Form, or somewhat altered editions of the Book of Common Prayer 1. In 1572 they went so far as to put forward a sarcastic Admonition to the Parliament, denouncing the Prayer-Book and the Bishops, and recommending the institution of a new church, where "holy discipline" should copy the presbyterian models then exhibited in Scotland and Geneva. CHAPTER IX. THE PRAYER-BOOK DURING THE REIGN OF JAMES I. A.D. 1603-1625. 1. Accession of James I. Many of the perplexities of Elizabeth and her advisers were due to these "disciplinarian" troubles, and no sooner had James I. succeeded to the throne in 1603, than the general body of the Puritans presented to him the famous " Millenary petition," so called from the large number of signatures attached to it. In this they urged the removal or amending of many offences in the Book of Common Prayer, and requested that a Conference might be summoned, whereat their difficulties might be explained and removed. 2. The Hampton Court Conference. Fond of such debates, though against the wishes of the Universities and of the clergy generally, James acceded to their request, and a proclamation was issued, Oct. 24, 1603, summoning a council of divers of the bishops and other learned men, and was held at Hampton Court on 65; Haweis' Sketches of the Reformation, p. 189; Marsden's History of the Early Puritans, pp. 54, 55. 1 A series of such Prayer-Books appeared between 1578 and 1640; see Procter's History of the Prayer-Book, pp. 83-85. 2 See Cardwell's Conferences, pp. 131, sq. the 14th, 16th, and 18th of January, 1604. The Conference, however, was not a discussion between the Episcopal and Puritan divines, but a conference first between the king and the bishops, and secondly between the king and the invited Puritan divines1, and was conIcluded by the royal determination upon the points debated. 3. The First Day. On the first day the King assembled the lords of his council and the bishops with the dean of the chapel royal, and addressed them, among other subjects, upon the General Absolution, the Confirmation of children, and private Baptism by women. The two former were allowed, but some things in them were to be cleared. Then ensued a long discussion on private Baptism, and it was agreed that, if occasion required, it should be administered in private houses, but only by ministers. 4. The Second Day. On the second day the Puritan representatives were called before the king and the Council, in the presence of certain of the bishops. The Puritans propounded their objections concerning Confirmation, the cross in baptism, the surplice, private baptism, kneeling at the Communion, the reading of The Apocrypha, and subscription to the Book of Common Prayer and Articles. After a long discussion it was agreed that there should be a uniform translation of the Bible, and one catechising over all the realm; that the Apocrypha should be read, but not as Scripture; and that any doubtful point of the Articles should be cleared". 5. The Third Day. On the third day, the bishops with certain civilians attended at the court, and the 1 These were Dr Rainolds, Dr Sparkes, Mr Knewstubbs, and Mr Chaderton, who had the reputation of being the most grave, learned, and modest of the party. 2 See Cardwell's Conferences, p. 140. archbishop presented to the king a note of those points which had been referred to their consideration on the first day, and concerned the rubric of absolution, private baptism, and the Order of Confirmation. After some discussion the Puritan representatives were called in, and the alterations agreed to were read to them. There was a little disputing about the use of the word " worship" in the marriage ceremony, and it was agreed that it might be worship and honour if it were thought fit. And so, after a discourse about unity and peace from the king, the Conference ended with a joint promise of the Puritan divines to be quiet and obedient, now that they knew it to be the king's mind to have it so1. 6. The Following were the chief changes made at this Conference : (A) In the Order of Morning and Evening Prayer: (1) Into the title of the Absolution were in serted the words "or Remission of Sins;" (2) A prayer for the Queen, the Prince, and other the King's and Queen's children, was placed after the Prayer for the King; (3) A corresponding petition was inserted in the Litany; 1 "Dr Reynolds took exception at those words in the Common Prayer-Book, of matrimony, with my body I thee worship. His Majesty looked upon the place; 'I was made believe (saith he) that the phrase did import no lesse than divine worship and adoration, but by the examination I find that it is an usual English tearm, as a gentleman of worship, &c. and the sense agreeable unto Scriptures, giving honour to the wife, &c.' But turning to Doctor Reyn. (with smiling said his Majesty), Many a man speaks of Robin Hood who never shot in his bow: if you had a good wife yourself you would think all the honour and worship you could do to her well-bestowed."" Barlow's Account of the Conference in Cardwell's History of the Conferences, p. 200. (4) Thanksgivings for particular occasions, for Rain, for Fair Weather, for Plenty, for Peace and Victory, and for Deliverance from the Plague, in two forms, were added to the occasional Prayers in the end of the Litany, and were styled An enlargement of thanksgiving for divers benefits, by way of explanation. (B) In the Office for Private Baptism: (1) The administration was restricted to the minister of the parish, or some other lawful minister; (2) In the title of the Office the words "Of them that be baptized in private houses in time of necessity," were altered to "Of them that are to be baptized in private houses in time of necessity, by the minister of the parish, or any other lawful minister that can be procured;" (3) In the second rubric the words that they procure not their children to be baptized were added; (4) In the third rubric the words lawful minister were inserted, and a corresponding alteration was made in the fourth rubric; (5) The enquiry, whether they called upon God for grace and succour in that necessity, was omitted, and in its place was inserted the reason of caution, And because some things......times of extremity. (C) In the Order of Confirmation: The Rite itself was explained by adding or laying on of hands upon children baptized, and able to render an account of their faith, according to the Catechism following. (D) In the Catechism: The concluding portion was added on the CHAPTER X. THE PRAYER-BOOK DURING THE REIGN OF CHARLES I. I. A.D. 1625-1649. Accession of Charles I. Charles I. succeeded to the throne on the death of his father, March 27, 1625, and though the Book of Common Prayer had ever been a matter of controversy in Scotland, and the Scotch nobility and clergy alike were deeply prejudiced against the Church and episcopal authority, he resolved to introduce the English Prayer-Book into that country. 2. The Scottish Prayer-Book. Already, however, during the reign of James I., a Book of Service had been prepared, and submitted to the judgment of the, king and some Scottish bishops at the English court, but nothing more was effected. Charles ordered the English Prayer-Book to be used daily in the royal chapel at Holyrood, and urged it upon the Scottish bishops in 1629, and again when he was crowned at Edinburgh in 1633. They, however, would only agree to an independent Book for Scotland, and a Book of Service was then prepared in that country and transmitted to Archbishop Laud', who with Wrenn, bishop 1 Laud's opinion was that, if a Prayer-Book was adopted by the Northern Church, "it were best to take the English Liturgy without any variation, that so the same Service-Book |