Roman prayer of consecration is still retained, preceded by the laying on of hands. This is followed by the Veni Creator and the anointing of the head of the bishop-elect. Then there is a prayer that whosesoever sins he remits they may be remitted, and that he may be given the episcopal chair. Then his hands are anointed, and not until then is he called 'consecrated.' The modern rubrics only call him 'elect' even after the laying on of hands and the old consecration prayer. The consequence is that the present Roman service is involved in the same defect as the English service in the form which was used from 1552 to 1662. Both rites as a whole show that the candidate is unquestionably being consecrated to the episcopal order, but we could hardly say that in either of the two rites the laying on of hands with prayer would be sufficient unless the intention and purpose of the Consecration were made evident by other portions of the service.

The fact is that Anglican Orders and Roman Orders stand on the same level, and this was recognised in the reign of Mary by Pope Paul IV. The Bull says, 'And all ecclesiastical persons, whether seculars or regulars of any order, who, under the pretended authority of the supremacy of the Anglican Church, have nulliter et de facto obtained any requests, dispensations, grants, graces, or indults concerning as well orders as ecclesiastical benefices and other matters spiritual, but who have returned to the bosom of the Church and have been restored to unity, we will indulgently receive in their orders and benefices either in our own proper person or by deputies by us appointed for that purpose.' That is to say, Paul IV. treated as null and void the dispensations, etc., which were obtained from Edward VI. and not from the Pope, but expressly ratified the acceptance of Anglican Orders by his legate.

That the Roman Church in the sixteenth century should have thus acknowledged the validity of Anglican

Orders given according to the reformed rite is important, but something approximating to an element of humour is to be found in the fact that the Roman Church also came very near to pronouncing orders administered in England before the Reformation to be invalid. The later Roman mediæval rite inserted, and still retains, before the ancient prayer of consecration the words, 'Receive the Holy Ghost.' And the Council of Trent, which is regarded as infallible by Roman Christendom, says, 'If any one shall have said that by Holy Ordination the Holy Ghost is not given; and that consequently bishops say in vain Receive the Holy Ghost, let him be anathema.' Morinus,' an important Roman authority, holds that this statement includes a reference to the Consecration of bishops, and it is certain that the Continental theologians of the later Middle Ages regarded these words as the absolutely necessary form in the Consecration of a bishop. But unfortunately for Roman theology, none of the medieval English pontificals, except that of Exeter, contains the words. at all; and therefore, according to the standard of the Council of Trent, the modern Anglican form of consecrating a bishop is better than the form employed when the Anglican Church was in union with Rome.

1 De sacris ordin., Pars iii. excerc. 2. c. ii.

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CHAPTER XIX

THE PRAYER BOOK IN SCOTLAND, AMERICA, AND IRELAND

God be thanked, this will do very well. Archbishop Laud to Bishop Wedderburne of Dunblane, a.d. 1636.

I beheld four ploughs in the north-east which ploughed the whole island, and clear wellsprings came out of the furrows. I beheld four other ploughs in the north which ploughed the island athwart, and black streams came out of the furrows. Vision of S. Brigit.

THE close intimacy of race and language which existed between the Gaels of Ireland and the Gaels of Scotland was manifested in their common use of Gallican rites, which gradually succumbed to Roman influences. The Saxons who colonised the south-east of Scotland naturally inclined to the use of Rome, and as the royal house became more Anglicised, Celtic ecclesiastical customs gradually disappeared. Scottish Celts had played a most noble part in spreading the Gospel through Great Britain. And although it is incorrect to say that Aidan rather than Augustine was the apostle of England, it is true to say that the north of England mainly owes its faith to Aidan and the other sons of Iona, and it is right to rejoice that the life of the Church of the Gaels was interwoven with that of the Church of the English. Gradually, however, the light of zeal began to fail in Scotland, and it was

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then that England gave back what she had received. When Margaret, grand-niece of Edward the Confessor, became Queen of Scotland in 1068, she found that monks were married, that Sunday was neglected, and that the Scots had even given up the habit of communicating at Easter. Margaret became the instrument of a great revival which was afterwards carefully fostered by King David. Scotland became dotted with magnificent churches, its dioceses were carefully organised, energetic monastic orders replaced the degenerate Culdees, and the stately use of Sarum found a second home beyond the Tweed.

Not until a few years before the Reformation was any attempt made to break this harmony of worship. The publication of a breviary at Aberdeen in 1510, one of the most benighted periods of the pre-Reformation Scottish Church, was both a token of the culture which had risen around the new university of that city and a sign of national exclusiveness. In 1507 King James IV. actually prohibited the 'bukis of Salusbury use' to be used after the appearance of the expected Aberdeen books. But the prohibition was not very widely regarded, and the Sarum use generally held its ground. When the Reformation came, it came with a violence proportionate to the vice of the great ecclesiastics against whose persons and riches it was mainly directed. The English Reformation may be compared with a river troubled but yet unbroken in its passage. On the throne of Canterbury, Parker succeeded Pole as Pole had succeeded Cranmer. In Scotland the Reformation was like an earthquake. On the morning of August 25, 1560, the episcopate was supreme, in the evening of the same day Calvinism was set up. One bishop, Bothwell of Orkney, continued to act as a minister of religion, but on the mainland Calvinistic doctrine was united with a type of government which became more and more rigorously

Presbyterian. In this government there were for a time men who bore the title of bishops, but they did not receive episcopal consecration. John Knox, whose had been the guiding hand through most of the changes effected, was well acquainted with the English Prayer Books of the reign of Edward VI. The Second Book of Edward VI. was used for a time in Scotland, but was superseded by the Book of Common Order,' or Knox's Liturgy. Indications are not wanting to show that neither Knox nor his Liturgy was universally considered the best exponent of reformed Christianity, and the Book of Common Prayer found many purchasers in Scotland throughout the reign of James VI.

In 1603 James VI. succeeded to the throne of England, and soon manifested a desire for the restoration of ecclesiastical unity between England and Scotland. He began the policy, continued by his successors, of endeavouring to gradually insinuate an episcopate and a liturgy into the Presbyterian Establishment. The attempt was by no means so foolish as it has been frequently thought to be. The Scottish Presbyterians had not yet developed a dislike to set forms of prayer, and only a few years had elapsed since they had definitely excluded bishops from their Church (1592). James was quite justified in supposing that their moderate men would not object to a good liturgy and a genuine episcopate, and his hopes seemed near to realisation in 1610, when three prominent Presbyterian ministers, Spottiswoode, Lamb, and Hamilton, consented to be consecrated bishops in London. followed up this action by ordering in 1614 that all ministers should celebrate the Communion on Easter Day, and in 1618 secured by a large majority of votes in the Assembly of the Church of Scotland, held at Perth, assent to five articles directed against Puritan innovations in worship. The Articles of Perth upheld: (1) Kneeling at the Holy Communion; (2) private

He