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." 10. In the first Exhortation, he replaces "to yield up his soul by death upon the Cross for your health: even so it is your duty to receive" by "to offer up himself by Death upon the Cross for yr Salvation, even so it is your Dewty to celebrate and receive the holy, &c.": he changes "sore" into "grievously":1 he deletes "and yet will neither eat nor drink this holy Communion with other," and puts in "and yett will not receive this 2 Sacrament wch is offered unto you." 11. To the Rubric to the Invitation, he adds the definition "This invitation." 12. In the Invitation itself he inserts the words "with faith "—which do not occur in the Liturgy as printed; and he deletes the clause "before this Congregation here gathered together in his holy Name," which still stands (p. 125). 13. From the Rubric before the Confession he strikes out "either by one of them, or else by one of the Ministers," and inserts after "the Priest himself," 99 66 For the Deacon, both he and all the people." 14. In the Rubric to the Absolution he changes "say thus" to "". 'pronounce the absolution as followeth." 15. In the Rubric to the Comfortable Words, he again deletes "say" and puts in "pronounce these consolatory (or sentences of consolation).” This alteration was not adopted. 16. The Rubric to the Angelic Hymn he augments, “this Doxology." 17. In the Rubric to the Prayer of Access, he alters "receive the Communion" to ". communicate, this humble access to the holy Communion as followeth." 18. " Say as followeth " in the Rubric to the Consecration Prayer, he changes to "[say] the prayer of consecration as followeth. But then during the time of

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3

1 The word ""

sore occurs two lines above, p. 121.

2 The Scottish Book as it stands inserts "holy" here, p. 121.

3 The King gives no express direction that the order of the prayers is to be different in the Scottish Book from what is in the English Book into which he writes the alterations, but more than one of the changes he makes imply (what was the fact) that the rearrangement agreed upon was to stand (see next Note).

consecration the presbyter which consecrates shall stand in the midst before the altar, that he may with more ease and decency use both his hands, wch he cannot conveniently doe standing at the North side of it." The latter part of this looks liker an explanation to the Scottish Bishops than the very form of the rubric he desired. Anyhow the Scottish Bishops did not use the ipsissima verba of the King (see p. 128), and they left out the word "altar." 19. In the Consecration Prayer, the King inserts after "his precious Death" the words "and Sacrifice"; deletes "we beseech thee, and grant that we receiving these thy creatures of bread and wine," replacing them with "we most humbly beseech thee, and of thy almighty goodness vouchsafe to blesse and sanctifie with thy word and H. 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 Sonne, so that we receiving them"; he inserts after "partakers of," "the same"; he underlines "took Bread" and "took the cup," and notes-"These rubrics following ar to stand in the margt thus:

"At the words (took Breade) the presbr that officiates is to take ye Paten in his hands, &c."

"At these words (took the Cup) he is to take the chalice in his hand, and lay his hand upon soe much be it in chalice or flagons as he intends to consecrate, &c." 20. The Rubric at the Reception is much changed. For "minister" is substituted "Bishop if he be present, or els the presbyter that celebrateth"; "ministers" gives place to "Bps., presbyters, and Deacons"; "they that help the chief minister," to "him that celebrateth"; after 66 people " is inserted "in due order, all humbly kneeling"; and the definition "this benediction" is appended. 21. At the Words of Distribution the King deletes the second sentences drink which stood in English Book, "And take and

eat

this in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving,” and adds the Rubric, "Hear the party receiving shall say Amen, as also after the receiving of the cup." 22. In the Rubric at the Lord's Prayer (the position of which it was understood

was to be altered) he notes, After the Consecration shall be said this Memoriall prayer of oblation, which appears in the Liturgy (p. 129) as "this Memorial, or Prayer of Oblation." 23. In the Prayer of Oblation1 the King deletes "O Lord and heavenly Father," and inserts :- "Wherefore O Ld. and Heavenly Father according to the Institution of thy dearly beloved Sonne and our Saviour Jesus Xt wee thy humble servants doe heare celebrate and make before thy Divine Majesty with these thy H. gifts the memoriall which thy Sonne hath willed us to make having in remembrance his B. passion, mighty Resurrection and glorious Ascension, rendering unto thee most harty thanks for the innumerable benefits procured unto us by the same. And we, &c."; further, he strikes out "all we which be partakers of this holy Communion may be fulfilled with thy grace and heavenly benediction," substituting, "whosoever shall be partakers of this H. Communion may worthily receive ye most precious Body and Blood of thy Sonne Jesus Xt, and be filled 2 wth thy grace and heavenly Benediction, and made one Body with him, that he may dwell in them and they in Him, &c." 24. The Post-Reception Rubric is inserted in the King's handwriting, all except the word corporal, for which he had left a blank, and which is inserted in another hand (possibly Laud's):— "When all have communicated, He that celebrats shall go to the Lds. Table and cover with a faire linen cloth or corporal that which remayneth of ye consecrated Elemts, and then saye as followeth (Almighty and everlasting God), being the Collt of thanksgiving Pontif. Rom. 307, 359." 25. To the Rubric for Gloria in excelsis, the King adds the Latin title, "Gloria in excelsis." 26. At the Blessing, "vide sup. post offert." 27. Into the Rubric for the Collects, after "one" he inserts "or more." 28. In the Rubric as to Communicants, he changes "good" into "sufficient." 29. In that as to the Clergy communicating, he changes “minister" into "presbr that executs." 30. In that as to the Elements,

1 This Prayer, in the English Book, stood after the Reception: it is obvious from the change made on it that it was meant to stand before it in the Scottish Liturgy, as it does (p. 129).

2 The Scottish Bishops kept notwithstanding the old word "fulfilled."

he deletes "to be eaten at the table with other meats," and inserts "yett though it be lawful to have wafer bread"; and after "remain" inserts "which is consecrated shall be reverently eaten and drunk by such of the Communicants only as the Presbyter wch celebrates shall take unto him, but it shall not be carryed out of the church, and to ye end thear may be little left He that officiats is required to consecrat with the least, then if thear be want the words of consecration may be repeated again over more either bread or wine, the presbr beginning those words in the prayr of Consecration (our Saviour in the same night that he was betrayed took, &c.)." 31. The King deletes the closing sentence of the English Rubric, "And yearly at Easter every parishioner shall reckon with his Parson, Vicar, or Curate, or his or their deputy or deputies, and pay to them or him all Ecclesiastical duties, accustomably due, then and at that time to be payd."

PUBLIC BAPTISM. Thrice over, in the Collect, at the Signing with the Cross, and the Post-baptismal Declaration, the King deletes "congregation" and inserts "Church." CATECHISM. The King orders "This Catechism must be retained, in yr" (their) "Liturgy, and no other admitted in yr several parishes."

MATRIMONY. In another handwriting from the King's, perhaps Laud's, "In the York Manual, for fairer for fouler. In the Salisbury Manual, instead of love, cherish, and obey, she says, "to be bonier and buxom at bedde and at borde"; after "with this ring I thee wed," "This gold and silver I thee give (giving ye woman a purse of money as livery and seisin of their estate). As you find in ye first book of Edward ye Sixth." In the Communion Rubric the King's handwriting is found again, changing man into "husband."

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COMMUNION OF THE SICK. Charles alters "a good number" into "a sufficient number, at least two or three." CHURCHING OF WOMEN. In Opening Rubric he inserts "Lord's" before " 'Table," and permits Psalm 27 as an alternative.

COMMINATION. Into the Opening Rubric he inserts (a) "and especially on the first day of Lent, comonly called

Ashwensday"; (b) “the people sittinge and attending with reverence"; and (c) changes "" were put to open penance" to were put to open " (here the King has left a space, which is filled up, in the other handwriting which we have supposed to be Laud's, with the word "penance"); then Charles goes on, "and did humbly submit themselves to undergo punishment in this world, &c." (d) At "fleeing from such vices," the King notes, "quae sequuntur in notatata sunt. Autograph R."; and he inserts the Scripture references—e.g., Deut. 27. 15. (e) Instead of "letteth," he writes "hindereth or perverteth." And (ƒ) he inserts the sentence, "For upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest; this shall be the portion of their cup, Psal. xi. 6."

PSALTER. Title. The King changes "of the Great Bible" to "sett furth by authority in K. Jeams his tym of Blessed Memorye"; and notes, "You must look to ye pointing of it as near as may be to ye old translation."

CERTAIN GODLY PRAYERS. In the margin here the King inserts a X, and adds in his own hand, "His Majesty comands that these prayers following, or any other (for they are all different in several editions) be all left out and not printed in ye Liturgye."

This was the second time, it should be noted, on which Charles I. had gone over carefully all the changes suggested for the Scottish Book. Which of our Kings, except himself, would have bestowed such care and trouble on a matter of the sort? May we not say of him, as the Jewish Church did of David, "Lord, remember for David all his affliction"? Two hundred and sixty-seven years are surely a period of penance long enough to expiate his error in the mode of introducing it. May we not now look at it in the light of the loving pains which Charles and his Bishops, Scottish and English, bestowed upon it, and consider the Book impartially, upon its merits?

1 Psalm cxxxii. 1 (Revised Version). See 'Church Quarterly Review,' April 1880, p. 4.