Book contents
- Frontmatter
- Contents
- Preface
- List of abbreviations
- A note on dating and quotations from manuscripts
- 1 Scottish reconciler
- 2 Call for an ecumenical council
- 3 Oath of Allegiance
- 4 Foreign visitors
- 5 The Synod of Tonneins
- 6 Relations with the Greek Orthodox Church
- 7 Marco Antonio De Dominis
- 8 The Synod of Dort
- 9 Outbreak of the Thirty Years' War
- 10 Last years and conclusion
- Bibliography
- Index
- CAMBRIDGE STUDIES IN EARLY MODERN BRITISH HISTORY
10 - Last years and conclusion
Published online by Cambridge University Press: 04 August 2010
- Frontmatter
- Contents
- Preface
- List of abbreviations
- A note on dating and quotations from manuscripts
- 1 Scottish reconciler
- 2 Call for an ecumenical council
- 3 Oath of Allegiance
- 4 Foreign visitors
- 5 The Synod of Tonneins
- 6 Relations with the Greek Orthodox Church
- 7 Marco Antonio De Dominis
- 8 The Synod of Dort
- 9 Outbreak of the Thirty Years' War
- 10 Last years and conclusion
- Bibliography
- Index
- CAMBRIDGE STUDIES IN EARLY MODERN BRITISH HISTORY
Summary
On Christmas Eve 1618, when King James's hopes of being able to negotiate a peace in central Europe remained strong, he began to write A Meditation vpon the Lords Prayer, which he finished at the end of March 1619. It was intended to guide, especially, the members of his own court, including the marquis of Buckingham, to whom the work was dedicated. James's little book is valuable in showing the importance he attached to personal religious devotion. “The service of God is the most due, necessary, and profitable action of a Christian man,” he wrote, and prayer “is to be preferred to all other actions of a Christian man.” The book is also valuable in suggesting where he stood on contemporary issues of faith and practice at the time the Synod of Dort was in session. He considered St. Paul's admonition to “Pray continuallie,” as especially needed in an age when the Puritans had turned it into “Preach continually.” James defended the use of the Lord's Prayer against those Puritans who objected to its being said more than once during particular services of the Church of England and those sectarians called Brownists who objected to any set prayers at all. He commended private confession, especially as preparation for the sacrament of Holy Communion, citing Calvin in his support. But he objected to the mandatory use of confession in the Roman Catholic Church as inviting a priestly tyranny over Christians.
- Type
- Chapter
- Information
- King James VI and I and the Reunion of Christendom , pp. 339 - 364Publisher: Cambridge University PressPrint publication year: 1998