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seventeenth, and Archbishop Bramhall cites Scripture in support of it. Rather curiously, while the diary of Archbishop Laud shows so much superstition regarding dreams as portents, it shows little or none regarding comets; but Bishop Jeremy Taylor, strong as he was, evidently favoured the usual view. John Howe, the eminent Nonconformist divine in the latter part of the century, seems to have regarded the comet superstition as almost a fundamental article of belief; he laments the total neglect of comets and portents generally, declaring that this neglect betokens want of reverence for the Ruler of the world; he expresses contempt for scientific inquiry regarding comets, insists that they may be natural bodies and yet supernatural portents, and ends by saying, "I conceive it very safe to suppose that some very considerable thing, either in the way of judgment or mercy, may ensue, according as the cry of persevering wickedness or of penitential prayer is more or less loud at that time."(99) (99) For Liturgical Services of the Reign of Queen Elizabeth, see Parker Society Publications, pp. 569, 570. For Strype, see his Ecclesiastical Memorials, vol. iii, part i, p. 472; also see his Annals of the reformation, vol. ii, part ii, p. 151; and his Life of Sir Thomas Smith, pp. 161, 162. For Spottiswoode, see History of the Church of Scotland (Edinburgh reprint, 1851), vol. i, pp. 185, 186. For Bramhall, see his Works, Oxford, 1844, vol. iv, pp. 60, 307, etc. For Jeremy Taylor, see his Sermons on the Life of Christ. For John Howe, see his Works, London, 1862, vol. iv, pp. 140, 141. The Reformed Church of Scotland supported the superstition just as strongly. John Knox saw in comets tokens of the wrath of Heaven; other authorities considered them "a warning to the king to extirpate the