PRELATICAL INNOVATIONS.
James Dodson
Page 29
In 1584 a series of Acts was passed by Parliament, indicating a design on the part of King James and his advisers to subvert the constitution of the Presbyterian Church (Acts of Parliament, 1584-5); and although he was checked by firm opposition, and what has been called the Magna Charta of the Church was obtained in 1592, repealing former obnoxious Acts, the King steadily pursued his purpose, realising as far as possible in the circumstances the views he afterwards published in his book, “Basilicon Doron.” Shortly after his accession to the throne of England, at the Hampton Court Conference, he framed “a plausible excuse for evading his promise to the Nonconformists,” with whose interests those of the Scottish Church were largely identified (1603, M‘Crie’s “Melville,” p. 240), “and to smooth the way for the introduction of the forms of the English Church into Scotland.” By an ascending series of measures, restoring the estate of bishops (1606), erecting the High Commission (1609), consecrating the Scots bishops in England (1612), he sought to impose the Anglican system of Prelacy on the Church of Scotland. In 1617, for the first time after his accession, he visited Scotland; “his chief object being to introduce the ceremonies of the English Church into his native Church” (Lee’s “Church History,” ii. p. 191). It is now of great interest and importance to mark the words of contemporary historians. Calderwood says (Calder-
Page 30
wood, vol. vii., Wodrow Society, p. 244), “In repairing the chapell of the Palace of Holyrood-house, beside the place which was prepared for the organs and the quiristours to sing, there was also carved the statues of the twelve apostles and the four evangelists curiously wrought in timber, which were to be gilted and sett up to decore the chappell. But the people murmured, fearing great alterations in religion, whereupon the bishops dissuadit the King from setting them up in the chappell.” While the images were thus put aside, the organ was erected. The same historian says (Calderwood, folio edition, originally published in Holland), “Upon Saturday the 17th of May 1617, the English service, singing of quiristers and playing on organs and surplices were first heard and seen in the Chapel Royal.” A protestation from the ministers of the Church followed, in which they say, “We then first plead reformation and puritie in our Kirk” (June 27, 1617, Calderwood, vol. vii. p. 254), “in doctrine, in ministration of the sacraments, in discipline, and all convenient order with the best reformed Kirks in Europe, which may stand and have been acknowledgit rather as a patterne to be followed of others, than that we sould seeke our reformation from anie that never attained to that perfection.” They allude to the contrast between the Genevan model they had chosen and the English Church, with its ceremonies, including organs, quiristers, surplices, &c. Row signalises the same event thus: “The yeare following, anno 1617, the King himself came to Scot-
Page 31
land, after he had been fourteen years in England; and he held a Parliament here, wherein he thought to have gotten sundrie articles concluded anent ceremonies to have been brought into this Kirk. And, therefore, he caused repair the Chappell Royal at Holyrood House, wherein was a glorious altar set up, with two closed Bibles, two unlighted candles, and two basans without water sett therein, brave organs putt, and quiristers appointed to sing, and the English service ordained to be said daylie, whereunto many, for noveltie, came to see and hear what such things could be; but seeing nothing but profanitie, abusing of the service of God, and taking his name in vain, they came never again.” (Row’s “History of Church of Scotland,” p. 306.)