Evangelium. Joan. v. Amen, amen dico vobis, &c. Minister. Dominus vobiscum. Responsio. Et cum spiritu tuo. 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 (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, In commendationibus Benefaciorum. 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 [p. 484, ed. 1884]. 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: quantum 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. 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.' Latin Versions. In commen dationibus torum. sional Services added to Haddon's Version for use in Ire 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 The Occawith 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.2 And Haddon's Latin version, which had been prepared, and, it may be, printed for the 1 Clay, Eliz. Services, Pref. p. Exiii. note, 2 Above, pp. 39, 64; Mant, Hist. of the Church of Ireland, 1. 260. land. Latin Versions. use of the learned in England, hastily received the addition of the Services of Public and Private Baptism, Confirmation, with the Catechism, Matrimony, and Churching of Women, that it might exhibit the necessary Parochial Services for the use of the unTwo editions learned in Ireland. Hence two editions of the book appear to have been printed in the same year; one containing these Occasional Offices, and the other with the above-mentioned Appendix in their place. In both editions, or forms of the edition, the Commination Service was omitted, although Ales had translated it. of Haddon's Version printed in 7560. A correct Version pub- The discrepancy between this Latin version and the English Book of Common Prayer was felt at the time. Strype1 (anno 1568) says that 'most of the colleges in Cambridge would not tolerate it, as being the Pope's Dreggs;' and that 'some of the Fellowship of Benet College went contemptuously from the Latin Prayers, the master being the minister then that read the same.' Whitaker, the Master of St. John's College, in 1569 dedicated a small Prayer Book in Greek and Latin 2 to his uncle, Dean Nowell, in which he endeavoured to account for this discrepancy, on the plea that it only arose from the expansion or contraction of the original in a translation. In 1571 another Latin version was published, intentionally made to exhibit a close resemblance to the English Book in its complete state, with the new Calendar prepared in 1561. The Act of Uniformity is prefixed; the Occasional Services are arranged in their order; and at the end is Munster's translation of the Psalms.3 In this book the peculiarities of Haddon's version (1560) are avoided; yet even here we find traces of Ales's original translation, and the postridie notice of Communion of the Sick, and the Collect for St. Andrew's Day (altered in 1552), remained in Latin according to the form of 1549, through the whole reign of Elizabeth.* 1 Life of Parker, p. 269. 2 Liber Precum Publicarum Ecclesiæ Anglicanæ in juventutis Græcarum literarum studiosæ gratiam, Latine Græceque editus.' Like the small English Prayer Books of the period, called Psalters, it contained only the Morning and Evening Prayers, the Litany, the Catechism, and the Collects, Clay, Eliz. Services, Pref. p. xxii. 3 Ibid. p. xxxi. xxxii. 'In 1615, if not before, an 4 Clay, Eliz. Services, Pref. p. the last two were taken from the SECT. II-BOOKS OF PRIVATE DEVOTION. The old custom of the English Church, in having Books of Private Devotion for the people, following in a great measure the order of the Public Services, but containing also forms of more constant Prayer, was still retained in the early period of the Reformation. The clerk used to have his Portuise; the more learned of the people had their Latin Horæ; and by degrees the unlearned also had prepared for them what was peculiarly their own book, the Prymer. In reformed times these laymen's books of devotion were styled the ‘Orarium' and the ‘Primer.' We may consider that there were two series of reformed Primers. The one dates from that of Henry VIII. (1545), which was often reprinted with successive alterations, showing the steady advancement of religious opinion. Edward's first Primer (1547) was a republication of this; so also was that of 1549, with the Litany as amended for the Book of Common Prayer by the omission of the invocations of the Virgin Mary, the angels, and the patriarchs. Alterations of this sort were ordered by the Act of Parliament (3 and 4 Edward VI.) 'for the abolishing and putting away of divers books and images,' which provided that any person might use any Primers, in English or Latin, set forth by the late king, 'so that the sentences of Invocation of Prayer to Saints be blotted or clearly put out of the same.' The edition of 1551 omitted the Hail Mary,' with other objectionable passages, though many strong doctrinal statements still remained. This was reprinted in 1552, with the addition of the Catechism, and again at the commencement of Elizabeth's reign in 1559.1 Books of Private Devotion. Two series of Reformed Primers: one dating from 1545 continued until 1575 Primer of 1553 The Primer of 15532 was not an improved edition, but rather a Reformed new publication, the first of a distinct series of Primers. 'An order of private prayer for morning and evening, every day in the week, and so throughout the whole year,' was substituted for the divisions cf prayer according to the Canonical Hours; the prayers were taken from the Book of Common Prayer, with a selection of Preces Privata, two graces, a prayer for the sovereign and people, with one for their founder Henry. This, enlarged by the additional Collects after the Litany, introduced in 1604 and 1662, is still daily used for short Latin prayers during term time.' Reprinted in Elizabethan Private 2 Liturgies and Documents of the |