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.
 
 
 
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 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. 
 
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