LENDAR. THE CA evincing how that Church was still in spirit undissevered from the national church of earlier years, from the brotherhood of Catholic Christianity1. 1 See a History of the Saints and Holydays of the present Engglish Calendar, entitled 'Justorum Semita' (Edinb. 1843), Introd. 'Of the Calendar,' p. xxvii. It is written with a strong Medieval bias. APPENDIX. SECT. I.-Latin Versions of the Prayer-Book. VERSIONS. The order of Coverdale; ander Ales. 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 Communion being sent to Calvin, with some idea that he would approve and translated by cause it to be printed'. This, however, does not seem to have been done. Another translation was made, and was immediately and by Alexprinted in London. The title is, Ordo distributionis sacramenti altaris sub utraque specie, et formula confessionis faciendæ in regno Angliæ. The initials of the translator are 'A. A. S. D. Th.",' which mark it as the work of Alexander Alesius, a Scotch divine and physician of known reformed opinions in the time of Henry VIII., and who afterwards translated the entire Prayer-Book of 1549. Book of translated by 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 VI. judgment of the English reformed Book of Service1, a statement Ales. 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 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, Antient Liturgy of the Church of England, Pref. p. 3 Fox, Acts and Mon. v. 378. 4 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. LATIN VERSIONS. Cheke. Dryander. Alexander and it was published at that particular time when a convention to debate upon ecclesiastical matters was expected to be held under the auspices of the Emperor Charles V. But although it was not circulated until 1551, it is possible that Bucer may have seen this translation by Ales. He 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 Dryander3, before June 1549*: and this version, or compendium, made by the Greek Professor at his own University,' was most probably known to Bucer. Still, the title, which Bucer gives to the PrayerBook in his Censura, 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 Ordinatio Ecclesiæ, seu Ministerii Ecclesiastici, in florentissimo Regno Angliæ, 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, Sacræ Theologiæ 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 Variations of Ales put forth in his title-page and preface. Some portions, which Ales's version had been altered in translating from the Missal, are given in their Prayer- old Latin words, (e. g. among the Collects, that for St Stephen's Book (1549). Day, Second Sunday in Lent, &c.); some clauses are interpolated, from the 1 Procemium Alesii: Buceri Script. Anglic. p. 375. 2 See above, p. 37. 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. 4 Ejus libri compendium Latine scriptum mitto ad dominum Vadianum ea lege ut tibi communicet.' Dryander, Letter to Bullinger (June 5, 1549), Orig. Lett. CLXXI. VERSIONS. of Ales's Ver Prayer (e. g. in the Collect for the Purification, the words 'justusque LATIN Simeon mortem non vidit priusquam Christum Dominum videre mereretur;') some phrases are curiously changed, (e. g. in the Variations Collect for St Thomas's day, 'suffer to be doubtful' is rendered sion from the dubitantem confirmasti, and in the Collect for St Philip and St Book (1549). 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 cœlis Deus. 2. Fili redemptor mundi Deus. 2. Spiritus sancte Deus, ab utroque procedens. Sancta Trinitas, unus Deus. Chorus. Miserere nobis. The petition against the bishop of Rome is omitted; '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 genuflectant. The rubric directing the preparation of the elements is, Tunc sacerdos tot hostias calici aut corporali imponet, i. e. 'so much bread LATIN VERSIONS. The Universities petition for Latin Service. Walter Haddon (1560) Version of the Prayer ...laying the bread upon the 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 pœnitentes 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 Latin. This was done in compliance with a petition of the Universities, that the Act of Uniformity, which allowed public service only according to the English book, should not be strictly applied to the chapels of colleges. Permission was granted by a royal letter1 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 follows Ales's Haddon?. He was probably editor, or one of the editors; but the real basis of the work was the old translation of the Prayer-Book Book (1549). 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 devotions, 1 Cardwell, Doc. Ann. L. 2 Heylin, Hist. Ref. 2 Eliz. § 19. 3 Collier, Eccl. Hist. VI. 299. |