been engaged in examining, together with Laud, the Scottish liturgy of 1637 (see p. 25) that made the suggestion. See Bishop Jacobson's Fragmentary Illustrations of the Book of Common Prayer, p. 80. (2) In the Proper Preface for Christmas-Day the emphatic words ' as this day ' of the liturgy of 1637 is retained in the form ' as on this day ', in preference to the vaguer ' as at this time ' in the English Book of 1662. Similarly on Whitsunday 1 ' this day ' is retained. In both cases the marginal note makes possible the emphasis for the festival, and obviates the objection made by the Puritans. This is a merit of real importance. (3) The introduction of the word ' blessed ' before ' Virgin Mary ' in the Proper Preface for Christmas-Day is characteristic of, and retained from, the Scottish liturgy, 1637. Again, in the Proper Preface for Whitsunday the words ' are brought out of error ', rather than the English ' have been brought out of error ', are retained, and, perhaps, not to the disadvantage of the sense. Tf Then the Presbyter, standing at such a part of the Holy Table as he may with the most ease and decency use both his hands, shall say] This rubric is derived from that in the Scottish liturgy, 1637. A charge was made against Laud on this foundation (see p. 30). A more rational defence of what is pointed out is that the celebrant is the organ and representative of the priestly character of the whole Church. 1 ' Whit-Sunday ' is the form of the word as printed by the Scottish revisers. In this they were following the best lights of their time, whether they regarded the first syllable as standing for wit, white, or huict, according to Hamon L'Estrange's conjecture. And it may be questioned whether modern research does not, on the whole, support the view that the word ' white ' is the origin of the first syllable. NOTES The Prayer of Consecration as followeth] I. The first thing here to be observed is the position of the Prayer of Consecration in relation to the rest of the service. It will be seen that, as compared with the positions of the Prayer of Consecration in the English and American Offices, it comes early. In the English and American Offices the Prayer of Consecration comes immediately before Reception. In the Scottish, between the Consecration and Reception many prayers intervene, which are placed either before Consecration or after Reception in the two former liturgies. The Scottish liturgy of 1637 had embodied in the Prayer of Consecration what is the first post-communion collect in the present English Book, and had placed the Lord's Prayer and the Prayer of Humble Access between this and Reception ; but it was the study of the early Greek liturgies which determined the present order of the Scottish Office. 1 The close parallelism of the structural arrangements of the Scottish and Eastern liturgies will be seen by comparing the early part of the anaphora of, for example, the liturgy of St. John Chrysostom with the corresponding part of the Scottish Office. LITURGY OF ST. CHRYSOSTOM. 1. Benediction and Sursum Cor da. 2. Preface. 3. Triumphal Hymn (' Holy, Holy, Holy.' &c.) 4. Recital of Work of Redemp- tion. Recital of Institution. 5. The Great Oblation. 6. The Invocation. 7. The Great Intercession for Dead and Quick. 8. The Lord's Prayer [with Em- bolismus] . g. Prayer of Humble Access. 10. Elevation, Fraction, Commix- ture, Infusion of Warm Water. 11. Communion. SCOTTISH COMMUNION OFFICE. 1. The Lord be with you, &c., and Sursum Cor da. 2. Preface. 3. ' Holy, Holy. Holy,' &c. 4. Recital of Work of Redemp-, tion. Recital of Institution. 5. The Great Oblation. 6. The Invocation. / 7. The Prayer for the whole state of Christ's Church. 8. The Lord's Prayer. 9. Prayer of Humble Access. 10. [Nothing corresponding.] 11. Communion. I have taken the Liturgy of St. Chrysostom for comparison, but the Liturgy of St. James (from which it was derived) would have shown a parallel even closer. Bishops Campbell and Gadderar had, together with the English Non jurors, been engaged in the study that resulted in the Non jurors' Office of 1718 ; and on Gadderar's settling at Aber- deen the Scottish liturgy of 1637, as we have seen in the historical sketch, though printed as originally issued, was in actual use con- 1 A reference to Appendix I will show that the structural arrangement of the present Scottish Office resembles that of the Scottish liturgy of 1637 less closely than it does that of the earlier liturgy of England, 1549. Much as our Scottish revisers of the last century valued the Scottish Prayer-Book, they valued still more highly antiquity and intrinsic merit. NOTES 155 formed to this order. The influence of Bishop Rattray's work at last secured in 1764 the authorized establishment of this sequence. On the position of the great intercession for the whole Church Dr. J. M. Neale (History of the Holy Eastern Church, General Intro- duction, i. 507) observes : ' It is clear that the position of the inter- cession can make no difference in its validity, but it seems also clear that the Eastern position, when the sacrifice has been already made, s the best.' 1 The following varieties in the position of the Great Intercession in relation to the Prayer of Consecration in various liturgies should be noted. 1. Before the recital of the history of the Institution. The Alexan- drian Liturgy (St. Mark), and certain cognate liturgies. 2. Partly before (for the Quick), and partly after (for the Dead). The Roman and Ambrosian liturgies. 3. Between the Institution and the Invocation. Three Nestorian liturgies. 4. But the great majority of liturgies, the main body of the liturgies of both Eastern and Western Syria, and their derivatives, including those of St. James, St. Basil, St. Chrysostom, St. Clement, and some forty Syro- Jacobite liturgies, place the Great Intercession after the Consecration is complete. The rationale of the arrangement that places the great prayer for Christ's Church after the Consecration, as it presented itself to the Fathers who used the liturgies of the prevailing type, seems to have been that while the sacrifice lay upon the altar before God we might the more efficaciously entreat His mercy. Every Christian prayer is 1 An able writer of a very different intellectual temperament, and one of the ablest and most ' judicious ' prelates that the Church of England ever possessed Connop Thirlwall remarks on the same subject (Charge 1857, republished in Remains Literary and Theological, i. 279) : ' There are passages in the Scottish Office which, as it appears to me, add much to its solemnity, without being liable to any misconstruction in point of doctrine. They express that which in the English Office is tacitly implied, but is left to be understood, and therefore may easily be overlooked. But the main difference between the two Offices consists in the greater prominence which is given in the Scottish to the commemorative character of the rite. This is indicated partly by the language used in the form of Consecration, which dwells much more emphatically than our own on the Memorial, and partly by the number of prayers and other acts of devotion which are interposed between the Consecration and the Com- munion, while in our Office the one follows immediately after the other. This portion of the Scotch service includes the Prayer for the Church militant (sic), the Lord's Prayer, Invitation to the Holy Communion, the General Confession and Absolution, the hortative sentences of Scrip- ture, and the Prayer for a meet and salutary reception of the consecrated elements. It is clear that in the view of the framers of this liturgy the interval between Consecration and Communion is the most appropriate season for all manner of supplications, general and special, which are founded upon the great sacrifice commemorated in the Eucharist. I must own that I do not see any valid doctrinal objection to this view, though I am aware that it may be carried out in a manner liable to great abuse.' 156 NOTES put up in the name of Christ, and through the merits of His sacrifice ; and here, while the one great sacrifice of Calvary was represented before the Father, they would plead the precious death of the immacu- late Lamb. 1 They put up their prayers ' in such a manner as they thought most prevalent, that is, by virtue of the Eucharistical Sacrifice then lying in open view ' 2 Anglican divines have expressed themselves in similar language. Thus Bishop Jeremy Taylor : ' Our prayers can never be so holy as when they are offered up in the union of Christ's Sacrifice. . . . When we represent His death and pray in virtue of His passion, and imitate His intercession and do that which God commands, and offer Him, in our manner, that which He essentially loves ; can it be that either anything should be more prevalent, or that God can possibly deny such addresses and such importunities ? ' 3 ' We do show forth ', writes Bishop Patrick, 4 ' the Lord's death unto God, and commemorate before Him the great things He hath done for us. We keep it (as it were) in His memory and plead before Him the sacrifice of His Son, which we show unto Him, humbly requiring that grace and pardon, with all other benefits of it, may be bestowed upon us. And as the minister doth most powerfully pray in the virtue of Christ's Sacrifice when he represents it unto God, so doth the people also when they show unto Him what His Son hath suffered. Every man may say " Behold, Lord, the bleeding wounds of Thy own Son ; remember how His Body was broken for us ; think upon His precious Blood which was shed in our behalf. Let us die, if He have not made full satisfaction." ' I must not burden these pages with passages of a similar strain from other Anglican writers ; but I note that the very fact that the Conse- cration comes immediately before Reception in the English Prayer- Book leads them chiefly to think, in this connexion, of the first post- communion prayer. In the passage above quoted the words ' all other benefits of it ' make one feel what the writer is thinking of. 5 But in the Scottish Communion Office the great prayer for the whole Church comes immediately after the Consecration, and the feelings, to which Taylor and Patrick have given such forcible expression, are granted full scope and gratification. I believe there are few devout priests, who have celebrated the Eucharist according to the Scottish 1 Thus, for example, St. Cyril of Jerusalem, in his Mystagogical Cate- chism, in treating of the Liturgy of St. James, says Jra, /*era TO airapriaOfivai TT)V irvevnoiTHtriv Ovaiav, TJJV ava.ina.KTov KaTptiav, (irl TTJS Ovatas (Kfivtjs TOV l\aa(iov aapaKa\ov(i(v TOV &eov, virtp KOivrjs TWV tKK\rjaiSjv dprivijs' virip TTJS TOV Koopov tvo~TaOfias' vir^p fiaaiktcav' virtp ffT paTtcarwv KOI av^iuA'xoiv' virJ/> TWV iv avOevdais' vntp TWV KaTairovovfiitvcav' /cat dirafaTrXws, vir\p TtdvTOJV /3or/0/as titofiivuv StontOa ntivTfs 77/Jfs. /cat TavTtjv irpoff<p(po(i(v Tqv Ovfflav. (v. 327.) Edit. Paris, 1720. 2 Johnson's Unbloody Sacrifice, i. 388. 3 Sermon VI, vol. v, p. 88. * Mensa Mystica, p. 15. 6 Similarly, Sharp, Archbishop of York (Sermon XXIV), thinks chiefly of the post-communion Collect. NOTES 157 rite, that do not feel the powerful attraction of this arrangement. They do not enter into metaphysical speculations as to the relations of time and its divisions to the Eternal God. They are human creatures, and they feel that God has condescended to their weakness, and helped it by this gracious oiVovo/xt'u. And the same characteristic of the Scottish Office endears it in the hearts of thousands of the lay people. From the writings of Scottish theologians I shall content myself with the following words of the late Bishop of St. Andrews (Charles Wordsworth) : ' In the Scotch Office the Prayer for the whole state of Christ's Church does not occur till after the Consecration ; the same position which it occupies in the ancient liturgies, and which obviously gives to it greater scope and intensity of feeling ' (Three Short Sermons, P. 38). It is of importance to bear in mind what has been now pointed out. It is sometimes assumed that those who are attached to the Scottish Office would be content if the Prayer of Consecration, according to the Scottish rite, were preserved, while the general structural arrangement of the liturgy were assimilated to that of the English Church. Most certainly of many of its supporters this is not true. In regard to general structure the Scottish liturgy is superior, not merely to the present English Prayer-Book, but also to the liturgy in the first Prayer-Book of Edward VI, though in some other respects the advantages may be on the other side. And it is, in my judgement, to be much regretted that the American Prayer-Book, which allowed its Prayer of Consecration to be modified by the primitive form our rite exhibited, did not also alter the general structural arrangement of the parts of the service after the same model. This feeling is, I understand, shared by many American Churchmen. It may, however, be questioned whether the Confession and Absolution ought not to come before the Anaphora. II. Having now briefly considered the position of the Prayer of Consecration, in relation to other parts of the service, we have, secondly, to say something of its internal structure. Of the five great families into which all known liturgies may be divided (viz. : I. The liturgies of Western Syria and derivatives ; II. The liturgies of Alexandria and derivatives ; III. The liturgies of Eastern Syria and derivatives ; IV. The Hispano-Gallican liturgies ; and V. The Roman and derivatives 1 ) ) ' it is certain ', says Dr. Neale, ' that the first four had, from the very beginning, in the same place where the Scotch liturgy has it now (namely, after the words of Institution), an Invocation of the Holy Ghost that He, descending on the bread and wine, would make triem the Body and Blood of Christ. It is not certain that the fifth, or Petrine, liturgy ever had this : neither is the contrary certain ' (Earnest Plea, p. 10). Thus all liturgies, orthodox and heretical alike, with the exception stated, possessed the Invocation. 1 The above nomenclature seems to me to be the best yet devised. It is due to Mr. C. E. Hammond. 158 NOTES These are the facts, whatever may be their significance. But though the Roman liturgy does not possess in the Canon an express Invocation of the Holy Spirit, it does possess in the Canon, what the present , English liturgy does not, an express prayer for God's blessing upon the bread and wine. ' The Roman Canon ', writes Brett, ' contrary to all others, does not invocate the descent of the Holy Ghost ; however, it prays for God's particular blessing upon the elements, and that He would make them the Body and Blood of Christ, which is much the same in effect : for to pray to God to bless the elements and make them the Body and Blood of his Son, is not materially different from praying for the descent of the Holy Ghost for that purpose, since the spiritual blessings of God are all conferred upon us by the operation of His Holy Spirit ' (Dissertation, p. 224). The prayer to which Brett refers is ' Quam oblationem tu, Deus in omnibus, quaesumus, benedictam, ascriptam, ratam, rationabilem, acceptabilemque facere digneris : ut nobis Corpus et Sanguis fiat dilectissimi Filii tui Domini nostri lesu Christi '. But though the Canon of the Roman liturgy contains no more express invocation than this, in the Ordinary of that liturgy, if not at first at least in later times, may be found something even more definite I mean the prayer, ' Veni sanctificator omnipotens aeterne Deus, et benedic hoc sacrificium tuo sancto nomini praeparatum.' Le Brun (tome i. 160), commenting on this, argues forcibly that the prayer is directed to the Holy Spirit. The prayer was added to the Roman Mass about 1050, according to Maskell (The Ancient Liturgy of the Church of England, 3rd edition, p. 83). It is not found in the Ordinary of the Missals of Sarum, Bangor, York, or Hereford. It occurs in the Leofric Missal (p. 10), but its place is not very clearly indicated. The part of the English Prayer of Consecration which approaches nearest to the Prayer of Invocation, in fact the only part that is a prayer, runs as follows : ' Hear us, 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.' It is said that the prayer for God's blessing to make the bread and wine the Body and Blood of Christ to us is here implicitly present ; and I have no desire to subject the statement to any close analytical examination. The intention of the Church of England was, no doubt, to do, in the celebration of the Eucharist, what Christ did at the institution of the Sacrament. He would be a bold man who would venture to maintain that all the blessings of the Sacrament may not be given, through God's infinitely gracious bounty, where there exists the intention to do as Christ com- manded. But certainly, pointing to the Scottish liturgy, we may say, ' I show you a more excellent way.' What was urged by those to whom we owe our Scottish Office is that we have the Scripture authority for Christ's blessing, that is asking NOTES 159 a blessing upon, the bread and wine. It is to ignore the main point of the objection to the English liturgy (as being imperfect, though not to such a degree as would involve invalidity) to lay stress on the absence of an express invocation of the Holy Spirit. The main point is that the English liturgy has at best only in a way obscure and involved anything that corresponds to the blessing of the bread and wine by our Saviour. But to treat this subject more fully would necessitate entering upon the field of the interpretation of Scripture. The Prayer of Consecration has three principal parts, following, in the Scottish liturgy, the order (i) the recital of the history of the Institution, (2) the Oblation, (3) the Invocation of the Holy Spirit. This is the order of the corresponding parts in the great majority of all liturgies. We have here again to except those of the Roman family. 1 These are the facts : theories accounting for them historically, and theories of their rationale, may vary much. The Nonjurors urged, with much persistence, that, because the Oblation is prior to the Invocation, the offering made in the Eucharist is only bread and wine set forth as ' symbols ' of the Body and Blood of Christ. But of course they perceived that the great intercession was made while the irpoKtiptva. !apa, fully consecrated, lay upon the altar. They could not fail to acknowledge the repeated en irpoa-^pop-fv of the post-Invocation prayer ; and they seem to have been embarrassed by it. The great controversy with Rome that had marked the years immediately preceding the Revolution could scarcely fail to affect their interpreta- tion of the phenomena presented by the study of the ancient Fathers and liturgies ; and they seized on the fact of the Oblation preceding the Invocation as establishing that in the earlier times there was nothing corresponding to the Romish sacrifice of the Mass. May I venture to commend to the student who feels embarrassed by these difficulties and others of a similar kind the following remarks of Mr. Hammond : ' How are we to account for such a fact as ... a trans- ference to the earlier oblation of language more befitting the Great Oblation ? Or what explanation shall we give amid the extraordinary unity which the reader must by this time have seen to exist among the liturgies, of the still more extraordinary variety of order, and that not only of minor details, but of the most important parts of the service ? On what principle is the Great Intercession, for instance, placed now before, now after, and now in the midst of the Consecration ; now partly before and partly after ; and lastly wholly away and connected with the Offertory ? Is it not that as it is in heaven, so when here a heavenly Mystery is being enacted the element of time must be con- 1 I speak of the more clearly marked features; for we occasionally meet something like an anticipatory Invocation ; and there are those who wish to find the parallel to the Invocation in the ' supra quae pro- pitio ' and ' supplices te ' of the Roman and Ambrosian Canons. Again, anticipatory oblations are sometimes found early in the service. These things should be borne in mind as indicating the absence of the sharply- defined limits of the various parts of the service, which a determination to find logical system sometimes invents. 160 NOTES sidered to be excluded ? ' 1 Or, to put the same truth in another form, it is impossible for hearts and minds deeply stirred by emotion not at times to leap forward in anticipation. Nor is it possible to silence the sweet reverberations from the immediate past, that enter, not inhar- moniously, and mingle with the new movement of thought and feeling to which the service has reached. by his own oblation of himself once offered] So ed. 1755; previously 'one oblation', as in the English and American Offices. As a misprint the word ' own ' for ' one ' appears in some editions of the English Prayer-Book. Indeed, in one (1549) edition of Edward's first Prayer-Book we find ' his awne oblacion '. The misprint ' own ' will be found in editions of the English Prayer- Book printed in 1597, 1619, 1634, 1665, and 1735. The intention of Bishop Falconar, in the use of ' own ', was, probably, to bring into prominence the voluntariness of the offering of Himself by Christ, as we find it expressed in the ancient liturgies in this place, just preceding the Words of Institution. Thus in the Liturgy of St. Basil we read, p.&Xwv yap eievcu 7ri TOV CKOWTIOV . . . O.VTOV Oavarov. In the Liturgy of St. Chrysostom, rrj WKTL y TraptS&ov eaurov, as it appears in the Barberini manuscript ; and as it appears in a later form, in Lady Burdett-Coutts's eleventh-century manuscript of the same liturgy, and in the Liturgy of St. James in the Messina Roll, still further emphasized, rrj WKrl 77 irapeSiBoTO, /xaAAov 8e eavrov TrapeSt'Sou (Brightman's Liturgies, Eastern and Western, i. 51). Bishop Rattray, in his liturgy, had adopted from the Liturgy of St. James the words, ' and when the hour was come that He who had no sin was to suffer a voluntary . . . death upon the cross.' made a full, perfect, &c.] Observe that in 1637 we read ' made there [i. e. upon the cross] a full, perfect/ &c. The word ' there ' was first omitted in the edition of 1755, and the omission was continued in the edition of 1764. There can be little doubt that the reason of the omission was the belief of the Non jurors that Christ offered Himself to the Father at the institution of the Eucharist, although the oblation was not consummated till the death upon the cross. a perpetual memorial} First in 1764 ; previously ' memory ', though later on in the prayer the word ' memorial ' had appeared in 1549, and in 1637 and derivatives. The change is thoroughly justified ; ' memory ' in the sense of ' memorial ' being now obsolete. See the Authorized Version of i Mac. xiii. 29 : ' And upon the pillars he made all their armour for a perpetual memory ; ' and Shakespeare's King Lear, iv. vii. 7, where Cordelia says to Kent, ' These weeds are memories of those worser hours.' The student will see by an examination of the use of the word 1 Liturgies, Eastern and Western, Jntroduction, p. xxxvii. NOTES 161 in the Septuagint rendering of Lev. xxiv. 7, Num. x. 10, that when our Lord used the words ek TTJV e/jirjv dvayu-v^o-iv He possibly used them with an allusion to the Old Testament application of the words, and would have been so understood by the Apostles, the memorial being primarily before God. But much that is of weight can be set against this view. See Gore's The Body of Christ, pp. 315, 316, and Appendix K. of that his precious death and sacrifice] So 1637. Cosin says of the English form, it ' seems to want " and sacrifice ", which, if added, would be more consonant to the nature of that holy action, and the words of the Catechism following '. Works, v. 516. It is probable that the addition of the words ' and sacrifice ' was suggested by Cosin to Convocation in 1661 ; but, if so, it was not approved. Take, eat, this is my body] A discussion of the Eastern and Western theories of consecration would, in this small handbook, be out of place. In any approaches that may hereafter be made towards the Orthodox Churches of the East, it will be important to be able to point to liturgies like the American and the Scottish, that possess the two essentials, according to the now prevailing Eastern view, viz. the recitation of the Words of Institution and the Invocation. DO this] On the sacrificial sense attributed to ' DO ' see Appendix K. WHICH WE NOW OFFER UNTO THEE] In the explicit teaching of the Scottish Communion Office there are three distinct oblations of material offerings. 1 1. The oblation of ' alms and other devotions ' by the people, ' humbly presented before the Lord, and set upon the holy Table ' by the Presbyter. 2. The oblation of ' the Bread and Wine prepared for the Sacrament ', when the Presbyter is directed to ' offer up and place them upon the Lord's Table '. 3. ' The Oblation,' emphatically so called, and so designated in the marginal rubric which is made at the words WHICH WE NOW OFFER UNTO THEE, in ' the Prayer of Consecration ', after the Bread and Wine have (according to the theory of the nonjuring divines) been solemnly set apart by the manual acts and words of Institution as ' symbols ', ' representatives ', ' antitypes ' z of the Body and Blood of Christ, and before the consecration is completed by the Invocation. 1 Ritual oblations are what is here in view. I am not concerned to consider (4) the precious oblation of ' ourselves our souls and bodies '. 2 So the Elements are styled (avrirvna) in the Liturgy of St. Basil after the Words of Institution have been pronounced and the Oblation made, and before the Holy Ghost is invoked to make the bread the Body of Christ, &c. Compare o^oloj^a in Sarapion, p. 17. 1327 M 162 NOTES The first of these oblations is indicated by ritual action, and also by words, ' Of thine own do we give unto Thee,' though these words may also have perhaps a prospective reference to the Elements. The second is indicated by a ritual action, but not verbally (the intention being expressed in the words ' offer up '). The third is an express verbal oblation in the words WHICH WE NOW OFFER UNTO THEE. It will be observed that the words are emphasized by the use of a larger type. 1 The intention of this would seem to be to emphasize the time in the service when it was supposed this oblation was made. The strong opinions of the divines responsible for the Office upon this subject must be well known to all .students of non- juring literature. 2 I would here desire to express my own doubts as to the advantage of attempting to frame liturgical formulae of this restrictive kind. I dislike the notion of devotional formularies being constructed with an eye to the exclusion of the views of those who differ from us in any matters that may, not unreasonably, be left open. The spirit of the highest devotion is expansive, not restrictive. It has no other purpose than to utter itself in acts of adoring worship. It does not aim at giving a slap to a theological opponent by a side-blow. It has no deliberately hostile aspect to those who would give a further intention to their prayers. It is possible, indeed, to understand the word NOW as referring to the whole actus continuus of the celebration ; but such was not the intention of the framers of the Office, and such is not the sense naturally suggested by the whole passage. I think it is to be regretted that those who sympathize with the view that would place the Oblation after the completed consecration may thus, unnecessarily, suffer a sense of dissatisfaction. To revert to the order of the parts of the ' Prayer of Consecration ', as found in the liturgy of 1637 and its various more or less modified reprints in the last century, would, of 1 This distinction of type is found in Bishop Seabury's Office, and also in the two earliest authorized editions of the American Prayer-Book, where, according to Bishop White (who speaks of the first edition), this peculiar printing was allowed to appear ' through inadvertence ' ; see Prof. Hart's Bishop Seabury's Communion Office, p. 44 (2nd ed.). In some editions of the Scottish Office the distinction of type is not observed. The words are to be found as early as the edition of 1735, where they are inserted into the Consecration Prayer of the liturgy of 1637. They then disappear for a time, and again take their place in our recognized Office. 2 See Appendix K. No ritual act is prescribed ; but the word eleva, inserted at this point in the margin of a copy of the edition of 1764, said to have belonged to, and been used by, John Alexander, Bishop of Dunkeld (1743-76), probably points to a common usage. See P. Hall's Fragmenta Liturgica, v. 221. In Bishop Deacon's Holy Liturgy the ritual direction at this place is as follows : ' We offer to thee, our King and our God, according to this institution (And here to point with his right hand to all the bread :), this Bread and (And here to point with his left hand to the cup, and every vessel on the altar in which there is any wine and water :) this Cup ; giving thanks to thee through him, that thou hast vouchsafed us the honour to stand before thee and to sacrifice unto thee.' NOTES 163 course, be directly in the teeth of the Scottish revisers who have given us our present Office, and would be contrary to the undeviating usage of the great early liturgies that were taken for its model. In the judgement of the present writer it would be as entirely undesirable as it is (he has no doubt) practically impossible. But the emphasizing of the difficulty that is now presented to those who prefer the order of 1637 seems to me a blot. I gladly cite, however, from Johnson, 1 the writer who on this subject exercised the most powerful influence upon the nonjuring school, a passage which accurately states the facts, and may tend to allay the feeling of dissatisfaction to which I have referred. ' Though the solemn oblation ', he writes, ' begins in all the liturgies after the Words of Institution, and before the Invocation of the Holy Spirit, or the Divine benediction ; yet the sacrificial service is not ended until after the Consecration. For it is to be observed that the Clementine Liturgy, St. James's, St. Chrysostom's, St. Peter's, St. Gregory's, contain a prayer for the acceptance of the Sacrifice, and particularly that it ' may be received up to the heavenly Altar ', after the consecration is fully ended : and the solemn propitiations, intercessions, reconciliations for the whole Church, for all orders and degrees of men, for all the most desirable graces and favours, follow after the Consecration in the Clementine Liturgy. And these no doubt were esteemed a considerable part of the sacrificial service ; and these were performed after the symbols had been made the spiritual Body and Blood in the most perfect and complete manner that it was possible for one thing, its substance remaining, to become another. It was the Eucharistical Body and Blood, Which were the Gifts or Sacrifice, Which they desired might be assumed up to the Altar in heaven,' And I would point out to any who may still be discontented, that, when we pray, immediately after the Invocation in the Scottish and American Offices, that God would ' mercifully accept this our sacrifice of praise and thanksgiving ', the prayer is obviously capable of the interpretation put by many commentators upon the words hoc sacri- ficium laudis (as it occurs in the Canon of the Roman liturgy), viz. the Oblation of the Body and Blood of Christ, sacrifictum laudis quia Deus per illwL magnopere laudatur. 2 But I am bound to add that if the Prayer-Book is to be taken as its own interpreter, this gloss is incon- sistent with the use of the same expression in the thanksgiving ' For restoring Public Peace at Home '. 1 Unbloody Sacrifice, vol. i, p. 340 (Anglo-Cath. Lib.). 2 Bellarmine, De Missa, lib. ii, c. 21. Compare from the Leonian Sacramentary, Laudis tuae, Domine, hostias immolamus quibus nos et presentibus exui malis confidimus et futuris (Muratori, Lit. Rom. Vet. i, col. 297). Illustrations of this expression, as equivalent to the sacrifice by means of which we offer our praises, may be found in the Septuagint at Lev. vii. n, 12 ; 2 Chron. xxix. 31 ; Jer. xvii. 26. See also Bingham (Antiquities, &c., book viii, chap, vi.), who cites from Paulinus (Ep. 12 ad Sever.) a passage which speaks of the priest finding prepared in the Paratorium of the Church hostias iubilationis. M 2 164 NOTES Vouchsafe to bless and sanctify, with thy word and Holy Spirit, &c.] The Invocation of the Holy Spirit is, as we have seen, a common feature of the liturgies, but in no liturgy is it so abrupt and bald as in the Scottish. Bishop Falconar, in the 1755 edition of the Scottish Office, though making many changes, still retained the words of the Office of 1637. The revision of this edition of 1755, which resulted in the received text (1764), did not in my judgement approach really nearer the forms of the primitive liturgies. There is no doubt that in the form of 1637 and in the form of 1549, from which it was derived, we find a mingling of the phraseology of the East and West j but it nevertheless, not unhappily (as it seems to me), conveys the sense of at least the most important of the liturgies actually in use. The chief liturgies of the Patriarchates of Alexandria, Antioch, and Constantinople, and the liturgy of Jerusalem, commence the Invoca- tion with a prayer that the Holy Spirit might be sent down ' upon us and upon the holy gifts '. The only one of the liturgies commonly reckoned of the first rank that does not possess this form is that liturgy which, so far as we have evidence, was never used in any Church, viz. that named after St. Clement. The liturgies of St. James, St. Chrysostom, St. Basil, and St. Mark all possess it. We find it, too, in some of the liturgies of the heretical Churches Nestorian and Jacobite a fact of much importance, as it points to the probability that the form stood in the Office before the separation of these communities from the Catholic Church. Again, in the principal liturgies, beside the words ' upon us ' before the Invocation upon the Elements, after the Invocation the abruptness was removed by the declaration of the purpose for which the change was sought. When Bishop Spinckes objected to the removal of ' unto us ' from the liturgy as adopted by the Nonjurors, Brett replied : ' I confess that those words are in the Canon of the Mass, and in the first liturgy of King Edward, which was plainly taken from that Canon, and differs very little from it, except in the Rubrics : but they are in no other ancient liturgy. For in all the Greek and Eastern liturgies, as well as in the Gallican, Gothic, and Mozarabic liturgies, which were the ancient liturgies of the Western Church, before they gave place to the Roman Canon, there is no such word as nobis or unto us in this petition for the descent of the Holy Ghost upon the elements ; they all, as has been showed, run in these words, Make, or Let him make, this bread the Body of Thy Christ, and this cup the Blood of Thy Christ, without any manner of restriction, and in as express terms as are in this prayer ' (p. 250). Brett then proceeds to point out very justly what an advantage is given to ' zealous transubstantiators ' by maintaining that the ancient and widespread form just cited, without the restriction of unto us, implies the doctrine of transubstantiation. And Brett's argument was really effective, as in behalf of the Nonjurors' Office of 1718; for the Nonjurors' Office, following the Clementine model, contained the real equivalent to nobis, in the words ' . . . and this cup the Blood of Thy Christ, that they who are partakers thereof NOTES 165 may be confirmed in godliness, may obtain remission of their sins, may be delivered from the devil and his snares ', &c. But the Scottish revisers of 1764 omitted the nobis, and also the sentence that in some measure corresponded in meaning and intent to the above passage, which the Nonjurors had adopted from the Clementine Liturgy, I mean the words ' so that we receiving them according to thy Son our Saviour Jesus Christ's holy institution may be partakers of the same, his most precious Body and Blood '. The reader is now referred to Appendix B for translations of the Invocation as it stands in some of the liturgies of the East, ancient and modern. I repeat here what I have already said in the Introduction. The formula of the Invocation in the Scottish Office is without prece- dent or parallel. It has neither antiquity nor the analogy of other Offices to countenance it. Bishop Jeremy Taylor's authority has been sometimes cited on behalf of the Scottish formula, because he uses the word ' become ' in the same sense. It is well, however, to read the whole context, which will be found in Appendix B. The ' apostolic ' Thomas Wilson, Bishop of Sodor and Man, in his Short and Plain Instruction for the better understanding of the Lord's Supper (Works, iv, 403, Anglo-Cath. Lib.), gives the following prayer to be said secretly at the Prayer of Consecra- tion : ' Most merciful God, the Father of our Lord Jesus Christ, look graciously upon the gifts now lying before Thee ; and send down Thy Holy Spirit on this Sacrifice that He may make this Bread and this Wine the Body and Blood of Thy Christ, that all who partake of them may be confirmed in godliness, may receive remission of sins, may be delivered,' &c. There is in the Bodleian Library a Prayer-Book which had been used by Bishop Barlow, in which a similar Invocation is inscribed (Tracts for the Times, vol. iv, p. 165). On the use of the word ' become ', see Appendix L. ^f Let us pray for the whole state of Christ's Church.] In this invitation to prayer the Scottish revisers went back from the Scottish liturgy of 1637, where the words ' militant here in earth ' had a place, to the form in the Prayer-Book of 1549. The editions of 1755, 1743, and 1735, &c., have the same omission. The Nonjurors' Com- munion Office, 1718, omits the whole sentence, but in the body of the prayer follows the intercessions for the departed as in the Prayer-Book of 1549. Though the words ' militant here in earth ' are not omitted from the Scottish liturgy of 1637, the words of the prayer for the faith- ful departed in that liturgy are (except for minute verbal differences made in the present Office as supposed improvements in the style) identical with those of the present Scottish Office. It is worthy of observation that in Knox's Book of Common Order (p. 87, Sprott's edition) we find the title ' A prayer for the whole estate of Christ's Church ' without the limiting clause. While the form of bidding of the prayers stands as it does in the 166 NOTES English Book, 1 it is plain that the interpretation that would make the words ' that with them we may be partakers of thy heavenly kingdom ' a prayer for the dead is inadmissible. The limitation suggested by Bucer is as full of force since the revision of 1661 as it was previously. One can only smile at the efforts of those who can even express thank- fulness that ' the Providence of God has preserved [in the English liturgy] the prayer for the whole Church, departed as well as living, in the prayer that is too often regarded as being for the Church Militant alone ' (Blunt, Annotated Book of Common Prayer, revised edition, p. 380). In the liturgy of 1637 the same introductory ' bidding ' is found, and gives a feeling of incongruity to the concluding ' that we and all they that are of the mystical body of thy Son ', &c. The removal of the limitation in the present Scottish Office removes the sense of incongruity ; though, it must be admitted, the prayer falls far short of the definiteness of the early liturgies, and of the beautiful form in the Prayer-Book of 1549. On the subject of prayers for the faithful departed much information will be found in Bishop Archibald Camp- bell's work on The Middle State, and Prayers for the Dead. If Then shall the Presbyter say, As our Saviour Christ hath commanded and taught us, we are bold to say,] This is found in the liturgy of 1637 (from the Prayer-Book of 1549), and in the Offices derived from it. It is curious that we do not find, in the Nonjurors' Office 1718, nor in Bishop Deacon's Holy Liturgy 1734, this, or any equivalent more like the Greek forms. The English mediaeval ' uses ' of Sarum, York, Bangor, and Hereford, and the earlier Leofric Missal, concur here (as might be anticipated) with the Roman in the words ' Praeceptis salutaribus moniti et divina institu- tione formati audemus dicere '. The holy boldness (-n-apprja-ia, see Heb. iv. 16, x. 19) with which our approach may be made is the common feature characteristic of this introduction in both Eastern and Western liturgies. Our Father who art . . .] ' Who art ' rather than ' which art ' was perhaps suggested by Rattray's Office. It appears in the Scottish Office of I755- 2 In a letter dated London, Sept. 18, 1762, from Bishop R. Gordoun to (apparently) Bishop Alexander, mention is made of it having come to Gordoun's ears that ' so fond were some of the (Scottish) Bishops of novelty that they must needs reform the Lord's Prayer itself ' . . . ' say- ing Who art instead of Which art' (MS. Letter in the Theological College, Edinburgh). In the edition put out privately for the use of his own congregation 1 The effort was made in 1661 to change the ' bidding '. A reference to Colonel James's photozincographic reproduction of the book used for the draft of changes shows us ' Let us pray for the good estate of the Catholic Church of Christ ' erased. See also Parker's Introduction, &-c., p. cc. 1 See Note on the first occurrence of the Lord's Prayer. NOTES 167 by Bishop Abernethy-Drummond in 1796 the Lord's Prayer is made the conclusion of the Prayer of Consecration in the following form : ' And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service ; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord : in whose sacred name vouchsafe us, with freedom, without condemnation, and with a pure heart to say . . .' l Bishop Abernethy-Drummond believed that the Lord's Prayer was always part of the Consecration Prayer ' in the primitive Church '. See a letter addressed to Bishop Watson (Aug. 15, 1796), printed in the Panoply, iii. 188, 189. Some letters of Bishop Jolly on this subject may also be found in the same place. In one of these letters Jolly writes, with characteristic earnestness and piety, ' Your transportation of the Lord's Prayer certainly can do no harm, giving it a more eminent place ; and surely it deserves the most eminent, the importance and value of it being inexpressibly great. I trust ' Give us this day our daily bread ', in the full sense and meaning of it, will supply whatever may be less perfect in our Form.' In this connexion we must remember the statement by St. Gregory the Great that it was the custom of the Apostles to conse- crate the Host of Oblation by the Lord's Prayer only (Epist. ix. 12). Ye that do truly and earnestly, &c.] The absence of the words ' with faith ', which appear in the present English Prayer-Book after the words ' Draw near ', has been noted, as if it were thus taught that faith was not considered necessary to the worthy partaking of the Body and Blood of Christ ; but it is sufficient to observe that in this particular the Scottish Office omits nothing which had been in the Scottish liturgy of 1637. The English Prayer- Book was not the basis of the Scottish revision. The revisers did not find the words in the Scottish liturgy, and they did not insert them. Faith is, of course, implied as existent in them that truly and earnestly repent them of their sins, purpose to lead a new life, &c. The words 'with faith ' were not introduced into the English Book till 1662. The student will observe the words ' meekly kneeling upon your knees ', which had appeared in the earlier editions, disappear from the edition of 1 764.2 In the Scottish liturgy of 1637 they occurred reason- ably enough at the conclusion of what was practically one lengthy Exhortation, during which the people would naturally have stood ; but when the short Exhortation was dissevered from the long, and given its present place, the people would probably have remained still upon their knees. This is one of the instances of the carefulness of the revision of 1764. 1 The words ' with freedom, without condemnation, and with a pure heart ' are from Rattray's Ancient Liturgy of the Church of Jerusalem (pp. 72, 120), but Rattray knew too much of the early liturgies to make the Lord's Prayer part of the Prayer of Consecration, properly so-called. 2 They were restored, perhaps through carelessness, in several of the subsequent editions. 168 NOTES T| Then shall this general Confession be made by the People along with the Presbyter ; he first kneeling down. Whatever be the exact object of the changes made here in the rubric, it is certain that they are intentional. In the liturgy of 1637 the rubric (retained up to and in the edition of 1755) ran : ' Then shall this general Confession be made, in the name of all those that are minded to receive the holy Communion by the Presbyter himself, or the Deacon ; both he and all the People kneeling humbly on their knees.' That the people should join in the saying of the Confession was, I suppose, suggested by the English Revision of 1662 ; but that the words ' Presbyter or Deacon ' should now receive the above limitation is not so easily accounted for. The Deacon is in an earlier rubric a recognized officiant in the service, and I can only fancy that the object of the change must be to make it plain beyond doubt to the congregation that the Celebrant joined in the Confession. Perhaps the opening prayer of the Liturgy of St. James (see Brightman, p. 31) a prayer of humble confession said by the Priest may have been in the mind of the revisers. It may well be questioned whether, in liturgical propriety, the Confession and Absolution should not come before the Consecration, as in the American and English Offices. Hear what comfortable Words, &c.] Why these sentences were taken from the Authorized Version of the New Testament and not from the English Prayer-Book will be found explained at p. 35. turning him to the altar] The word ' altar ' appears for the first time in edition 1755. It is the only place where the word appears applied to the Holy Table. Collect of Humble Access to the Holy Communion.] So styled in 1637, The epithet ' most sacred ' before ' Body ' appears first in 1755, and is due to Bishop Falconar. And when he receiveth himself.] The prescribing of this form of words to be used by the Priest when receiving comes from 1637. There is some awkwardness in the Priest addressing himself, and I do not know that there is precedent for it. It would be easy on old models to construct a more suitable form for the celebrant communicating himself.] Or delivereth the Sacrament of the Body of Christ] In 1637 ' delivereth the bread '. The phrase we now have is taken from the Nonjurors' Office, which was followed by Rattray, and among the editions of the Scottish Office appears first in 1755. The Words of Delivery are as in 1637 and 1549, except that ' body and soul ' was changed in 1755 into ' soul and body '. We have the express testimony of Laud (Works, iii. 356) that the omission of the second half ' Take and eat this ', &c., in the Scottish Prayer-Book of 1637 was due to NOTES 169 Wedderburn, Bishop of Dunblane. In the Roman Missal, when the Celebrant communicates, he says both of the Body and of the Blood, ' custodiat animam meam in vitam aeternam.' The York Missal used the more extensive word ' me ' thus : ' Sanguis Domini nostri lesu Christi conservet me in vitam aeternam.' In the Order of Communion, 1548, we have the very curious formulae : ' The Body of our Lord Jesus Christ, what was given for thee, preserve thy body unto everlasting life/ and ' The Blood of our Lord Jesus Christ, what was shed for thee, preserve thy soul '. I cannot pretend to explain why the changed order was adopted by Bishop Falconar. Perhaps it was to follow the order of the words ' our souls and bodies ' in the Consecration Prayer ; or to suggest the thought of the superior value of the soul ; or, perhaps, it was suggested by the words of one of the prayers used by the cele- brant in the Liturgy of St. Chrysostom when communicating himself, in which he entreats God that ' the participation of the holy mysteries ' may be eis icuriv ^x^ 5 KC " o-ti/iaTos, even as in St. James's Liturgy there is a post-communion prayer that it might be cis ayiacr/u.ov i/ar^i/ /cat (rw/xaTtov, and in the Clementine Liturgy a similar expression. See below, note on ' Having now received ', p. 170. The change in some subsequent editions to ' body and soul ' was unauthorized. Here the person shall say Amen.] From Nonjurors' Office, and Rattray. In 1637, ' Here the party receiving shall say Amen.' ' Person ' for ' party ' in 1755. Bishop Wren makes the suggestion in the manuscript suggestions for the revision of the English liturgy printed in Jacobson's Fragmentary Illustrations, p. 83. Did he suggest it for the Scottish liturgy of 1637 ? In the first series of Notes attributed (wrongly) to Cosin emphasis is laid on the recipient saying ' Amen ', and patristic authorities are cited for the practice (Cosin's Works, v. 119, 120). It was an ancient practice, and was enjoined in the Clementine liturgy (KOI 6 SexoV^os AeyeVw' 'A/xiyv). So too in the Syriac (Renaudot, ii. 25) and the Coptic (Renaudot, i. 286). Augustine (c. Faustum, xii. 10) speaks of it as a universal custom. Other references will be found in the article ' Communion, Holy ', in Smith and Cheetham's Dictionary of Christian Antiquities, vol. i, pp. 415, 417. Presbyter or Minister that receiveth the cup himself or delivereth it to others] So, in 1637, sanctioning the delivery of the cup by a Deacon. In the Clementine Liturgy the Bishop gives the Bread ; the Deacon the cup. For the antiquities of the subject see Scudamore, Notitia Eucha- ristica, 2nd edition, pp. 750-2. This Benediction] I cannot guess the reason why the words ' this Benediction ' were omitted from the rubric before the delivery of the Sacrament of the Body in 1755. NOTES // the consecrated Bread or Wine be all spent] This is an important rubric, and it will be generally acknowledged as much superior to the corresponding rubric in the English Office. The American Office, also, most happily in this instance, follows Scottish rather than English guidance. Neither the Scottish nor American Offices sanction (i) ' consecration in one kind ' ; nor (2) do they sanction the belief that the recitation of the history of the Institution (and that without the prayer which, it is said, is an implicit blessing of the elements) can effect the Consecration. Roman Catholic controversialists have taken serious exception to the partial Consecra- tion of the English liturgy. Mr. Hutton, in his book on the Anglican Ministry (p. 59), says : ' Such an attempted Consecration is on Catholic principles certainly sacrilegious, and probably null.' And similar objections are raised by Canon Estcourt (Anglican Ordinations, p. 290). 1 Having now received] This first appears in 1764. It is a modification of the ' bidding ' of the Deacon in the Clementine Liturgy, which had suggested a similar form to Rattray. The Clementine form, which has analogues in other of the ancient liturgies, runs thus : MeToXa/JcWes TOV TI/U'OV o-w/taros KOI TOV TLfjifov at/<,aTOS TOV XpioTOU, ev^a/atcmycrwyLtev TW KaTaiw<ravTi ly/xas //,eraXa/5eiv run/ dyiW O.VTOV fj.vo-njpi<t>v, Kal irapaKa\e(T<ap.(v p.rj ets Kpi/j.a dXX eis o~<j)Tr)piav r)fuv yeveo~6ai ) cis ax^eX.eiav i/'v^s Kal <rto/AaTos, eis <f>v\a.KT)v eucre/Jeia?, eis a.(f>eo~iv //,a/mcov, eis u>r)v TOU //.eXXovros <uwi/o<r. The conclusion, in which the Scottish Office departs from the Clementine Liturgy, may probably have been coloured by the infrequency of Communions when the revision of 1764 was undertaken. No doubt it is always in a measure applicable, but its significance is somewhat diminished in the case of frequent celebrations. I should prefer the form of direct address to God, some such, e.g., as is given in St. James's Liturgy. ' We give thanks to thee, Christ our God, for that Thou hast vouchsafed to make us partakers of Thy Body and Blood unto the remission of sins and unto life everlasting. Keep us from condemnation, we beseech Thee, Thou who art good and the Lover of men.' As thou hast commanded us to walk in] The English, the Scottish (1637), and the Nonjurors' Office (1718) have, ' as thou hast prepared for us to walk in.' And so too the ' wee bookies ' up to, and including, the edition of 1743. An over-sensitive apprehension of latent Calvinism seems to have suggested the change. Gloria in Excelsis] There are some interesting variations from this hymn as it appears in the English Office. 2 1 I am indebted for these references to the Introduction to a beautiful reprint verbal and literal in black and red (but not a facsimile) of the Communion Office of the Prayer-Book of 1637, which appeared about thirty years ago, without name of publisher or place of publication. It was printed by ' Robert Anderson, Glasgow, 1881 '. 2 Blunt's Annotated Book of Common Prayer (revised and enlarged NOTES 171 1. ' Glory be to God in the highest ' appears first in 1764. It will be seen that the revisers had before them the two earliest forms of this hymn, that from the Alexandrian Manuscript (Cod. A. of the New Testament) in the British Museum, and that from the Apostolic Consti- tutions, lib. vii. c. 47, both having been printed by Rattray. It was natural for them to render correctly Aoa V vi/aorots Of<. 2. The next variation is much more important. It is the addition to the words ' Heavenly King, God the Father Almighty ' of ' and to Thee, God, the only begotten Son Jesu Christ ; and to Thee, God, the Holy Ghost '. Bishop Wordsworth, of St. Andrews, justly observes : ' In the Scottish form of the " Gloria in excelsis " the thanksgiving to God for His great glory is extended and applied distinctively to each of the Three Persons of the ever blessed Trinity. The distinct mention of the second and third Persons may be well felt to be due, more especially after the mention made of them in the Prayer of Invocation ' (Three Short Sermons, p. 44). It is curious that the late Dr. John Mason Neale should seem to be ignorant of what cannot be doubted to have been the true origin of this variation. In his letter to the Bishop of Brechin, published under the title, An Earnest Plea for the Retention of the Scotch Liturgy, after enumerating the various points in which the Scottish Office comes nearer than the English to the earliest Christian liturgies, Dr. Neale proceeds thus : ' The alteration of the " Gloria in Excelsis " is perhaps indefensible ; yet I confess that in that century of Arianism [the eighteenth], when the enemy came in like a flood, there is something noble in the courage with which an obscure and persecuted Church interpolated the Catholic faith of the blessed Trinity into a hymn which, in the altered sentence, had not previously borne witness to the doctrine of Nicaea and Constantinople' (p. 17). Now whether the clauses in which we here differ from the English rite are really an inter- polation or not, the Bishops of Scotland deserve neither, on the one hand, all this praise for their courage in doing, in support of the Catholic faith, what had never been done before ; nor, on the other, the blame that would rightly attach to a wanton free handling of so venerable a formula of the Church's devotion. The history of the Scottish Com- munion Office still needs much to clear it up ; and I am not aware that in respect to the particular matter before us we possess any definite information from external sources, yet I cannot doubt that the true account is as follows. The ancient Greek liturgies had been taken by the Scottish Bishops as their guides in the most solemn parts of the Office ; and here, in the ' Gloria in Excelsis ', so far were they from introducing changes, that, on the contrary, they judged whether rightly or wrongly that by their revision they brought the hymn much edition, 1 884) is in error in saying that the Office (which the index professes to have been given in extenso) ' closes with the Gloria in Excelsis, the Peace, and the Blessing, as in the English Use ' (p. 368). Nor is this the only error of Appendix IV, on ' The Scottish Liturgy, A. D. 1764 '. 172 NOTES nearer to its original form. They took as their exemplar what was in their day, and is still, the most ancient Greek copy of the ' Gloria ' which is known to exist that which is found under the heading i'/tvos e(i>0iv6<s in the Codex Alexandrinus. In the Appendix (No. VI) to Rattray's Ancient Liturgy of the Church of Jerusalem we find the ' Gloria in Excelsis ' as given in the Alexandrian manuscript ; l and the clauses in question run thus : f 7TOTI7P Ki'pte vlf fiovoyfves 'irjarov Xptcrrf, Kni ayiov TIvf That it was this form that suggested the inserted clauses of the Scottish revision is distinctly stated in Skinner's Illustration of the Office (p. 169) ; and if there were any tradition on the subject when he wrote, he would certainly have been as likely as any one to have known it. His words seem to show a desire to vindicate the revisers from the suspicion of tacitly censuring those responsible for the English Prayer- Book : ' When the first reformed liturgy was published, the Alex- andrian copy had not been discovered ; but, after its appearance, the compilers of the present Scotch Office did well to profit by it.' But not only does our present form of the ' Gloria in Excelsis ' agree, as regards the particular under consideration, with Eastern forms, both ancient and modern, but also with the form which we cannot doubt was in use in the ancient Scottish Church. This interesting fact, indeed, can scarcely have been known to our Bishops in the last century, as it is only the researches made in our own day by the learned antiquarians Dr. Reeves, Dr. John Stuart, Dr. Todd, and Bishop A. P. Forbes, of Brechin, that have established, I believe, finally, that the earliest Scottish- service-books differed in no material respect from those of Ireland that the Scoti of the two islands used the same formularies of devotion. 2 And we may be confident that none of the four manuscript copies of the ancient Irish ' Gloria ', which I am about to transcribe, was known to our Bishops when our present Office was compiled. One of these ' Glorias ' is in the Liber Hymnorum, now in the Library of Trinity College, Dublin. It appears in the second Fasciculus (pp. 179, 180) of Dr. T odd's edition of that manuscript, in the better edition by Dr. Bernard and Dr. Atkinson (for the Henry Bradshaw Society), vol. i, pp. 50, 51, and in Mr. F. E. Warren's Liturgy and Ritual of the Celtic Church, p. 196. The second is in the Antiphonary of Bangor (Ireland), now in the Ambrosian Library at Milan. A magnificent 1 The hymn as there exhibited had been previously printed (and more correctly) by Thomas Smith in his Account of the Greek Church (1680) ; and in Walton's Polyglot, vol. vi ; and Usher had it before him when he wrote De Symbolis. See Usher's works (Ellington's ed.), vol. vii, p. 355. It is to be found also in Grabe's Septuaginta : Psalms (1709). 2 The researches of Dr. Skene and Mr. F. E. Warren confirm these results. NOTES 173 edition of the Antiphonary has been issued by the Henry Bradshaw Society in 2 vols. 4to, containing a photographic facsimile of the MS. with annotations by F. E. Warren (1893-1895). The third is to be found in a MS. book of hymns, now in the library of the Franciscan Friars, Merchants' Quay, Dublin. The fourth is in the Stowe Missal. The ' Gloria ' in the Antiphonary of Bangor was given by Muratori only to the word pax of the opening verse. The hymn runs thus : ' Gloria in Excelsis Deo et in terra pax hominibus bonae voluntatis. Laudamus te, benedicimus te, adoramus te, glorificamus te, magnificamus te, gratias agimus tibi propter mag- nam misericordiam tuam, Domine rex celestis, Deus Pater omnipotens, Domine Fili unigenite lesu Christe, Sancte Spiritus Dei, et omnes dicimus amen. Domine Fili Dei Patris, agne Dei, qui tollis peccata mundi, miserere nobis, Suscipe orationem nostram, qui sedes ad dex- teram patris, miserere nobis Domine, Quoniam tu solus sanctus, tu solus dominus, tu solus gloriosus cum Spiritu Sancto in gloria Dei Patris, amen.' l But, moreover, the ancient Churches of Scotland and Ireland were not the only Western Churches in which this peculiarity is to be found. It appears in the ' Gloria in Excelsis ', as used daily at matins, in the Ambrosian rite (see Thomasius, Opera, torn, iii, p. 613). We find, too, in that form of the ' Gloria ' the following curious interpolations, which present to us a vivid picture of the time when perhaps the clause before us was introduced in the West : ' . . . Lamb of God, who takest away the sins of the world, receive our prayer. Thou who sittest at the right hand of the Father have mercy upon us, help us, direct us, preserve us, cleanse us, give us peace, deliver us from enemies, from temptations, from heretics, from Arians, from schismatics, from the barbarians, for Thou only art holy Thou only art the Lord,' &c. The clause, ' and we all say amen,' in the form in use in Ireland, is interesting. The conjecture has been offered that it has arisen from a rubrical direction in the margin creeping into the text. But this does not commend itself to my judgement. Interesting too is the (reasoned out) variation, ' we give Thee thanks for Thy great mercy, 1 instead of ' glory ' ; and to those accustomed to compare together Eastern and Western forms it will appear a change characteristic of the West. It is certainly observable that adoration, worship, triumphant praise, as distinguished from thanksgiving, is a feature in which the Eastern services are much more rich than those of the West. No one even slightly versed in the art of textual criticism would hesitate to pro- nounce, even were the diplomatic evidence more nearly balanced, that the original ran, ' we glorify Thee for Thy great glory,' and that the substitution of ' mercy ' for ' glory ' was made by way of correction. We saw that the form of the ' Gloria in Excelsis ' in the Codex Alexandrinus is entitled ' Morning Hymn ' ; and the other ancient Greek form, that in the Apostolic Constitutions (lib. vii, cap. 47, Pair. 1 See for variants of reading Warren's ed. of the Antiphonary, ii. 76, 77, and Bernard and Atkinson's Liber Hymnorum, i. 50. 174 NOTES Apost. Colder, i. 385), bears, in some of the MSS., the similar inscrip- tion, ' Morning Prayer.' So, too, the Irish codices leave no doubt that in Ireland it was also used in the daily prayer. In the Antiphonary of Bangor the heading is ' ad vesperum et ad matutinam '. The contents also of the ancient forms of the hymn which extend beyond the ter- mination of the ' Gloria ', as we are familiarly acquainted with it, point to the same conclusion. Thus we have in the Alexandrian copy words now appearing in the ' Te Deum ', ' Day by day we magnify Thee', and ' Vouchsafe to keep us this day without sin ' ; and in the Liber Hymno- rum we have the interesting variation, ' Vouchsafe, Lord, to keep us this night without sin.' The kindness of Mr. Henry Bradshaw, the late librarian of the University of Cambridge, enables me to add that the ' Gloria in Excelsis ' forms part of a curious sort of private mattin office in the Book of Cerne. 1 Unfortunately it is treated there as so familiar that only the opening words are given. In Scotland we can scarcely doubt that the form of the ' Gloria ' which we have described continued till the general introduction of the Southern ' uses ', more especially that of Salisbury. With regard to its use in Ireland we can speak with even yet more confidence. The Franciscan manuscript may be by a hand about A. D. 1 100, according to Dr. Reeves (see his account of the MS. in the appendix to a sermon on the Athanasian Creed by Archdeacon William Lee, D.D., Archbishop King's Lecturer in Divinity in Trinity College, Dublin ; Dublin : Hodges and Foster, 1872), which brings us close to the time of the Synods of Holmpatrick and of Kells, when Ireland's subjection to the Papacy became complete. Ireland was too weak to resist the pressure that has always been exerted to extinguish local ' uses ', and among the Churches of the Roman obedi- ence it was, I believe, left to the powerful Church of Milan to maintain the peculiar form of the ' Gloria ' which we are now considering. The peculiar nature of the change the omission of an act of worship addressed to the Holy Spirit may well illustrate the relative strengths in the twelfth century of the ancient Irish Church and of the Roman Church in Ireland. To introduce the clause would, we may imagine, have been comparatively easy ; but, being once in possession, it could only have been the vastly superior power of Rome that suppressed it. Changes much less serious have in other circumstances convulsed Churches, and even issued in civil violence and bloodshed ; while in Ireland this was only one minute particular in a great liturgical revolu- tion acquiesced in, of necessity, by the weak. The clause in the present Scottish liturgy, which we are considering, may probably have been in use in the ancient Churches of the Scoti for a period of nearly 600 years. To us, whose liturgical affinities with the American Church are so close, it will be interesting to remark that among the Churches whose rites are based mainly on Western models^ the American Episcopal Church alone allows a place to the ' Gloria in Excelsis ' at mattins and 1 [The book has since been edited by Dom F. Kuypers (^to, Cambridge, IQ02).] NOTES 175 evensong. It is permitted as an alternative with the ' Gloria Patri ' after the end of the daily Psalms. But, although this arrangement possesses ancient liturgical precedent, I cannot but feel that there is, on the grounds of the natural associations of thought and feeling, a gain in confining, where it may be done, the chief features of the Eucharistic Service each to its one appropriated place. We find the altered sentence in the Scottish Office first in the edition of 1764. But I observe in the edition of 1755 the following very curious form : ' God the Father Almighty and Holy Ghost,' which, inaccurate as it is, suggests that Rattray's liturgy was in the hands of the reviser. 1 It will be seen, then, that the Scottish Bishops, believing perhaps, as has been hinted by Skinner, that the ordinary form of the ' Gloria in Excelsis ' had been tampered with by the Arians, found in the Alex- andrian copy of the hymn a justification for the course they adopted. It would exceed my design to enter into a critical examination of the Greek text of the hymn. I shall only here state the conclusion I have arrived at namely, that the earliest copy extant does not give us the earliest form of the hymn. Yet we may surely pardon the happy error which has given the Scottish Church the superb form which we now possess. And if the Church had the right to make the creeds more precise as exigencies arose, surely she had the right to make her hymns speak with a clearer voice. The addition of the words relating to the Holy Spirit, as we find them in the Alexandrian copy, show us that the Pneumatomachi then afflicted the Church ; and in the last century the Anglican. Communion was suffering from a similar evil. In the Offices of the Greek Church the passage in question runs : ' Father Almighty, Lord the only-begotten Son Jesu Christ, and the Holy Ghost.' 3. The third point in which the ' Gloria in Excelsis ' in the English Office differs from the Scottish is the peculiarity of introducing the sentence, ' Thou that takest away the sins of the world, have mercy upon us,' thus causing the phrase ' that takest away the sins of the world ' to be said three times, and ' have mercy upon us ' three times. This appears for the first time in the Second Prayer-Book of Edward VI. How is it to be accounted for ? Could the English Reformers have been following some Greek manuscript containing the additional sentence ? They appear to have done something of the kind in their treatment of the Athanasian Creed. If so, where is the manuscript of the ' Gloria ' ? The ' Gloria ' in Cod. Alex, has in reality a third eAo/o-ov ripus, but the MS. was unknown. Yet the fact that the addition was made suggests the possibility of a form like that in the English Office appearing in some manuscript known to the Reformers. 2 I reject as highly improbable the theory I have seen urged, I cannot now remember where, that the introduction of the second ' that takest away the sins of the world, have mercy upon us ' was designed by the 1 See p. 76, note 3. 2 The third tXtqaov r)nas is not, I believe, written in a later hand, as has been alleged. 176 NOTES Reformers to correspond to the second ' Qui tollis peccata mundi, miserere nobis ' in the repetition of the ' Agnus Dei ' in the unreformed service. Clumsy as no doubt the revision sometimes was, this mode of treatment seems incredible. The Scottish Bishops of the last century were, no doubt, not the less inclined for the change because the Greek MS., in the form in which Rattray had printed it, confirmed the form of the First Prayer-Book of Edward VI. Since the above note on the ' Gloria in Excelsis ' was written in its original form (1884) an article on this hymn appeared in the Church Quarterly Review (October 1885). It is the most exhaustive treatment of the text, its variations, and its use, with which I am acquainted, and has been recently acknowledged as the work of Dr. E. C. S. Gibson, now Bishop of Gloucester. I have only to add what I think has not hitherto been noticed, that in the Kirchenordnungen of the German Reformation we have an example of the introduction of the words ' Lord thou only-begotten Son, Jesu Christ, and Holy Ghost ' (0 Herr du eingeborner sun Jesu Christe, und heyliger Geysf). It appears in the Church Order for Zurich of 1529 (Richter's Evangelische Kirchenordnungen, i. 137). How is it to be accounted for ? APPENDIX A THE ORDER OF THE ADMINISTRATION OF THE LORD'S SUPPER OR HOLY COMMUNION From The Booke of Common Prayer . . . for the use of the Church of Scotland. Folio. Edinburgh : 1637. THE parts of this Office which differ from the Office in the present Book of Common Prayer of the Church of England are printed, or otherwise indicated, and the Prayer for the whole state of Christ's Church militant here on earth, and also the Prayer of Consecration, are printed in full. In other parts it has not been thought necessary to note differences of punctuation, or such merely linguistic changes, made in 1662, as ' who ' for ' which ', and ' are ' for ' be '. Rubric, ' So many as intend ' : (i) for ' the Curate ' read ' the Presbyter or Curate ' ; (2) for ' at least some time the day before ' read ' over night, or else in the morning afore the beginning of Morning Prayer, or immediately after '. Rubric, ' And if any ' : (i) for ' so that the Congregation ' read ' so that the Church ', and ' Church ' for ' Congregation ' lower down ; (2) for ' Curate ' read ' Presbyter or Curate '. Rubric, ' The same order ' : (i) for ' Curate ' read ' Presbyter or Curate ' ; (2) for ' Minister ' read ' Presbyter or Minister ' ; (3) omit all after ' not him that is obstinate '. ' The Table ' : (i) for ' The Table ' read ' the holy Table ' ; (2) for ' a fair white linen cloth ' read ' a Carpet and a fair white linen cloth upon it, with other decent furniture, meet for the high mysteries there to be celebrated ' ; (2) for ' in the Chancel where Morning and Evening Prayer are appointed to be said ' read ' at the uppermost part of the Chancel or Church ' ; (3) for ' Priest ' read ' Presbyter ' ; (4) for ' north side ' read ' north-side or end ' ; (5) after ' Lord's Prayer ' substitute for what follows, ' with the Collect following for due preparation.' We shall not further notice the changes throughout of ' Priest ' into ' Presbyter '. ' Our Father which,' &c. ' Almighty God unto whom/ &c. Rubric, ' Then shall the Priest ' : after ' Ten Commandments ' conclude with ' The people all the while kneeling, and asking God mercy for the transgression of every duty therein ; either according to the letter, or to the mystical importance of the said Commandment '. The Decalogue follows the text of the authorized version of the Bible, the responses being the same as in the English book. 1327 N 178 APPENDIX A Rubrics : (i) after ' the King ' read ' and the Collect of the day, the Presbyter standing up and saying ' ; (2) ' Immediately after the Collects, the Presbyter shall read the Epistle, saying thus : The Epistle written . , . verse. And when he hath done he shall say : Here endeth the Epistle. And the Epistle ended, the Gospel shall be read, the Presbyter saying : The Holy Gospel . . . verse. And then the people, all standing up, shall say : Glory be to thee. Lord. At the end of the Gospel the Presbyter shall say : So endeth the holy Gospel. And the people shall answer : Thanks be to thee, Lord. And the Epistle and Gospel being ended, shall be said or sung this Creed, all still reverently standing up.' ' I believe in one God,' &c. The rubrics after the Creed run as follows : ' After the Creed, if there be no Sermon, shall follow one of the Homilies, which shall hereafter be set forth by common authority.' ' After such Sermon, Homily, or exhortation, the Presbyter or Curate shall declare unto the people, whether there be any Holydays, or Fasting-days the week following, and earnestly exhort them to remember the poor, saying (for the offertory) one or more of these sentences following, . . . according to the length, or shortness of the time that the people are offering.' The following are the sentences for the offertory : Gen. iv. 3, 4 ; Exod. xxv. 2 ; Deut. xvi. 16 ; a cento from i Chron. xxix. 10-17 > Ps. xcvi. 8 ; Matt. vi. 19, 20 ; Matt. vii. 12 ; Mark xii. 41-4 ; i Cor. ix. 7 ; i Cor. ix. n ; i Cor. ix. 13, 14 ; 2 Cor. ix. 6, 7 ; Gal. vi. 6, 7 ; i Tim. vi. 17, 18, 19 ; Heb. vi. 10 ; Heb. xiii. 16. The rubric and prayer following are so important that we print them in full. ' While the Presbyter distinctly pronounceth some or all of these sentences for the offertory, the Deacon, or (if no such be present) one of the Church- wardens shall receive the devotions of the people there present in a bason provided for that purpose. And when all have offered, he shall reverently bring the said bason with the oblations therein, and deliver it to the Presbyter, who shall humbly present it before the Lord, and set it upon the holy Table. And the Presbyter shall then offer up and place the bread and wine prepared for the Sacrament upon the Lord's Table, that it may be ready for that service. And then he shall say, Let us pray for the whole state of Christ's church militant here in earth. A LMIGHTY and everliving God, which by thy holy Apostle hast ** taught us to make prayers and supplications, and to give thanks for all men : we humbly beseech thee, most mercifully (to accept our alms, and) to receive these our prayers, which we // there be no alms a ^ ^i_ j r \ \ i given to the poor, then ff er . unto tnv divine Majesty, beseeching thee to shall the words (of ac- inspire continually the universal church with the spirit of truth, unity, and concord: and grant that all they that do confess thy holy name, may agree in the truth of thy holy word, and live in unity and godly love. We beseech thee also to save and defend all Christian Kings, Princes, APPENDIX A 179 and Governours, and specially thy servant Charles our King, that under him we may be godly and quietly governed : and grant unto his whole counsel, and to all that be put in authority under him, that they may truly and indifferently minister justice, to the punishment of wicked- ness and vice, and to the maintenance of Gods true religion and virtue. Give grace (0 heavenly Father) to all Bishops, Presbyters, and Curates, that they may both by their life and doctrine set forth thy true and lively word, and rightly and duly administer thy holy sacraments : and to all thy people give thy heavenly grace, that with meek heart, and due reverence they may hear and receive thy holy word, truly serving thee in holiness and righteousness all the days of their life. [And we commend especially unto thy merciful Whgn thgre & no com _ goodness the congregation which is here assembled munion, these words in thy name to celebrate the commemoration thus enclosed [ }areio of the most precious death and sacrifice of thy *'* out ' Son and our Saviour Jesus Christ.] And we most humbly beseech thee of thy goodness, Lord, to comfort and succour all them which in this transitory life be in trouble, sorrow, need, sickness, or any other adversity. And we also bless thy holy name for all those thy servants, who having finished their course in faith, do now rest from their labours. And we yield unto thee most high praise and hearty thanks for the wonderful grace and virtue de- clared in all thy saints, who have been the choice vessels of thy grace, and the lights of the world in their several generations : most humbly beseeching thee, that we may have grace to follow the example of their stedfastness in thy faith, and obedience to thy holy commandments, that at the day of the general resurrection, we, and all they which are of the mystical body of thy Son, may be set on his right hand, and hear that his most joyful voice, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Grant this, Father, for Jesus Christ's sake our only Mediator and Advocate. Amen.' Rubric, ' Then shall follow this exhortation at certain times when the Presbyter or Curate shall see the people negligent to come to the holy communion.' We be come together at this time (dearly beloved brethren) to feed at the Lord's supper unto the which in Gods behalf . . . bidden of God himself . . . because I am otherwise letted. . . . excuse your self [your- selves, E.] . . . shall avail [will avail, E.] ... I for my part am here present [shall be ready, E.]. . . . And as the Son of God did vouchsafe to offer up himself [to yield up his soul, E.] by death upon the cross for our salvation : even so it is our duty to celebrate and receive the holy Communion together in the remembrance of his death and sacri- fice, as he himself hath commanded. Now if ye will in no wise thus do, consider with yourselves how great injury ye do unto God, and how sore punishment hangeth over your heads for the same. And whereas you offend God so grievously in refusing this holy banquet, I admonish, exhort, and beseech you, that unto this unkindness you will not add N 2 180 APPENDIX A any more : Which thing ye shall do, if ye stand by as gazers, and lookers on them that do communicate, and be not partakers of the same your selves. For what thing can this be accounted else, than a further contempt and unkindness unto God ? Truly, it is a great unthankfulness to say nay when ye be called : but the fault is much greater when men stand by, and yet will not receive this holy sacra- ment which is offered unto them. I pray you, what can this be else, but even to have the mysteries of Christ in derision ? It is said unto all, Take ye, and eat ; Take and drink ye all of this, Do this in remem- brance of me. With what face then, or with what countenance shall ye hear these words ? what will this be else, but a neglecting, a despising and mocking of the testament of Christ ? wherefore rather than ye should so do, depart you hence, and give place to them that be godly disposed. But when you depart, I beseech you ponder with your selves, from whom ye depart ; ye depart from the Lords table, ye depart from your brethren, and from the banquet of most heavenly food. These things if ye earnestly consider, ye shall by Gods grace return to a better mind : for the obtaining whereof, we shall make our humble petitions, while we shall receive the holy Communion. If And sometime shall this be said also, at the discretion of the Presbyter or Curate. DEARLY beloved, forasmuch as our duty is to render to almighty God our heavenly Father most hearty thanks, for that he hath given his Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance, as it is declared unto us, as well by Gods word, as by the holy Sacrament of his blessed body and blood, the which being so comfortable a thing to them which receive it worthily, and so dangerous to them that will presume to receive it unworthily : my duty is to exhort you to consider the dignity of the holy mystery, and the great peril of the unworthy receiving thereof, and so to search and examine your own consciences, as you should come holy and clean to a most godly and heavenly feast, so that in no wise you come but in the marriage garment required of God in holy scripture, and so come and be received, as worthy partakers of such a heavenly Table. The way and means thereto is : First, to examine your lives and conversation by the rule of Gods commandments, and wherein soever ye shall perceive your selves to have offended, either by will, word, or deed, there bewail your own sinful lives, and confess your selves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such, as be not only against God, but also against your neighbours : then ye shall reconcile your selves unto them, ready to make restitution and satisfaction according to the uttermost of your powers, for all injuries and wrongs done by you to any other, and likewise being ready to forgive other that have offended you, as you would have forgiveness of your offences at Gods hand : for otherwise the receiving of the holy Communion doth nothing else but increase your damnation. And because it is requisite that no man APPENDIX A 181 should come to the holy Communion, but with a full trust in Gods mercy, and with a quiet conscience : therefore if there be any of you, which by the means aforesaid, cannot quiet his own conscience, but requireth further comfort or counsel, then let him come to me, or some other discreet and learned Presbyter or Minister of Gods word, and open his grief, that he may receive such ghostly counsel, advice, and comfort, as his conscience may be relieved, and that by the ministry of Gods word he may receive comfort, and the benefit of absolution, to the quieting of his conscience', and avoiding of all scruple and doubt- fulness. If Then shall the Presbyter say this exhortation. DEARLY beloved in the Lord, ye that mind to come to the holy Communion of the Body and Blood of our Saviour Christ, must consider what S. Paul writeth to the Corinthians, how he exhorteth all persons diligently to try and examine themselves, before they presume to eat of that Bread, and drink of that Cup. . . . kinds of death. Therefore if any of you be a blasphemer of God, an hinderer or slanderer of his word, an adulterer, or be in malice, or envy, or in any other grievous crime, bewail your sins, and come not to this holy table : lest after the taking of that holy sacrament, the devil enter into you, as he entred into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul. Judge therefore your selves (brethren) that ye be not judged of the Lord. Repent you truly . . . past : ... as pledges of his love, and continual remembrance of his death, to our great and endless comfort. To him therefore, . . . Amen. If Then shall the Presbyter say to them that come to receive the holy Com- munion this invitation. \7 OU that do truly and earnestly . . . comfort, make your humble JL confession to Almighty God, before this Congregation here gathered together in his holy Name, meekly kneeling upon your knees. 1f Then shall this general confession be made, in the name of all those that are minded to receive the holy Communion, by the Presbyter himself, or the Deacon, both he and all the people kneeling humbly upon their knees. A LMIGHTY God, Father of our Lord Jesus Christ, . . . through ** Jesus Christ our Lord. Amen. ^f Then shall the Presbyter or the Bishop (being present) stand up, and turning himself to the people, pronounce the absolution, as followeth. A LMIGHTY God our heavenly Father, who of his great mercy . . . ** everlasting life, through Jesus Christ our Lord. Amen. If Then shall the Presbyter also say. ^ Hear what comfortable words our Saviour Christ saith unto all that truly turn to him. Come unto me all ye that labour, and are heavy laden, and I will give you rest. Matt. xi. 28. So God loved the world, that he gave his only begotten Son : that whosoever believeth in him, should not perish, but have everlasting life. John iii. 16. 182 APPENDIX A ^[Hear also what S. Paul saith. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, i Tim. i. 15. Tf Hear also what S. John saith. ! If any man sin, we have an Advocate with the Father, Jesus Christ the righteous : and he is the propitiation for our sins, i John ii. 1,2. ]f After which the Presbyter shall proceed, saying, Lift up your hearts. Answer. We lift them up unto the Lord. Presbyter. Let us give thanks unto our Lord God. Answer. It is meet and right so to do. Presbyter. It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, Lord, holy Father, Almighty, everlasting God. $ Here shall follow the proper Preface according to the time, if there be any especially appointed : or else immediately shall follow, Therefore with Angels and Archangels, &c. [The Proper Prefaces for Christmas, Easter, Ascension, and Whit- sunday are as in the present English Prayer-Book except that (i) in the Prefaces for Christmas and Whitsunday the Scotch reads ' as on this day ' ; (2) the Preface for Ascension reads ' might we ' where the English reads ' we might ' ; (3) in Preface for Whitsunday the Scotch reads ' are brought ', where the English reads ' have been brought '.] If Upon the Feast of Trinity only. IT is very meet, right, and our bounden duty, that we should at all times, and in all places give thanks to thee, Lord Almighty, and everlasting God, which art one God, one Lord, not one only person, but three persons in one substance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the holy Ghost, without any difference or inequality. Therefore with Angels, &c. Tf After which Prefaces shall follow immediately this doxology. HTHEREFORE with Angels and Archangels . . . most high. Tf Then the Presbyter standing up, shall say the prayer of consecration, as followeth ; but then during the time of consecration, he shall stand at such a part of the holy Table, where he may with the more ease and decency use both his hands. A LMIGHTY God our heavenly Father, which of thy tender mercy *X didst give thy only Son Jesus Christ to suffer death upon the Cross for our redemption, who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, and did institute, and in his holy gospel command us to continue a perpetual memory of that his precious death and sacrifice, until his coming again : Hear us, merciful Father, we most humbly beseech thee, and of thy almighty APPENDIX A 183 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 according to thy Son our Saviour Jesus Christs holy institution, in remembrance of his death and passion, may be partakers of the same his most precious body At these words [took and blood : who in the night that he was be- bread.]the Presbyter that trayed, took bread, and when he had given thanks, Jg*f* ft**** ihe he brake it, and gave it to his disciples, saying, At fhese words [took Take, eat, this is my body, which is given for the cup] he is to take tie you : do this in remembrance of me. Likewise chalice in his hand, and ,. , 7 .7 jLuj-j lay his hand upon so after supper he took the cup, and when he had ^ cfl> be it in chalice or given thanks, he gave it to them, saying, Drink t flagons, as he intends to ye all of this, for this is my blood of the new "*"" testament which is shed for you, and for many, for the remission of sins : do this as oft as ye shall drink it in remembrance of me. If Immediately after shall be said this memorial or prayer of oblation, as followeth. AI7HEREFORE Lord and heavenly Father, according to the V institution of thy dearly beloved Son our Saviour Jesus Christ, we thy humble servants do celebrate and make here before thy divine Majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make, having in remembrance his blessed passion, mighty resurrection, and glorious ascension, rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same. And we entirely desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we (and all thy whole Church) may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, Lord, our selves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee, humbly beseeching thee, that whosoever shall be partakers of this holy com- munion, may worthily receive the most precious body and blood of thy Son Jesus Christ, and be fulfilled with thy grace and heavenly benediction, and made one body with him, that he may dwell in them, and they in him. And although we be unworthy, through our manifold sins, to offer unto thee any sacrifice : yet we beseech thee to accept this our bounden duty and service, not weighing our merits, but par- doning our offences, through Jesus Christ our Lord ; by whom, and with whom, in the unity of the holy Ghost, all honour and glory be unto thee, Father almighty, world without end. Amen. Then shall the Presbyter say : As our Saviour Christ hath commanded and taught us, we are bold to say, UR Father which art in heaven . . . For thine is the kingdom, the power, and the glory, for ever and ever. Amen. o 184 APPENDIX A 1| Then shall the Presbyter, kneeling down at Gods board, say in the name of all them that shall communicate, this collect of humble access to the holy communion, as followeth. V\7E do not presume . . . dwell in him, and he in us. Amen. ^ Then shall the Bishop, if he be present, or else the Presbyter that celebrateth, first receive the communion in both kinds himself, and next deliver it to other Bishops, Presbyters and Deacons (if any be there present) that they may help him that celebrateth ; and after to the people in due order, all humbly kneeling. And when he receiveth himself, or deliver eth the bread to others, he shall say this benediction. THE body of our Lord Jesus Christ, which was given for thee, pre- serve thy body and soul unto everlasting life. Here the party receiving shall say, Amen. U And the Presbyter or Minister that receiveth the cup himself, or deliver eth it to others, shall say this benediction. THE blood of our Lord Jesus Christ which was shed for thee, pre- serve thy body and soul unto everlasting life. Here the party receiving shall say, Amen. f When all have communicated, he that celebrates shall go to the Lords table, and cover with a fair linen cloth, or corporal, that which remaineth of the consecrated elements, and then say this collect of thanksgiving, as followeth. A LMIGHTY and everliving God, we most heartily thank thee . . . ** incorporate in thy mystical body . . . Son : we now most humbly beseech thee, heavenly Father, so to assist . . . Amen. 1f Then shall be said or sung, Gloria in excelsis, in English as followeth. (~^ LORY be to God on high, . . . Amen. TI Then the Presbyter, or Bishop, if he be present, shall let them depart with this blessing. T HE peace of God which . . . Amen. After the divine service ended, that which was offered shall be divided in the presence of the Presbyter, and the Church-wardens, whereof one half shall be to the use of the Presbyter to provide him books of holy divinity : the other half shall be faithfully kept and employed on some pious or charitable use, for the decent furnishing of that Church, or the publick relief of their poor, at the discretion of the Presbyter and Church- war dens. COLLECTS to be said after the offertory, when there is no Communion ; every such day one or more. And the same may be said also as often as occasion shall serve, after the Collects either of Morning and Evening Prayer, Communion, or Litany, by the discretion of the Presbyter or Minister. A O APPENDIX A 185 SSIST us mercifully . . . Amen. ALMIGHTY Lord, and everlasting God . . . Amen, we beseech thee Almighty God . . . Amen. OREVENT us, Lord . . . Amen. A LMIGHTY God the fountain . . . Amen. \ A LMIGHTY God, which hast promised . . . Amen. Upon the Holy-days (if there be no Communion) shall be said all that is appointed at the Communion, until the end of the Homily, concluding with the general prayer, (for the whole estate of Christ's Church militant here in earth) and one or more of these Collects before rehearsed, as occasion shall serve. And there shall be no publick celebration of the Lords Supper, except there be a sufficient number to communicate with the Presbyter, according to his discretion. And if there be not above twenty persons in the parish, of discretion to receive the Communion ; yet there shall be no Communion, except four or three at the least communicate with the Presbyter. And in Cathedral and Collegiat Churches, where be many Presbyters, and Deacons, they shall all receive the Communion with the Presbyter that celebrates every Sunday at the least, except they have a reasonable Cause to the contrary. And to take away the superstition, which any person hath or might have in the Bread and Wine (though it be lawful to have wafer bread] it shall suffice that the Bread be such as is usual : yet the best and purest Wheat Bread that conveniently may be gotten. And if any of the Bread and Wine remain, which is consecrated, it shall be reverently eaten and drunk by such of the communicants only as the Presbyter which celebrates shall take unto him, but it shall not be carried out of the Church. And to the end there may be little left, he that officiates is required to consecrate with the least, and then if there be want, the words of consecration may be repeated again, over more, either bread or wine : the Presbyter beginning at these words in the prayer of consecration (Our Saviour in the night that he was betrayed, took, &c.). The Bread and Wine for the Communion, shall be provided by the Curate and the Church-wardens, at the charges of the Parish. And note that every parishioner shall communicate at the least three times in the year, of which Pasch or Easter shall be one, and shall also receive the Sacraments and observe other Rites, according to the order in this book appointed. i86 APPENDIX B THE FORMULA OF THE INVOCATION IN SOME LITURGIES, AND LITURGICAL SERVICES [ORTHODOX CHURCH] LITURGY OF S. JAMES [From the Greek of the Messina Roll. The MS. is the earliest known ; but it is not earlier than the eleventh or tenth century. Swainson's The Greek Liturgies, chiefly from Original Authorities, 1884, p. 276. See Brightman, pp. 53, 54.] HAVE mercy upon us, God, according to Thy great mercy, and send forth upon us and upon these holy gifts, set forth, 1 Thy all-holy Spirit >fr the Lord and Giver-of-life, enthroned together and reigning together with Thee, God and Father, and with Thy only-begotten Son, co-eternal and consubstantial, Who spake in the Law and the Prophets and Thy New Testament, Who descended in the form of a dove upon our Lord Jesus Christ in the river Jordan, and abode upon Him, Who descended upon Thy holy Apostles in the form of fiery tongues in the upper-room of the holy and glorious Sion at the day of the holy Pente- cost. Send down, Lord, Thy Spirit, the same all-holy One, upon us and upon these holy gifts set forth (with a loud voice) that coming He may by His holy and good and glorious presence (irapova-ia) hallow and make this bread the holy Body of Christ, The People. Amen. And with reference to the cup he says with a loud voice and this cup the precious blood of Christ, The People. Amen. That they may be to all who partake of them unto z the remission of sins and unto everlasting life, unto sanctification of soul and body unto the bringing forth the fruit of good works, unto the strengthening of Thy holy, catholic, and apostolic Church, which Thou hast founded upon the rock of the faith, &c. 1 rd. vpoiceifuva ayia Siupa, i.e. set before God; cf. Lev. xxiv. 7 (LXX). Kdl tiri07j<TTe (vl T& Offia \ifiavov tcaQapov Kai a\a, xai taovrai tis aprovs th dvd^vTjfftv irpoKfififva rw Kvpicp. * ctv &t>totv KTA. On the use of the preposition cf John iv. 14 ; Rom. i. 1 6, x. 10, &c. FORMS OF INVOCATION 187 II [ORTHODOX CHURCH] LITURGY OF S. BASIL [From the British Museum MS. 22749. Swainson, p. 82. See also Brightman, pp. 329, 330. There seems to be no extant MS. earlier than the ninth century.] WHEREFORE, all-holy Lord, we sinners, and Thine unworthy servants, who are thought worthy to minister at Thy holy altar, not for our righteousness, for in Thy sight we have done nothing good upon earth, but according to Thy mercies and pity which Thou hast richly poured out upon us, venture to approach Thy holy altar, and setting before Thee the antitypes (TO. dvrmnra) of the holy Body and Blood of Thy Christ, we pray and beseech Thee, Holy of Holies, that in the good pleasure of Thy goodness Thy Holy Spirit may come upon us, and upon these gifts set forth, and may bless them, and sanctify, and render (di/aSetai) and standing up he thrice makes the sign of the cross upon the gifts this bread the very, precious, Body of our Lord and God and Saviour Jesus Christ. The Deacon. Amen. The Priest. And this cup the very, precious, Blood of our Lord and God and Saviour Jesus Christ, The Deacon. Amen. The Priest. Which was shed for the life of the world ; The Deacon. Amen. The Priest. And that we all who partake of the one bread and of the cup may be made one with each other in the communion of the one Holy Spirit, and that none of us may receive the Holy Body and Blood of Thy Christ to judgement nor to condemnation, &c. Ill [ORTHODOX CHURCH] LITURGY OF S. CHRYSOSTOM [From the Barberini MS. Swainson, p. 91 ; see Brightman, pp. 329, 330. The earliest MSS. seem to be of about the ninth or tenth century.] WE beseech, pray, and supplicate, send down Thy Holy Spirit upon us and upon these gifts set forth, And standing up he makes the sign of the cross (o-<payiet), saying in a low voice (/AVOTIKOJS). And make (TI^O-OV) this bread the precious Body of Thy Christ, changing [it] (/xcTaySoAwv) by Thy Holy Spirit. Amen. And what is in this cup the precious Blood of Thy Christ, changing [it] by Thy Holy Spirit. Amen. The Priest in a low voice. So that it [or they] may be for those who partake unto sobriety of soul, unto remission of sins, unto communion with Thy Holy Spirit, unto the fulness of the Kingdom, unto confidence towards Thee, not to judgement or to condemnation. i88 APPENDIX B IV [ORTHODOX CHURCH] THE LITURGY OF S. MARK [Swainson, p. 56. See Brightman, pp. 133, 134.] AND we pray and beseech Thee, Thou good Lover-of-men (<{>i\dv- 6pu>7T aya&f), to send forth from Thy holy height, from Thy prepared habitation (e IroifjMv KaToiKrjrrjpiov) 2 from Thy boundless bosom (ex TWV dTrcpiypaTrTwv KoXTrwv (rov), 3 the very Paraclete, the Holy Spirit of truth, the Lord, the Giver-of-life, Who spake in the Law, and the Prophets and the Apostles ; Who is everywhere present and filleth all things ; Who, of His own authority and not as a minister, worketh sancti- fication, according to Thy good pleasure, in those in whom He will ; one in his nature, manifold in His working, the fountain of the Divine gifts (xapior/naTtov), consubstantial with Thee, proceeding from Thee, sharer of the throne of Thy Kingdom and of Thy only-begotten Son, our Lord, and God, and Saviour, Jesus Christ. Look upon us, and upon these loaves, and upon these cups, [? and send Thy Holy Spirit] 4 that He may sanctify and perfect them, as Almighty God (aloud) and make the bread the Body, [The people. Amen.] and the cup the Blood of the New Testament of our very Lord and God and Saviour and King of all Jesus Christ, [The Deacon. Come down, ye Deacons.] The Priest, aloud. That they may be to all of us who partake of them, unto faith, unto sobriety, unto healing, unto temperance, [joy. Rotulus Vaticanus\ unto sanctification, unto renewal of soul, body, and spirit, unto participation of the blessedness of eternal life and immortality, unto the glory of Thy all-holy name, unto the remission of sins, that here, as also in every place, Thy all-holy, and precious, and glorious Name may be glorified, hymned, and hallowed, with Jesus Christ, and the Holy Ghost. V LITURGY OF S. CLEMENT [Brightman, p. 21 (from Lagarde, Constitutiones Apostolicae, 1862). On the authority of this Liturgy see above, Introduction, p. 13.] AND we beseech Thee, that Thou wilt look graciously upon these gifts, set forth before Thee, Thou God who needest naught, and that 1 The liturgy of the Church of Alexandria. The speculative turn of thought that marks it is observable, and characteristic of the philosophic Church of Alexandria. * So in LXX., 3 Reg. viii. 39 KOI av tlffaKovari ix rov ovpavov f ITO//XOV Ka.ToiK7]TT]piov aov Kallkeojstari. Cf. Exod. xv. 17 ; 2 Paralip. vi. 33. It seems used in the sense of ' fixed ', ' established '. 3 Cf. John i. 1 8. The word dwtpiypawTos, ' uncircumscribed,' is fre- quently used of God by Greek ecclesiastical writers. See Suicer's Thesaurus, s.v. 1 The MSS. have several variants here, but the general sense is sufficiently clear. The confusion has perhaps arisen from the remote distance of the verb (' send forth ') at the beginning of the sentence : Renaudot reads (Tt Sf for tiriSf ; and it makes good sense (Liturg. Or. Collect, i. 141). FORMS OF INVOCATION 189 Thou wilt in them be well pleased, to the honour of Thy Christ, and that Thou wilt send down upon this sacrifice Thy Holy Spirit, the Witness of the sufferings of the Lord Jesus, that He may declare (airo<f>rjvy) this bread the Body of Thy Christ, and this cup the Blood of Thy Christ, that they who partake thereof may be confirmed in godliness, may obtain remission of sins, &c. VI [MONOPHYSITE] THE SYRIAC LITURGY OF S. JAMES [Translated from the Syriac by Etheridge, Syriac Churches, &c., p. 206. From the Liturgy of the Holy Apostle, Mar Jacob, the Brother of our Lord. 1 ] HAVE mercy upon us, God, the Father Almighty, and send upon us and upon these oblations here set forth, thy Holy Spirit the Lord and Author of life, who is equal in thy throne with thyself, Aloho Abo [God and Father], and with thy Son, is equal in thy Kingdom, con- substantial and co-eternal, who spake in thy law, and thy prophets and thy new covenant, who descended in the likeness of a dove on our Lord Jeshumeshicha at the river Jordan, and who descended upon the holy Apostles in the likeness of tongues of fire. Answer me, Lord ! People. Lord have mercy. Priest. That coming down to over- spread the mystery, He might make it a living Body, >J< a saving Body, 4 a heavenly Body >J< for our souls and bodies : the body of our Lord God and Saviour Jeshumeshicha, and that they who take it may do it unto the remission of sins and life everlasting. People. Amen. Priest. And this cup [some copies ' the mixture of this cup '] to be the Blood of the New Covenant, the salutary [or saving] Blood, >f the Blood that giveth life, >J the heavenly Blood, J the Blood all cleansing for our souls and bodies, the Blood of the Lord God and Saviour Jeshumeshicha, for remission of sins and everlasting life to those who receive it. People. Amen. Priest. That they may be to us, and to all those who receive and participate of them, for the sanctification of our souls and bodies, the bringing forth of good works, &c. [See also the more recent translation in Brightman, pp. 88, 89. I observe that ' a living Body ' (see above) becomes in Brightman ' the life- giving Body '.] 1 This is the liturgy that has always had most favour in both the Jacobite and Maronite Churches. Etheridge, The Syriac Churches, p. 191. Its agreement with the liturgy of S. James as used in the Orthodox Church points to an antiquity for this portion that dates before the Council of Chalcedon, 451. 190 APPENDIX B VII [MONOPHYSITE] LITURGY OF S. JAMES, AS USED BY THE CHRISTIANS OF S. THOMAS [Translated from the Syriac by Rev. G. B. Howard. The Christians of S. Thomas and their Liturgies, p. 229.] Priest. The Invocation of the Holy Spirit. Have mercy upon us, O God the Father, and send upon these offerings Thy Holy Spirit, the Lord equal to Thee and to the Son in the throne and kingdom and essence eternal ; who spake in Thy Old and New Testament ; and descended like a dove upon our Lord Jesus Christ in the river Jordan, and like tongues of fire upon the Apostles in the upper room. Priest. Hear me, Lord ; hear me, Lord ; hear me, [0 Lord ;] and spare and have mercy upon us. People. Kurillison, Kurillison, Kurillison. Priest. So that He may come down, and make this bread the life- making BoJdy, the saving BoJdy, the Bo{<dy of Christ our God. Amen. And may thoroughly-make this Cup the Blo^od of the New Testa- ment, the saving BloJod of Christ our God. Amen. So that they may sanctify the souls, and spirits, and bodies that partake of them ; for the burthen of the fruit of good works ; for the confirmation of the holy Church, which is made strong upon the rock of the faith, and is not prevailed against by the infernal gates [or, the gates of Sheul]. VIII [NESTORIAN] LITURGY OF THE HOLY APOSTLES ADAI AND MARI * [From the translation by A. J. Maclean (now Bishop of Moray) and Miss Payne-Smith, 4to, London (S.P.C.K.), 1893.] AND may Thy Holy Spirit, my Lord, come, and rest upon this Oblation of Thy servants, and may He bless it, and hallow it, and may it be to us, my Lord, for the pardon of debts and for the forgiveness of sins, and for the great hope of resurrection from the dead, and for new life in the Kingdom of Heaven, with all who have been well- pleasing to Thee. [The rendering (by Dr. Maclean ?) in Brightman (287) is substantially identical. For a Latin rendering see Renaudot, ii. 592. The transla- tion given above represents, apparently, what is used at the present day, except on certain occasions when one or other of the forms nos. ix and x is substituted.] 1 Neale (Hist, of Holy Eastern Church, General Introduction, i. 321), says of this liturgy : ' It bears every mark of the remotest age,' it ' has not a taint of Nestorianism '. This is one of the extremely few liturgies that does not possess the Words of Institution. But in actual use the words of our Lord are recited, according to Bishop Maclean. It is, accord- ing to Etheridge (The Syrian Churches, p. 217), the liturgy most commonly used in the Nestorian Church. FORMS OF INVOCATION 191 IX [NESTORIAN] LITURGY OF THEODORE THE INTERPRETER [Renaudot, ii. 615.] Priest. And may the grace of Thy Holy Spirit come upon us, and upon this oblation, and descend and dwell upon this bread, and upon this cup, and bless and hallow, and seal them in the name of the Father, and of the Son, and of the Holy Spirit ; and may the bread, this bread, I say, become through the power of Thy name the holy Body of our Lord Jesus Christ, and this cup the Blood of our Lord Jesus Christ, that to him, whosoever shall with true faith eat of this bread and drink of this cup, they may be unto the forgiveness of transgressions and remission of sins, unto the great hope of the resurrection from the dead, &c. [This form, with unimportant differences of rendering, appears in the translation by Maclean and Payne-Smith (S.P.C.K.), in what is called the ' Second Hallowing ', used on Sundays corresponding to our Advent and Palm Sundays.] [NESTORIAN] LITURGY OF NESTORIUS [Badger, The Nestorians and their Rituals, ii. 232. This has been translated by Renaudot and Assemani, but not, according to Mr. Badger, with perfect correctness.] ' AND now, Lord, we Thy frail and sinful servants, who were once afar off from Thee, but whom, in thine abundant mercy, Thou hast made to stand and to administer before Thee this awful and holy service, and with one accord to make our supplications to Thy adorable God-head, which reneweth all creation, beseech Thee that the grace of the Holy Spirit may descend and abide and rest upon this Oblation which we have offered before Thee, bless it, sanctify it, and make this Bread and this Cup the Body and Blood of our Lord Jesus Christ. Change Thou them by the operation of the Holy Ghost, that these glorious and holy sacraments may be effectual in all such as shall partake of them unto everlasting life, the resurrection from the dead, the forgiveness of body and soul, the light of wisdom, openness of face before Thee and eternal salvation,' &c. [This form, with some slight differences of rendering, appears in Maclean and Payne-Smith's translation (S.P.C.K.) in the ' Third Hallowing ' used five times a year.] 192 APPENDIX B XI [MONOPHYSITE] FROM THE LITURGY OF THE COPTIC JACOBITES [Brightman, pp. 179, 180.] SEND Him [the Paraclete, thine Holy Spirit] down upon us thy servants and upon these thy precious gifts, which have been set before Thee, upon this bread and upon this cup, that they may be hallowed and changed, and that He may make this bread the holy Body of Christ (The People, Amen), and this cup also His precious Blood of the New Testament (The People, Amen), even of our Lord and our God and our Saviour and the King of us all, Jesus Christ (The People, Amen), that they may be to us who shall receive of them unto faith un- searchable, unto love without dissimulation, unto endurance, &c. XII [MONOPHYSITE] FROM THE LITURGY OF THE ABYSSINIAN JACOBITES [Brightman, p. 233 : omitting the exclamations of the Deacon and of the People.] WE pray Thee, Lord, and beseech Thee that Thou wouldest send the Holy Ghost and power upon this bread and over this cup. May He make it the Body and Blood of our Lord and our Saviour Jesus Christ for ever and ever. Give it together unto all them that take of it, that it be unto them for sanctification, and for fulfilling with the Holy Ghost, and for confirming true faith, &c. XIII [ARMENIAN] FROM THE LITURGY OF THE ARMENIAN CHURCH [Translated by Rev. C. S. Malan (D. Nutt, 1870), from the Armenian Liturgy as printed at Constantinople (1823), with the sanction of Ephrem, Patriarch and Catholicos of Etchmiadzin. This translation, praised for its fidelity, was reprinted, with the original, by the Archi- mandrite Essa'ie Asdvadzadouriants (8vo, London, 1887). See also Brightman, p. 439.] WE worship and we beseech and request Thee, beneficent God, shed abroad upon us and these oblations, which we now present [unto Thee], Thy Spirit who is both eternal and of the same essence with Thee. [Exclamations of the Clerks and of the Deacon.] Then the Priest shall sign the offerings with the sign of the Cross, saying privately : Whereby Thou wilt make the bread, when blessed, truly the Body of our Lord and Saviour Jesus Christ (Thrice repeated). And the cup, when blessed, wilt Thou really make the Blood of our Lord and Saviour Jesus Christ (Thrice repeated). Whereby Thou wilt make the bread and wine, when blessed, truly the Body and Blood of our Lord and FORMS OF INVOCATION 193 Saviour Jesus Christ, changing them by Thy Holy Spirit (Thrice repeated). The Deacon. Amen, Amen, Amen. Then shall the Priest say aloud : So that it be to us all, who draw near to it, our release from condemnation, and for the expiation and re- mission of our sins. It may be interesting to add to the above the following illustrative formulae from various sources : FROM BISHOP JEREMY TAYLOR'S Collection of Offices, 1658. [This work was intended for use when the use of the Prayer- Book was prohibited during the Usurpation.] HAVE mercy upon us, O Heavenly Father, according to thy glorious mercies and promises, send thy Holy Ghost upon our hearts, and let Him also descend upon these gifts that by His good, His holy, His glorious presence, He may sanctifie and enlighten our hearts, and He may blesse and sanctifie these gifts That this Bread may become the Holy Body of Christ Amen And this Chalice may become the life-giving Blood of Christ Amen That it may become unto us all that partake of it this day a blessed instrument of union with Christ, of pardon and peace, of health and blessing, of holinesse and life eternal through Jesus Christ our Lord. Amen. [From the Coronation Service, as used at the Coronation of King Charles I (The Manner of the Coronation, &c., p. 50. Henry Bradshaw Society). This form, used at the King's oblation of bread and wine for the Communion, has survived, with slight variation, to, the present time.] BLESS, Lord, we beseech Thee, these Thy gifts, and sanctify them unto this holy use ; that by them we may be made partakers of the Body and Blood of Thy only begotten Son, Jesus Christ : And thy servant King Charles may be fed unto everlasting life of soul and body. . . . C PRESBYTERIAN FORMULAE [(i) From the Westminster Directory for the Public Worship of God, adopted by the ' Act of the General Assembly of the Kirk of Scotland (Feb. 3, 1645) for the establishing and putting in execution of the Directory '.] ' Let the Words of Institution be read out of the Evangelists, or out of the First Epistle of the Apostle Paul to the Corinthians.' i3 2 7 o i 9 4 APPENDIX B ' Let the Prayer, Thanksgiving, or Blessing of the Bread and Wine be to this effect : ****** ' Earnestly to pray to God, the Father of all mercies, and God of all consolation, to vouchsafe His gracious presence and the effectual working of His Spirit in us ; and so to sanctify these Elements, both of Bread and Wine, and to bless His own ordinance, that we may receive by faith the Body and Blood of Jesus Christ crucified for us/ &c. (Sprott and Irishman's edition, pp. 309-310). To this may be subjoined [(2) From ' The Order of the Administration of the Lord's Supper or Holy Communion ', in ' The Book of Common Prayer, as amended by the Westminster Divines, A.D. 1661. Edited by Charles W. Shields, D.D., with a Historical and Liturgical Treatise : Philadelphia, 1867.'] ' ^| After which the Minister proceeds, saying : ' And we most humbly beseech thee, merciful Father, to hear us ; and of thy infinite goodness vouchsafe to bless and sanctify, with thy Word and Holy Spirit, these thy gifts and creatures of bread and wine, that we receiving them, according to our Saviour Christ's institution, in remembrance of his blessed passion and precious death, his mighty resurrection and glorious ascension, and rendering unto thee all possible praise for the same ; may by faith be made very partakers of his body and blood, with all his benefits, to our spiritual nourishment, and for the glory of thy holy Name. Amen. To this we add [(3) From the Euchologion : A Book of Common Order, issued by the Church Service Society. 5th edition, 1884. ' AND we most humbly beseech Thee, merciful Father, to vouch- safe unto us Thy gracious presence, as we do now make The Invocation. , , r TT- 5 ui j /- i T_ TM_ that memorial of His most blessed sacrifice which Thy Son hath commanded us to make : and to bless and sanctify with Thy Word and Spirit these Thine own gifts of bread and wine, which we set before Thee ; that we, receiving them, according to our Saviour's institution, in thankful remembrance of His death and passion may, through the power of the Holy Ghost, be very partakers of His body and blood, with all His benefits, to our salvation and the glory of Thy most holy name. Amen.' The Presbyterian divine, Dr. Sprott, to whose writings reference has been made by me more than once, declares that there ' is ample evidence that our greatest theologians [i. e. of the Scottish Presby- terians] have held both the invocation and the words of institution to be essential.' (The Worship and Offices of the Church of Scotland, p. 121.) FORMS OF INVOCATION 195 To this I add D [From ' The Order for the Celebration of the Holy Eucharist and for the Administration of the Communion on the Lord's Day '. Liturgy and other Divine Offices of the Church (Irvingite) .] THE CONSECRATION Look upon us, God, and bless and sanctify this bread. In the name of the Father, and of the Son, and of the Holy Ghost we bless J this bread ; and we beseech Thee, heavenly Father, to send down Thy Holy Spirit, and make it unto us, the Body of thy Son Jesus Christ WHO THE SAME NIGHT ... IN REMEMBRANCE OF ME. R. Amen. Look upon us, God, and bless and sanctify this cup. In the name of the Father, and of the Son, and of the Holy Ghost we bless >$i this cup ; and we beseech Thee, heavenly Father, to send down Thy Holy Spirit and make it unto us the Blood of Thy Son Jesus Christ WHO IN LIKE MANNER ... IN REMEMBRANCE OF ME. R. Amen. APPENDIX C BIBLIOGRAPHY OF THE SCOTTISH COMMUNION OFFICE THE following bibliographical notices are derived, as regards the more obscure editions, chiefly from my own collection and the collec- tion in the Forbes Library (now placed in Coates Hall, Edinburgh), from notes made by the late Rev. G. H. Forbes, and from examina- tion of the collections made by Rev. G. Sutherland, of Portsoy, and given by him to the Library of the Theological College, Coates Hall, Edinburgh, Rev. J. B. Craven, Kirkwall, and Perth Cathedral Library. 1. ' The Booke of Common Prayer,' &c., ' for the use of the Church of Scotland,' folio. Printed by Robert Young, Edinburgh, 1637. [On the contents and bibliography of this work see my paper in the Transactions of the Edinburgh Bibliographical Society, vol. i.] 2. ' The Order of the Administration of the Lord's Supper,' &c. Printed from i in Hickes's 'Two Treatises', &c., 1707-11. Re- printed in Hickes's Works in the Library of Anglo-Catholic Theology. 3. ' The Book of Common-Prayer,' &c. (a complete reprint of i). J. Watson, Edinburgh, 1712 (see p. 47). 4. An edition without title-page, year, or place of printing ; described by Peter Hall (Frag. Liturg., vol. i, p. lii) as ' a verbal and literal reprint ' of the Communion Service in the Prayer-Book of 1637. I fancy it was printed to bind up with Prayer-Books. It is headed ' The Order of the Administration of the Lord's Supper O 2 196 APPENDIX C or holy Communion, for the Use of the Church of Scotland. Authorised by K. Charles I. Anno 1636.' It is in 8vo, twenty pages, and is printed in double columns. A copy is in the Theological College, and another in the British Museum. Re- printed by Hall (Frag. Liturg., vol. v). Supposed to be a reprint made by Bishop Gadderar, or, as Hall considers more probable, by Rattray in 1723 (?). It is a ' verbal ' but not a ' literal ' reprint of the Communion Office of 1637 ; the spelling modernized. 5. ' The Communion Office for the use of the Church of Scotland, As far as concerneth the Ministration of that Holy Sacrament. Authorized by King Charles I. Anno 1636.' Edinburgh, printed by James Watson, His Majesty's Printer, 1722. i2mo. There are only two copies of this known to exist. One in the possession of the Rev. J. B. Craven, Kirkwall ; the other in the possession of the writer. This is the first dated ' wee bookie '. Here for the first time we have the title afterwards so generally adopted. 6. ' The Communion Office for the use of the Church of Scotland, as far as concerneth the ministration of that Holy Sacrament. Authorized by K. Charles I., Anno 1636.' Edinburgh, printed by T. Ruddiman, i2mo, 1724. Reprinted by Hall (Frag. Liturg., vol. v). A copy in the possession of the writer. 7. ' The Communion Office,' &c. [as in 5]. Printed by T. and W. Ruddi- mans, Edinburgh, 1734. A copy, given by Mr. F. C. Eeles, is in the Cathedral Library, Edinburgh. This copy contains some interesting alterations in manuscript. 8. ' The Communion Office,' &c. ' All the Parts of this Office are ranked in the Natural Order.' i2mo., s.l. 1735. This edition, Bishop Gerard says, was put out ' by two mer- chants ', ' hoping to make a penny ' by the speculation. See Peter Hall (Frag. Liturg. , vol. i,p.liii). Thechangeof order referred to in the title is found in the placing of the Prayer ' for the whole state of Christ's Church ' after the Consecration. Other changes are the omission of the words ' militant here in earth ', and the insertion of ' which we now offer unto thee '. Copy in Forbes Library, Theological College Library. 9. ' The Communion Office/ &c. (same title as last), s.l., 8vo, 1743. Reprinted by Hall (Frag. Liturg., vol. v, p. 145). It follows the arrangement of the edition of 1735 ; also claims to be that authorized by Charles I, but makes the same verbal alterations as edition of 1735. A copy in the possession of the writer. 10. ' The Communion Office/ &c., ' very small size '. Hall (Frag. Liturg., vol. i, p. liii), s.l., 1752. Collated by Hall (vol. v, p. 168). 11. ' The Communion Office/ &c., s.k 1755. THE SCOTTISH COMMUNION OFFICE 197 Reprinted by Hall (vol. v, p. 169). Copies in Perth Cathedral Library, Forbes Library, and Edinburgh Cathedral. The copy belonging to Edinburgh Cathedral Library was presented by Mr. F. C. Eeles in 1909. See pp. 75, 76. 12. ' The Communion Office/ &c., s.L, 1759. (Follows edition 1743.) Collection of Rev. G. Sutherland. (Theological College, Edinburgh.) 13. ' The Communion Office,' &c. ' Authorized by K. Charles I. To which is added Private Devotions,' &c. Edinburgh, Printed for James Reid, Bookseller in Leith, 1762. This edition is remarkable as following with much closeness the original edition, 1637. The general arrangement of parts is the same, and the ' natural order ' (so-called) is abandoned. It reads ' militant here on earth ', and ' Charles our King '. It seems to be an exact reprint of Ruddiman's edition of 1724. P. Hall (Frag. Liturg., vol. i, p. liv) is entirely misleading. Rev. G. Sutherland's Collection in Theological College, Edinburgh ; Rev. J. B. Craven. ' The Private Devotions at the Administration of the Holy Communion ' illustrate (i) the practice of the communi- cants approaching the altar before the priest read ' the sentences ' and (2) the doctrine of the Church, thus ' Lord I receive this sacra- mental bread, as thy body, in memory of thy wonderful incarna- tion and meritorious sufferings ', &c. (see p. 77, and App. K). 14. ' The Communion Office,' &c. (title same as 1743), s.l., 1764. Closely resembles 1743, but see p. 69. Forbes Library ; Rev. J. B. Craven. 15. ' The Communion Office,' &c. Drummond, at Ossian's Head, Edinburgh. 8vo, 1764. See p. 78. Forbes Library ; Theological College, Edinburgh. Two copies in the possession of the writer. This is the Office reprinted in this volume, pp. 121-32. The pages are twenty-four, including the title-page, and the size of the page is 8J in. by 4! in. 16. 'The Communion Office/ &c. Drummond, Edinburgh, iamo ; 1764. Same as 15. Sutherland Collection, Theological College, Edinburgh ; the writer's collection ; Episcopal Church at Kirriemuir. 17. ' The Communion Office/ &c. Robertson, 8vo. Leith, 1765. A line-for-line reprint of 15 ; with no difference except the incorrect use of italics in some of the ' Amens '. Sutherland Collection, now in College Library. 18. ' The Communion Office/ &c. Printed and sold by Alexander Robertson, Edinburgh, 1767. Forbes Library ; Sutherland Collection. 19. ' The Communion Office/ &c. Alexander Robertson, Edinburgh, 1767. This is precisely the same as 18 except that it is ' leaded ' throughout, and so fills a larger page probably intended to bind ig8 APPENDIX C up with a Prayer-Book of larger size. The measurement of the page of 18 is 6J by 4 in. ; of 19, yf by 4! in. 20. ' The Communion Office for the use of the Church of Scotland, as far,' &c. Bristol : Printed by E. Farley & Co., in Small Street, 1767. i2mo, 24 pages. This seems to be an exact reprint of 1764 (Drummond's edition), and, I suspect, was printed by directions of Thomas Bowdler, Esq., of Bath, a wealthy and generous friend of the Scottish nonjuring clergy and well acquainted with Bishop Robert Forbes, who mentions (MSS. in Theological College, Edinburgh) that Mr. Bowdler supported ' a non-jurant clergyman at Bath, for worship in his own family who partake of the Holy Eucharist every Sunday and Holyday '. The name of the clergyman in 1770 was George Reidford, who had been 'diacon- ated ' at Leith in 1768, and priested by Bishop R. Gordoun. Thus, I suspect, the Scottish Office reached Bath and was used there. The only copy of this Bristol edition which I know to exist is in the British Museum. 21. 'The Communion Office,' &c. Drummond, Edinburgh, 1771. Forbes Library. 22. 'The Communion Office,' &c. Chalmers, Aberdeen, 1771. 23. ' The Communion Office,' &c. Alex. Robertson, Edinburgh, 1774. [Price Threepence.] Rev. J. B. Craven. [The price at which these ' wee bookies ' were sold may be gathered from a reference to this edition in a letter (dated Edinburgh, November 20, 1775) written by John Allan, ' I think the price of the Communion Offices was is. 3^. per doz. : agreeable to the bargain you made with Robertson.' Craven's Journals &-c. of Right Rev. R. Forbes, p. 52.] 24. ' The Communion Office,' &c. i2mo. Chalmers, Aberdeen, 1780. Dowden ; Forbes Library. [With a hymn of fifteen verses ' to be sung during the time of, and after, the Communion '.] 25. ' The Communion Office,' &c. (No publisher's name) Edinburgh, 1781. Forbes Library ; Theological College Library. With private devotions. These are instructive as bearing on the theology of the day, and are different from 1762. 26. 'The Communion Office,' &c. James Chalmers, Aberdeen, 1786. i2mo, pp. 24. With hymn. Forbes Library ; Theological College Library. 27. ' The Communion Office,' &c. i2mo. (No publisher's name) Edinburgh, 1787. Dowden ; Forbes Library. With private devotions. 28. Bishop Horsley's ' Collation of the several Communion Offices in the Prayer-Book of Edward VI, the Scotch Prayer-Book of 1637, the present English Prayer-Book, and that used in the present Scotch Episcopal Church '. London, 1792. May perhaps be mentioned here. It is a thin quarto of fourteen pages. See p. 83. THE SCOTTISH COMMUNION OFFICE 199 29. ' The Communion Office/ &c. James Chalmers & Co., Aberdeen, 1795, with appended ' A Hymn [Bless'd is the man '] to be sung during the time of, and after, the Communion. 30. ' The Communion Office,' &c. John Moir, Edinburgh, 1796. With private devotions and ' A Hymn to be sung during the time of, and after the Communion '. Before verse x we have ' (The following verses may be sung as part of the Post-Com- munion Service) '. There are fifteen verses in all. This was edited by Bishop Abernethy-Drummond ; and, whatever were his original intentions (see p. 82), it was reprinted four or five times. Forbes Library ; Perth Cathedral Library. 31. ' The Communion Office according to the use of the Church of Scotland/ &c. i2mo. Burnett & Rettie, Aberdeen, 1796. It would seem that there were two issues of this edition, one of these having appended ' A Hymn to be sung during the time of, and after the Communion '. 32. ' The Communion Office/ &c. John Burnett, Aberdeen, 1800 [with hymns]. The writer's collection ; Rev. J. B. Craven. 33. ' The Communion Office/ &c. Chalmers, Aberdeen, 1800. To these should be added : 34. ' An Oifig chum ceart fhrithealadh an Comuin Naomh do reir Gnathachadh Eaglais na h'Alba.' Duneaduin [i. e. Edinburgh], 1797. The writer's collection. Bishop Macfarlane's Translation into Gaelic. It is stated that the .translation appearing with the Bishop's sanction was actually made ' by the second master of the Inverness Academy, who taught the Bishop Gaelic '. Dean [Nicolson] of Brechin's MSS. Having recorded all the editions, so far as I am aware, up to i8oi ; I purpose noticing among subsequent editions only a few that possess some special interest : I. ' The Office for the Sacrament of the Lord's Supper, or Holy Com- munion, according to the use of the Episcopal Church in Scotland : with a preliminary dissertation on the doctrine of the Eucharisti- cal Sacrifice, a copious local illustration, and an appendix containing the Collation of Offices, etc., drawn up by the late Dr. Samuel Horsley, Lord Bishop of St. Asaph.' By Rev. John Skinner, A.M. Aberdeen, 1807. The text, except for some trifling typographical alterations, scarcely differs from that of 1764. It unhappily reads ' meekly kneeling upon your knees ', and the changed order ' body and soul ' rather than ' soul and body '. II. ' The Order of the Administration of the Holy Communion accord- ing to the Use of the Church of Scotland.' London, James Burns, 1844. This is a handsome quarto printed in black-letter, with an ornamental border round each page designed by Dyce ; rubrics in red ; and musical notes. The text is unfortunately not 200 APPENDIX C satisfactory. The rubrics of the English Office are prefixed. The Commandments are transcribed from the English Office ; the summary of the Law does not appear. ' Soul and Body ' in Words of Delivery. This is the first edition of the Scottish Office that contains the part of the Service preceding the Exhorta- tion. The book is without any trace of authority * III. ' The Book of Common Prayer as printed at Edinburgh, 1637, commonly called Archbishop Laud's.' Folio. London, W. Picker- ing, 1844. This beautiful reprint in black-letter (though not in facsimile), by Whittingham of Chiswick, is well known. IV. ' A Form for the Ministration of the Holy Communion as authorized and used by the Church in Scotland.' Folio. No title-page, date, or place of printing. This is a splendid edition of the Scottish Communion Office. It is obviously from the same press as the last ; is in a black- letter of larger size, with ornamental capitals, and with rubrics in red. It was printed at the expense of Bishop Charles Words- worth for binding with the English Prayer-Books of the same size and type in the chapel of Trinity College, Glenalmond. This fact was communicated to me by Bishop Wordsworth. The text apparently follows the text of Skinner. It commences with the Exhortation. V. ' The Office for the Holy Communion according to the use of the Church of Scotland.' Edinburgh : Grant & Son, 1844. This pretty edition, in black and red, was withdrawn, and is of great rarity. It shows many peculiarities in the text and rubrics : notably, there is no order for the fraction in the Prayer of Consecration : the invocation is ' to Bless and Sanctify with Thy Holy Spirit ' [' Word and ' omitted] : before the Lord's Prayer the words are ' And vouchsafe us with freedom, without condemnation, and with a pure heart, to say, Our Father,' &c. : in the Prayer for the whole state of Christ's Church ' alms and ' omitted : the Proper Preface for Easter-day may be said every Sunday, omitting ' for he is the very Paschal Lamb. . . . sin of the world '. In fact the text is mainly drawn from Abernethy- Drummond's edition ; but it differs from it in the omission of the word ' spiritual ' before ' body and blood ', and in the omission of any direction for the fraction, and in prefixing to the Office the following, ' The Catechumens and other Non-Communi- cants being dismissed, the Holy Office proceedeth as here set forth.' Lord Medwyn and his son Mr. William Forbes were largely responsible for this edition. (See a letter from William Forbes to Bishop W. Skinner, Primus, in the possession of the Dean (Wilson) of Edinburgh.) VI. ' The Office for the Holy Communion ' in Bishop Torry's ' The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church according to the THE SCOTTISH COMMUNION OFFICE 201 use of the Church of Scotland/ &c. Edinburgh, R. Lendrum & Co., 1849. This book is of interest with regard to the earlier portion of the Office, as exhibiting the usage according to the knowledge and practice of the venerable prelate under whose sanction it appeared. In the later part it omits ' meekly kneeling ' (with 1764), but follows the Aberdeen order in the words ' body and soul '. Several rubrics are attached to the Office. One directs Reservation, another directs that after the sermon, ' when the Holy Eucharist is Celebrated the Minister shall dismiss the non- communicants in these or like words, Let those who are not to communicate now depart.' Bishop Torry's Book of Common Prayer having been con- demned by the Episcopal Synod (April 19 and Sept. 5, 1850) as having no synodical or canonical authority, and as ' not what it professes to be ', the book was withdrawn, and is now a rare book. The Communion Office is reprinted in the Appendix to Dr. Neale's Life and Times of Patrick Torry, D.D., Bishop of St. Andrews, &c. (1856), and an account is given of the origin and subsequent fate of the book in chapter vii. See also Lendrum's Principle's of the Reformation, 1862, pp. 259, 260. VII. * The Communion Office for the use of the Church of Scotland as far as concerneth the Ministration of that Holy Sacrament.' Revised Edition. Burntisland, at the Pitsligo Press, 1862. The chief interest of this edition, which (so far as I am aware) was used only at St. Serf's, Burntisland, is that it contains many variations deserving consideration, as coming from one who was, beyond all question, the most learned liturgiologist in the Scottish Church since the death of Rattray the late Rev. George Hay Forbes. A few particulars may be noticed. The Office begins with the Exhortation, which ' may be omitted at the discretion of the Presbyter '. Before the offering up of the elements the alms are to be removed from the altar. The Prayer of Consecration commences with a fuller form of thanksgiving, for creation, &c. (somewhat like Abernethy-Drummond's form). The ritual fraction is not ordered in the Prayer of Consecration. We find the form, ' He took bread into His holy and spotless hands.' The Invocation runs ' . . . vouchsafe to bless and sanctify with Thy Holy Spirit, these, Thy gifts and creatures of bread and wine, that they may become the Body and Blood of Thy most dearly beloved Son, for the forgiveness of our sins, for our growth in grace, for the bringing forth of good works, and for obtaining everlasting life.' . . . ' Accept this, our sacrifice,' &c. In the Prayer ' for the whole state of Christ's Church,' we find ' . . . truly and impartially minister justice ' . . . ' need, sickness, or any other adversity [especially those for whom our prayers are desired].' In the Confession the words ' we do earnestly repent ... is intolerable ' are omitted. The Absolution is called 202 APPENDIX C in the preceding rubric ' this Benediction '. After the Prayer of Humble Access the Presbyter is to ' break the bread into as many pieces as will be required '....' And when he [the cele- brant] receiveth the consecrated bread he shall say The Body of Christ. Amen. Likewise, &c.' The Words of Delivery are as in the recognized text. The short address after the people have communicated is given to the Deacon, and ends thus, ' . . . participation of His holy mysteries ': and let us beg of Him grace that we may persevere unto the end and obtain everlasting life.' Among several curious rubrics at the end of the Office we find, 1 the wine shall be of pure red wine of the grape ' : ' It was the ancient and universal custom for the presbyter when he offered upon the altar the bread and mixed wine to place the paten in the middle and the chalice close to it at its south side.' Reserva- tion for the sick is directed. VIII. ' The Communion Office for the use of the Church of Scotland. As attested in 1792.' Aberdeen, 1868. This edition is mentioned here merely to warn the reader against believing that it answers the description of the title-page. IX. "H 0EIA AEITOYPriA. The Scottish Communion Office done into Greek.' London, 1865. This is a translation by the late Bishop of Brechin (Forbes), revised by Dr. Littledale. X. ' Liturgia Scoticana quae in usu habetur in Ecclesia Scoticana Episcopali.' A Latin translation of the Office by Canon Bright, Regius Professor of Ecclesiastical History, Oxford, and Mr. Medd, appended to the third edition of their ' Liber Precum Publicarum Ecclesiae Anglicanae '. London, 1877. The ' Liturgia Ecclesiae Americanae ' is to be found in the same volume, but, of course, it does not represent the text of the Office as now authorized. XI. ' Reliquiae Liturgicae,' vol. ii, edited by Rev. Peter Hall, contains a reprint of ' Laud's Prayer-Book '. Bath, 1847. XII. ' Fragmenta Liturgica,' vol. v, edited by Rev. Peter Hall, M.A., Bath, 1848, contains reprints of (i) The Nonjurors' Office of 1718 ; (2) Gadderar's (?) reprint of Office of 1637 ; (3) The Communion Office for the use of the Church of Scotland so far as concerneth, &c. Edinburgh, 1724 ; (4) The Office of 1743 ; (5) The Office ofl ?55; (6) The Office of 1764; (7) The Office of 1796 ; (8) The Office of 1800 ; (9) The Office of 1844, Edinburgh. This is a very useful work ; but the reprints must not be trusted, in minute points, for perfect accuracy. XIII. ' An Dreuchd airson frithealaidh a Chomanachaidh Naoimh Reir Gnathachaidh Eaglais na H-Alba.' Dun-eidean [i.e. Edinburgh], 1847. XIV. ' An Dreuchd,' &c. 4to, pp. 35. Dun Eidean, 1879. English and Gaelic in parallel columns. It follows an un- THE SCOTTISH COMMUNION OFFICE 203 authorized text in the Gloria in excelsis, and Skinner's edition in the Words of Delivery. XV. ' Seirbhis A' Chomanachaidh, A Reir Gnathachaidh Eaglais Na H-Alba,' &c. s.L, 1883. XVI. ' Seirbhis A' Chomanachaidh A Reir Cleachdaidh Eaglais Na H'Alba.' Glasgow, 1896. [The work of a Committee appointed by the Bishops ; but the text does not possess authority.] XVII. ' Seirbhis A' Chomanachaidh Naoimh, A Reir Gnatha Na H-Eaglais Albannaich,' &c. s.L, 1897. [Edited by Rev. Hugh MacColl, Fort William.] XVIII. ' The Order of the Administration of the Lord's Supper or Holy Communion. Reprinted from the Booke of Common Prayer, and Administration of the Sacraments. And other parts of Divine Service, for the use of the Church of Scotland. Edin- burgh. Printed by Robert Young, Printer to the King's Most Excellent Majestic, M.DC.XXXVII. Cum Privilegio.' Without place or date or title-page. [This is a very beautiful reprint verbal and literal in small black letter ; but not in facsimile. The rubrics are in red ; in the original edition they are in black : and the pagination does not correspond throughout. It was printed by Robert Anderson, Glasgow, 1881, and has an Introduction (pp. xxxiii) prefixed.] XIX. ' The Book of Common Prayer and Administration of the Sacraments and other parts of Divine Service for the use of the Church of Scotland, commonly known as Laud's Liturgy (1637), with Historical Introduction and illustrative Notes by the Rev. James Cooper, D.D., Professor of Ecclesiastical History in the University of Glasgow.' 8vo. Edinburgh, 1904. This useful reprint does not preserve the antique spelling. The Epistles and Gospels are indicated but not printed in full. There is much that is illustrative in the Introduction and Notes. XX. ' The Scottish Communion Office.' 4to (London : Rivingtons, This is the text of the 1764 edition (Drummond : at Ossian's Head), with a reconstruction of the part preceding the Exhorta- tion. The whole is edited by J. Dowden, Bishop of Edinburgh. The book is magnificently printed at the University Press, Edinburgh, in black and red, in large type, broadly spaced. The pages are twenty-four in number : the size of the page is 12 by 9 in. 204 APPENDIX D THE CANONS OF THE SCOTTISH CHURCH BEARING UPON THE USE OF THE SCOTTISH OFFICE [The Canons of 1863 given below were re-enacted at the General Synods of 1876 and 1890, and were in force till 1912.] CANONS OF 1863 CANON XXIX On the Use of the Book of Common Prayer in the celebration of Divine Worship and administration of the Sacraments and other Rites and Cere- monies of the Church. WHEREAS in the Preface to the first Reformed Prayer-Book of the Church of England (1549), it was provided, in order to remove the inconveniences arising from ' diver- sity ' in the celebration of Divine Worship, that ' henceforth all the whole Realm shall have but one use ' ; and whereas in consequence of the communion and intercourse that exist between the United Church of England and Ireland and the Episcopal Church in Scotland, it is expedient to have as little diversity as may be between the practice of this Church and that of the Sister Churches of the United Kingdom in the use of Divine Offices ; and whereas, the English Book of Common Prayer is, and has been for many years past, in general use amongst us, not only for the performance of Morning and Evening Service, but for the Administration of the Sacraments and other Rites and Ceremonies of the Church ; it is hereby enacted that the Said Book of Common Prayer, as now authorised according to the Sealed Book, is, and shall be held to be, On the Uniformity to be ob- served in Public Worship. As in all the ordinary parts of Divine service, it is neces- sary to fix, by authority, the precise form, from which no Bishop, Presbyter, or Deacon, shall be at liberty to depart, by his own alterations or in- sertions, lest such liberty should produce consequences destructive of ' decency and order ' it is hereby enacted, that, in the performance of Morning and Evening Service, the words and rubrical direc- tions of the English Liturgy shall be strictly adhered to : And it is further decreed, that, if any clergyman shall officiate or preach in any place publicly without using the Liturgy at all, he shall, for the first offence, be admonished by his Bishop, and, if he persevere in this uncanonical practice, shall be suspended, until, after due contrition, he be restored to the exercise of his clerical functions. In publicly reading Prayers and administering the Sacraments, the Surplice shall CANONS ON THE USE OF THE OFFICE 205 be used as the proper Sacer- dotal Vestment. the Service Book of this Church for all purposes to which it is applicable ; and that no Clergyman shall be at liberty to depart from it in Public- Prayer and Administration of the Sacraments, or in the performance of other Divine Offices, except so far as the circumstances of this Church require, and as specified in the Canons of this Church. CANON XXI Respecting the Communion Service as the most Solemn Part of Christian Worship. WHEREAS it is acknowledged by the Twentieth and Thirty- fourth of the Thirty-Nine Articles, that ' not only the Church in general, but every particular or National Church, hath authority to ordain, change, and abolish ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying ' ; the Episcopal Church in Scotland, availing herself of this inherent right, hath long adopted, and very generally used, a form for the celebration of the Holy Com- munion, known by the name of the Scotch Communion Office, which form hath been justly considered, and is hereby con- sidered, as the authorised ser- vice of the Episcopal Church in the administration of that Sacrament. And as, in order to promote an union among all those who profess to be of the Episcopal persuasion in Scot- land, permission was formerly granted by the Bishops to retain the use of the English Office in all congregations CANON XXX Of Holy Communion. 1. WHEREAS the Episcopal Church in Scotland, under the guidance of divers learned and orthodox Bishops, has long adopted and extensively used a Form for the celebration of the Holy Communion, known by the name of the ' Scotch Communion Office ', it is hereby enacted that the adoption of the Book of Common Prayer as the Service Book of this Church shall not affect the practice of the congregations of this Church which now use the said Scotch Com- munion Office. In such Congrega- tions the use of the said Scotch Communion Office shall be continued, unless the Incumbent and a majority of the Communicants shall concur in disusing it. 2. The Office of the Book of Com- mon Prayer shall be used in all new Congregations, unless the majority of the applicants mentioned in Canon XX, section i, shall declare to the Bishop at the time of sending their resolutions to him that they desire the use of the Scotch Office in the new Congregation, in which case the Bishop shall sanction such use. The use of the said Office shall be continued in such Congregation, unless the Clergyman and a majority 2()6 APPENDIX D where the said Office had been previously in use, the same permission is now ratified and confirmed : And it is also en- acted, that in the use of either the Scotch or English Office no amalgamation, alteration, or interpolation whatever shall take place, nor shall any sub- stitution of the one for the other be admitted unless it be approved by the Bishop. From respect, however, for the authority which originally sanctioned the Scotch Liturgy, and for other sufficient reasons, it is hereby enacted, that the Scotch Communion Office con- tinue to be held of primary authority in this Church, and that it shall be used not only in all consecrations of Bishops, but also at the opening of all General Synods. of the Communicants shall concur in disusing it. 3. Whenever it may appear to the Bishop that any undue influence has been exercised in an application for the use of the Scotch Office, it shall be in his power to refuse such application, subject to an appeal to the Episcopal Synod. 4. At all Consecrations, Ordina- tions, and Synods, the Communion Office of the Book of Common Prayer shall be used. 5. In every congregation the Holy Sacrament of the Lord's Supper shall be administered on the great Festivals of the Church, and at least once in every month, except under special circumstances, to be approved of by the Bishop. 6. In the use of either the Scotch or English Office, no amalgamation, alteration, or interpolation whatever shall take place. 7. Every Clergyman shall observe the Rubrics applicable to the Office used. 8. When persons join a congrega- tion, with the intention of remaining therein, they shall, previously to receiving Holy Communion, produce, if required by the Clergyman, from the Incumbent of the congregation to which they previously belonged, or, in the event of the Incumbency of that Congregation being vacant, from a Communicant of this Church, an attestation that they are Communi- cants in the Episcopal Church. 207 APPENDIX E FORM OF CONSECRATION SUGGESTED BY ARCHBISHOP SANCROFT [From a copy of the Book of Common Prayer in the Bodleian Library.] THE following, closely resembling the American form in the wording of the Invocation, was known to the Scottish Bishops at the time of Bishop Rattray. It is here transcribed from a copy in the handwriting of Bishop Jolly on the fly-leaf of a Scotch Prayer-Book of the original edition of 1637, with the remark : ' The following is taken from a copy in the handwriting of the Rev. Mr. Alex. Mitchel, corrected by Bp. Keith.' It has a heading in Bishop Jolly's Prayer-Book as follows : ' Taken from Archbishop Sancroft's own handwriting in a Common Prayer-Book corrected and amended by him, probably for the' last Review after the Restoration in 1660. Some of which corrections and amendments were received and printed in the Common Prayer-Book as we now have it, but more left out, and among the latter the following excellent primitive form of Consecration.' Another method of Consecration, Oblation, Address, and Distribution. When the Priest, standing before the Table, hath so ordered the Bread and Wine, that be may with the more readiness and decency break the Bread before the People, and take the Cup into his hands,, he shall say the Prayer of Consecration, as followeth. A LMIGHTY God, our heavenly Father, who of thy tender mercy /* didst give thine only Son Jesus Christ, to suffer death upon the Cross for our Redemption ; who made there (by his one Oblation of himself once offered) a full, perfect, and sufficient Sacrifice, Oblation and Satisfaction for the sins of the whole World ; and did institute and in his Gospel command us to continue a perpetual Memory of that his precious Death and Sacrifice until his coming again : Hear us, merciful Father, we most humbly beseech thee ; and by the Power of thy holy Word and Spirit vouchsafe to bless and sanctify these thy Gifts and Creatures of Bread and Wine ; that we receiving them according to thy Son our Saviour Jesus Christ's holy Institution, in Remembrance of him, and to shew forth his Death and Passion, may be partakers of his most blessed Body and Blood. At these Kords (took Who in the same night that he was betrayed, f bread) the Priest is to took Bread, and when he had blessed and given ^ the p ?\ "? ** ,,'.,.. , . , . & ,. hands; at (brake it) he thanks, he y brake it, and gave it to his dis- j s to break the Bread ; ciples, saying, Take, Eat, t This is my Body, and at (This is my Body) which is given for you; DO this in Remem- ^ lay his hand upon it. brance of me. 208 . APPENDIX E At the words (Took Likewise after Supper he f took the Cup, and the Cup) the Priest is to w h e n he had given thanks, he gave it to them take the Chalice into his . . , D , ., -,-P , m, hands ; and at (this is saying, Drink ye all of this ; For f This is my my Blood) to lay his Blood of the New Testament, which is shed for hand on every Vessel J. r manw fnr tViP Rpmiccinn r>f Clinc (be it Chalice or flagon) VOU > a . ncf lor manv tor tne ^emission OI bins , in which there is wine to DO this as oft as ye shall drink it, in remembrance be consecrated. o f me> Amen. Immediately after shall follow this Memorial, or Prayer of Oblation. ^WHEREFORE, Lord, and heavenly Father, according to the Institution of thy Dearly beloved Son, our Saviour Jesus Christ, we, thy humble Servants, do celebrate and make here before thy divine Majesty with these thy holy Gifts the Memorial, which thy Son hath willed and commanded us to make ; having in remem- brance his most blessed Passion and Sacrifice, his mighty Resurrection and glorious Ascension into Heaven ; rendering unto thee most hearty Thanks for the innumerable Benefits procured unto us by the same. And we entirely desire thy fatherly Goodness, mercifully to accept this our Sacrifice of Praise and Thanksgiving ; most humbly beseeching thee to grant, that by the Merits, and Death of thy Son Jesus Christ, now represented unto thee, and through Faith in his Blood, who maketh Intercession for us at thy Right Hand, we and all thy whole Church may obtain Remission of our sins, and be made partakers of all other Benefits of his Passion. And here we offer and present unto thee, Lord, ourselves, our Souls and Bodies, to be a reasonable, holy and lively Sacrifice unto thee ; humbly beseeching thee, that, whosoever shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, and be fulfilled with thy Grace and heavenly Benediction. And although we be unworthy, through our manifold sins, to offer unto thee any Sacrifice ; yet we beseech thee to accept this our bounden Duty and Service, not weighing our merits, but pardoning our offences, through Jesus Christ our Lord, By whom and with whom in the Unity of the Holy Ghost all Honour and Glory be unto thee, Father Almighty, World without End. Amen. The form of the Invocation, in the Prayer here printed, may be traced farther back than Sancroft. In a printed Prayer-Book of 1619, now in the Cosin Library at Durham, are many corrections and altera- tions, apparently made at different dates, and chiefly in Cosin's hand- writing. In this book we find the form, ' Vouchsafe by the powers of thy holy word and spirit so to blesse and sanctifie these thy gifts and Creatures of Bread and Wine that we receiving them according to . . .' Sancroft was Cosin's chaplain and secretary. See Parker's Introduction to the History of the Successive Revisions, &c. } p. ccxiii. PAGE APPENDIX F COLLATION BY PROF. HART OF SCOTTISH OFFICE 1764. WITH BISHOP SEABURY'S OFFICE 1786 THE following collation shows the changes which Bishop Seabury introduced into the Scotch Office of 1764. Every difference in words has been noted ; only unimportant changes in punctuation and in the use of capitals have been omitted. Bishop Seabury' s, 1786. how St. Paul exhorteth unworthily, not considering the Lord's body ; for then we are guilty of the body and blood of Christ our Saviour ; we kindle God's wrath against us, and bring his judgments upon us. Scotch Office, 1764. what St. Paul writeth to the Corinthians ; how he exhorteth unworthily. For then we are guilty of the body and blood of Christ our Saviour ; we eat and drink our own damnation, not considering the Lord's body ; we kindle God's wrath against us ; we provoke him to plague us with divers diseases, and sundry kinds of death. 122 humble Presbyter most humble Priest [and so throughout.] by his discretion, according to the length or shortness of the time that the people are offering. 1 23 a great thing if we shall li ve of the things of the temple ? He who soweth 124 people there present bring the said bason with the obla- tions therein, and deliver it upon the Lord's Table ; and shall say, 126 Amen. both his hands, shall say who (by his own oblation of him- self once offered) made a full, a perpetual memorial 127 beseeching thee, that whosoever shall be partakers and be filled 128 and especially thy servant our King, that under him we may be godly and quietly governed. And grant unto his whole Coun- cil, and to all who are put in authority under him, that they may truly and indifferently ad- minister justice, 1 Evidently a misprint. 132? P in his discretion. a great matter if we should live of the sacrifice ? He that soweth people bring, and deliver it upon the Lord's table, putting a little pure water into the cup : and shall say, Amen. both his hands, and * shall say, who made there (by his one obla- tion of himself once offered) a full, a perpetual memory humbly beseeching thee, that we and all others who shall be par- takers be filled and grant that they, and all who are in authority, may truly and impartially administer justice 210 APPENDIX F PAGE Scotch Office, 1764. Bishop Seabury's, 1786. 128 which is here assembled here assembled 129 labours. And we yield unto thee labours : yielding unto thee wonderful grace and virtue wonderful goodness and virtue 1J Then shall the Presbyter say : [No rubric.] Then the Presbyter shall say Then the Priest shall say Draw near, and take Draw near with faith and take with the Presbyter ; he first kneeling with the Priest ; all humbly kneeling down. upon their knees. 13 all them who all them that Then shall the Presbyter also say, Then shall the Priest say, I will give you rest. I will refresh you. [No ' Private Ejaculations ' or ' Private Devotions for the Al- tar '.] 13 1 And the Presbyter, or Minister, that And when the Priest receiveth the receiveth the cup himself, or de- cup himself, or delivereth it to livereth it to others, shall say this others, he shall say, benediction : resolutions ; and that, being resolutions ; that being 132 and dost assure us and doth assure us with the Father, and with Thee and to God in the highest, to God on high, The pagination above is that of the Office of 1764, as given at pp. 121-32. The reference to lines I have omitted, and I have corrected some five or six errors, into all which Professor Hart was, no doubt, led by trusting to Peter Hall's reprint. For that he cannot be blamed ; the ' wee bookies ' are very scarce here, and are, I presume, still more difficult to get sight of across the Atlantic. In every instance my corrections bring Bishop Seabury's Office nearer that of 1764. APPENDIX G THE ORDER FOR THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION [Printed from the Nonjurors' book, entitled A Communion Office, taken partly from the Primitive Liturgies and partly from the First English Reformed Common-Prayer-Book, together with Offices for Confirma- tion, and the Visitation of the Sick. London. Printed for James Bettenham, at the Crown in Pater-noster-Row. MDCCXVIII. The comparison is with the form in the English Book of Common Prayer.] TJ Every Priest shall take particular care not to admit any to the Holy Sacra- ment of the Eucharist, but those whom he knows to be in the Communion of the Church, or else is certified thereof by sufficient testimony. And to the end this Order may be observed, so many as intend to be partakers of the Holy Communion, shall signify their names to the Priest at least some time the day before. NONJURORS' OFFICE, 1718 211 And if any of those be an open and notorious evil-liver, &c. [(i) for neigh- bours read neighbour ; (2) for Curate read Priest ; (3) for naughty read wicked.] The same order shall the Priest use with those, betwixt, &c. [(i) for Minister read Priest ; (2) insert the Bishop or before the Ordinary ; (3) end at the farthest.] The Altar at the Communion-time, having a fair white linen doth upon it, shall stand at the east end of the Church or Chapel. And the Priest and People, standing with their faces towards the Altar, shall say or sing (in the same manner as the Psalms for the day are said or sung) for the Introit the Psalm appointed for that day, according to that transla- tion which is in the Book of Common Prayer. Note, that whenever in this Office the Priest is directed to turn to the Altar, or to stand or kneel before it, or with his face towards it, it is always meant that he should stand or kneel on the North side thereof. THE INTROITS For every Sunday and Holy-day throughout the Year SUNDAYS IN ADVENT I Psalm i II 1 20 III. . . A IV e Christmas-Day ....... . 98 St. Stephen's Day ....... . 52 S. John Evangelist ...... II The Innocents' Day ...... 79 Sunday after Christmas-Day ..... 121 Circumcision ....... 122 Epiphany ........ . 9 6 SUNDAYS AFTER EPIPHANY I X 3 II 14 Ill J 5 IV 2 V 20 VI 3 Septuagesima ....... . 23 Sexagesima ........ 24 Quinquagesima ....... . 26 Ash-Wednesday ....... 6 SUNDAYS IN LENT 1 32 II 130 HI 43 IV 46 v. . .54 P 2 212 APPENDIX G Sunday next before Easter Good-Friday - . Easter-Even . Easter-Day Monday in Easter-week . Tuesday in Easter-week . SUNDAYS AFTER EASTER I II. . . . III. . . . . IV. . V Ascension Day Sunday after Ascension-Day Whitsunday . Monday in Whitsun-week Tuesday in Whitsun-week Trinity Sunday . Psalm. . 61 22 . 88 . 16 . 62 "3 112 70 75 83 84 47 93 33 100 101 67 SUNDAYS AFTER TRINITY I. II. III. IV. V. VI. VII. VIII. IX. X. XL XII. XIII. XIV. XV. XVI. XVII. XVIII. XIX. XX. XXL XXII. XXIII. XXIV. XXV. Blessed are, &c. Wherewithal shall, &c. do well, &c. My soul cleaveth, &c. Teach me, Lord, &c. Let thy loving mercy, &c. . think upon thy servant, &c. Thou art my portion, &c. . Lord, thou hast dealt, &c. Thy hands have, 6*c. My soul hath longed, &c. . Lord, thy word, &c. Lord, what love, &c. . Thy word is a lantern, &c. 1 hate them, &c. I deal, &c. Thy testimonies, &c. . Righteous art thou, &c. I call with, &c. consider, &c. Princes have, &c. Let my complaint, &c. PART I 2 3 4 5 6 7 119 9 10 11 12 14 15 16 17 18 19 20 21 22 . 124 125 . 127 NON JURORS' OFFICE, 1718 213 Psalm. S. Andrew's Day ......... 129 S. Thomas . . . . . . . . . .128 Conversion of S. Paul . . . . . . . -138 Purification of the blessed Virgin Mary . . . . -134 S. Matthias ......... 140 Annunciation of the blessed Virgin . . . . . 131 S. Mark ......... 141 S. Philip and S.James . . . . . . 133 S. Barnabas ......... 142 S. John Baptist ......... 143 S. Peter .......... 144 5. James .......... 148 S. Bartholomew . . . . . . . . .115 S. Matthew . ......... 117 S. Michael and all Angels . . . . . . 113 S. Luke .... ...... 137 S. Simon and S. Jude . . . . . . . .150 All Saints .......... 149 Note, that the Introit, Collect, Epistle, and Gospel, appointed for the Sunday, shall serve all the week after, where it is not otherwise ordered. T[ At the end of every Introit shall be said, Glory be to the Father, and to the Son, and to the Holy Ghost ; Answer. As it was in the beginning, is now, and ever shall be, world without end. Amen. Then the Priest shall turn to the People, and say, The Lord be with you ; People. And with thy Spirit. Priest. Let us pray. ^ Then the People shall kneel with their faces towards the Altar ; and the Priest, turning to it, and standing humbly before it, shall say : Lord, have mercy upon us. People. Christ, have mercy upon us. Priest. Lord, have mercy upon us. /^\ Then the Priest shall say the Lord's Prayer, with the Collect following. Father, &c. Amen. Collect. A LMIGHTY God, unto whom all hearts be open, &c. Tf Then shall the Priest turn him to the People, and say : JESUS said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind : this is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the Law and the Prophets. Matt. xxii. 37-40. 214 APPENDIX G People. Lord, have mercy upon us, and write all thy laws in our hearts, we beseech thee. Priest. Let us pray. If Then the Priest shall turn to the Altar, and say one of these two Collects following for the King. A LMIGHTY God, whose kingdom is everlasting, &c. [omitting the *\ name of the King.] f Or; A LMIGHTY and everlasting God, &c. [omitting the name of the ^ King.] II Then shall be said the Collect of the Day. And immediately after the Collect, the People shall rise, and the Priest shall turn to the People, and read the Epistle, saying : The Epistle [or, the portion of Scripture appointed for the Epistle] is written in the chapter of - , beginning at the verse. If And the Epistle ended, he shall say : Here endeth the Epistle ; or, Here endeth the portion of Scripture appointed for the Epistle. If Then shall he read the Gospel, saying : The holy Gospel is written in the chapter of - , beginning at the verse. If And then the People, all standing up, shall say : Glory be to thee, Lord. If The Gospel ended, the Priest shall say : Here endeth the holy Gospel. If And the People shall answer : Thanks be to thee, O Lord. T Then shall be sung or said the Creed following, the Priest and People standing with their faces towards the A Itar, and saying : BELIEVE in one God the Father Almighty, &c. Then the Curate shall declare unto the People what Holy-days or Fasting- days are in the week following to be observed. A nd then also (if occasion be) shall notice be given of the Communion ; and the Banns of Matri- mony published ; and Briefs, Citations, and Excommunications read. And nothing shall be proclaimed or published in the Church, during the time of Divine Service, but by the Priest or Deacon ; nor by them anything but what is prescribed in the rules of this book, or enjoined by the Bishop or the Ordinary of the place. If Then shall follow the Sermon or Homily. When the Priest giveth warning for the celebration of the Holy Communion, (which he shall always do upon the Sunday or some Holy-day immediately preceding,) after the Sermon or Homily ended, he shall read this Exhorta- tion following. NONJURORS' OFFICE, 1718 215 Tf Note, This Exhortation shall be read once in a month, or oftener, according to the discretion of the Priest. DEARLY beloved, on 1 purpose, through God's assistance, &c. [(i) for 'damnation' read 'condemnation'; (2) for 'learned Minister of God's Word ' read ' learned Priest ' ; (3) for ' and open his grief ', read ' and confess and open his sin and grief ; (4) for ' that by the ministry of God's holy word ' read ' that of us (as of the Ministers of God) '.] U Or in case the Priest shall see the People negligent to come to the holy Com- munion, instead of the former he shall use this Exhortation. DEARLY-BELOVED brethren, on 1 intend, by God's grace, &c. ^f At the time of the celebration of the Communion, the Communicants standing with their faces towards the Altar, the Priest, being turned to them, shall say this Exhortation. If In Cathedral Churches, or other places, where there is daily Communion, it shall be sufficient to read this Exhortation only on Sundays and Holy-days. T\ EARLY beloved in the Lord : ye that mind to come, &c. [For ' our own damnation ' read ' a judgement against ourselves '.] Tf Then shall the Priest begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient in his discretion ; the People kneeling with their faces towards the A Itar. [The sentences are Gen. iv. 3-5 ; Exod. xxv. 2 ; Deut. xvi. 16, 17 ; Ps. xli. i ; Ps. xcvi. 8 ; Prov. xix. 17 ; Matt. vi. 19, 20 ; Matt. vii. 21 ; i Cor. ix. 7 ; i Cor. ix. n ; i Cor. ix. 13, 14 ; 2 Cor. ix. 6, 7 ; Gal. vi. 6, 7 ; i Tim. vi. 17-19 ; Heb. vi. 10 ; Heb. xiii. 16.] If Whilst these Sentences are in reading, the Deacons, Churchwardens, or other fit person appointed for that purpose, shall receive the devotions of the people there present, in a decent basin provided for that purpose. And that no one may neglect to come to the Holy Communion, by reason of having but little to give, the person who collects the Offerings shall cover the basin with a fair white linen cloth, so that neither he himself nor any other may see or know what any particular person offereth. And when all have offered, he shall reverently bring the said basin with the oblations therein, and deliver it to the Priest, who shall humbly present and place it upon the Altar. If Then shall the Priest take so much Bread and Wine, as shall suffice for the persons appointed to receive the Holy Communion : laying the bread in the paten, or in some other decent thing prepared for that pur- pose ; and putting the wine into the chalice, or else into some fair and convenient cup prepared for that use, putting thereto, in view of the people, a little pure and clean water.: and then, setting both the bread and the cup upon the Altar, he shall turn to the people, and say, 216 APPENDIX G Let us pray. If Then the Priest shall turn to the Altar, and standing humbly before it, he shall say the Collect following. O ALMIGHTY God, who hast created us, and placed us in this ministry by the power of thy Holy Spirit : May it please thee, Lord, as we are Ministers of the New Testament, and Dispensers of thy holy Mysteries, to receive us who are approaching thy holy Altar, according to the multitude of thy mercies, that we may be worthy to offer unto thee this reasonable and unbloody sacrifice for our sins, and the sins of the people. Receive it, God, as a sweet-smelling savour, and send down the grace of thy Holy Spirit upon us. And as thou didst accept this worship and service from thy holy Apostles ; so of thy goodness, O Lord, vouchsafe to receive these offerings from the hands of us sinners : that, being made worthy to minister at thy holy Altar without blame, we may have the reward of good and faithful servants at that great and terrible day of account and just retribution ; through our Lord Jesus Christ thy son : who, with thee, and the Holy Ghost, liveth and reigneth ever one God, world without end. Amen. Tf Then shall the Priest turn him to the People, and say : The Lord be with you ; Answer. And with thy spirit. Priest. Lift up your hearts : Answer. We lift them up unto the Lord. Priest. Let us give thanks unto our Lord God : Answer. It is meet and right so to do. If Then shall the Priest turn him to the Altar, and say : IT is very meet, right, and our bounden duty, that we should at all times, and in ail places, give thanks unto , Lord, *Holy Father, almighty, everlasting on Trinity Sunday. ^f Here shall follow the proper Preface according to the time, if there be any specially appointed ; or else immediately shall follow, ""PHEREFORE with Angels and Archangels, and with all the com- - pany of heaven, we laud and magnify thy glorious name, ever- more praising thee and saying : If Here the People shall join with the Priest, and say, HOLY, Holy, Holy, Lord God of hosts : Heaven and earth are full of thy glory : Hosanna in the highest : Blessed is he that cometh in the name of the Lord : Glory be to thee, O Lord most High. Amen. PROPER PREFACES. Tf Upon Christmas- Day, and seven days after. "DECAUSE thou didst, &c. B T T NONJURORS' OFFICE, 1718 217 If Upon Easter-Day, and seven days after. UT chiefly, &c. If Upon Ascension-Day, and seven days after. HROUGH thy, &c. Upon Whit- Sunday, and six days after. HROUGH Jesus Christ, &c. Upon the Feast of Trinity only. HO art one God, one Lord, &c. [' one ' is omitted before ' substance '. This is probably a typo- graphical error.] Tf After each of which Prefaces shall follow immediately : HTHEREFORE with Angels and Archangels, and with all the com- * pany of heaven, we laud and magnify thy glorious name, ever more praising thee, and saying : Here the People shall join with the Priest, and say, HOLY, Holy, Holy, Lord God of hosts : Heaven and earth are full of thy glory : Hosanna in the highest : Blessed is he that comet h in the name of the Lord : Glory be to thee, Lord most High. Amen. Immediately after, the Priest shall say : IT OLINESS is thy nature and thy gift, eternal King. Holy is -O- thine only-begotten Son our Lord Jesus Christ, by whom thou hast made the worlds ; holy is thine ever-blessed Spirit, who searcheth all things, even the depths of thine infinite perfection. Holy art thou, almighty and merciful God ; thou createdst man in thine own image, broughtest him into Paradise, and didst place him in a state of dignity and pleasure : and when he had lost his happiness by transgressing thy command, thou of thy goodness didst not abandon and despise him. Thy Providence was still continued, thy Law was given to revive the sense of his duty, thy Prophets were commissioned to reclaim and instruct him. And when the fulness of time was come, thou didst send thine only-begotten Son to satisfy thy justice, to strengthen our nature, and renew thine image within us. For these glorious ends thine eternal Word came down from heaven, was incarnate by the Holy Ghost, born of the blessed Virgin, conversed with mankind, and directed his life and miracles to our salvation. And when his hour was come to offer the propitiatory sacrifice upon the Cross ; when he, who had no sin himself, mercifully undertook to suffer , . . ' . . J -1..1 a Here the Priest is death for our sins; m the same night he was to take the paten into his betrayed, he a took bread : and when he had hands : given thanks, he b brake it, and gave it to his ^^^ e to breah disciples, saying, Take, eat, u Tms is MY Bo | DY, c And ' here to lay which is given for you : Do this in remembrance his hand upon all the , J bread. of me. 218 APPENDIX G Here the People shall answer, Amen. Then shall the Priest say : T IKEWISE after supper he dtook the cup : d Here he is to take -L^ and when he had given thanks, he gave it tj, e cup into his hands : to them, saying, Drink ye all of this ; for e Tms e And here to lay is MY BLotoD of the New Testament, which his hand upon every , , f , , , , , vessel (be it chalice or is shed for you and for many for the remission flagon) in which there is of sins : Do this, as oft as ye shall drink it. any wine and water to in remembrance of me. be consecrated - Here the People shall answer, Amen. Then shall the Priest say : WHEREFORE, having in remembrance his passion, death, and resurrection from the dead ; his ascension into heaven, and second coming with glory and great power to judge the quick and the dead, and to render to every man according to his works ; we offer to thee, our King and our God, according to his holy institution, this bread and this cup : giving thanks to thee through him, that thou hast vouchsafed us the honour to stand before thee, and to sacrifice unto thee. And we beseech thee to look favourably on these thy gifts, which are here set before thee, thou self-sufficient God : and do thou accept them to the honour of thy Christ ; and send down thine Holy Spirit, the witness of the passion of our Lord f n ere t ^ e p r { es t Jesus, upon this sacrifice, that he mav make this shall lay his hand upon f bread the Body of thy Christ, and this scup theb " ad : the Blood of thy Christ: that they who are ^j { EL2K partakers thereof may be confirmed in god- or flagon) in which there liness, may obtain remission of their sins, may is any wine and water. be delivered from the devil and his snares, may be replenished with the Holy Ghost, may be made worthy of thy Christ, and may obtain everlasting life ; thou, Lord Almighty, being reconciled unto them, through the merits and mediation of thy Son our Saviour Jesus Christ : who, with thee and the Holy Ghost, liveth and reign eth ever one God, world without end. Amen. ALMIGHTY and everliving God, who by thy holy Apostle hast *X taught us to make prayers and supplications, and to give thanks for all men : We humbly beseech thee most mercifully to accept these our oblations, and to receive these our prayers, which we offer unto thy Divine Majesty ; beseeching thee to inspire continually the universal Church with thy Spirit of truth, unity, and concord. And grant that all they that do confess thy holy name, may agree in the truth of thy holy word, and live in unity and godly love. Give grace, Heavenly Father, to all Bishops and Curates, that they may both by their life and doctrine set forth thy true and lively word, and rightly NONJURORS' OFFICE, 1718 219 and duly administer thy holy Sacraments. We beseech thee also to save and defend all Christian kings, princes, and governors ; and especially thy servant our King, that under him we may be godly and quietly governed. And grant unto his whole Council, and to all that are put in authority under him, that they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. And to all thy people give thy heavenly grace ; that with meek heart and due reverence they may hear and receive thy holy word, truly serving thee in holiness and righteousness all the days of their life. And we commend especially unto thy merciful goodness this congregation, which is here assembled in thy name to celebrate the commemoration of the most glorious death of thy Son. And we most humbly beseech thee of thy good- ness, Lord, to comfort and succour all them, who in this transitory life are in trouble, sorrow, need, sickness, or any other adversity ; (* especially those for whom our prayers are desired) * This is io be said> And here we do give unto thee most high praise when any desire the and hearty thanks for the wonderful grace and prayers of the Congre- virtue declared in all thy saints, from the begin- gatlon - ning of the world : and particularly in the glorious and ever-blessed Virgin Mary, mother of thy Son Jesus Christ our Lord and God ; and in the holy Patriarchs, Prophets, Apostles, Martyrs, and Con- fessors : whose examples, Lord, and stedfastness in thy faith, and keeping thy holy commandments, grant us to follow. We commend unto thy mercy, Lord, all thy servants, who are departed hence from us with the sign of faith, and now do rest in the sleep of peace : grant unto them, we beseech thee, thy mercy and everlasting peace ; and that at the day of the general resurrection, we, and all they who are of the mystical body of thy Son, may all together be set on his right hand, and hear that his most joyful voice, Come, ye blessed of my Father, inherit the kingdom prepared for you from the founda- tion of the world. Grant this, Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen. If Then the Priest shall say the Lord's Prayer, the People repeating after him every petition. Father, &c. For thine, &c. Amen. If Then shall the Priest turn to the People, and say : The peace of the Lord be always with you. Answer. And with thy spirit. Priest. CHRIST, our Paschal Lamb, is offered up for us, once for all, when he bare our sins in his body upon the cross. For he is the very Lamb of God, that taketh away the sins of the world. Wherefore let us keep a joyful and holy feast unto the Lord. 220 APPENDIX G Y Then the Priest shall say to all those that come to receive the Holy Communion : E that do truly and earnestly, &c. H Then shall this General Confession be made by the Priest and People, both he and they kneeling humbly upon their knees with their faces towards the Altar, and saying : ALMIGHTY God, Father of our Lord Jesus Christ, &c. Tf Then shall the Priest (or the Bishop, being present) stand up, and, turning himself to the People, pronounce this Absolution. ALMIGHTY God, our heavenly Father, &c. If Then shall the Priest also say : Hear what comfortable words our Saviour Christ saith unto all that truly turn to him : Come unto me, &c. So God loved the world, &c. Hear also what St. Paul saith : This is a true saying, &c. Hear also what St. John saith : If any man, &c. Tf Then the Priest shall say to the People, Let us pray. Tf Then shall the Priest, turning him to the Altar, kneel down, and say, in the name of all them that shall receive the Communion, this Prayer following. \ 1 TE do not presume, &c. Tf Then shall the Bishop, (if he be present?) or else the Priest that officiateth, kneel down, and receive the Communion in both kinds himself, and then proceed to deliver the same to other Bishops, Priests, and Deacons, in like manner, if any be there present ; and, after that, to the People also in order, into their hands, all meekly kneeling. Tf And when he deliver eth the Sacrament of the Body of Christ to any one, he shall say, THE Body of our Lord Jesus Christ, which was given for thee, pre- serve thy body and soul unto everlasting life. Tf Here the person receiving shall say, Amen. ^f And the Priest or Deacon that deliver eth the Sacrament of the blood of Christ to any one, shall say, THE Blood of our Lord Jesus Christ, which was shed for thee, pre- serve thy body and soul unto everlasting life. v Tf Here the person receiving shall say, Amen. NONJURORS' OFFICE, 1718 221 Tf Note, When the Priest receiveth the Communion himself, he shall say aloud the same words which he doth when he delivereth it to any one, excepting that instead of thee he shall say me, and instead of thy he shall say my. If // there be a Deacon or other Priest, then shall he follow with the chalice ; and as the Priest ministereth the Sacrament of the Body, so shall he (for more expedition) minister the Sacrament of the Blood, in form before written. ^f When all have communicated, the Priest shall return to the Altar, and reverently place upon it what remaineth of the consecrated elements, covering the same with a fair linen cloth. ^f Then the Priest shall turn to the People, and say : The Lord be with you. People. And with thy spirit. Priest. Let us pray. Tf Then the Priest shall turn to the Altar, and, standing before it, he shall say the following Collect of Thanksgiving. ALMIGHTY and everliving God, &c. Then shall be said or sung, by the Priest and People, Gloria in Excelsis, in English, as followeth : 1 LORY be to God on high, &c. Then the Priest (or Bishop, if he be present) shall turn to the People, and let them depart with this blessing. peace of God, &c. Collects to be said when there is no Communion, every such day one or more : and the same may be said also as often as occasion shall serve, after the Collects of Morning or Evening Prayer, Communion, or Litany, by the discretion of the Priest. ASSIST us mercifully, &c. ALMIGHTY Lord and everlasting God, &c. O /~* RANT, we beseech thee, &c. PREVENT us, O Lord, &c. ALMIGHTY God, the fountain, &c. r\ ALMIGHTY God, who hast promised, &c. r\ After the Sermon or Homily is ended, (or, if there be no Sermon or Homily, after the Nicene Creed is ended,) if there be no Communion, the Priest shall turn to the People, and say, Let us pray. And then, turning to the Altar, he shall stand before it, and say one or more of these Collects last before rehearsed, concluding with the Blessing. And there shall be no celebration of the Holy Communion, except two persons, at the least, communicate with the Priest. 222 APPENDIX G And every Priest shall either administer or receive the Holy Communion every Festival, (that is, every Sunday and Holy -day,) except he cannot get two persons to communicate with him, or except he be hindered by sickness, or some other urgent cause. And every Priest shall inform the people of the advantage and necessity of receiving the Holy Communion frequently. He shall likewise exhort them not to neglect coming often to God's Altar, because they have but little to give at the Offertory. For he shall instruct them, that, provided they frequent the Holy Communion, their offering will be accepted by God, though it be never so little, if it be given according to their abilities, with a cheerful and devout heart. And to take away all occasion of dissension and superstition, it shall suffice that the Bread be such as is usual to be eaten, but the best and purest wheat Bread that conveniently may be gotten. If there be any Persons who through sickness, or any other urgent cause, are under a necessity of communicating at their houses ; then the Priest shall reserve at the open Communion so much of the Sacrament of the Body and Blood, as shall serve those who are to receive at home. And if after that, or if, when none are to communicate at their houses, any of the consecrated elements remain, then it shall not be carried out of the Church ; but the Priest, and such other of the Communicants as he shall then call unto him, shall immediately after the Blessing reverently eat and drink the same. The money given at the Offertory being solemnly devoted to God, the Priest shall take so much out of it as will defray the charge of the Bread and Wine ; and the remainder he shall keep, or part of it, or dispose of it, or part of it, to pious or charitable uses, according to the discretion of the Bishop. APPENDIX H BISHOP ABERNETHY-DRUMMOND'S EDITION OF THE SCOTTISH COMMUNION OFFICE ABERNETHY-DRUMMOND was consecrated in 1787 to the Bishopric of Brechin, and a few months later was removed to the charge of the Diocese of Edinburgh. Some account has already been given (pp. 181 sq.) of the negotiations of Bishop Drummond with his episcopal brethren on the subject of his edition of the Office. The Office as modified by Bishop Drummond appeared in 1796, and was reprinted three or four times 1801, 1806, 1809, &c. It may be expected that some account of its chief peculiarities would be found in this volume. After the Offertory sentences there appears a rubric as follows : ' When the offering is to be given away in charity the last five verses of the Offertory in the English Office may very properly be used.' In the next two rubrics ' the Presbyter ' is converted into ' the Clergyman ' and ' the Officiating Clergyman '. After the Prefaces, &c., comes the rubric, ' Then the Bishop, if present, or the Presbyter, standing at such a part of the holy Table as he may with ease use both his hands shall say alone the following prayer of Consecration, the people only joining at the end of the Lord's Prayer with an audible and hearty Amen.'' The Prayer of Consecration opens as follows : ABERNETHY-DRUMMOND'S EDITION 223 ' All glory be to thee, Almighty God, for creating man after thine own image, and graciously giving him the enjoyment of Paradise ; and when he had forfeited happiness both for himself and his posterity, by transgressing thy commandment, that thou of thy tender mercy didst give thy only Son Jesus Christ to suffer death upon the cross for our redemption : who (by his own oblation of himself once offered) made,' &c. The Invocation has the peculiarity ' that they may become the spiritual body and blood/ &c. And the prayer at its close continues , ' . . . not weighing our merits, but pardoning our offences, through Jesus Christ our Lord, in whose sacred name vouchsafe us with freedom, without condemnation, and with a pure heart, to say : Our Father, etc. Amen.' In the next Prayer ' alms and ' are to be omitted except when the offering is to be given away in charity, and there is added, ' N.B. The offerings of the people, when for the support of the clergy, are not alms but a debt. See i Cor. ix. chap, from 7 to 15 ver.' In the Prayer for the whole Church, to the words ' need, sickness, or any other adversity ' are added ' especially such as desire [or are recom- mended * to] the aid of our prayers ', with the marginal rubric, ' * what is between the hooks to be omitted when no person is recommended.' This is a good suggestion". After each of the Scripture sentences beginning with the Comfortable Words of Christ, a pause is enjoined for the offering up of ejaculations by the people ; whether aloud or secretly does not appear. The Gloria in excelsis reverts to the form in the English Office. Private devotions are interspersed. It may be observed that in the Gaelic translation (1797) of the Scottish Communion Office the words ' the spiritual body and blood ' was adopted by the translator ; and this reading seems to have held its ground among the Gaelic-speaking congregations for half a century or more. d T)-iO 10 t^O 00 O5 M N CO Tt- tOO t^-CO C\ O WI-IMMWtHMHHiOJ . . - d o o .2 .a " *H _s Co <D .-5x M "Sfs O 4) j 4-1 rt 'o H tf & og 00 o .0 . >,'-tJ -a ^ o 8 S w N Tj- ' N ""> * "> r-0000>o!-< t^fOOO Ov b <8~" ft X MMM M -^..HMHMMNg^ OO C a 1 I* i i ^ i-j S m O 3-9-g -^ " S ^ 4) S cr3 S o g en S o'S 1 e -M t^ M r" T 1 o5 feg ^ ^5<1!3 g j2 >> g c ^g -> _^i .d fa O cu W 2 co ^> "i en B ft g ^ ^ S'" r) O en ,Q n, . ^j <-> C 111 (/) rt CO 3 CJ ^5 bo . d O S u *-> - d ^i 1 i 'Jj O H | ^ o oj -p-a .-In o X I-H Q EMEN |l ||-T j mi ." . ^OOr-7 cn d ug-l W OH PM RRANG O tn ^ ^ j-j 2 rt ^ O O (^ O ^> w 2'o .SS'-Jj O"H ^4> ^"Pn^ 111 s^d 8H~ 4) ^3 <J < ^ ^"^ T3 ctf '-^ g^- <1) -'' ^^ ", "S.T3M 2S J >,On Srt'-i > 5'5' > OC-i- > >, ,M g C X cu g O ^3 f^3 . cfl cl S $ ' b^ o g'| t s||'o'3-a>s ti IB^-O .0 l 1 I H|'|||||g|^Q|g > 'H^|g i s|'g| * . . M S-d^ 1 S D J OO co W Oc/) ^ O W I-H P-i J )-H O PH O H O PQ . O o^3 ., flj (H erf > 4) O rt 2 CD m H CO M CM rrj ^- u~jvO c**00 Oi CO w (s ro ^- ^O^O t^00 ^ O M S PP O ^N MMt iMMMMMMN lO O . ' ' CO -*i CO d 4) 43 co -j3 0) 3 Q-* cp 4-> M ^J^ ^0 co fa " 53 ^ a> o 2 d cn H ~OVO WMM TH MMMMHI-IClO <S ~ M 4> 4> O * ' . -4-* ; ~"' J2 ^ fl >*-i cn O c/) n 9 >9 M * d r* 4<) cn |~"j ^SS . d ^i^ * rt O d H 5 * *0 ^0 oocfnT}-ir 1 vOr-.30 SW^cn o o o W to ** >,'-' cn 'co CD c x> -S ."3 1 4) 7 **^ 54 5 C^ fll "^ | > 8 X 'S> t_, ^ EH tn 8-S5? r-ooao j>. 0^-2 = < CO '-4J 7> 0) cS fS ^ "3 S 5 - "3 rt OH ^ to ~ rr -< T* Sa 1 - 1 225 APPENDIX J SOME TRADITIONAL PRACTICES CONNECTED WITH THE CELEBRATION OF THE EUCHARIST ACCORDING TO THE SCOTTISH OFFICE. 1. THE mixed chalice is not enjoined in the Scottish Office, but the practice of the mixture has been, I believe, general. Bishop Torry was in his eighty-fourth year when, in 1847, he was petitioned by certain of the clergy of his diocese to ' attest the usages of the Church in Scotland ' which had prevailed during his ministry. Among the final rubrics of the Office, as printed in his Prayer-Book, we read, ' It is customary to mix a little pure and clean Water with the Wine in the Eucharistic Cup, when the same is taken from the Prothesis or Credence to be Presented upon the Altar.' ' The Usagers ' of the early nonjuring controversies ceased to be a party ; they became the main body of Scottish Churchmen during the second half of the last century. 2. Of a very different kind, and very different in importance, was the practice, once general, at least in the north and north-eastern parts of Scotland, of giving, some time before the Communion, ' tokens ' (i. e. small pieces of metal, with, generally, some sacred device, such as a cross, or IHS, stamped upon them) to those who were to be admitted to the Holy Communion, which ' tokens ' were returned by the Com- municants at the Service. The writer well remembers seeing in the year 1874 the late Bishop of Brechin (A. P. Forbes), on the Sunday before Christmas, after evensong, standing in his robes at the chancel steps of St. Paul's, Dundee, and giving a ' token ' to each member of the congregation who purposed to communicate at the great Festival. After they had left the church he said to the writer, ' I keep up this old practice as a last relic of church-discipline.' A priest of extended experience in the Scottish Church, the Rev. W. Webster, of New Pitsligo in Aberdeenshire, in a letter (September 1884) to the writer, observes, ' The practice of giving tokens was certainly not common within my memory, and was gradually being discontinued. Since I remember it prevailed chiefly in country congregations, of which the Incumbents were well advanced in years, and before the Tractarian movement had taken effect in any marked degree in Scotland, and had led to more frequent celebrations. With the increasing strength of that influence, the practice was gradually dis- continued, and for many years, as far as my knowledge goes, it has existed in very few congregations, and exists now perhaps only in two or three.' The practice has of late been revived in some congregations. A card, I am told, is now substituted for the metal token. Specimens of metal tokens used by Bishop Jolly, at Fraserburgh, are in the possession of the writer. 1327 Q 226 APPENDIX J 3. With regard to another practice the same writer says : ' The dismissal of each railful of communicants was, I believe, general in this Diocese [Aberdeen], at least ; it was practised also in Brechin and Moray, but less generally. The formula varied considerably ; there was no fixed form, every one had his own, but all were to the following effect : ' Depart or go in peace and the God of love and peace with you. While others are communicating let your hearts and minds be occupied in thankful meditation on the great blessings of which you have now been partakers, and on the solemn responsibilities which these blessings lay upon you. After you have joined in singing the first (or next) verse of the Communion Hymn.' The Hymn was that which is given in the St. Andrew's (Aberdeen) Collection.' Bishop W. Skinner made use of a similar, though somewhat longer form, which may be found in Hall's Fragmenta Liturgica, vol. i, p. Ixvii. The same authority gives Bishop Torry's form in these words : ' Arise in peace frorn the Table of the Lord, and the God of Peace be with you.' Both of these practices, the giving of tokens and the dismissal of each railful, were the relics the latter in a modified form of usages of the pre-Revolution period, and have parallels in the existing prac- tices of the Presbyterians. The Supplementary Act of Assembly (1645) enjoins, ' That while the Tables are dissolving and filling, there be always singing of some portion of a Psalm, according to the custom.' Dr. Sprott (Worship and Offices, &c., p. 135) refers to Wither's Poems as establishing the existence of a similar practice in the Church of England in 1621. 4. Bishop Jolly was accustomed to make the mixture at the credence, repeating aloud the words, ' A soldier with a spear pierced His side, and forthwith came thereout blood and water ' ; but I am not aware that this formula was used by any one else. It was no doubt a reminis- cence of his studies of the Service of the Prothesis in the Eastern Church. 5. How far Reservation has been practised it is not easy to say. There was, without doubt, occasional Reservation for the Sick. Bishop Jolly's practice of Reservation, for communicating himself upon the Sundays and Festivals, when he did not celebrate (his public Celebra- tions were only five in the year) was probably unique. See the Lije of Bishop Jolly, by Rev. W. Walker, p. 57. It is certain that after Easter and Christmas it was a common ' practice to communicate the sick with the Reserved Sacrament. But as celebrations were extremely infrequent, in many cases of sickness there is reason to believe that a celebration took place in the sick man's house. In 1899 Mr. F. C. Eeles published a treatise entitled Reserva- tion of the Holy Eucharist in the Scottish Church. It contains much interesting information about tabernacle-houses in the pre-reformation Church, and collects from Joseph Robertson's Statuta Ecclesiae Scoticanae several mediaeval canons on the subject. But he has wholly failed to produce a particle of evidence for reservation after the Reformation till we come to the time of the Nonjurors. 227 APPENDIX K EUCHARISTIC DOCTRINE OF THE NONJURING SCHOOL SOME of the doctrinal conceptions of the nonjuring school of theologians have impressed themselves upon the Scottish Office ; others, which were given a prominent place in their writings, have left upon it no trace at all. Thus the sacrificial aspects of the Eucharist are presented frequently throughout, while the prevailing belief among the Nonjurors as to the nature of the Presence could not be discovered after the most minute critical examination of the language of the Service. The great divines of the Caroline period had been content to maintain the Anglican position, denying the Roman doctrine of Transubstantiation, without allowing themselves to speculate upon the nature or modus of the Presence. They strenuously maintained that the Presence was a ' real Presence ', but, for the most part, abstained from entering on further positive statements as to its nature. The nonjuring school, under the guidance of John Johnson, of Cran- brook, departed too far from this wise course. It must be admitted, however, that their theory of the nature of the Presence was put forward by some of their leading writers with much diffidence and modesty. Thus Archibald Campbell, Bishop of Aberdeen (1721-4), writes : ' Since God hath nowhere determined the modus or manner of Christ's real Presence in this Sacrament, therefore we are at full liberty to conceive or think differently of the modus or manner of His Presence in the Holy Eucharist, provided we believe that He is present, verily, and indeed, and are in charity with those who differ from us, and that we maintain no modus which is not consistent with the analogy of faith.' i If this modest attitude on the high mysteries of the Faith had been more generally observed, it would have been happier for the Church. The fault is in no sense peculiar to any one theological school. Instances could be cited where the unwarranted dogmatism of those who like to be called ' Protestant ' is completely paralleled by writers of the Anglican communion that style themselves ' Catholic '. At this point it may be desirable to state succinctly the prevailing view of the nonjuring school upon the whole subject. In doing so I will chiefly employ the words of the ' Shorter Catechism ' contained in Bishop Deacon's Full, True, and Comprehensive View of Christianity (1734). The author, though not concurring in other matters with the main body of the Nonjurors, represented, I believe, with perfect accuracy, their general belief on the Eucharist, and at a time when it had become well defined and consolidated. It would be easy, were it. worth while, to support every sentence with confirmatory passages from the more distinguished writers of the School Hickes, Brett, 1 See A n Essay on the Eucharist appended to The Doctrine of the Middle State (1721). Q 2 228 APPENDIX K Collier, and John Johnson. The answers to the questions of the Catechism placed in order have the advantage of giving the opinion of the Nonjurors in their own words and in a systematic form. But there is another reason why I have chosen in this way to exhibit the doctrine of the nonjuring school. This part of Bishop Deacon's Catechism was used a hundred years later by Bishop Jolly for the instruction of his people. 1 It coincides closely with his well-known work on The Christian Sacrifice in the Eucharist, and it seems also to represent correctly the beliefs of the Scottish Bishops in the intervening period, so far as we can ascertain them. Thus Bishop Robert Forbes declared in 1770 that Deacon's Catechism was ' an incomparable performance, being in my humble opinion the best system of Divinity that has ever yet appeared '. 2 We have here before us what we may take as the teaching of our Scottish theologians for at least a century. We learn, then, that ' The Eucharist is both a Sacrament and a Sacrifice. Our Lord instituted the Sacrifice of the Eucharist when He began to offer Himself for the sins of all men, i.e. immediately after eating His last Passover. He then offered the Sacrifice of His natural Body and Blood, as separate from each other, because His Body was considered as broken, and His Blood as shed. He made the offering in mystery, i. e. under the symbols of Bread and mixed Wine, which He therefore called His Body and Blood. He did not offer the Sacrifice upon the Cross : It was slain there, but was offered at the Institution of the Eucharist. We know this because He expressly says that His Body was then given to God for the World (St. Luke xxii. 19). The great Sacrifice of Christ was represented, before it was offered, by all the sacrifices of the old Law, and since, by the Eucharist, a Sacrifice of Thanksgiving. The nature of the Eucharistic Sacrifice, when it is celebrated according to Christ's Institution, is a solemn Memorial or Representation of Christ's great Sacrifice, offered to God the Father. And the design of it is to procure us the Virtue of the great Sacrifice (Lesson xxxvi). ' None can consecrate the Eucharist but a Bishop or Priest. The true primitive manner of celebrating the Sacrifice is that the Priest should, first of all, give God thanks for all His Benefits and Mercies, especially those of Creation and Redemption. He then recites how Jesus Christ instituted the Sacrament,with a view to show the authority by which he acts, and in order to perform Christ's command. He does as Christ did : he takes the Bread into his hands and breaks it (the broken Bread representing the dead Body of Christ pierced upon the Cross). He also takes into his hands the Cup of Wine and Water (representing the Blood and Water that flowed from the dead Body of Christ upon the Cross). He next repeats our Saviour's powerful words, ' This is my Body,' ' This is my Blood,' over the Bread and Cup. The effect of the Words is that the Bread and Cup are made authoritative 1 The copy of the Catechism, or the Principles of the Christian Religion explained, which I have before me, was published in Aberdeen, 1829. Remarks to Mr. T. Bowdler ; MSS., Theological College, Edinburgh. EUCHARISTIC DOCTRINE OF NONJURORS 229 Representations or Symbols of Christ's crucified Body and of His Blood shed ; and in consequence they are in a capacity of being offered to God as the great Christian Sacrifice. Immediately afterwards the Priest does this, making a solemn Oblation of them. This is the highest and most proper act of Christian worship. ' God accepts the Sacrifice, and returns it to us again to feast upon, in order that we may be thereby partakers of all the benefits of our Saviour's Death and Passion. The Bread and Cup become capable of conferring these benefits on the Priest praying to God the Father to send the Holy Spirit upon them. The Bread and Cup are thereby made the Spiritual, Life-giving Body and Blood of Christ, in Power and Virtue. And we call the Bread and Cup the Spiritual Body and Blood of Christ, because the Holy Spirit makes them to be so to all spiritual intents and purposes. ' After this the Priest continues his Prayer and Oblation in behalf of the whole Church and of all the members of it. ' The Bread and Wine remain after Consecration : they are not destroyed, they are sanctified. They are changed, not in their sub- stance, but in their qualities. They are Bread and Wine and the Body and Blood of Christ at the same time not the natural Body and Blood of Christ, but the sacramental. That is, they are still Bread and Wine by nature, but they are the Body and Blood of Christ in mystery and signification. They are Bread and Wine to our senses, the Body and Blood of Christ to our understanding and faith. They are Bread and Wine in themselves, the Body and Blood of Christ in power and effect. ' The Priest then partakes himself and distributes to the people, as a feast upon the Sacrifice. Feasting upon the Sacrifice denotes that we are in favour and friendship with God. This spiritual feast is called in the New Testament "the communion of the Body and Blood of Christ " (i Cor. x. 16), because it conveys all the benefits of Christ's natural Body and Blood to those who worthily receive it. The chief of these benefits are the pardon of past sins, fresh supplies of the Holy Spirit, and a principle of immortal life to their bodies as well as souls.' The reader has now before him, in brief, a simple and accurate account of the prevailing teaching of the nonjuring school. As has been already said, the doctrine of the Presence here taught is wholly absent from the Scottish Office, which admits, so far as its language is concerned, every variety of interpretation which the original words of Institution admit. It has been often said by sup- porters of the Scottish Office that it is opposed to the Roman doctrine of Transubstantiation ; but this is a mistake. On its face, indeed, it is opposed to the Roman theory of Consecration ; but, the Consecration once complete, it is as patient as the English Office, or as our Lord's own words, of Transubstantiation, or Consubstantiation, or the ' real spiritual Presence ' of Anglican divines, or ' the Presence in power and efficacy ' of the Nonjurors. I must say, however, that I think it is less patient of a Zuinglian gloss than the English Office. In the above passages from Bishop Deacon's catechism there is one 230 APPENDIX K particular that deserves comment in connexion with the interpretation of our Office. .The phrase ' Do this ' is not expressly given the interpre- tation which the nonjuring theologians ordinarily put upon it. It will be observed that iathe Scottish Office the phrase is printed ' DO this ' ; and according to most of the nonjuring exegetes the word Troietrc (Luke xxii. 19 ; i Cor. xi. 24) signified ' sacrifice ' or ' offer ' (see Hickes's Christian Priesthood, pp. 58-68 ; Treatises, vol. ii, Anglo-Cath. Lib.; Johnson's Unbloody Sacrifice, vol. ii, p. 353, Anglo-Cath. Lib.). I cannot but think that the sacrificial sense of -n-oLtlv in these two passages has been too lightly dismissed by most modern interpreters. The accumulation of irrelevant or doubtful passages is especially damaging in an impatient age, but, after all these have been set aside, there remain many where the verb can only have this signification. Here we believe it may have that sense. Of course the sacrificial surroundings and atmosphere so to speak of the Institution of the Eucharist must be established on other grounds. The student is specially referred to the following passages in the LXX, Exod. xxix. 36, 39 ; Lev. ii. 7, xiv. 30 ; Num. xv. 5 compared with xv. 7 ; Ps. Ixvi. 15. Special attention is called to Exod. xxix. 38. See the illustrations well exhibited by Scudamore, Notitia Eucharistica, 2nd edition, pp. 622-5, and Rev. F. E. Willis's Sacrificial Aspect of the Eucharist, p. 17. The unquestioned scholarship of Bishop Wordsworth, of St. Andrews, attaches high value to his judgement that ' do this ' should be rather rendered ' make this ' that is, ' make this offering ' (Three Short Sermons). The words of Justin Martyr yield the best sense when similarly interpreted, ircpl TOV aprov ov Trape&utKtr r/fjuv o r^e're/acs Kvpios Trottlv ets dva/MVT/o-tv (Dial. c. Tryph., c. 41). Another example of this use of the word will be found in c. 70 of the same. Justin Martyr being a native of Palestine, and engaged in controversy with a Jew, used language which his opponent would readily understand. Otto (ad loc.) declares TTOUIV to be equivalent to the German dargeben ; and Canon Scott Holland understands the word in the same sense (Smith and Wace's Diet. Christ. Biog., iii. 581). On the other hand the weight of modern scholarship, it must be acknowledged, is distinctly against the sacrificial sense. The most exhaustive investigation of the use of the word TrmeiV in the LXX and the New Testament will be found in Dr. T. K. Abbott's Essays chiefiy on the Original Texts of the Old and New Testaments (1892), pp. 110-27. He rejects the sacrificial sense. He has been followed by Bishop Gore (The Body of Christ, pp. 312-15, which should be read). The all but total ignoring of a sacrificial sense of TTOUU/ by the Greek Fathers is certainly an argument of weight against the correctness of the Nonjurors' view. In a case of at least much doubt the emphasis of the capital ' DO ', as exhibited in the print of the Scottish Office, should be abandoned when a revision of the Office takes place. Nothing could be more unfortunate than that our Office should seem to stand committed to a questionable exegesis of Scripture. It should be added EUCHARISTIC DOCTRINE OF NONJURORS 231 that the expression used by the Deacon in the Liturgy of St. Chrysostom (as at present used in the Greek Church) Kcupos TOV TTOI^O-CU TO> Krpio. appears before the Deacon's Litany, and seems to be a modern addition. Bishop Rattray understood the word in the sacrificial sense (Instruc- tion concerning the Christian Covenant, p. 18, Works, Pitsligo Press edition). So also Bishop Jolly maintained, preserving the Scottish tradition (The Christian Sacrifice, p. 53, 2nd edition). The fact that the Oblation was, in the ancient liturgies, made before the Invocation, was of course observed by the Nonjurors, and they had their theory to account for it. This theory, however, does not show itself in the language of the Communion Office ; unless, indeed, it may be supposed to appear in the emphasis thrown upon the words WHICH WE NOW OFFER UNTO THEE, printed in capital letters. I have already pointed out that the NOW may be taken as referring to the actus continuus of the whole service, but the Nonjurors no doubt would have pressed the point that the Oblation was made before the consecra- tion was completed. I am not here engaged in criticizing the views of the nonjuring school, but in stating them. The following quotations will bring out their meaning : ' Christians set before God bread and wine in the eucharist as figures or images of the precious Blood of Christ shed for us and of his precious Body, as it is expressed in the Clementine liturgy ' (R. Nelson, The Great Duty of frequenting the Christian Sacrifice, p. 25. Edit. Hawkins. London : J. Burns, 1841). ' There were two oblations of the elements in the Eucharist ; one before the consecration, in which they were presented to God the Father upon the altar as the first fruits of his creatures to acknowledge Him for our sovereign Lord and Benefactor ; the other at the consecration, when they were offered to Him as the symbols of Christ's Body and Blood, or as the mystical Body and Blood of Christ, to represent the oblation He made of both upon the cross, and to obtain the benefits of His death and passion, " who by the oblation of Himself once so offered made a full and perfect satisfaction for the sins of the whole world " ' (Hickes's Christian Priesthood, chap, ii, 10, Anglo-Cath. Lib. Treatises, vol. ii ; p. 119). But the reader will prefer a statement from a representative Scottish theologian. And we select Bishop Rattray (Works, Pitsligo Press edition, p. 14). He writes : ' That we may have a right understanding of this tremendous and mystical service [the Eucharist] we must observe, ' (i) That our Lord Jesus Christ, as our High Priest after the order of Melchizedek, in the same night in which He was betrayed, did (while at His own liberty, and before He was in the hands of His enemies) offer up Himself a free and voluntary sacrifice to His Father, to make satisfaction for the sins of the world, under the symbols of bread and wine, the bread representing His Body and the wine His Blood : and having eucharistized or blessed them, that is not only given thanks to God over them, and praised Him as Creator and Governor of the world, and the Author of bread and all other fruits of the earth, for His making such plentiful provision of good things for the use of man ; and for the signal instances of His providence towards the Jewish nation in particular, as was the custom of the Jews, and towards all mankind also in general, especially 232 APPENDIX K for their redemption by His own death, but likewise offered them up to God, as the symbols of His Body and Blood, and invocated a blessing, even the divine power of the Holy Spirit, to descend upon them ; having I say thus eucharistized or blessed them, He gave them to His disciples as His Body broken, and His Blood shed for them and for many, as many as should believe and obey Him, for remission of sins. ' (2) That this sacrifice of Himself, thus offered up by Him as a High Priest, was immediately after slain on the cross, and after He had, by the power of the Spirit, raised Himself from the dead He entered into Heaven, the true Holy of holies, there to present His sacrifice to God the Father, and, in virtue of it, to make continual intercession for His Church whereby He continueth a Priest for ever. ' (3) That He commanded the apostles, and their successors, as the Priests of the Christian Church, to do (i. e. to offer) this (bread and cup) in commemoration of Him, or as the memorial of His one sacrifice of Him- self once offered for the sins of the world, and thereby to plead the merits of it before His Father, here on earth, as He doth continually in Heaven.' After giving a sketch of the early part of the service of the Eucharist we come to this important statement of Rattray's opinions : ' Then the priest rehearseth the history of the institution, not only to show the authority by which he acteth contained in the words " Do this " (i.e. " offer this bread and cup ") " in commemoration of Me " ; but also, that by pronouncing over them these words " This" is my Body ", " This is my Blood ", he may consecrate this bread and cup to be the symbols or antitypes of the Body and Blood of Christ.' Rattray here has the following foot-note : ' Besides, it is by the virtue of these words spoken by Christ, that the following prayer of the priest is made effectual for procuring the descent of the Holy Ghost upon them whereby they become the spiritual and life-giving Body and Blood. See Chrysost. de Prod. ludae, torn, v, p. 463, cited in Johnson's Unbl. Sacrif., Ap. p. 38, and in Bingham's Orig. Eccles., B. xv, ch. 3. ' Then as Christ offered up His Body and Blood to God the Father under the symbols of bread and wine as a Sacrifice to be slain upon the cross for our redemption ; so here the priest offereth up this bread and cup as the symbols of this Sacrifice of His Body and Blood thus once offered up by Him ; and thereby commemorateth it before God with thanksgiving ; after which he prays that God would favourably accept this commemorative Sacrifice by sending down upon it His Holy Spirit, that by His descent upon them He may make this bread and this cup (already so far consecrated as to be the symbols or antitypes of the Body and Blood of Christ and offered up as such) to be verily and indeed His Body and Blood ; the same Divine Spirit by Which the Body of Christ was formed in the womb of the Blessed Virgin, and Which is still united to It in Heaven, descending on and being united to these elements, and invigorating them with the virtue and power and efficacy thereof, and making them one with It. Then the Priest maketh intercession in virtue of this sacrifice thus offered up in commemoration of, and union with, the one great personal Sacrifice of Christ, for the whole Catholick Church, and pleadeth the merits of this one Sacrifice in behalf of all estates and conditions of men in it, offering this memorial thereof not for the living only but for the dead also,' &c. This quotation,, I believe, fairly represents the prevailing doctrine among the theologians of the Scottish Church for at least one hundred years ; represents the doctrine of Bishops Gadderar, Campbell, W. Falconar, Alexander, John Skinner, and Jolly, as well as of its EUCHARISTIC DOCTRINE OF NONJURORS 233 author. It also truthfully represents the doctrine taught by the first Bishop of the American Church. 1 Bishop Robert Forbes had probably the chief hand in giving us the Scottish Communion Office in the form in which we now possess it. What his doctrinal views were on the Eucharist the reader can no\v learn for himself. In 1904 I edited an unpublished Catechism used by him in his congregation in Leith. It was published by ' R. Grant & Son, Princes Street, Edinburgh/ at the cost of the Scottish Clergy Society. Its teaching on the Eucharist is in close accord with the nonjuring view already stated ; and is expressed with singular clearness. It may be observed here that what was taught by the nonjuring school, and expressed in the passage cited above, as to Christ not offering Himself on the Cross (where the Sacrifice was slain), but at the institution of the Eucharist, is, not improbably, the reason why the word ' there ' was omitted, in the textus receptus, from the sentence ' who made there ... a full, perfect,' &c. But, of course, the omission does not necessitate the acceptance of the nonjuring doctrine on this subject. Of late years there has been (happily, I think) a greater disposition among us to be content with the language of Scripture and the primitive church, and to avoid speculation upon the mystery of the Eucharist. APPENDIX L ON THE USE OF THE WORD ' BECOME ' IN THE INVOCA- TION IN THE SCOTTISH COMMUNION OFFICE THE words 'that they may become the body and blood ', &c., are not, in fairness, open to the objection sometimes made to them. It might be indeed closer to the language of our Lord Himself (Who said, ' This is my Body,' ' This is my Blood ') if the words ran ' that they may be the body and blood ', &c. ; but the word ' become ' does not in itself, as is obvious, suggest the notion of a change in the substance of the bread and wine. When it is said in Scripture that ' the stone which the builders refused is become the head of the corner', the language does not suggest that the stone ceased to be a stone, when it became the head of the corner. Writers of approved repute among Anglican theologians do not scruple to use, or accept, the word. Thus in Wheatley's familiar work on the Book of Common Prayer, which some years ago was, I believe, used universally as a text-book by divinity students, we read that ' the sense ' of the Invocation in the first liturgy of Edward VI is, in the words of the present English Prayer-Book, ' still implied ', ' and consequently by these the Elements are now consecrated, and so become the Body and Blood of our Saviour Christ.' (A Rational Illustra- 1 See Discourses on Several Subjects, by Samuel Seabury, D.D., Bishop of Connecticut and Rhode Island, vol. i, p. 145, sq. 234 APPENDIX L tion, &c., chap, vi, 22.) Similarly Thorndike, after declaring that the elements become 'the instrument of God's Spirit', adds that all ecclesi- astical writers speak of the consecrated elements ' as the Body and Blood of Christ, which they are become '. (Works, Anglo-Cath. Library iv. i. 69.) Bishop Bull, evidently expressing his own belief, declared that ' the ancient Fathers generally teach that the bread and wine in the Eucharist, by or upon the consecration of them do become and are made the Body and Blood of Christ'. (Corruptions of the Church of Rome. Works (1827), ii. 256.) Bishop Jeremy Taylor (see Appendix B) used the word in the Office published- by him in 1658. The ancient Greek liturgies ordinarily used a verb in its active voice ' may make ',. or ' render ', and such like. The Canon of the Roman liturgy uses an intransitive form. The sense is the same. Bishop Terrot, of Edinburgh, one of the ablest of the Scottish Bishops, commenting on the language of the Scottish Office, writes : ' I cannot venture to say what sense individual members of the Scottish Episcopal Church attach to the word become. To me it appears that become is equivalent to come to be ; and that we are most likely correctly to state the doctrine of the Eucharist when, without note or comment, we adopt the expression of Him, who, when He instituted the sacrament, said of the bread " This is My body ", and of the wine " This is My blood ". Every interpretation that can be legitimately applied to Matt. xxvi. 26 may be legitimately applied to the quotation from the Scottish Office.' (Scottish Ecclesiastical Journal, i. 89.) x The spirit and intention of these words of Bishop Terrot are indeed excellent ; but we must not fail to observe that our Lord said more than ' This is My Body ', ' This is My Blood '. He said, ' This is My Body which is given for you,' ' This is My Blood of the covenant which is shed for many unto the remission of sins.' And it is to an apprehension of the sense of these words, in their fullness, that the ancient liturgies owe the passages which invariably speak in the immediate context of the purpose for which it is prayed that the consecration should be effected. It is not in the employment of the word ' become ' that the divergence of the Scottish Communion Office from the ancient liturgies strikes upon the senses of the reader. See what is said on ' become ' by Bishop Moule, of Durham, at p. 8. Yet in endeavouring to set forth the mystery in human language there is a real gain in adhering as closely as may be to the language used by our Lord when He instituted the sacrament ; and we cannot afford to forget the weighty words of the Scottish Bishops in 1889, when they wrote, ' He [the Lord] did not say " This has become. " but " This is My Body." And similarly we pray [i.e. in the proposed Liturgy] not that the Bread and the Cup may become, but that they may be His Body and His Blood. In the selfsame sense, and in no other sense than that in which the Lord, in the night that He was betrayed, declared the Bread and the Cup to be His Body and His Blood, we pray that the Bread and Cup may be His Body and His Blood.' 1 Cited by Professor W. Bright in an interesting letter in the Scottish Church Review, vol. i, p. 708. 235 APPENDIX M THE DRAFT REVISION OF 1889 [This is printed with some abbreviations from the second draft, the form in which it was issued for consideration.] THE SCOTTISH LITURGY AS AUTHORIZED FOR USE Tf So many as intend to be partakers of the Holy Communion shall, when so required, signify their names to the Presbyter, or Curate, at least some time the day before. ^ And if any of those be an open and notorious evil liver, so that the Ch urch by him is offended, or have done any wrong to his neighbours by word or deed : the Presbyter, or Curate, having knowledge thereof, shall call him and advertise him in any wise not to presume to come to the Lord's Table, until he have openly declared himself to have truly repented and amended his former naughty life, that the Church may thereby be satisfied, which afore was offended, and that he have recompensed the parties whom he hath done wrong unto, or at the least declare himself to be in full purpose so to do, as soon as he conveniently may. ^f The same order shall the Presbyter, or Curate, use with those betwixt whom he- perceiveth malice and hatred to reign ; not suffering them to be par- takers of the Lord's Table, until he know them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that he himself hath offended ; and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice : the Presbyter in that case ought to admit the penitent person to the Holy Communion, and not him that is obstinate. Provided that every Presbyter so repelling any, as is specified in this, or the next pre- cedent Paragraph of this Rubrick, shall be obliged to give an account of the same to the Bishop, within fourteen days after at the farthest, who shall deal with the case as the circumstances may require. ^f The Holy Table, having at the Communion time a carpet and a fair white linen cloth upon it, with other decent furniture meet for the high mysteries there to be celebrated, shall stand at the uppermost part of the Chancel or Church. And the Presbyter standing at the Holy Table, shall say the LORD'S PRAYER, with this Collect following for due preparation, the people kneeling. f ~\UR Father which art in heaven, &c. ALMIGHTY God, unto whom all hearts be open, &c. Tf Then shall the Presbyter, turning to the people, rehearse distinctly all the TEN COMMANDMENTS : the people all the while kneeling, and asking God mercy for the transgression of every duty therein, either according to the letter, or to the spiritual import of each Commandment, and grace to keep the same for the time to come. GOD spake these words, and said, &c. [As in the English Book of Common Prayer.] 236 APPENDIX M Or he may rehearse, instead of the TEN COMMANDMENTS, the Summary of the Law. T^HE Lord Jesus said, Thou shalt love the Lord thy God with all -*- thy heart, and with all thy soul , and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. People. Lord, have mercy upon us, and write these thy laws in our hearts, we beseech thee. Or, Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. T| Then the Priest, turning to the Holy Table, shall say, Let us pray. O ALMIGHTY Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts and bodies in the ways of thy laws, and in the works of thy commandments ; that through thy most mighty protection, both here and ever, we may be preserved in body and soul ; through our Lord and Saviour Jesus Christ. Amen. Tf Then shall be said the Collect, or Collects, for the day ; and then the Presbyter, or some other Minister, shall read the Epistle, saying, The Epistle [or The portion of Scripture appointed for the Epistle] is written in the Chapter of , beginning at the Verse. And, the Epistle ended, he shall say, Here endeth the Epistle. Then shall the Presbyter, or some other Minister, read the Gospel, saying, The Holy Gospel is written in the Chapter of the Gospel accord- ing to beginning at the Verse ; and the people, all standing up, shall devoutly sing or say, Glory be to thee, Lord. Tf And, the Gospel ended, the people shall in like manner sing or say, Thanks be to thee, O Lord, for this thy glorious Gospel, If Then shall be sung or said this Creed following, the people still reverently standing, I BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible : And in one Lord Jesus Christ, the only-begotten Son of God, Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God, Begotten, not made, Being of one substance with the Father ; By whom all things were made ; Who for us men, and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried, And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with THE DRAFT LITURGY (1889) 237 glory to judge both the quick and the dead : Whose kingdom shall have no end. And I believe in the Holy Ghost, The Lord, and Giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets. And I believe one Catholick and Apostolick Church. I acknowledge one Baptism for the remission of sins, And I look for the Resurrection of the dead, And the life of the world to come. Amen. f Then the Presbyter shall declare unto the people what Holy-days or Fasting- days are in the Week to be observed. And also (if occasion be) shall notice be given of the Holy Communion ; other notices enjoined, or allowed, by the Bishop, shall be read ; and the prayers of the Church may be asked for any for whom they are desired. Tf // there be a Sermon it followeth here. ^ When the Presbyter giveth notice of the Holy Communion he may, at his discretion, use one or other of the Exhortations appended to this Liturgy. ^ The following Exhortation may be used at the discretion of the Presbyter at the Communion time, the people standing. DEARLY beloved in the Lord, ye that mind to come to the Holy Communion of the Body and Blood of our Saviour Christ, must consider . . . For then we are guilty of the Body and Blood of Christ our Saviour ; we eat and drink judgment to ourselves, not discerning the Lord's Body ; we kindle, &c. U Then the Presbyter, or Deacon, shall say, Let us present our offerings to the Lord with reverence and godly fear. Tf Then the Presbyter shall begin the Offertory, saying one or more of these sentences following, as he thinketh most convenient. IN process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering : but unto Cain and to his offering he had not respect. Gen. iv. 3, 4, 5. Speak unto the children of Israel, that they bring me an offering : of every man that giveth it willingly with his heart, ye shall take my offering. Exod. xxv. 2. Ye shall not appear before the Lord empty. Every man shall give as he is able, according to the blessing of the Lord your God which he hath given you. Deut. xvi. 16, 17. Blessed is he that considereth the poor : the Lord will deliver him in time of trouble. Psal. xl. i. Give unto the Lord the glory due unto his name : bring an offering, and come into his courts. Psal. xcvi. 8. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal : but lay up for yourselves treasures in heaven, where neither moth nor rust doth 238 APPENDIX M corrupt, and where thieves do not break through nor steal. St. Matth. vi. 19, 20. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven : but he that doeth the will of my Father which is in heaven. St. Matth. vii. 21. Jesus sat over against the treasury, and beheld how the people cast money into it : and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a far- thing. And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in, than all they which have cast into the treasury. For all they did cast in of their abundance : but she of her want did cast in all that she had, even all her living. St. Mark xii. 41, 42, 43, 44. Ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. Acts xx. 35. Who goeth a warfare any time at his own charges ? who planteth a vineyard, and eateth not of the fruit thereof ? or who feedeth a flock, and eateth not of the milk of the flock ? i Cor. ix. 7. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things ? i Cor. ix. n. Do ye not know, that they which minister about holy things, live of the things of the temple ? and they which wait at the altar, are par- takers with the altar ? Even so hath the Lord ordained, that they who preach the gospel, should live of the gospel, i Cor. ix. 13, 14. He who soweth sparingly, shall reap also sparingly : and he who soweth bountifully, shall reap also bountifully. Every man according as he purposeth in his heart, so let him give ; not grudgingly, or of necessity : for God loveth a cheerful giver. 2 Cor. ix. 6, 7. Let him that is taught in the Word communicate unto him that teacheth, in all good things. Be not deceived ; God is not mocked : for whatsoever a man soweth, that shall he also reap. Gal. vi. 6, 7. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy : That they do good, that they be rich in good works, ready to distribute, willing to communicate ; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, i Tim. vi. 17, 18, 19. God is not unrighteous, to forget your work and labour of love which ye have shewed toward his Name, in that ye have ministered to the saints, and do minister. Heb. vi. 10. To do good, and to communicate, forget not ; for with such sacrifices God is well pleased. Heb. xiii. 16. ^| While the Presbyter distinctly pronounceth one or more of these sentences for the Offertory, the Deacon, or (if no such be present) some other fit person, shall receive the devotions of the people there present, in a bason provided for that purpose. And when all have offered, he shall reverently bring the said bason, with the offerings therein, and deliver it to the THE DRAFT LITURGY (1889) 239 Presbyter ; who shall humbly present it before the Lord, and set it upon the Holy Table. If And the Presbyter shall then offer up, and place the Bread and Wine, prepared for the Sacrament, upon the Lord's Table ; and shall say, "D LESSED be thou, Lord God, for ever and ever. Thine, Lord, -L> is the greatness, and the glory, and the victory, and the majesty : for all that is in the heaven and in the earth is thine : thine is the king- dom, Lord, and thou art exalted as head above all : all things come of thee, and of thine own do we give unto thee. Amen. Tf Then shall the Presbyter say, The Lord be with you. Answer. And with thy spirit. Presbyter. Lift up your hearts. Answer. We lift them up unto the Lord. Presbyter. Let us give thanks unto our Lord God. Answer. It is meet and right so to do. Presbyter. It is very meet, right, and our bounden duty, that we should at all times, and in all places, give * These words (Hoiv thanks unto thee, Lord, *Holy Father, Al- Father) must be omitted mighty, Everlasting God. 1J Here shall follow the Proper Preface, according to the time, if there be any especially appointed ; or else immediately shall follow, Therefore with Angels and Archangels, &c. [See p. 241.] Tl Proper Prefaces. Tf For Advent. r ~PHROUGH Jesus Christ, our Lord, whom thou didst promise as the - Saviour of lost mankind, by his truth to instruct the ignorant, by his holiness to sanctify the sinner, by his power to strengthen the weak, that we might, without fear, look for his second and glorious appearing. Therefore with Angels, &c. TJ For Christmas-day, and seven days after. BECAUSE thou didst give Jesus Christ, thine only Son, to be born [*as on this day] for us ; who, by the opera- * > ur i nR t he seven tion of the Holy Ghost, was made very man, days after Christmas, of the substance of the blessed Virgin Mary his sa y> as at this time - mother, and that without spot of sin, to make us clean from all sin. Therefore with Angels, &c. T| For the Epiphany, and seven days after. ""THROUGH Jesus Christ, our Lord, who by the bright shining of * a star, was [*as on this day] revealed to the * During the seven Gentiles in substance of our mortal flesh that he days after the Epithany, might make us partakers of his glorious im- say > as at thls time - mortality. Therefore with Angels, &c. 240 APPENDIX M ^ For the Purification. T) ECAUSE thy blessed Son, Jesus Christ, our Lord, made of a woman, -D made under the law, and as on this day presented in the Temple, was revealed to thy servants as a light to lighten the Gentiles and the glory of thy people Israel. Therefore with Angels, &c. Tf For the Annunciation. 'T'HROUGH Jesus Christ, our Lord, the wonderful mystery of A whose incarnation in the womb of the blessed Virgin Mary thou didst, as on this day, announce by the message of an Angel. There- fore with Angels, &c. ^| For Easter-day, and seven days after. BUT chiefly are we bound to praise thee, for the glorious resurrec- tion of thy Son Jesus Christ our Lord : For he is the very Paschal Lamb which was offered for us, and hath taken away the sin of the world ; who by his death hath destroyed death, and by his rising to life again, hath restored to us everlasting life. Therefore with Angels, &c. ^[ For Ascension-day, and seven days after. r I "HROUGH thy most dearly beloved Son, Jesus Christ our Lord ; JL who, after his most glorious resurrection, manifestly appeared to all his Apostles, and in their sight ascended up into heaven, to prepare a place for us ; that where he is, thither might we also ascend, and reign with him in glory. Therefore with Angels, &c. Tf For Whitsun Day, and six days after. ""THROUGH Jesus Christ our Lord ; according to whose most I true promise, the Holy Ghost came down * During the six days [* as on this day] from heaven, with a sudden after Whitsun Day, say, great sound, as it had been a mighty wind, in as at thls time - the likeness of fiery tongues, lighting upon the Apostles, to teach them, and to lead them to all truth ; giving them both the gift of divers languages, and also boldness with fervent zeal constantly to preach the gospel unto all nations, whereby we are brought out of darkness and error, into the clear light and true knowledge of thee, and of thy Son Jesus Christ. Therefore with Angels, &c. Tl For the Feast of Trinity only. WHO art one God, one Lord ; not one only Person, but three Persons in one Substance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality. Therefore with Angels, &c. THE DRAFT LITURGY (1889) 241 Tf For the Feasts of the Apostles, and Evangelists, except the Feast of St. John when the Proper Preface for Christmas is appointed to be said. T^HROUGH Jesus Christ, our Lord, who did vouchsafe to choose -*- thy servant Saint [Nl [or servants Saints , ' , _ . L j L *On the feast of Mat- NNJ to be [*of the company of the Apostles] thew, say, an Evange- by whose Ministry thine elect might be gathered list and oneof thecom- in from every nation and thy Church instructed par in the way that leadeth to everlasting life. Therefore with Angels, &c ^[ For the Feast of All Saints. WHO art glorified in all thy Saints, in whom, crowning their graces, thou crownest thine own gifts, and hast compassed us about with so great a cloud of witnesses that in their fellowship, and after their example, we may run with patience the race that is set before us, and together with them receive the crown of glory that fadeth not away. Therefore with Angels, &c. T| After the Preface shall follow immediately this Doxology. "THEREFORE with Angels and Archangels, and with all the J- company of heaven, we laud and magnify thy glorious Name, evermore praising thee, and saying, HOLY, HOLY, HOLY, Lord God of hosts, heaven and earth are full of thy glory. Hosanna in the highest. Blessed is he that cometh in the name of the Lord. Glory be to thee, Lord most High. Amen. Tf Then the Presbyter standing at such a part of the Holy Table as he may with the most ease and decency use both his hands, shall say the Prayer of Consecration, as followeth. ALL glory be to thee, Almighty God, our heavenly Father, for that ** thou of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the cross for our redemption ; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world, and did institute, and in his holy Gospel command us to continue a perpetual memorial of that his precious death and sacrifice until his coming again. For, in the night that he was ^ Here thc p res b y . betrayed (a) he took Bread ; and when he had ter is to take the Paten given thanks, (b) he brake it, and gave it to into his hands : his disciples, saying, TAKE, EAT, (c) THIS is MY J4?f BODY, WHICH IS GIVEN FOR YOU : Do THIS IN ^ And here (o j ay REMEMBRANCE OF ME. Likewise after supper his hand upon all the (d) he took the Cup ; and when he had given thanks, he gave it to them, saying, DRINK YE ALL OF THIS, FOR (e) THIS IS MY BLOOD, OF THE ( e) And here io iay NEW TESTAMENT, WHICH IS SHED FOR YOU AND his hand upon every FOR MANY FOR THE REMISSION OF SINS: Do THIS AS OFT AS YE SHALL DRINK IT IN REMEM- is any Wine to be con- BRANCE OF ME. secrated. 1327 R 242 APPENDIX M \irHEREFORE, Lord, and heavenly The Oblation. Father, according to the institution of thy dearly beloved Son our Saviour Jesus Christ, we thy humble servants, looking for his second and glorious appearing, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make ; having in remembrance his blessed passion, and precious death, his mighty resurrection, and glorious ascension ; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same. AND we most humbly beseech thee, O mer- The Invocation. ciful Father, to hear us, and of thy almighty goodness vouch- safe to bless and sanctify, with thy Holy Spirit, this Bread and this Cup, that they may be the Body and Blood of thy most dearly- beloved Son, that so whosoever shall receive the same may be sanctified both in soul and body, and preserved unto everlasting life. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his Blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion. And here we humbly offer and present unto thee, Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee, beseeching thee, that whosoever shall receive this Holy Communion may worthily partake of the most precious Body and Blood of thy Son, Jesus Christ, and be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in them and they in him. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service ; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord ; by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, Father Almighty, world without end. Amen. Let us pray for the whole state of Christ's Church. A LMIGHTY and everliving God, who by thy holy Apostle hast *"* taught us to make prayers and supplications, and to give thanks, for all men ; We humbly beseech thee most mercifully to receive these our prayers, which we offer unto thy Divine Majesty ; beseeching thee to inspire continually the universal Church with the spirit of truth, unity, and concord : and grant that all they that do confess thy holy Name, may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also to save and defend all Christian Kings, Princes, and Governors, and especially thy servant Victoria our Queen, that under her we may be godly and quietly governed : and grant unto her whole council, and to all who are put in authority under her, that THE DRAFT LITURGY (1889) 243 they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, heavenly Father, to all Bishops, Priests, and Deacons, that they may both by their life and doctrine set forth thy true and living Word, and rightly and duly administer thy holy Sacra- ments. And to all thy people give thy heavenly grace, that with meek heart, and due reverence, they may hear and receive thy holy Word, truly serving thee in holiness and righteousness all the days of their life. And we commend especially to thy merciful goodness the congrega- tion which is here assembled in thy name, to celebrate the commemora- tion of the most precious death and sacrifice of thy Son and our Saviour Jesus Christ. And we most humbly beseech thee of thy goodness, Lord, to comfort and succour all those who in this transitory life are in trouble, sorrow, need, sickness, or any other adversity. And we also bless thy holy Name for all thy servants, who, having finished their course in faith, do now rest from their labours. And we yield unto thee most high praise and hearty thanks, for the wonderful grace and virtue declared in all thy saints, who have been the choice vessels of thy grace, and the lights of the world in their several generations : most humbly beseeching thee to give us grace to follow the example of their steadfastness in thy faith, and obedience to thy holy commandments, that at the day of the general resurrection, we and all they who are of the mystical body of thy Son, may be set on his right hand, and hear that his most joyful voice, Come, ye blessed of my Father, inherit the kingdom prepared for you from the founda- tion of the world. Grant this, Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen. If Then shall the Presbyter say, As our Saviour Christ hath commanded and taught us, we are bold to say, OUR Father which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation ; But deliver us from evil. For thine is the kingdom, The power, and the glory, For ever and ever. Amen. ff Then the Presbyter shall say to them that come to receive the Holy Com- munion, this invitation. YE that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways ; Draw near with faith, and take this holy Sacrament to your comfort ; and make your humble confession to Almighty God. R 2 244 APPENDIX M Tf Then shall this general Confession be made, in the name of all those present by the Presbyter, or one of the Ministers ; both he and all the people kneeling upon their knees, and saying, A LMIGHTY God, Father of our Lord Jesus Christ, Maker of all ** things, Judge of all men ; We acknowledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings ; The remembrance of them is grievous unto us ; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father ; For thy Son our Lord Jesus Christ's sake, Forgive us all that is past ; And grant that we may ever hereafter serve and please thee, In newness of life, To the honour and glory of thy Name, Through Jesus Christ our Lord. Amen. Tf Then shall the Presbyter (or the Bishop, being present) stand up, and turning himself to the people, pronounce the Absolution. A LMIGHTY God, our heavenly Father, who of his great mercy -tV hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unto him ; Have mercy upon you ; pardon and deliver you from all your sins ; confirm and strengthen you in all goodness ; and bring you to everlasting life ; through Jesus Christ our Lord. Amen. . ^f Then shall the Presbyter say, Hear what comfortable words our Saviour Christ saith unto all that truly turn to him. Come unto me, all ye that labour, and are heavy laden, and I will give you rest. S. Matth. xi. 28. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. S. John iii. 16. Hear also what St. Paul saith. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, i Tim i. 15. Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous : and he is the propitiation for our sins, i S.John ii. i. 2. Tf Then shall the Presbyter, turning him to the Altar, kneel down, and say in the name of all them that shall communicate, this Collect of Humble Access to the Holy Communion, as followeth. WE do not presume to come to this thy Holy Table, merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table : But thou art the same Lord, whose property is always to have mercy. Grant us therefore, gracious Lord, so to T THE DRAFT LITURGY (1889) 245 eat the Flesh of thy dear Son Jesus Christ, and to drink his Blood, that our sinful bodies may be made clean by his most sacred Body, and our souls washed through his most precious Blood, and that we may ever- more dwell in him, and he in us. Amen. Tf Then shall he that celebrateth first receive the Communion in both kinds himself, and next deliver the same to the Bishops, Presbyters, and Deacons (if there be any present], and after to the people in due order, all humbly kneeling. And when he receiveth himself, or deliver eth the Sacrament of the Body of Christ to any other, he shall say, HPHE Body of our Lord Jesus Christ, which was given for thce, -*- preseive thy body and soul unto everlasting life. ]{ Here the person receiving shall say, Amen. TJ And the Presbyter, that receiveth the Cup himself, as likewise he that delivereth it to any other, shall say, HE Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Tf Here the person receiving shall say, Amen. If // the consecrated Bread or Wine be all spent before all have communicated, the Presbyter is to consecrate more, according to the Form before pre- scribed, beginning at the words, All glory be to thee, &c., and ending with the words, Preserved unto everlasting life. And the people shall say, Amen. *f When all have communicated, he that celebrateth shall return to the Lord's Table, and cover with a fair linen cloth that which remaineth of the consecrated Elements, and then say, The Lord be with you. Answer. And with thy spirit. Presbyter, Let us pray. If Then shall be said one or more of these Collects of Thanksgiving. OLORD, our Heavenly Father, we thine unworthy servants having now received the precious Body and Blood of thy most dearly beloved Son, do offer our humble thanks to thee, who hast graciously vouchsafed to admit us to the participation of these holy mysteries ; and we beg of thee grace to perform our vows, and to persevere in our good resolutions ; that being made holy we may obtain everlasting life through the merits of the all-sufficient sacrifice of our Lord and Saviour Jesus Christ. Amen. A LMIGHTY and everliving God, we most heartily thank thee, for ** that thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ ; and dost assure us thereby of thy favour and goodness towards us, and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people, and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious 246 APPENDIX M death and passion. We now most humbly beseech thee, heavenly Father, so to assist us with thy Holy Spirit, that we may continue in that holy communion and fellowship, and do all such good works as thou hast prepared for us to walk in ; through Jesus Christ our Lord ; to whom, with thee and the same Spirit be all honour and glory, world without end. Amen. (~\ LORD, our God, thou Saviour of the world, through whom we ^-s have celebrated these sacred mysteries, receive our humble thanks- giving, and of thy great mercy vouchsafe to sanctify us evermore in body and soul, who livest and reignest with the Father and the Holy Spirit, one God, world without end. Amen. *[f Then shall be sung or said, Gloria in excelsis, as followeth. LORY be to God in the highest, and in earth peace, good will towards men. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, Lord God, heavenly King, God the Father Almighty ; and to thee, God, the only begotten Son Jesu Christ ; and to thee, God, the Holy Ghost. Lord, the only begotten Son Jesu Christ ; Lord God, Lamb of God, Son of the Father, who takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us. For thou only art holy, thou only art the Lord, thou only, Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. If Then the Presbyter, or Bishop, if he be present, shall let them depart, with this Blessing. T^HE peace of God which passeth all understanding, keep your J- hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord : And the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen. Tf Collects which may be said, one or more, at the discretion of the Presbyter, after the Collect or Collects for the day. ASSIST us mercifully, Lord, in these our supplications and prayers, and dispose the way of thy servants towards the attain- ment of everlasting salvation : that among all the changes and chances of this mortal life, they may ever be defended by thy most gracious and ready help, through Jesus Christ our Lord. Amen. TDREVENT us, Lord, in all our doings with thy most gracious * favour, and further us with thy continual help ; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life ; through Jesus Christ our Lord. Amen. 247 ALMIGHTY God, the fountain of all wisdom, who knowest our ** necessities before we ask, and our ignorance in asking ; We beseech thee to have compassion upon our infirmities ; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us, for the worthiness of thy Son Jesus Christ our Lord. Amen. O ALMIGHTY Father, well-spring of life to all things that have being, from amid the unwearied praises of Cherubim and Seraphim who stand around thy throne of light which no man can approach unto, give ear we humbly beseech thee to the supplications of thy people who put their sure trust in thy mercy, through Jesus Christ our Lord. Amen. OLORD Jesu Christ, who saidst unto thine Apostles, Peace I leave with you, my peace I give unto you, Regard not our sins, but the prayers of thy Church, and grant unto us that peace and unity which is agreeable to thy Will, who livest and reignest with the Father and the Holy Spirit, one God, world without end. Amen. OLORD Jesu Christ, before whose judgment-seat we must all appear and give account of the things done in the body, grant, we beseech thee, that, when the books are opened in that day, the faces of thy servants may not be ashamed, through thy merits, O blessed Saviour, who livest and reignest with the Father and the Holy Spirit, one God, world without end. Amen. Tf When the Presbyter giveth notice of the Holy Communion, he may, at his discretion, use one or other of these Exhortations following. DEARLY beloved on day next I purpose, through God's assistance, to administer to all such as shall be religiously and devoutly disposed the most comfortable Sacrament of the Body and Blood of Christ ; to be by them received in remembrance of his meritorious cross and passion ; whereby alone we obtain remission of our sins, and are made partakers of the Kingdom of heaven. Where- fore it is our duty to render most humble and hearty thanks to Almighty God our heavenly Father, for that he hath given his Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance in that holy Sacrament. Which being so divine and comfortable a thing to them who receive it worthily, and so dangerous to them that will presume to receive it unworthily ; my duty is to exhort you in the mean season to consider the dignity of that holy mystery, and the great peril of the unworthy receiving thereof ; and so to search and examine your own consciences (and that not lightly, and after the manner of dissemblers with God ; but so) that ye may come holy and clean to such a heavenly Feast, ih the marriage- garment required by God in holy Scripture, and be received as worthy partakers of that Holy Table. The ways and means thereto is ; First, to examine your lives and conversations by the rule of God's commandments ; and wherein- 248 APPENDIX M soever ye shall perceive yourselves to have offended, either by will word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours ; then ye shall reconcile yourselves unto them ; being ready to make restitution and satisfac- tion, according to the uttermost of your powers, for all injuries and wrongs done by you to any other ; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at God's hand : for otherwise the receiving of the Holy Com- munion doth nothing else but increase your condemnation. Therefore if any of you be a blasphemer of God, an hinderer or slanderer of his Word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to that Holy Table ; lest, after the taking of that holy Sacrament, the devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul. And because it is requisite, that no man should come to the Holy Communion, but with a full trust in God's mercy, and with a quiet conscience ; therefore if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me, or to any discreet and learned Minister of God's Word, and open his grief ; that by the ministry of God's holy Word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness. If Or, in case he shall see the people negligent to come to the Holy Communion, instead of the former, he may use this Exhortation. DEARLY beloved brethren, on I intend, by God's grace, to celebrate the Lord's Supper : unto which, in God's behalf, I bid you that are here present ; and beseech you, for the Lord Jesus Christ's sake, that ye will not refuse to come thereto, being so lovingly called and bidden by God himself. Ye know how grievous and unkind a thing it is, when a man hath prepared a rich feast, decked his table with all kind of provision, so that there lacketh nothing but the guests to sit down ; and yet they who are called (without any cause), most unthankfully refuse to come. Which of you in such a case would not be moved ? Who would not think a great injury and wrong done unto him ? Wherefore most dearly beloved in Christ, take ye good heed, lest ye, withdrawing yourselves from this holy Supper, provoke God's indignation against you. It is an easy matter for a man to say, I will not communicate, because I am otherwise hindered with worldly business. But such excuses are not so easily accepted and allowed before God. If any man say, I am a grievous sinner, and therefore am afraid to come : wherefore then do ye not repent and amend ? When God calleth you, are ye not ashamed to say ye will not come ? When ye should return to God, will ye excuse yourselves, and say ye are not THE SCOTTISH LITURGY (1911) 249 ready ? Consider earnestly with yourselves how little such feigned excuses will avail before God. They that refused the feast in the Gospel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused but counted unworthy of the heavenly feast. I, for my part, shall be ready ; and, according to mine Office, I bid you in the Name of God, I call you in Christ's behalf, I exhort you, as you love your own salvation, that ye will be partakers of this holy Communion. And as the Son of God did vouchsafe to yield up his soul by death upon the cross for your salvation ; so it is your duty to receive the Communion in remembrance of the sacrifice of his death, as he himself hath commanded : which if ye shall neglect to do, consider with yourselves how great wrong ye do unto God, and how sore punishment hangeth over your heads for the same ; when ye wilfully abstain from the Lord's Table, and separate from your brethren, who come to feed on the banquet of that most heavenly food. These things if ye earnestly consider, ye will by God's grace return to a better mind : for the obtaining whereof we shall not cease to make our humble petitions unto Almighty God our heavenly Father. U Every one who hath received the Laying on of Hands in Confirmation shall communicate at the least three times in the year, of which Pasch or Easter shall be one. APPENDIX N THE SCOTTISH LITURGY FOR THE CELEBRATION OF THE HOLY EUCHARIST AND ADMINISTRATION OF HOLY COMMUNION COMMONLY CALLED THE SCOTTISH COMMUNION OFFICE The Holy Table, having at the Communion time a fair white linen cloth upon it, with other decent furniture meet for the high Mysteries there to be celebrated, shall stand at the uppermost part of the Chancel or Church. And the Presbyter, standing at the Holy Table, shall say the Lord's Prayer, with the collect following for due preparation, the people kneeling. OUR Father, which art in heaven, Hallowed be thy Name, Thy kingdom come, Thy will be done, in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation ; But deliver us from evil. Amen. 250 APPENDIX N The Collect. ALMIGHTY God, unto whom all hearts be open, all desires known, \ and from whom no secrets are hid : Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name ; through Christ our Lord. Amen. Then shall the Presbyter, turning to the people, rehearse distinctly all the Ten Commandments : the people all the while kneeling, and asking God mercy for the transgression of every duty therein, according to the letter or to the spiritual import of each Commandment, and grace to keep the same for the time to come. GOD spake these words and said ; I am the Lord thy God : Thou shalt have none other gods but me. People. Lord, have mercy upon us, and incline our hearts to keep this law. Presbyter. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them : for I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me, and shew mercy unto thousands in them that love me, and keep my commandments. People. Lord, have mercy upon us, and incline our hearts to keep this law. Presbyter. Thou shalt not take the Name of the Lord thy God in vain : for the Lord will not hold him guiltless, that taketh his Name in vain. People. Lord, have mercy upon us, and incline our hearts to keep this law. Presbyter. Remember that thou keep holy the sabbath-day. Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the sabbath of the Lord thy God. In it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day : wherefore the Lord blessed the seventh day, and hallowed it. People. Lord, have mercy upon us, and incline our hearts to keep this law. Presbyter. Honour thy father and thy mother; that thy days may be long in the land which the Lord thy God giveth thee. People. Lord, have mercy upon us, and incline our hearts to keep this law. Presbyter. Thou shalt do no murder. People. Lord, have mercy upon us, and incline our hearts to keep this law. Presbyter. Thou shalt not commit adultery. THE SCOTTISH LITURGY (1911) 251 People. Lord, have mercy upon us, and incline our hearts to keep this law. Presbyter. Thou shalt not steal. People. Lord, have mercy upon us, and incline our hearts to keep this law. Presbyter. Thou shalt not bear false witness against thy neighbour. People. Lord, have mercy upon us, and incline our hearts to keep this law. Presbyter. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor anything that is his. People. Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech thee. Or he may rehearse, instead of the Ten Commandments, the Summary of the Law as followeth : OUR Lord Jesus Christ said : Hear Israel, the Lord our God is one Lord : and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength : This is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself : there is none other commandment greater than these. On these two commandments hang all the Law and the Prophets People. Lord, have mercy upon us, and write these thy laws in our hearts, we beseech thee. Or else, instead of the Ten Commandments or the Summary of the Law, may be sung or said on week-days, not being Great Festivals, as followeth : T ORD, have mercy upon us. -L ' Christ, have mercy upon us. Lord, have mercy upon us. Then the Presbyter shall say, T^HE Lord be with you. J- Answer. And with thy spirit. Presbyter. Let us pray. Then the Presbyter, turning to the Holy Table, shall say the Collect, or Collects ; and then the Presbyter, or some other Presbyter or Deacon, shall read the Epistle saying, The Epistle [or, The portion of Scripture appointed for the Epistle] is written in the chapter of beginning at the verse. And, the Epistle ended, he shall say, Here endeth the Epistle. Then shall the Presbyter, or some other Presbyter or Deacon, read the Gospel, saying, The Holy Gospel is written in the chapter of the Gospel according to , beginning at the verse ; and the people, all standing up, shall devoutly sing or say, Glory be to thee, Lord. And, the Gospel ended, the people shall in like manner sing or say, Thanks be to thee, Lord, for this thy glorious Gospel, 252 APPENDIX N Then shall be sung or said this Creed following, the people still reverently standing. I BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible : And in one Lord Jesus Christ, the only-begotten Son of God, Begotten of his Father before all worlds, God of God, Light of Light, Very God of Very God, Begotten, not made, Being of one substance with the Father ; By whom all things were made : Who for us men, and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried, And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead : Whose kingdom shall have no end. And I believe in the Holy Ghost, The Lord, and Giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets. And I believe one Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins. And I look for the Resurrection of the dead, And the life of the world to come. Amen. Then the Presbyter shall declare unto the people what Holy-days or Fasting- days are in the week to be observed. And also (if occasion be) notice shall be given of the Holy Communion ; banns of Matrimony may be published ; and, subject to the authority of the Bishop, other notices may be read. If there be a Sermon it followeth here. When the Presbyter giveth warning of the Holy Communion he may, at his discretion, use the first or the second of the Exhortations appended to this Liturgy. The third Exhortation appended to this Liturgy may be used at the discretion of the Presbyter before the Offertory, the people standing. Then the Presbyter, or Deacon, shall say, E~T us present our offerings to the Lord with reverence and godly fear. Then the Presbyter, shall begin the Offertory, saying one or more of these sentences following, as he thinketh most convenient. IN process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel and to his offering : but unto Cain and to his offering he had not respect. Gen. iv. 3, 4, 5. Speak unto the children of Israel, that they bring me an offering : of every man that giveth it willingly with his heart ye shall take my offering. Exod. xxv. 2. Ye shall not appear before the Lord empty. Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee. Deut. xvi. 16, 17. THE SCOTTISH LITURGY (1911) 253 I will ofier in his dwelling an oblation with great gladness ; I will sing and speak praises unto the Lord. Ps. xxvii. 7. Offer unto God thanksgiving, and pay thy vows unto the most Highest. Ps. 1. 14. Give unto the Lord the glory due unto his Name : bring an offering, and come into his courts. Ps. xcvi. 8. I will offer to thee the sacrifice of thanksgiving, and will call upon the Name of the Lord ; I will pay my vows unto the Lord in the sight of all his people. Ps. cxvi. 15, 16. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal : but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. Matth. vi. 19, 20. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven : but he that doeth the will of my Father which is in heaven. Matth. vii. 21. Jesus sat over against the treasury, and beheld how the people cast money into the treasury : and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in than all they which have cast into the treasury. For all they did cast in of their abundance : but she of her want did cast in all that she had, even all her living. Mark xii. 4i; 42, 43, 44- Remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. Acts xx. 35. Who goeth a warfare any time at his own charges ? who planteth a vineyard, and eateth not of the fruit thereof ? or who feedeth a flock, and eateth not of the rnilk of the flock ? i Cor. ix. 7. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things ? i Cor. ix. n. Do ye not know that they which minister about holy things live of the things of the temple ? and they which wait at the altar are partakers with the altar ? Even so hath the Lord ordained that they which preach the gospel should live of the gospel, i Cor. ix. 13, 14. He which soweth sparingly shall reap also sparingly : and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give ; not grudgingly, or of necessity : for God loveth a cheerful giver. 2 Cor. ix. 6, 7. Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived ; God is not mocked : for whatsoever a man soweth, that shall he also reap. Gal. vi. 6, 7. As we have opportunity, let us do good unto all men ; especially unto them who are of the household of faith. Gal. vi. 10. Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who 254 APPENDIX N giveth us richly all things to enjoy : That they do good,, that they be rich in good works, ready to distribute, willing to communicate ; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, i Tim. vi. 17, 18, 19. God is not unrighteous to forget your work and labour of love, which ye have shewed toward his Name, in that ye have ministered to the saints, and do minister. Heb. vi. 10. To do good and to communicate forget not ; for with such sacrifices God is well pleased. Heb. xiii. 16. While the Presbyter distinctly pronounceth one or more of these sentences for the Offertory, the Deacon, or (if no such be present) some other fit person, shall receive the devotions of the people there present, in a bason provided for that purpose. And when all have offered, he shall reverently bring the said bason, with the offerings therein, and deliver it to the Presbyter ; who shall humbly present it before the Lord, and set it upon the Holy Table. And the Presbyter shall then offer up, and place the bread and wine prepared for the Sacrament upon the Lord's Table ; and shall say, Blessed be thou, O Lord God, for ever and ever. Thine, Lord, is the greatness, and the glory, and the victory, and the majesty : for all that is in the heaven and in the earth is thine : thine is the kingdom, Lord, and thou art exalted as head above all : both riches and honour come of thee, and of thine own do we give unto thee. Amen. Then shall the Presbyter say, THE Lord be with you. Answer. And with thy spirit. Presbyter. Lift up your hearts. Answer. We lift them up unto the Lord. Presbyter. Let us give thanks unto our Lord God. Answer. It is meet and right so to do. Presbyter. IT is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto * These words [holy thee, O Lord, *[holy Father], Almighty, ever- Father] must be omitted lasting God. on Trinity Sunday - Here shall follow the proper preface, according to the time, if there be any especially appointed ; or else immediately shall follow, Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious Name, evermore praising thee and saying, Holy, holy, holy, Lord God of hosts, heaven j _lt. r 11 r A.I. i /~-i u o.i_ Presbyter and People. and earth are full of thy glory. Glory be to thee, Lord most high. Amen. THE SCOTTISH LITURGY (1911) 255 PROPER PREFACES. Upon CHRISTMAS-DAY, and seven days after. Because thou didst give Jesus Christ, thine only Son, to be born *[as on this day] for us, who, by the operation of * > wn -,,g the seven the Holy Ghost, was made very man, of the days after Christmas, substance of the blessed Virgin Mary his mother, sa ^ as at this and that without spot of sin, to make us clean from all sin. There- fore with Angels, &c. Upon EASTER-DAY, and seven days after. But chiefly are we bound to praise thee for the glorious Resurrection of thy Son Jesus Christ our Lord : For he is the very Paschal Lamb which was offered for us, and hath taken away the sin of the world ; who by his death hath destroyed death, and by his rising to life again, hath restored to us everlasting life. Therefore with Angels, &c. Upon ASCENSION-DAY, and seven days after. Through thy most dearly beloved Son Jesus Christ our Lord ; who, after his most glorious Resurrection, manifestly appeared to all his Apostles, and in their sight ascended up into heaven, to prepare a place for us ; that where he is, thither might we also ascend, and reign with him in glory. Therefore with Angels, &c. The following may be used at the discretion of the Minister. ADDITIONAL PROPER PREFACES. The Epiphany, and seven days after. Through Jesus Christ, our Lord, who, in substance of our mortal flesh, manifested forth his glory, that he might bring us out of dark- ness into his own marvellous light. Therefore with Angels, &c. The Purification. Because thy blessed Son, Jesus Christ, our Lord, born of a woman, born under the Law, was, as on this day, presented in the Temple, and revealed to thy servants as a light to lighten the Gentiles and the glory of thy people Israel. Therefore with Angels, &c. The Annunciation. Because thou didst give Jesus Christ, thine only Son, to be born for us, who by the operation of the Holy Ghost, was made very man, of the substance of the blessed Virgin Mary his mother, and that without spot of sin, to make us clean from all sin. Therefore with Angels, &c. Feasts of Apostles and Evangelists, except when the proper preface for any of the Great Festivals is appointed to be said. Through Jesus Christ, our Lord, who did vouchsafe to choose thy servant, Saint N. [or thy servants Saint N. and Saint N.] to be of the 256 APPENDIX N Upon PENTECOST or WHITSUNDAY, and six days after. Through Jesus Christ our Lord ; according to whose most true promise, the Holy Ghost came down *[as on this * During the six day] from heaven with a sudden great sound, as days after Whitsunday, it had been a mighty wind, in the likeness of sa ^ as at this time - fiery tongues, lighting upon the Apostles, to teach them, and to lead them to all truth, giving them both the gift of tongues, and also boldness with fervent zeal constantly to preach the Gospel unto all nations : whereby we have been brought out of darkness and error into the clear light and true knowledge of thee, and of thy Son Jesus Christ. Therefore with Angels, &c. Upon the Feast of TRINITY only. Who art one God, one Lord ; not one only Person, but three Persons in one Substance. For that which we blieve of the glory of the Father the same we believe of the Son, and of the Holy Ghost, without any difference or inequality. Therefore with Angels, &c. After which prefaces shall follow immediately this doxology : Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious Name ; evermore praising thee, and saying. Holy, holy, holy, Lord God of hosts, heaven Presbyter and People. and earth are full of thy glory. Glory be to thee, O Lord most high. Amen. Then the Presbyter, standing at such a part of the Holy Table as he may with the most ease and decency use both his hands, shall say the prayer of consecration, as followeth : A~^L glory be to thee, Almighty God, our heavenly Father, for that thou of thy tender mercy didst give thine only Son Jesus Christ company of the Apostles [or to be an Evangelist] by whose ministry thine elect might be gathered in from every nation, and thy Church instructed in the way that leadeth unto everlasting life. Therefore with Angels, &c. All Saints' Day. Who in the multitude of thy Saints hast compassed us about with so great a cloud of witnesses, to the end that we, rejoicing in their fellowship, may run with patience the race that is set before us, and together with them receive the crown of glory that fadeth not away. Therefore with Angels, &c. Consecration of Bishops, and Ordination of Priests and Deacons. Through Jesus Christ, our Lord, the great Shepherd of the sheep, who, for the feeding and guidance of his flock, did appoint divers orders of ministers in his Church. Therefore with Angels, &c. Dedication of a Church, and Anniversary of the Dedication. Who in temples made with hands buildest up for thyself a spiritual temple made without hands. Therefore with Angels, &c. THE SCOTTISH LITURGY (1911) 257 to suffer death upon the cross for our redemption ; who, by his own oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world, and did institute, and in his holy Gospel command us to continue a perpetual memorial of that his precious death and sacrifice until his coming again. For, in the night that he (a) Here the Pres- was betrayed, (a) he took bread : and when he byter is to take the paten i_ j ii_i/j\i i_ i VL'J tn his hands : had given thanks, (b) he brake it, and gave it (b) And here to break to his disciples, saying, Take, eat, (c) this is my the bread : body, which is given for you : Do this in remem- ,, l c l An , d h i re t0 ,, l ?, y . J ' . *_...-' r , -,x , his hands upon all the brance of me. Likewise after supper (a) he bread. took the cup ; and when he had given thanks, (<*) Here he is to iake he gave it to them, saying, Drink ye all of this, **$* tZfffily for (e) this is my blood of the new testament, which his hand upon every is shed for you and for many for the remission vessel ( be lt chalice or c . ~ .1 i n j i -. flagon) in which there of sins : Do this as oft as ye shall drink it in i s any wine to be con- remembrance of me. secrated. Wherefore, O Lord, and heavenly Father, according to the institu- tion of thy dearly beloved Son our Saviour T r-u 'A. ii. v. ui j i The Oblation. Jesus Christ, we thy humble servants do cele- brate and make here before thy divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath com- manded us to make ; having in remembrance his blessed passion, and precious death, his mighty resurrection, and glorious ascension ; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same, and looking for his coming again with power and great glory. And, humbly praying that it may be unto us according to his word, we thine unworthy servants beseech thee. T i TV,! / i i The Invocation. most merciful Father, to hear us, and to send thy Holy Spirit upon us and upon these thy gifts and creatures of bread and wine, that, being blessed and hallowed by his life-giving power, they may become the body and blood of thy most dearly beloved Son, to the end that all who shall receive the same may be sanctified both in body and soul, and preserved unto everlasting life. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion. And here we humbly offer and present unto thee, Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee, beseeching thee that all we who shall be partakers of this holy Communion, may worthily receive the most precious body and blood of thy Son Jesus Christ, and be fulfilled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us and we in him. And although we be unworthy, through our manifold sins, to offer 1327 S 258 APPENDIX N unto thee any sacrifice ; yet we beseech thee to accept this our bounden duty and service, not weighing our merits, but pardoning our offences, through Jesus Christ our Lord : by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, Father Almighty, world without end. Amen. Then shall the Presbyter or Deacon say, Let us pray for the whole state of Christ's Church. The Presbyter. ALMIGHTY and everliving God, who by thy holy Apostle hast * taught us to make prayers and supplications, and to give thanks for all men ; We humbly beseech thee most mercifully to receive these our prayers, which we offer unto thy divine Majesty ; beseeching thee to inspire continually the universal Church with the spirit of truth, unity, and concord ; and grant that all they that do confess thy holy Name, may agree in the truth of thy holy word, and live in unity and godly love. We beseech thee also to save and defend all Christian Kings, Princes, and Governors, and especially thy servant GEORGE our King, that under him we may be godly and quietly governed : and grant unto his whole council, and to all who are put in authority under him, that they may truly and impartially minister justice, to the punishment of wickedness and vice, and to the main- tenance of thy true religion and virtue. Give grace, heavenly Father, to all Bishops, Priests, and Deacons, that they may both by their life and doctrine set forth thy true and living word, and rightly and duly administer thy holy sacraments : and to all thy people give thy heavenly grace, that with meek heart, and due reverence, they may hear and receive thy holy word, truly serving thee in holiness and righteousness all the days of their life. And we commend especially to thy merciful goodness the congregation which is here assembled in thy Name, to celebrate the commemoration of the most precious death and sacrifice of thy Son our Saviour Jesus Christ. And we most humbly beseech thee of thy goodness,. Lord, to comfort and succour all those who in this transitory life are in trouble, sorrow, need, sickness, or any other adversity. And we also bless thy holy Name for all thy servants, who, having finished their course in faith, do now rest from their labours. And we yield unto thee most high praise and hearty thanks, for the wonderful grace and virtue declared in all thy saints, who have been the choice vessels of thy grace, and the lights of the world in their several generations : most humbly beseech- ing thee to give us grace to follow the example of their steadfastness in thy faith, and obedience to thy holy commandments, that at the day of the general resurrection, we, and all they who are of the mystical body of thy Son, may be set on his right hand, and hear that his most joyful voice, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Grant this, Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen. THE SCOTTISH LITURGY (1911) 259 Then shall the Presbyter say, As our Saviour Christ hath commanded and taught us, we are bold to say, OUR Father, which art in heaven, Hallowed i_ ii_ vr T.I i- j T.I -11 Presbyter and People. be thy Name, Thy kingdom come, I hy will be done, in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation ; But deliver us from evil. For thine is the kingdom, The power, and the glory, For ever and ever. Amen. Then the Presbyter or Deacon shall say this invitation to them that come to receive the Holy Communion, YE that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways ; Draw near with faith, and take this holy Sacrament to your comfort ; and make your humble confession to Almighty God, meekly kneeling upon your knees. Then shall this general confession be made by the people, along with the Presbyter ; he first kneeling down. ALMIGHTY God, Father of our Lord Jesus Christ, Maker of all *\. things, Judge of all men ; We acknowledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings ; The remembrance of them is grievous unto us ; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father ; For thy Son our Lord Jesus Christ's sake, Forgive us all that is past ; And grant, that we may ever hereafter Serve and please thee In newness of life, To the honour and glory of thy Name ; Through Jesus Christ our Lord. Amen. Then shall the Presbyter, or the Bishop, if he be present, stand up, and, turning himself to the people, pronounce the Absolution as followeth : ALMIGHTY GOD, our heavenly Father, who, of his great mercy, /* hath promised forgiveness of sins to all them who with hearty repentance and true faith turn unto him, Have mercy upon you ; pardon and deliver you from all your sins ; confirm and strengthen you in all goodness ; and bring you to everlasting life, through Jesus Christ our Lord. Amen. Then shall the Presbyter also say, Hear what comfortable words our Saviour Christ saith unto all that truly turn to him. Come unto me all ye that labour and are heavy laden, arid I will give you rest. Matth. xi. 28. S 2 260 APPENDIX N God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John iii. 16. Hear also what Saint Paul saith. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, i Tim. i. 15. Hear also what Saint John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous : and he is the propitiation for our sins, i John ii. i. 2. Then shall the Presbyter, turning him to the Altar, kneel down, and say, in the name of all them that shall communicate, this collect of humble access to the Holy Communion, as followeth : WE do not presume to come to this thy holy Table, merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table : but thou art the same Lord, whose property is always to have mercy. Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his most sacred body and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen. Then shall he that celebrateth first receive the Communion in both kinds himself, and next deliver the same to the Bishops, Presbyters, and Deacons (if there be any present), and after to the people in due order, into their hands, all humbly kneeling. And when he receiveth himself or deliver eth the Sacrament of the body of Christ to any other, he shall say, THE body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. Here the person receiving shall say, Amen. And the Presbyter that receiveth the Cup himself, as likewise the Presbyter or Deacon that delivereth it to any other, shall say, THE blood of our Lord Jesus Christ, which was shed for thce, preserve thy body and soul unto everlasting life. Here the person receiving shall say, Amen. // the consecrated bread or wine be all spent before all have communicated, the Presbyter is to consecrate more in both kinds-, according to the form before prescribed, beginning at the words, All glory be to thee, &c., and ending with the words, preserved unto everlasting life. And the people shall say, Amen. When all have communicated, he that celebrateth shall go to the Lord's Table, and cover with a fair linen cloth that which remaineth of the consecrated elements. Then the Presbyter or Deacon, turning to the people, shall say, HAVING now received the precious body and blood of Christ, let us give thanks to our Lord God, who hath graciously vouch- safed to admit us to the participation of his holy mysteries ; and let us beg of him grace to perform our vows, and to persevere in our good THE SCOTTISH LITURGY (1911; 261 resolutions ; and that being made holy, we may obtain everlasting life, through the merits of the all-sufficient sacrifice of our Lord and Saviour Jesus Christ. This exhortation may be omitted except on Sundays and the Great Festivals. Then the Presbyter shall say this collect of thanksgiving as followeth : ALMIGHTY and everliving God, we most heartily thank thee, for f*- that thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ ; and dost assure us thereby of thy favour and goodness towards us, and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people, and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. We now most humbly beseech thee, heavenly Father, so to assist us with thy Holy Spirit, that we may continue in that holy communion and fellowship, and do all such good works as thou hast prepared for us to walk in, through Jesus Christ our Lord : to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen. Then shall be said or sung Gloria in excelsis as followeth : ORY be to God in the highest, and in earth peace, good will towards men. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, Lord God, heavenly King, God the Father Almighty ; and to thee, God, the only begotten Son Jesus Christ ; and to thee, God, the Holy Ghost. Lord, the only begotten Son Jesu Christ ; Lord God, Lamb of God, Son of the Father, who takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world. receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us. For thou only art holy, thou only art the Lord, thou only, Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. Then the Presbyter, or Bishop, if he be present, shall let them depart, with this Blessing. THE peace of God which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord : and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you and remain with you always. Amen. It is customary to mix a little pure water with the wine in the eucharistic Cup. According to long existing custom in the Scottish Church, the Presbyter may reserve so much of the Consecrated Gifts as may be required for the communion of the sick, and others who could not be present at the celebration in church. All that remaineth of the Holy Sacrament, and is not so required, the Presbyter and such other of the communicants as he shall then call unto him, shall, after the Blessing, reverently eat and drink. 262 APPENDIX N APPENDIX. The following may be used at the discretion of the Minister. COLLECTS which may be said after the Collect of the day, or before the Blessing. O ALMIGHTY Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts and bodies, in the ways of thy laws, and in the works of thy command- ments ; that through thy most mighty protection, both here and ever, we may be preserved in body and soul ; through our Lord and Saviour Jesus Christ. Amen. O ALMIGHTY Father, well-spring of life to all things that have being, from amid the unwearied praises of Cherubim and Seraphim who stand about thy throne of light which no man can approach unto, give ear, we humbly beseech thee, to the supplications of thy people who put their sure trust in thy mercy ; through Jesus Christ our Lord. Amen. OLORD Jesus Christ, before whose judgment-seat we must all appear and give account of the things done in the body, grant, we beseech thee, that when the books are opened in that day, the faces of thy servants may not be ashamed ; through thy merits, Blessed Saviour, who livest and reignest with the Father and the Holy Spirit, one God, world without end. Amen. ASSIST us mercifully, Lord, in these our supplications and ** prayers, and dispose the way of thy servants towards the attain- ment of everlasting salvation ; that among all the changes and chances of this mortal life, they may ever be defended by thy most gracious and ready help ; through Jesus Christ our Lord. Amen. TDREVENT us, Lord, in all our doings with thy most gracious A favour, and further us with thy continual help ; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life ; through Jesus Christ our Lord. Amen. ALMIGHTY God, the fountain of all wisdom, who knowest our *\ necessities before we ask, and our ignorance in asking ; we beseech thee to have compassion upon our infirmities ; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us, for the worthiness of thy Son Jeeus Christ our Lord. Amen. The two following collects may be said before the Blessing. OLORD, our God, thou Saviour of the world, through whom we have celebrated these sacred mysteries, receive our humble thanksgiving, and of thy great mercy vouchsafe to sanctify us ever- more in body and soul, who livest and reignest with the Father and the Holy Spirit, one God, world without end. Amen. THE SCOTTISH LITURGY (1911) 263 ALMIGHTY God, who hast promised to hear the petitions of them ** that ask in thy Son's Name ; we beseech thee mercifully to incline thine ears to us that have made now our prayers and supplica tions unto thee ; and grant that those things, which we have faithfully asked according to thy will, may effectually be obtained, to the relief of our necessity, and to the setting forth of thy glory ; through Jesus Christ our Lord. Amen. For the King, on national anniversaries and on other occasions. A LMIGHTY God, whose kingdom is everlasting, and power infinite ; *A. Have mercy upon the whole Church ; and so rule the heart of thy chosen servant GEORGE, our King and Governor, that he (knowing whose minister he is) may above all things seek thy honour and glory : and that we, and all his subjects (duly considering whose authority he hath) may faithfully serve, honour, and humbly obey him, in thee, and for thee, according to thy blessed Word and ordinance ; through Jesus Christ our Lord, who with thee and the Holy Ghost liveth and reigneth, ever one God, world without end. Amen. Or, A LMIGHTY and everlasting God, we are taught by thy holy Word, ** that the hearts of Kings are in thy rule and governance, and that thou dost dispose and turn them as it seemeth best to thy godly wisdom : We humbly beseech thee so to dispose and govern the heart of GEORGE, thy servant, our King and Governor, that in all his thoughts, words, and works, he may ever seek thy honour and glory, and study to preserve thy people committed to his charge, in wealth, peace, and godliness : Grant this, merciful Father, for thy dear Son's sake, Jesus Christ pur Lord. Amen. PRAYERS FOR CERTAIN FESTIVALS AND SEASONS, which may be said immediately before the Blessing. A dvent. GRANT, O Almighty God, that as thy blessed Son Jesus Christ at his first advent came to seek and to save that which was lost, so at his second and glorious appearing he may find in us the fruits of the redemption which he wrought, who liveth and reigneth, with thee and the Holy Spirit, one God, world without end. Amen. Christmas day, and seven days after. OGOD, who hast given us grace at this time to celebrate the birth of our Saviour, Jesus Christ, we laud and magnify thy glorious Name for the countless blessings which he hath brought unto us ; and we beseech thee to grant that we may ever set forth thy praise in joyful obedience to thy will ; through the same Jesus Christ our Lord. Amen. Epiphany, and seven days after. ALMIGHTY God, who at the baptism of thy blessed Son Jesus ** Christ in the river Jordan didst manifest his glorious Godhead, 264 APPENDIX N grant, we beseech thee, that the brightness of his presence may shine in our hearts, and his glory be set forth in our lives ; through the same Jesus Christ our Lord. Amen. Easter-day, and seven days after. OLORD God Almighty, whose blessed Son, our Saviour, Jesus Christ, did on the third day rise triumphant over death, raise us, we beseech thee, from the death of sin unto the life of righteousness, that we may seek those things which are above, where he sitteth on thy right hand in glory ; and this we beg for the sake of the same, thy Son, Jesus Christ our Lord. Amen. Ascension-day, and seven days after. ALMIGHTY God, whose blessed Son, our Saviour, Jesus Christ, \ ascended far above all heavens that he might fill all things, mercifully give us faith to perceive that according to his promise he abideth with his Church on earth, even unto the end of the world ; through the same Jesus Christ our Lord. Amen. Whitsunday, and six days after. O ALMIGHTY God, who on the day of Pentecost didst send the Holy Ghost the Comforter to abide in thy Church unto the end, bestow upon us and upon all thy faithful people his manifold gifts of grace, that with minds enlightened by his truth, and hearts purified by his presence, we may day by day be strengthened with power in the inward man ; through Jesus Christ our Lord, who with thee and the same Spirit liveth and reigneth, one God, world without end. Amen. Trinity Sunday. OLORD God Almighty, Eternal, Immortal, Invisible, the mysteries of whose being are unsearchable, accept, we beseech thee, our praises for the revelation which thou hast made of thyself, Father, Son, and Holy Ghost, three Persons, and one God ; and mercifully grant, that ever holding fast this faith, we may magnify thy glorious Name ; who livest and reignest, one God, world without end. Amen. EXHORTATIONS BEFORE HOLY COMMUNION. DEARLY beloved, on day next I purpose, through God's assistance to administer to all such as shall be religiously and devoutly disposed the most comfortable Sacrament of the Body and Blood of Christ ; to be by them received in remembrance of his meritorious cross and passion ; whereby alone we obtain remission of our sins, and are made partakers of the kingdom of heaven. Where- fore it is our duty to render most humble and hearty thanks to Almighty God our heavenly Father, for that he hath given his Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance in that holy Sacrament. Which being so divine and comfortable a thing to them who receive it worthily, THE SCOTTISH LITURGY (1911) 265 and so dangerous to them that will presume to receive it unworthily ; my duty is to exhort you in the m an season to consider the dignity of that holy mystery, and the great peril of the unworthy receiving thereof ; and so to search and examine your own consciences, (and that not lightly, and after the manner of dissemblers with God ; but so) that ye may come holy and clean to such a heavenly Feast, in the marriage-garment required by God in holy Scripture, and be received as worthy partakers of that holy Table. The way and means thereto is ; First, to examine your lives and conversations by the rule of God's commandments ; and wherein- soever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours ; then ye shall reconcile yourselves unto them ; being ready to make restitution and satis- faction, according to the uttermost of your powers, for all injuries and wrongs done by you to any other ; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at God's hand ; for otherwise the receiving of the holy Communion doth nothing else but increase your guilt. Therefore if any of you be a blasphemer of God, an hinderer or slanderer of his Word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to that holy Table ; lest, after the taking of that holy Sacrament, the devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul. And because it is requisite, that no man should come to the holy Communion, but with a full trust in God's mercy, and with a quiet conscience ; therefore if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me, or to some other discreet and learned Minister of God's Word, and open his grief ; that by the ministry of God's holy Word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness. The following may be said, instead of the former, in case the Presbyter shall see the people negligent to come to the Holy Communion. "TA EARLY beloved brethen, on I intend, by God's grace, to *--' celebrate the Lord's Supper : unto which, in God's behalf, I bid you all that are here present ; and beseech you, for the Lord Jesus Christ's sake, that ye will not refuse to come thereto, being so lovingly called and bidden by God himself. Ye know how grievous and unkind a thing it is, when a man hath prepared a rich feast, decked his table with all kind of provision, so that there lacketh nothing but the guests to sit down ; and yet they who are called (without any cause) most unthankfully refuse to come. Which of 266 APPENDIX N you in such a case would not be moved ? Who would not think a great injury and wrong done unto him ? Wherefore, most dearly beloved in Christ, take ye good heed, lest ye, withdrawing yourselves from this holy Supper, provoke God's indignation against you. It is an easy matter for a man to say, I will not communicate, because I am otherwise hindered with worldly business. But such excuses are not so easily accepted and allowed before God. If any man say, I am a grievous sinner, and therefore am afraid to come : wherefore then do ye not repent and amend ? When God calleth you, are ye not ashamed to say ye will not come ? When ye should return to God, will ye excuse yourselves, and say ye are not ready ? Consider earnestly with yourselves how little such feigned excuses will avail before God. They that refused the feast in the Gospel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused, but counted unworthy of the heavenly feast. I, for my part, shall be ready ; and according to mine Office, I bid you in the Name of God, I call you in Christ's behalf, I exhort you, as ye love your own salvation, that ye will be partakers of this holy Communion. And as the Son of God did vouchsafe to yield up his soul by death upon the Cross for your salvation ; so it is your duty to receive the Communion in remembrance of the sacrifice of his death, as he himself hath commanded : which if ye shall neglect to do, consider with yourselves how great injury ye do unto God, and how sore punishment hangeth over your heads for the same ; when ye wilfully abstain from the Lord's Table, and separate from your brethren, who come to feed on the banquet of that most heavenly food. These things if ye earnestly consider, ye will by God's grace return to a better mind : for the obtaining whereof we shall not cease to make our humble petitions unto Almighty God our heavenly Father. EXHORTATION AT THE HOLY COMMUNION. DEARLY beloved in the Lord, ye that mind to come to the holy Communion of the body and blood of our Saviour Christ, must consider what St. Paul writeth to the Corinthians ; how he exhorteth all persons diligently to try and examine themselves, before they presume to eat of that bread, and drink of that cup. For as the benefit is great, if with a true penitent heart and living faith we receive that holy Sacrament, (for then we spiritually eat the flesh of Christ, and drink his blood ; then we dwell in Christ, and Christ in us ; we are one with Christ, and Christ with us) ; so is the danger great, if we receive the same unworthily ; for then we are guilty of the body and blood of Christ our Saviour ; we eat and drink judgment to ourselves, not discerning the Lord's body ; we kindle God's wrath against us ; we provoke him to plague us with divers diseases, and sundry kinds of death. Judge therefore yourselves, brethren, that ye be not judged of the Lord ; repent you truly for your sins past ; have a living and stedfast faith in Christ our Saviour ; amend your lives, and be in APPENDIX O 267 perfect charity with all men : so shall ye be meet partakers of those holy mysteries. And, above all things, ye must give humble and hearty thanks to God the Father, the Son, and the Holy Ghost, for the redemption of the world, by the death and passion of our Saviour Christ, both God and man, who did humble himself even to the death upon the Cross for us miserable sinners, who lay in darkness and the shadow of death, that he might make us the children of God, and exalt us to everlasting life. And to the end that we should always remember the exceeding great love of our Master and only Saviour Jesus Christ thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained to us, he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death, to our great and endless comfort. To him therefore, with the Father, and the Holy Ghost, let us give (as we are most bounden) continual thanks, submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. Amen. APPENDIX O THE CANONICAL STATUS OF THE SCOTTISH OFFICE, 1912 BY the same Provincial Synod which accepted the revised text of the Scottish Liturgy printed in Appendix N, the Code of Canons then in force, including the Canons which since 1863 had restricted the use of the Scottish Office (see Appendix D), was revoked, and a new Code substituted, which came into force on March 7, 1912. The Canons by which the use of the Scottish and English Offices is now regulated are in this Code numbered XXI and XXIII. Their general effect may be here summarily stated : for precise details the Canons should themselves be consulted. 1. The two Offices, the Scottish 'according to the text adopted by the Episcopal Synod on the 7th day of December 1910 ' (i. e. the text printed in Appendix N above), the English according to the text of the Book annexed to the Act of Uniformity, 14 Car. II, Cap. 4, are both to be regarded as authorized. 2. In any congregation in which an older text of the Scottish Office was in use in 1910, such older text, in its integrity, may be retained in use. 3. If in the constitution of any existing congregation, or in the title deeds of any existing church it is provided that only one of the two Offices shall be in use, no change in the existing usage shall be made while such provision remains in force. 4. In all other churches and congregations, the existing usage is 268 APPENDIX O to be maintained, unless a change is sanctioned by the Bishop, who, subject to certain conditions, may authorize : (a) the substitution of one Office for the other, where either has been in sole use ; (b) the discontinuance of the use of either Office, at the accustomed times, where both have been in ordinary use ; (c) the ordinary use of both, where one has been in sole use ; (d) the occasional use of either, where the other is in ordinary use ; (e) a change in the times at which either is used, where both are in ordinary use ; (f) a celebration, on a special occasion, according to either Office, where that Office is not in ordinary use. 5. The conditions under which the Bishop may exercise these powers differ in each case : they are such a^s to secure (a) that no change shall be made without the consent of the Rector or Priest in Charge, and of a large proportion of the com- municant members of the congregation affected ; (b) that where, either according to existing usage, or as a conse- quence of any change in that usage, one Office is in ordinary use, reasonable provision shall be made for those com- municants who desire the occasional use of the other. 6. In new congregations (i. e. congregations formed after March 7, 1912) the usage shall be that which may be desired by the majority of the communicants, and sanctioned by the Bishop : or if no desire be expressed in writing by the communicants, that which shall be prescribed by the Bishop ; and no change shall thereafter be made in this usage except under the rules which would apply to congrega- tions existing before March 7, 1912. 7. At the Consecration of a church, the Office shall be that which is in ordinary use in the congregation ; if both are in ordinary use, either may be used. 8. At Ordinations of Priests and Deacons, and at the Consecration of Bishops, the Office shall be that which the Bishop officiating or presiding shall appoint : at meetings of Diocesan Synods, that which the Bishop shall appoint : at meetings of Episcopal or Provincial Synods, that which the Primus, or the Bishop acting in his place, shall appoint. INDEX Abbott, T. K., 230. Abercius, 56 n. Abernethy-Drummond, William, Bp. of Edinburgh, 81 ; his recen- sion of the Communion Office, 81-2, 167, 200, 232-3. Adai and Mari, Liturgy of, 20 ; its form of Invocation, 190. Alexander, John, Bp. of Dunkeld, 64, 67, jo n., 74, 77 ., 162 n., 166, 232. Alison, Archibald, 85. ' Amen ' at reception, 169. American Liturgy, 14 ; History of, 99-105 ; Revisions of, 105-10 ; Text of, 135-42. Andrewes, Lancelot, Bp. of Win- chester, 7, 33, 40 n., 49 n., 54, 57. Anne, Queen, 37, 43, 46. ' As our Saviour Christ ', &c., 166. Atkinson, Dr. R., 172, 173 n. Augustine, St., 169. Baillie, Robert, 25, 31. Balcanquall, Walter, 34 n. Barlow, Thomas, Bp. of Lincoln, 165. Beardsley, Dr. E. E., 99 n., 102. Becon, Thomas, 30. Bell, Walter, 39 n., 74 . Bellarmime, Robert, 163 n. ' Blessed be Thou ', &c., 151. Blunt, J. H., 166, 170%. ' Become ', 233-4. Bernard, J. H., Abp. of Dublin, 172, 173 n. Bingham, Joseph, 73. Bowdler, Thomas, 58 n., 228 n. Bradshaw, Henry, 174. Bramhall, John, Abp. of Armagh, 29 n., 49 n., 54. Bread, Wafer, 152. Brett, Thomas, Bp., 53, 59, 158, 164, 227. Bright, Dr. William, 15, 6t n., 234 n. Brightman, F. E., 12 n., i6n., 18, IQ n-, 57 n-> 168, 186-92 passim. Bucer, Martin, 4. ; Bull, George, Bp. of St. David's, 234- : Burbidge, Edward, 105 n. Burnet, Gilbert, Bp. of Salisbury, 36 n., 38, 41. ' By his own oblation ', &c., 160. Calder, Robert, 44 n., 47. Calderwood, David, on Gloria Patri, 44 n. Campbell, Archibald, Bp. of Aber- deen, 51, 53, 57 n., 59 w., 60, 61, 154, 166, 227, 232. Campbell, Sir Hugh, 45 n. Canons relating to the Communion Office, 85-8, 204-6, 267-8. Cant, Andrew, Bp., 63. Casaubon, Isaac, 32. Celebrant, Position of, 153. Chalice, Mixture of, 43, 55-6, 152, 225. Charles I., 25, 34 ; his authority claimed for later recensions of the Communion Office, 33. Charles II., 24. Cheyne, Patrick, 68 n., 69 n., 77 ., 78 n. Chinnery-Haldane, J. R. A., Bp. of Argyll, 94. Church Ordinances, Ethiopic, 19. Clarke, W. N., 38 n. Clement of Alexandria, 56. ' Clementine Liturgy ', 12, 13 ; its influence, 72, 149, 164-5, 170. ' Codex Alexandrinus ', 172. Collects after the Commandments, 144-7. Collier, Jeremy, Bp., 53, 59, 228. ' Commanded us to walk ', 170. Commandments, Different Versions used for, 144 ; Interpretation of, 145-6. Common Order, Book of, 24, 37, 165. ' Communion Office ', origin of the term, 143 ; American, see Ameri- can Liturgy ; Scottish, see Scot- tish Communion Office. 270 INDEX ' Concordates ' of the Scottish Bishops : on ' Usages ', 62 ; on Liturgy, 64 ; with Bp. Seabury, 99-100. Confession and Absolution, position of, 157, 1 68. Consecration, Prayer of, 154 sqq. ; its structure, 154-60. Consecration, Second, 170. Cooper, Prof. James, 19 n., 35 n. Cosin, John, Bp. of Durham, 49 n., 54, 152, 161, 169, 208. Cranmer, Thomas, Abp. of Canter- bury, 4. Craven, Ven. J. B., 50 n., 147, 195-9 passim. Cyril, St., of Jerusalem, 17, 156. Cyprian, St., 56. Deacon, Thomas, Bp. : his Liturgy, 23 n., 50 n., 149 n., 162 n., 166 ; his Catechism, 227-9. Departed, Prayer for the, 56-7 ' Didache ', 16, 17 n., 56. Directory, the, 37 n., 193. ' Do this ', 161, 230-2. ' Doctrine of the Apostles ', 16, 17 n., 56. Douglas, A. G., Bp. of Aberdeen, 94. Dowden, John, Bp. of Edinburgh, 94- Drummond, William, 69 ., 78, 79. Dunbar, William, Bp. of Aberdeen, 51 ., 63, 68, 73. Eeles, F. C., 196-9 passim, 226. Erskine, H. C., 50 n. Estcourt, Canon, 170. ' Euchologion ', 10, 194. Falconar, John, Bp., 48, 60, 61. Falconar, William, Bp. of Moray, afterwards of Edinburgh, n, 12 ., 50 ., 51 n., 6gn., 75, 76, 77, 78, 151, 160, 168, 169, 232 ; used chrism at confirmation, 50 n. ; issues edition of the Communion Office in 1755, 75 ; proposes a new edition in 1762, 77 ; produces (with Bp. R. Forbes) the recen- sion of 1764, 78. Forbes, Arthur Penrose, Bp. of Brechin, 172, 225. Forbes, George Hay, 81, 83 n., 195 ; his recension of the Communion Office for use at Burntisland, 201. Forbes, Robert, Bp. of Caithness, ii, 12 n., 47 n., 50 n., 58, 69 n., 70, 71, 78, 233 ; uses chrism at confirmation, 50 n. ; produces (with Bp. W. Falconar) the recen- sion of the Communion Office of 1764, ?8. Forbes, William, Bp. of Edinburgh, 57- Forbes, William, of Medwyn, 200. Freebairn, David, Bp. of Edinburgh, 63. 72. Fullarton, John, Bp. of Edinburgh, 60, 62, 63 ; his Liturgical use, 63. Gadderar, James, Bp. of Aberdeen, 53, 60, 62, 64, 65, 145, 154, 232. Garden, Dr. George, 36 n. Gerard, Andrew, Bp. of Aberdeen, 67, 68, 69 n., 76, 77 n. Gibson, E. C. S., Bp. of Gloucester, 176. Gleig, George, Bp. of Brechin, 83. Gloria in excelsis, 170-6. Gloria Patri, disuse of, by Presby- terians, 41, 44 n. ' Glory be to Thee, O Lord ', 147. Gordoun, Robert, Bp., 166. Gore, Charles, Bp. of Oxford, 161. Grabe, J. E., 73. Greenshields, James, 45, 46. Gregory, St., the Great, 166. Grub, Dr. George, 37, 47. Haddington, Prayer-books at, 38 n. Hammond, C. E., 157 n., 159. Harrison, W. T., Bp. of Glasgow, 94. Hart, Dr. Samuel, 99, 162 n., 209, 210, 224. Hauler's Verona Fragments, 19. ' Having now received ', &c., 170. Hickes, George, Bp., 53, 59, 227, 230 ; used Liturgy of 1549, 59 n. Holland, Dr. H. Scott, 230. Horsley, Heneage, Dean of Brechin, 85- Horsley, Samuel, Bp. of St. Asaph, 83 ; his Collation of Scottish and English Liturgies, 84, 111-13, 144, 147, 148, 151. ' Humble Access ', Collect of, 168. Hutton, A. W., 176. Hymn during Communion, 226. INDEX 271 Innes, George, Bp. of Brechin, 77 n. Intercession, position of, 155-7. Invocation, Prayer of, 8-21, 50, 57- 8, 157-60, 164-5 ; in English Liturgy of 1549, 8 ; in Scottish Liturgy of 1637, 27, 33 ; in Scot- tish Office of 1764, ii, 13, 20, 164-5 ; in American Liturgy, 192 ; occasionally interpo- lated in English Liturgy of 1662, as used in Scotland, 43 ; the Non- juror views on it, 57 sqq. ; not in the Roman Canon in express form, 157, 158 ; possibly did not at first include mention of the Holy Spirit, 1 8 ; form of, in Rattray's Office, ii ; in Sarapion, 17; in Ethiopic Church Ordinances, 19 ; in Liturgy of St. James (Greek), 1 86; (Syriac), 189; (Malabar re- cension), 190 ; in Greek Liturgies, 187-8 ; in Nestorian Liturgies, 190-1 ; in Monophysite Liturgies, 192 ; in American Liturgy, 192 ; in Presbyterian orders, 10, 193-4 ' in Irvingite Liturgy, 195. Irenaeus, St., 18, 56. Irvine, William, Bp., 60, 63. Irvingite Liturgy, 195. Jacobson, William, Bp. of Chester, 153. 169- James, St., Liturgy of, 72. James VI., 24, 37 n. James VII (as Duke of York), 37, 38. Jamieson, Mr., 82. Jermyn, H. W., Bp. of Brechin, 88, 94- Johnson, John, Vicar of Cranbrook, 5i. 53. 73. 156 n., 163, 227, 228, 230. Johnson, Dr. Samuel, 79 n. Jolly, Alexander, Bp. of Moray, 64, 82, 167. 207, 225, 226, 228, 232. Justin Martyr, St., 56, 230. Keith, Robert, Bp. of Caithness, 50, 65, 207. Kelly, James, Bp. of Moray, 94. Kilgour, Robert, Bp. of Aberdeen, 99- King, Collects for the, 146-7. ' Large Declaration ' of Charles I, 34- Laud, William, Abp. of Canterbury, 2 5~37 passim, 49 n., 54, 150, 168. Lawson, John Parker, 146. Le Brun, Pierre, 158. Lee, Ven. W., 174. Leighton, Robert, Bp. of Dunblane, 36. ' Let us present our offerings ', &c., 149. Lightfoot, John, Horae Hebraicae, &c., 55- Lightfoot, Joseph B., Bp. of Dur- ham, 56 n. Livingstone, R. G., 57 . Lockhart, George, of Carnwath, 62. Logos, Invocation of, 18. Lord's Prayer, 166-7 ' variations in text of, 143 ; disuse of, among Presbyterians, 37. Lyon, Rev. R., 70. Macfarlane, Andrew, Bp. of Ross, 82. M c Garvey, William, 107 n. Mackenzie, Sir George, 41. Maclean, Arthur J., Bp. of Moray, 15, 19 n., 20. Martyr, Peter, 4. Maskell, William, 158. Mather, Cotton, 43. Maxwell, John, Bp. of Ross, 25, 27. Medd, P. G., 57 n. Mede, Joseph, 54. ' Meekly kneeling ', cS:c., 167. ' Memorial ', 160, 161. ' Militant here in earth ', 165-6. Millar, Arthur, Bp., 60, 63. Missa Sicca, 28, 29. Mitchel, Alexander, 207. Mitchell, David, Bp. of Aberdeen, 37. 44 * Moule, Handley, Bp. of Durham, 8n., 234. Neale, Dr. John Mason, 146, 148, 151, 157, 171. Nelson, Robert, 231. Nicolson, James, Dean of Brechin, 47 n., 48 w., 62 n., 63 n., 65 n., 74 n., 75 n. Nonjurors, 49-77 ; English, atti- tude of, towards Prayer Book of 1662, 49 sqq. ; Offices of, 23 ; Communion Office of 1718, 57, 58, 168, 169 ; text, 210-22 ; used at 272 INDEX Craighall, 61 ., 72 ; reprint Liturgy of 1549, 59 ; negotiations with Eastern Bishops, 59 ; Eu- charistic doctrine, 159-62, 227- 33- ' O Almighty Lord and everlasting God ', 146-7. Oblation of Bread and Wine, 152 ; in the Prayer of Consecration, 161-3. Ochterlonie, John, Bp. of Brechin, 58 n., 64, 70. Offertory, 149-52 ; sentences at, 150. Oil for the sick, 50 n. Overall, John, Bp. of Norwich, 54. Overton, J. H., 60 n. Palmer, Sir William, Origines Litur- gicae, 6. Pastoral letter of Scottish Bishops (1889), 89-94. Paterson, John, Bp. of Edinburgh, afterwards Abp. of Glasgow, 38. Patrick, Simon, Bp. of Ely, 54, 55, 156. Peck, Francis, 60, 63 n. Petit, Louis, 59 n. Petrie, Arthur, Bp. of Moray, 99. Prayer Book, English, of 1549, 23, 56, 59 : of later recensions, used in Scotland before 1688, 37, 38 ; frequently after accession of Anne, 42-3, 45-8 ; the Liturgy some- times interpolated from the Scot- tish book, 43. Scottish, of 1637, history of, 23- 35 ; not generally used as a whole after the Restoration, 43 ; re- printed for use in 1712, 47 ; its Liturgy used by Scottish Non- jurors in the eighteenth century, 33 ; its influence on later recen- sions of the Prayer Book outside Scotland, 35 ; variations in use of the Liturgy, 67 ; text of Litur- gy, 177-85 ; later developments of the Liturgy, see Scottish Com- munion Office. Prefaces, 153. Prynne, William, 30. Quant oblationem, 158. Rahmani, .Patriarch of Antioch, 19 n. Raitt, James, Bp. of Brechin, 51 n., 70. Rattray, Dr. J. C., 71 n. Rattray, Thomas, Bp. of Brechin, afterwards of Dunkeld, n, 48, 51, 61, 68, 69, 71, 207 ; his account of Scottish worship, 1688-1720, 39 sqq. ; his Liturgical usage, 48 ; his A ncient Liturgy of Jerusalem, ii, 51 n., 71 n., 167 n. ; his Com- munion Office, ii, 73, 74-6, 151, 153, 160, 168, 169, 175 ; on the Offertory, 149, 150 ; his Eucha- ristic doctrine, 231-2. Reeves, William, Bp. of Down, 172, 174. Rose, Alexander, Bp. of Edinburgh, 42, 47, 61, 62, 63 n., 72 n. ; his Liturgical usage, 58 n. Rose, Charles, Bp. of Dunkeld, 50 n. Ruddiman, Thomas, 64, 77. Russel, Michael, Bp. of Glasgow, 71 n. ' Sacrifice of praise and thanksgiv- ing ', 163. Sancroft, William, Abp. of Canter- bury, 38, 207, 208. Sangster (bookseller), 82. Sarapion's Liturgy, 12 n., 17. Scottish Communion Office : its character, i-ii ; relation to Eastern Liturgies, 8, 9 ; influence on the American Liturgy, 2, 13 I5i 99-i5 : main sources, 23 edition of 1722, 63 ; of 1735, 65 of 1743, 71, 81 n. ', of 1755, 75-6 of 1762, 77 ; of 1764, 77-80 text, 117-32 ; variations in later prints, 79 ; remains the standard edition till 1911, in ; Bp. Aber- nethy-Drummond's edition, 81- 2, 167 ; for other editions and reprints, see App. C ; proposed revision in 1889, 88-98, see App. M. ; revision of 1911, see App. N. Scougal, Henry, 38. Scudamore, W. E., 167, 169, 230. Seabury, Samuel, Bp. of Connecti- cut, 50 n., 99-105 passim, 233 ; his agreement with the Scottish Bishops, 99-100 ; his Communion Office, 162 n. ; comparison of it INDEX 273 with Scottish Office of 1764, 209-10. Sealed Books, 80. Sharp, John, Abp. of York, 156 n. Shields, Charles W., 194. Shipley, Orby, 80. Skene, Dr. W. F., 172 n. Skinner, John, Bp. of Aberdeen, 5, 78, 79, 84, 99, in, 112, 113, 232. Skinner, John, Dean of Dunkeld, 83, 84. Skinner, William, Bp. of Aberdeen, 83, 226. Smith, R. N., 38 n. Smith, Dr. Thomas, 172 n. Smith, Dr. William, 103, 105. ' Soul and body ', 169. Spinckes, Nathaniel, Bp., 53, 60, 72, 164. Spottiswoode, John, Abp. of St. Andrews, 29 n. Sprott, Dr. G. W., 10, 24 n., 25 n., 44 n., 165, 194, 226. Stephen, Thomas, 69 n. Stephens, A. J., 80 n. Strachan, John, Bp. of Brechin, 82. Stuart, Dr. John, 172. ' Summary of the Law ', 144, 145 ; use in American Liturgy, 146. Sutherland, George, 195-9 passim. Taylor, Jeremy, Bp. of Down, 49 ., 54, 55, 156, 165, 193. Terrot, C. H., Bp. of Edinburgh, 234. Testamentum Domini, ig. ' Thanks be to thee ', &c., 148. 1 The Lord be with you ', &c., 152-3. Thirlwall, Connop, Bp. of St. David's, 155 n. Thorndike, Herbert, 57, 234. ' Thus endeth the holy Gospel ', 148. Todd, Dr. J. H., 172. Tokens, 225. Torry, Patrick, Bp. of St. Andrews, 81, 113, 144, 145, 147, 200-1, 225, 226. Turner, Francis, Bp. of Ely, 38. ' Usages ' controversy, 53-63. Veni sanctificator, 158. Walker, W., 226. Warren, Dr. F. E., 56 n., 150, 172, *73- Watson, Jonathan, Bp. of Dunkeld, 81, 82, 167. Webster, W., Dean of Aberdeen, 225. Wedderburn, James, Bp. of Dun- blane, 25, 27, 31, 32, 169. ' Which we now offer ', &c., 161-3. White, William, Bp. of Pennsyl- vania, 101-4 passim, 162 n. Williams, George, 59 n. Williams, John, Bp. of Connecticut, 105, 106. Willis, F. E., 230. Wilson, J. S., Dean of Edinburgh, 83 n. Wilson, Thomas, Bp. of Sodor and Man, 165. Winton, George, fifth earl of, 47. Wodrow, Robert, 38 n., 43, 45 n. Words of Delivery, 168-9. Wordsworth, Charles, Bp. of St. Andrews, 94, 157, 171, 230. Worship, Liturgical, in Scotland, 1660-1712, 35-48. Wren, Matthew, Bp. of Norwich, 25, 49 n., 148, 153, 169. ' Ye that do truly ', &c., 167. 1327 PRINTED IN ENGLAND AT THE OXFORD UNIVERSITY PRESS CENTRAL UNIVERSITY LIBRARY University of California, San Diego DATE DUE CI39 UCSD Libr. 000 667 919