prelates, and, not least, the King. All the passages of Holy Scripture incorporated in the Service-Book, whether Sentences, Canticles, Psalms, Epistles, or Gospels, as well as the whole Psalter, were to be taken from that Translation of the Bible set forth in 1611 by authority of the late King James. There were other reasons, besides the excellence of that Version, which helped to recommend it. It could not but be more agreeable than any purely English Version to the Scots, who boasted that the first suggestion of it had been made in the General Assembly of their Church at Burntisland (1601) prior to the Union of the Crowns, and that the work appeared under the authority of their native-born prince; while to Charles himself, it at once harmonised with his general policy and gratified his filial affection. Still the fact remains that the compilers of the Scottish Liturgy of 1637 were among the earliest to recognise the incomparable merits of the Authorised Version.1

Other alterations, running through the whole Book, are the substitution of "Presbyter" for "Priest," and the exclusion, from such services as the Church of Scotland used (she did not observe the Saints' Days), of Lessons or Sentences from the Apocrypha.

The Scottish bishops who took the chief part, with Laud, in the preparation of this Liturgy, were John Maxwell,2 Bishop of Ross, and James Wedderburn, Bishop of Dunblane. The former, of the family of Cavens in Nithsdale, graduated at S. Andrews in 1611. Presented in 1615 to the parish of Mortlach, he removed in 1622 to Edinburgh, and

1 Calderwood, History of the Kirk, vi. 124. The first Scottish edition of the Authorised Version appeared in 1633, and was printed by Young, the printer of this Liturgy. 2 Dictionary of National Biography.

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soon distinguished himself as an advocate of liturgical improvement in the services of the Church of Scotland. By command of King Charles I. he waited on Laud (1629) to explain the views of the Scottish hierarchy in reference to the new Prayer - Book which had been for some time in contemplation, and urged, in opposition both to Charles and to Laud (who favoured bringing in the English Prayer-Book as it stood) that the Scottish prelates believed there would be less opposition to a Service-Book framed in Scotland, though on the English model. Laud speaks of him as carrying back to Scotland a book containing the first series of alterations which had been accepted in England (see Appendix A, Introduction, p. xxix). As "elect of Ross" he took part (18th June 1633) in the coronation at Holyrood of his royal master, and he was consecrated before the King's return to England. When the lines on which the Liturgy for Scotland should be framed were at last determined on, Maxwell was "entrusted with the press,"1 and we find him writing to Juxon "to have from Canterbury an explanation of some passages in the Service-Book," "which, perhaps," says Laud, "were my additions and alterations in the book." "The press stayed," till the desired explanations came, and the Scots thought Maxwell had obtained the changes he desired. (Laud says only, "As if this could make me author of that book; which yet if I were, I would neither deny nor be ashamed of." 2) In his Cathedral at Fortrose,3 the Service-Book was in use 1 Laud, iii. p. 339. 2 Ibid., p. 340. 3 This beautiful Cathedral was entire, and in use, till Cromwell's time, when, along with the Abbey Church of Kinloss in Moray, it was deliberately pulled down and its materials employed for building a fort at Inverness. See Transactions of the Scottish Ecclesiological Society, 1904.

till the 11th of March 1638. He was one of the six Scottish archbishops and bishops to sign the "Declinator and Protest" against the "pretended General Assemblie holden at Glasgow, Novemb. 21, 1638," but he was nevertheless deposed and excommunicated (13th December 1638).1 He repaired to the English Court, and on the death of Archbishop Spottiswood (who recommended him for his successor in the see of S. Andrews) he gave the manuscript of that prelate's History of the Church of Scotland' into the King's hand at Whitehall; after that he went over to Ireland in 1640, and narrowly escaped with his life in the Irish Rebellion. In 1645 he was appointed Archbishop of Tuam; and at Dublin in 1647 heard of the surrender of the King by the Scottish army, whereupon "he retired to his closet, and was found dead on his knees." He was buried in Christ Church Cathedral, Dublin. Dr Grub considered him "the greatest Scottish prelate of the reign of Charles the First," and speaks of "his eminent ability, his devotion to the cause of his sovereign and the Church, the rectitude of his conduct, the dignity and consistency of his character." 2

To Bishop Wedderburn of Dunblane, it would seem, most of the liturgical features which characterise this Service-Book were due. A native of Dundee, a descendant of the authors of the 'Complaynt of Scotland' and the 'Gude and Godlie Ballates,' he passed from S. Andrews to an English

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1 See the "Declinator," the charges against the Bishops, and the Form of their Excommunication in Peterkin, 'Records of the Kirk of Scotland.'

2 Ecclesiastical History of Scotland, iii. 89.

3 His descent is given in 'Wedderburne of Dundee's Compt Buik.'-Scottish History Society. The pedigree, like that of Spottiswood, is interesting from the evidence it affords that

university, and thence, as tutor, into the family of the learned Isaac Casaubon, "who was not like," says Laud, "to teach him any Popery. . . . After I became acquainted with him," the Archbishop goes on, I wished him very well for his worth's sake, and did what I could to enable him to live. But sure if my 'intentions were so deep' as they are often said to be, he could be no 'fit instrument' for me; he being a mere scholar and a bookman, and as unfit for, as unacquainted with, such counsels and projects as these men would make me author of."1 Dr Grub has warrant, as we have seen, for saying that Wedderburn was mainly instrumental in obtaining the restoration to the Order for the Administration of Holy Communion [in the Scottish Liturgy] of portions of the office which had been lost to the Church of England since the first Liturgy of King Edward the Sixth." 2 Deposed and excommunicated by the Glasgow Assembly, Wedderburn took refuge in England, and found protection with Archbishop Laud, but he died soon after at Canterbury (23rd September 1639), and was buried in the Cathedral there. An epitaph from the pen of the Archbishop describes him as "a man of antique probity and faith, and for his excellent learning a

descendants of those who had been most active in promoting the Scottish Reformation could be found in the ranks of the Episcopal party.

1 Laud, Works, iii. 374.

2 Ecclesiastical History, ii. 377. Wedderburn had also called Laud's attention to "" some defects he had found in the Book of Consecration of Archbishops, Bishops, &c., as it was then used among the Scots-viz., (1) that the Order of Deacons was made but a lay-office at the best, as by that Book might be understood; and (2) that in admission to the Priesthood the very essential words were left out."-Heylin, 'Life of Laud,' ii. 4.

great ornament to his fatherland.” 1
His portrait by
Jamesone hangs in the ancient seat of his family,
Birkhill, near Newburgh-on-Tay.

But while divines of both kingdoms had their part in the preparation of this Liturgy, it received some contributions also from the hand of royalty. King Charles I. directed (18th October 1636) (1) that "the Proclamation for Authorising the Service-Book should not derogate from his Royal Prerogative. (2) That in their Kalendar they should keep such Catholic Saints as were in the English, such of the Saints as were most peculiar to that kingdom (especially those which are of the Royal Blood, and some of the most holy Bishops being added to them): but that in no case St. George and St. Patrick be omitted. (3) That in their Book of Ordination, in giving orders to Presbyters, they should keep the words of the English Book without change, Receive the Holy Ghost, &c. (4) That they should insert among the Lessons ordinarily to be read in the Service out of the Book of Wisdom, the first, second,2 third, fourth, fifth, and sixth chapters; and out of the Book of Ecclesiasticus the first, second, fifth, eighth, thirty-fifth, and forty-ninth chapters. (5) That every Bishop within his family twice a-day cause the Service to be read; and that all Archbishops and Bishops make all Universities and Colleges within their dioceses, to use daily twice a-day

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1 Bishop Dowden, Annotated Scottish Communion Office, p. 37.

2 Conversion of S. Paul, Morning and Evening.

3 All Saints, M.

5 All Saints, E.

4 Purification, M. and E.

6 The King afterwards deleted, for the Scottish Book, the chapters from Ecclesiasticus appointed for S. Mark's Day, and substituted two from Ecclesiastes (Appendix to Introduction).