The book is entitled, Liber precum publicarum, seu ministerii Ecclesiastica administrationis Sacramentorum, aliorumque rituum et cæremoniarum in Ecclesia Anglicana. Cum privilegio Regia Majestatis. The letters patent of Elizabeth stand in the place of the Act of Uniformity. The 'Preface' is Ales's, with a few verbal corrections of Latinity, and omitting, as not suiting the intention of the book, the directions for Daily Prayer in the parish churches, and the permission to clerks to say the Morning and Evening Prayer privately in any language they understand. The Calendar has a name attached to almost every day:1 and a chapter is added, De anno et partibus ejus. The Athanasian Creed is placed after Morning Prayer, instead of after Evening Prayer, which was its position in the English Book. The opening of the Litany is correctly given. Of the Collects, that for St. Stephen's Day, which Ales had taken from the Missal, Haddon altered partially, as also that for St. Mark's Day. In those for the Annunciation, and the 8th and 11th Sundays after Trinity, Haddon retains Ales's variation from the English. That för St. Andrew's Day Ales had given rightly enough from his copy; but a new Collect was substituted in 1552: Haddon's Latin, however, remains as a transcript from Ales. In the Communion Office, the rubric after the Decalogue, 'The Priest standing up, and saying,' is rendered, Tunc per ministrum, stantem ad sacram mensam, legetur. . determining the Priest's position by these additional words to be the same as that directed by the fourth rubric before the Office, ad mensæ septentrionalem partem. The rubric before reading the Epistle agrees neither with the English, nor with Ales's Latin, but is a translation of that of 1549: Post has Collectas, sacerdos, seu quis alius minister ad id deputatus, legat Epistolam, in loco ad id assignato, et sic incipiat. The Absolution is taken from Ales, Dominus noster Jesus Christus, qui suam potestatem dedit Ecclesiæ, ut absolvat misereatur vestri. . ., but the words Per Jesum Christum Dominum nostrum are added, making the conclusion resemble the English without regard to his own preceding clause. The proper Prefaces 1 In 1549 there were no names must have been by an error of the but those for which there were printer, since the Collect was reCollects; which are common to all tained. The Calendar in Edward's the Calendars and here Aies exactly followed his copy. In 1552, St. George, St. Lawrence, and St. Clement were inserted, but Magdalen was omitted: Barnabas was also omitted in the Calendar; but it Primer (1553) has some names of Latin Versions. Haddon's Version (1560) compared with Ales's (1549), and with the English Prayer Book (1559). Latin Versions. Haddon's (1560) com- and with the remain as Ales had taken them from the Missal, without noticing the omissions or changes of the English; yet, in that for Easter, where Ales has 'Ipse enim verus est Agnus,' Haddon gives Ipse enim est nere Agnus. In the Office of Visitation of the Sick, the opening versicle, 'Send him help from thy holy place,' taken from the Sarum Ordo, 'Mitte ei Domine auxilium de sancto,' had been rendered by Ales, 'Mitte ei Domine angelum de sanctuario,' which Haddon retained, adding tuo as a correction from the English; a blunder was made in printing, so that the sentence is, Mitte eum Domine angelum de sanctuario tuo. In the exhortation, the words, 'that Almighty God is the Lord of life and death,' are rendered as they were by Ales, Christum esse Dominum mortis et vita: and the directions about making a will, declaring debts, &c., are arranged as they stand in Ales's version. The rubric allowing a special confession is worded so as to direct a private confession: Si ægrotus sentit suam conscientiam gravatam esse aliqua in re, de illa sacerdoti privatim confiteatur; still following Ales. The Office of 1549, which Ales translated, ended with a form for anointing, if the sick person desired it and after the prayer followed the words, ' Usque quo Domine? Psalm xiii! Ales omitted all mention of the anointing, and the prayer which was to accompany it when used; and gave in its place his own direction, 'si videtur commodum, dicatur etiam hic Psalmus, pro usitata ante hæc tempora unctione. 14. Usque quo Domine,' &c. This ceremony was omitted in 1552, and of course did not appear in the English Book of 1559, yet Haddon concludes his office with Ales's direction, changing, however, his word 'unctione,' ‘si videtur commodum, dicatur etiam hic Psalmus, pro usitata ante hæc tempora visitatione. Psalmus xiiii. In the Office of Communion of the Sick, the error of the press, of giving notice postridie, is continued from Ales; and the following rubrics are drawn from the same source: 'Quod si contingat eodem die Cœnam Domini in ecclesia celebrari, tunc sacerdos in cœna tantum Sacramenti servabit, quantum sufficit ægroto: et mox finita cæna [Missa, Ales] una cum aliquot ex his qui intersunt, ibit ad ægrotum, et primo communicabit cum illis [eos, Ales] qui assistunt ægroto [agro, Ales] et interfuerunt cœnæ, et postremo cum infirmo [infirmum, Ales]. Sed primo fiat generalis confessio, et absolutio, cum Collecta, ut supra est præscriptum. Sed si infirmus illo die petat Communionem, quo non celebratur cœna, tunc sacerdos in loco decenti, in domo agroti, celebrabit cœnam hoc modo. Oremus. Omnipotens æterne Deus, &c. Epistola. Heb. xii. Fili mi, &c. Evangelium. Joan. v. Amen, amen dico vobis, &c. Minister. Dominus vobiscum. Responsio. Et cum spiritu tuo. Minister. Sursum corda, &c. usque ad finem, ut supra dictum est? We cannot help noticing that Haddon has altered Ales's Latinity, and substituted cæna for missa; which shows that the reappearance of this rubric in 1560 was not the mere result of carelessness, but that the attempt was made to give these directions to the clergy for their guidance in administering the Communion to the Sick, at least within the walls of the colleges. The English Office also merely gives a Collect with its Epistle and Gospel, without any further directions; which implies that the Service should begin as in the Public Office, the proper Collect being used instead of that for the day. If the Service of Visitation and Communion were used at one time, the minister was directed to omit the concluding verse and benediction of the Visitation Service, and to go straight to the Communion but nothing was said about beginning otherwise than at the commencement of the Communion Office. In this Latin form, however, Haddon still follows Ales, and, by ending his rubric with the words hoc modo, directs the Service of private Communion to begin with the proper Collect, and Epistle and Gospel; and then, by adding 'Dominus vobiscum,' and 'Sursum corda, usque ad finem, ut supra dictum est,' directs the Communion Office to be taken up at those words, proceeding to the Preface, Prayer in the name of the Communicants, Prayer of Consecration, Distribution of the Elements, and so on to the end; thereby omitting the Confession and Absolution, which occur in a previous part of the Service. In giving this direction, Ales had correctly rendered the Service of 1549; but the position of its several parts had been changed, and the same direction in 1560 was without meaning. This part of Haddon's work is a careless transcript of Ales, though the insertion of the above-mentioned rubric cannot have this excuse. In the first of the rubrics at the end of the Office, directing the order in which those who are present are to receive the Sacrament, Haddon alters Ales's Latin, and omits the second and fourth rubrics. The second was perhaps dropped on the plea that the book was intended for learned societies, whose members did not need the curate's instruction: and possibly, the fourth, permitting the priest alone to communicate with the sick person in time of contagious Latin Versions. Haddon's Version (1560) compared with Ales's (1549), and with the English Prayer Book (1559). Latin Versions. Haddon's (1560) compared with Ales's (1549), and with the Version, Cœnæ Do mini in Funebribus.' In commendationibus Benefactorum. L sickness, may have been omitted from a charitable hope that in such fraternities the sick man would not be quite deserted; or because the mode in which the whole Service is ordered, of communicating the sick by a reservation of the consecrated elements, implies the permission of a strictly private communion.1 The Celebratio cœnæ Domini in funebribus, si amici et vicini defuncti communicare velint, and a service ‘In commendationibus Benefactorum,' form an Appendix to the book, opening with a quotation from St. Augustine (De Civit. Dei, 1. 12): 'Curatio funeris, conditio sepulturæ, pompa exequiarum, magis sunt vivorum solatia, quam subsidia mortuorum.' A proper Collect, Epistle and Gospel, are appointed for communion at funerals. The Collect is the original form of the present second Collect at the end of the Burial Service; the Epistle, I Thess. iiii. [13—18], and the Gospel, Joan. vi. [37—40]. This was transcribed from Ales's version of the Service of 1549. A second Gospel was now added, 'vel hoc Evangelium. Joan. v.' [24-29.] A form, analogous to the following' Commemoration Service,' is is still used in college chapels.2 'In commendationibus Benefactorum. Ad cujusque termini finem, commendatio fiat fundatoris, aliorum- 1 L'Estrange justifies this order (Alliance, p. 300), because learned societies would be less prone to error and superstition; as he also justifies the permission to celebrate the Lord's Supper at funerals (p. 304), because the whole book was compiled for men of discerning spirits. But we can hardly avoid Mr. Clay's observation (Elizabethan Liturg. Services, Pref. p. xxviii.): 'Was this design, or the result of haste and inattention? Did Haddon mean (of course in obedience to command) to prepare a book which should allow of such reservation; or did he merely transcribe what Ales had previously, and correctly, given? Many reasons induce us to think that, if Haddon was careless, (and he cannot be wholly excused,) he ever remembered what he was about, and still fulfilled his appointed task.' It 2 An English form, which differs slightly from that here given, both in its materials and their arrangement, was prescribed in 1570 by Elizabeth for the use of colleges in the University of Cambridge. will be found in chap. 50 of her Statutes, entitled 'De ordinationibus Collegiis præscriptis.' See also the Service appointed for Obiit Sunday,' used once in every quarter in St. George's Chapel, Windsor, for the Companions of the Most Honourable and Noble Order of the Garter, in Blunt, Annotated Prayer Book, p. 302. Latin Versions. In commen dationibus torum. Posthac legatur cap. 44 Ecclesiastici. His finitis sequatur concio, in qua concionator Fundatoris amplissimam munificentiam prædicet: quantus sit literarum usus ostendat: quantis laudibus afficiendi sunt, qui literarum studia beneficentia sua excitent: Benefacquantum sit ornamentum Regno doctos viros habere, qui de rebus controversis vere judicare possunt: quanta sit scripturarum laus, et quantum illæ omni humanæ auctoritati antecedant, quanta sit ejus doctrinæ in vulgus utilitas, et quam late pateat: quam egregium et regium sit (cui Deus universæ plebis suæ curam commisit) de multitudine ministrorum verbi laborare, atque hi ut honesti atque eruditi sint, curare: atque alia ejus generis, quæ pii et docti viri cum laude illustrare possint. Hac concione perorata, decantetur, Benedictus Dominus Deus Israel. Ad extremum hæc adhibeantur. Minister. In memoria æterna erit justus. Ab auditu malo non timebit. Minister. Justorum animæ in manu Dei sunt. Oremus. Domine Deus, resurrectio et vita credentium, qui semper es laudandus, tam in viventibus, quam in defunctis, agimus tibi gratias pro fundatore nostro N. cæterisque benefactoribus nostris, quorum beneficiis hic ad pietatem et studia literarum alimur: rogantes, ut nos his donis ad tuam gloriam recte utentes, una cum illis ad resurrectionis gloriam immortalem perducamur. Per Christum Dominum nostrum. Amen.' The object of this Latin Book, as expressed in Elizabeth's letters patent, authorizing or enjoining its use, was such as not to require the Occasional Services, except those for the Visitation of the Sick, and Burial. However, it appears that the book was first printed with the Occasional Offices, these being placed out of their order, after the Burial Service, which we may suppose to have been at first intended to end the volume. The reason for this addition is conjectured to have been a clause in the first Irish Act of Uniformity, passed in January of this year, sanctioning the Latin tongue in places where the common minister or priest had not the use or knowledge of the English tongue." And Haddon's Latin version, which had been prepared, and, it may be, printed for the 1 Clay, Eliz. Services, Pref. p. xxiii. note. 2 Above, pp. 39, 64; Mant, Hist. of the Church of Ireland, 1. 260. The Occa added sional Ser to Haddon's Version for use in Ire land. |