APPENDIX. SECT. I.-Latin Versions of the Prayer-Book. VERSIGNS Communion translated by THE Order of the Communion' (March, 1548) was sent to LATIN Frankfort, as soon as it was published. There Miles Coverdale translated it into German, and also into Latin; the Latin copy The Order of being sent to Calvin, with some idea that he would approve and cause it to be printed'. This, however, does not seem to have Coverdale, been done. Another translation was made, and was immediately and by Alex printed in London. The title is, Ordo distributionis sacramenti under Ales. altaris sub utraque specie, et formula confessionis faciendæ in regno Angliæ. The initials of the translator are 'A. A. S. D. Th.,' which are those of Alexander Ales, or Alane,2 a Scotch divine and physician of known reformed opinions in the time of Henry VIII.3, and who afterwards translated the entire Prayer-Book of 1549. Book of Ales. tion used by Bucer. This work has been generally considered as undertaken in The first order to meet Bucer's wants, when he was required to give his Edward V1. judgment of the English reformed Book of Service - -a statement translated by which seems to have arisen from the fact that the translation is printed in Bucer's Scripta Anglicana, before his Censura. Mr. Clay, in his valuable preface to the Elizabethan Liturgical This transla Services, (p. xxv.) argues that Bucer could not have used this translation, because his treatise is dated 'Nonis Januarii,' 1551, the same year in which it was published: and, moreover, Ales himself gives other reasons for his work, that he desired to make known the progress of the reformed doctrines and practices, 'pæne patriæ ipsius,' among the foreigners with whom he had lived, 'vel ad exemplum, vel consolationem, vel etiam dolorem aliquorum ;' 1 Tu si hanc felicitatis rationem et pietatis initium aliis significare volueris (prout nunc Dominus religionem suam in Anglia vult renatam) prelo hoc mei in te amoris pignus committere poteris facilius.' Coverdale's Letter to Calvin (Mar. 26, 1548), Orig. Lett. xix. Park. Soc. 2 Maskell, Anc. Lit. p. xcvii. n. Hardwick, Hist. of the Articles, p. 3 Foxe, Acts and Mon. v. 378. Heylin (Hist. Ref. 3 Ed. VI. $22) says that it was translated into Latin by Alexander Alesius, a learned Scot, for Bucer, that he might make himself acquainted with the English Liturgy. So also Strype, Life of Cranmer, II. 16. F LATIN and it was published at that particular time when a convention VERSIONS. to debate upon ecclesiastical matters was expected to be held Cheke. Dryander. Alexander under the auspices of the Emperor Charles V. But Bucer must have had access to a much more complete version than that of Sir John Cheke, which was laid before Martyr. And his information respecting the contents of the Prayer-Book can hardly have been derived merely from an oral translation, from which, at his first coming into England, he had formed a notion of the Church to which he was joining himself?. A translation had been made at Cambridge by Dryander, before June 15494: and this version or compendium, made by the Greek Professor at his own University was most probably known to Bucer. Ales published his version, Jan. 5, 1551, which is also the date of the Censura, following the usual custom in Germany of reckoning the year to begin on the first of January. Yet it is at least possible that Bucer may have seen Ales's version before its publication. The title which he gives to the Prayer-Book, calling it Liber Sacrorum, seu Ordinatio Ecclesiæ atque Ministerii Ecclesiastici in Regno Angliæ,' seems to be taken from Ales; for the real title of the English Book was, 'The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies in the Church of England,' while Ales's title was Ordinatin Ecclesia, seu Ministerii Ecclesiastici, in florentissimo Regno Anglia, conscripta sermone patrio, et in Latinam linguam bona fide conversa, et ad consolationem Ecclesiarum Christi, ubicunque locorum ac gentium, his tristissimis temporibus, edita ab Alexandro Alesio, Scoto, Sacra Theologie Doctore. Lipsia. M.D.LI. As to the work itself, it cannot be said to come up to those expressions of good faith and of simple honesty as a translation, which Ales put forth in his title-page and preface. Some por tions, which had been altered in translating from the Missal, are Prooemium Alesii: Buceri 2 See above, p. 40. 3 Francis Enzinas, or Dryander, or Duchesne, was born at Burgos about 1515. He became a scholar of Melancthon, and translated the New Testament into Spanish in 1542, for which he was imprisoned. He made his escape, and fled to Geneva. He came to England in 1548, and was placed at Cambridge as Greek professor. Orig. Letters CLXX. p. 348, note. 46 Ejus libri compendium Latine scriptum mitto ad dominum Vadianum ea lege ut tibi communicet.' Dryander, Letter to Bullinger (June 5, 1549), Orig. Lett. CLXXI. 5 Hardwick, Reformation, p 293; Nicholas, Chronology, p. 4′′. VERSIONS, sion from the (1549). given in their old Latin words, (e. g. among the Collects, that for LATIN St. Stephen's Day, Second Sunday in Lent, &c.); some clauses are interpolated; (e. g. in the Collect for the Purification, the words, Variations 'justusque Simeon mortem non vidit priusquam Christum Dominum of Ales's Ver. videre mereretur;') some phrases are curiously changed; (e. g. in Prayer-Book the Collect for St. Thomas's Day, 'suffer to be doubtful' is rendered dubitantem confirmasti, and in the Collect for St. Philip and St. James, the words, 'as thou hast taught St. Philip and other the Apostles,' are rendered id quod sancti Apostoli tui Philippus et Jacobus crediderunt et docuerunt ;) and some parts must be called compositions of the translator (e.g. Collect for St. Luke's Day). Similar variations are found in other parts of the book. The opening of the Litany is thus given : Cantores. 2. Pater de cælis Deus. 2. Fili redemptor mundi Deus. 2. Spiritus sancte Deus, ab utroque procedens. Sancta Trinitas, unus Deus. Chorus. Miserere nobis. The petition, to give to all nations,' is rendered Ut omnibus Christianis pacem, &c. In the Communion Office, the second Collect for the King is almost entirely a composition: Omnipotens æterne Deus, in cujus manu corda sunt Regum, qui es humilium consolator, et fidelium fortitudo, ac protector in te sperantium, da Regi nostro Edvardo sexto ut super omnia, et in omnibus te honoret et amet, et studeat servare populo suæ Majestati commisso pacem, cum omni pietate et honestate, per Christum Dominum nostrum. Then in the rubric, 'the priest, or he that is appointed, shall read the Epistle,' is Sacerdos aut subdiaconus; and, the priest, or one appointed to read the Gospel,' is Sacerdos aut diaconus. The most comfortable Sacrament of the body and blood of Christ,' is Sacramentum plenum consolationis, Hoc est, corpus et sanguinem Christi. The whole sentence beginning, 'And if any man have done wrong to any other, &c.,' is omitted; it was inserted in 1549, and Ales in this part retained his translation of the Office of 1548. The rubric directing communicants to 'tarry still in the quire...the men on the one side, and the women on the other side,' is rendered, Tunc communicaturi pervenient in Chorum, vel locum vicinum, viri a dextris, mulieres a sinistris separatim et disjunctim genuflectent. The rubric directing the preparation of the elements is, Tunc sacerdos tot hostias calici ant LATIN corporali imponet, i. e. 'so much bread...laying the bread upon the VERSIONS. corporas, or else in the paten, or in some other comely thing prepared for that purpose.' The Absolution widely differs from the English, which is our present form: Dominus noster Jesus Christus, qui suam potestatem dedit Ecclesiæ, ut absolvat pænitentes a peccatis ipsorum, et reconciliet cœlesti Patri eos, qui suam fiduciam collocant in Christum, misereatur vestri, &c.: this Ales took from Hermann's 'Simplex ac pia Deliberatio.' The form of words at the delivery of the elements is rendered, Corpus Domini nostri Jesu Christi, quod traditum est pro te, conservet corpus tuum, et perducat animam tuam ad vitam æternam. Sanguis...qui pro te effusus est, conservet animam tuam ad vitam æternam. The second clause of the concluding blessing is omitted, Ales retaining the short form of his previous version of the Office of 1548. In the Office of Baptism all mention is omitted of the anointing after putting on the chrisom. These notices of the carelessness of Ales in his version of the Prayer-Book of 1549 are more than historical curiosities. The English Book was much altered, as we have seen, in 1552, and was again revised at the beginning of Elizabeth's reign. Then it was determined that the revised book should appear also in The Univer- Latin. This was done in compliance with a petition of the Unisities petition versities, that the Act of Uniformity, which allowed Public for Latin Service. Walter Haddon (1560) follows Ales's Version of the PrayerBook (549). Service only according to the English Book, should not be strictly applied to the chapels of colleges. Permission was granted by a royal letter that the Service might be said in such chapels in Latin, provision being also made for an English Service and Communion, at least on festivals. And all ministers were exhorted to use this Latin form privately on those days on which they did not say the public prayers in English in their churches. The authorship of this Latin version has been given to Walter Haddon. He was probably editor, or one of the editors3; but the real basis of the work was the old translation of the PrayerBook of 1549 by Ales. And so little care seems to have been taken to bring the Latin into agreement with the revised English Book, that it has been suspected that this apparent carelessness was intentional, and that, by means of this Latin version, the Universities and public schools, and the clergy in their private Cardwell, Doc. Ann. L. 2 Heylin, Hist. Ref. 2 Eliz. § 19. 3 Collier, Eccl. Hist. VI. 299. devotions, would become reconciled to the observances of the First Book of Edward VI1. LATIN VERSIONS Version Ales's (1549), and with the Prayer-Book The book is entitled, Liber precum publicarum, seu ministerii Haddon's Ecclesiastica administrationis Sacramentorum, aliorumque rituum et cæremoniarum in Ecclesia Anglicana. Cum privilegio Regiæ Majestatis. pared with The letters patent of Elizabeth stand in the place of the Act of Uniformity. The 'Preface' is Ales's, with a few verbal correc- English tions of Latinity, and omitting, as not suiting the intention of the (1559). 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 day2; 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 for 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. 1 See Clay, Eliz. Liturgical Services, Pref. pp. xxi. sqq. 2 In 1549, there were no names but those for which there were Collects; which are common to all the Calendars: and here Ales 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 |