A testimony of antiquity shewing the ancient faith in the Church of England, touching the sacrament of the body and blood of the Lord here publickly preached, and also received in the Saxons time, above 600 years agoe.

A TESTIMONY OF ANTIQUITY: Shewing The Ancient Faith of the Church of England, Touching the SACRAMENT Of the Body and Blood of the LORD, Here Publickly Preached, And alſo received in the Saxons time, above Seven Hundred years agoe.

Jeremiah 6.

Go into the ſtreets, and inquire for the old way: and if it be the good and right way, then go therein, that ye may find rest for your ſouls. But they ſay: we will not walk therein.

OXFORD, Printed by LEONARD LICHFIELD, Printer to the Univerſity, Anno Dom. 1675.

The Preface to the Chriſtian Reader.

GREAT Contentions hath now been of long time about the moſt comfortable Sacrament of the body and blood of Chriſt our Saviour: In the Inquiſition and determination whereof, many be charged and condemned of Hereſie, and reproved as bringers up of new Doctrine, not known of old in the Church before Berengarius time, who taught in France, in the daies when William the Norman was by Conqueſt King of England, and Hildebrand, otherwiſe called Gregorius the Seventh, was Pope of Rome. But that thou mayeſt know (good Chriſtian Reader) how this is advouched more boldly then truly, in eſpecial of ſome certain men, which be more ready to maintain their old judgment, then of humilitie to ſubmit themſelves unto a truth: here is ſet forth unto thee a Teſtimony of very Ancient time, wherein is plainly ſhewed what was the judgment of the Learned men in this matter, in the daies of the Saxons before the Conqueſt▪ Firſt thou haſt here a Sermon or Homelie, for the holy day of Eaſter, written in the old Engliſh or Saxon ſpeech, which doth of ſet purpoſe, and at large, intreat of this Doctrine, and i • • ound among many other Sermons in the ſame old ſpeech, made for other Feſtival daies and Sondaies of the year, and uſed to be ſpoken orderly according to thoſe daies unto the people, as by the books themſelves it doth well appear. And of ſuch Sermons be yet many books to be ſeen, partly remaining in private mens hands, and taken out from Monaſteries at their diſſolution: partly yet reſerved in the I ibraries of Cathedral Churches, as of Worceſter, Hereford, and Exeter. From which places diverſe of theſe books have been delivered into the hands of the moſt Reverend Father, Matthew Arch-biſhop of Canterbury, by whoſe diligent ſearch for ſuch writings of Hiſtory and other Monuments of Antiquitie, as might reveal unto us what hath been the ſtate of our Church in England from time to time, theſe things that be here made known unto thee do come to light. Howbeit the Sermons were not firſt written in the old Saxon tongue: but were Tranſlated into it, as it ſhould appear, from the Latine. For about the end of a Saxon book of LX Sermons, (which hath about the middeſt of it this Sermon againſt the bodily preſence) be added theſe words of the Tranſlator, writ in Saxon, and thus Engliſhed. He let paſs many good Goſpels which he that liſt may Tranſlate. For we dare not enlarge this book much further, leaſt it be over great, and ſo cauſe to men lothſomneſs through his bigneſs. And in another book containing ſome of the Saxon Sermons it is alſo thus written in Latine. In ho • codicillo continentur duodecim Sermones Anglicae, quos accepimus de libris quos Aelfricus Abbas Anglicè tranſtulit. In this book be compriſed 12 Sermons which we have taken out of the books that Aelfrick Abbot Tranſlated into Engliſh. In which words truly there is alſo declared who was the Tranſlator, to wit, one Aelfrick. And ſo he doth confeſs of himſelf in the Preface of his Saxon Grammer, where he doth moreover give us to underſtand the number of the Sermons that he Tranſlated thus. His words be in Saxon, and thus in Engliſh. I Aelfrick was deſirous to turn into our Engliſh tongue from the art of Letters called Grammer this little book, after that I had Tranſlated the Two books, in Fourſcore Sermons. But howſoever it be now manifeſt enough by this above declared, how that theſe Sermons were Tranſlated: I think notwithſtanding, that there will hardly be found of them any Latine books being (I fear me) utterly periſhed and made out of the way ſince the Conqueſt, by ſome which could not well brooke this Doctrine. And that ſuch hath been the dealing of ſome partial Readers, may partly hereof appear. There is yet a very Ancient book of Canons of Worceſter Library, and is for the moſt part all in Latine, but yet intermingled in certain places, even three or four leaves together, with the old Saxon tongue: and one place of this book handleth this matter of the Sacrament: but a few lines wherein did conſiſt the chief point of the Controverſie, be raſed out by ſome Reader: yet conſider how the corruption of him whoſoever he was, is bewrayed. This part of the Latine book was taken out of two Epiſtles of Alfricks before named, and were written of him as well in the Saxon tongue, as the Latine. The Saxon Epiſtles be yet wholely to be had in the Librarie of the ſame Church, in a book written all in Saxon, and is Intituled A Book of Canons, and Shrift book. But in the Church of Exeter, theſe Epiſtles be ſeen both in the Saxon tongue, and alſo in the Latine. By the which it ſhall be eaſie for any to reſtore again, not only the ſenſe of the place raſed in Worceſter book, but alſo the very ſame Latine Words. And the words of theſe two Epiſtles, ſo much as concern the Sacramental bread and wine, we here ſet immediately after the Sermon: Firſt in Engliſh, then the words of the ſecond, in Engliſh and Latine: delivering them moſt faithfully as they are to be ſeen in the books from whence they are taken. And as touching the Saxon writings they be ſet out in ſuch form of Letters, and dark ſpeech, as was then uſed, when they were written: Tranſlated alſo for our better underſtanding, into our common and uſual Engliſh ſpeech. 〈◊〉 now it remaineth we do make known who this Aelfrick was, whom we here ſpeak of, in what age he lived, and in what eſtimation. He was truly brought up in the Schools of Aethelwolde Biſhop of Wincheſter, Aethelwolde I mean the Elder, and great Saint of Wincheſter Church: So Canonized becauſe in the daies of Edgar King of England, he conſpired with Dunſtane Arch-biſhop of Canterbury, and Oſwalde Biſhop of Worceſter, to expel out of the Cathedral Churches, throughout all England the Married Prieſts, which then were in thoſe Churches the old dwellers, as writeth Renulphus Ceſtren • is in his Polli • ronicon, and to ſet up of new the Religion, or rather Superſtition & Hipocriſie of Monks, after that the ſame had been a long time, by the juſt judgment of God, utterly aboliſhed, the Danes ſpoyling them, and cruelly burning them in their houſes, as is at large and plentifully confeſſed in the Hiſtorie of their own Churches. For this new rearing up of Monkery is Aethelwolde called in moſt Hiſtories, Pater Monachorum, the Father of Monks. Under this Aethelwolde was Aelfrick traded up in learning, as he witneſſeth of himſelf in the Latine Preface of his Saxon Grammer, where ſpeaking of his interpreting Latine words he writeth thus. Scio multis modis verba poſſe interpretari, ſed ego ſimplicem interpretationem ſequor faſtidium vitandi cauſa. Si alicui tamen diſplicuerit noſtra interpretatio, dicat quomodo vult. Nos contenti ſumus ſicut didicimus in Scholis venerabilis praeſulis Aethelwoldi qui multos ad bonum imbuit. I know that words may be expounded diverſs waies, but for to avoid lothſomneſs I do follow the plain Interpretation. Which if any ſhall miſlike he may do as he thinketh beſt: but we are content to ſpeak, as we have learned in the Schools of the moſt worthy Biſhop Aethelwolde, who hath been a good Inſtructor to many, or who hath brought up many to good. This he writeth of himſelf. So upon this his education in the Schools of Aethelwolde he became afterward to be an earneſt lover and a great ſetter forwards of Monkery, and therefore no leſs buſie writer and ſpeaker againſt the Matrimony of Prieſts in his time. For which reſpect he was afterward ſo regarded, that he was made by Oſwalde Biſhop of Worceſter (as reporteth John Capgrave) the Firſt Abbot of St. Albons newly reſtored, and repleniſhed with Monks, and alſo made Abbot of Malmeſbury by King Edgar, (as reporteth William of Malmeſbury) in the life of Aldelmus. And truly he calleth himſelf Abbot in diverſe of his Epiſtles, although he never named of what place, as in that he writeth Egneſhamenſibus fratribus de conſuetudine Monachorum. To the Monks of Egneſham, of the order and manner of Monks, and in this he writeth to Wulfſtane Arch-biſhop of York, and in another againſt Prieſts Matrimony ſent to one Sigeferth, with whom was an Anker abideing, which defended the Marriage of Prieſts, affirming it to be lawful. The Epiſtle is in the Saxon tongue, and in our Engliſh thus, Aelfrick Abbot doth ſend friendly ſalutation to Sigeferth. It is told me that I teach otherwiſe in my Engliſh writings, then doth thy Anker teach, which is at home with thee. For he ſaith plainly that it is a lawful thing for a Prieſt to Marry, and my writings doth ſpeak againſt this, &c. Thus as well in his own Epiſtles, as in all other books of Sermons in the Saxon tongue, that I have ſeen I find him alwaies called Abbot, and only ſo called. Howbeit, John Capgr • v • who 〈◊〉 together into one Volume the lives 〈…〉 the life of Oſwalde, that Aelfrick laſt of all advanced to the Arch-Biſhops See of Canterbury. In aliis inquit Angliae partibus inſignes Eccleſias ob praefixam cauſam Clerieis evacuavit, & eas viris monaſtica inſtitutionis ſublimavit: quorum haec nomina ſunt. Eecleſia S. Albani, S. Aetheldredae Virginis in Eli, & ea quae apud Beamfledam conſtituta honorabilis habebatur. Inſtituit enim in Eccleſia S. Albani Aelfricum Abbatem, qui ad Archiepiſcopatum Cantuarienſem poſtea ſublimatus fuit. In other parts of England Oſwald avoided out of the moſt notable Churches the Clarks, and advanced the ſame places with men of the order of Monks, whoſe names be theſe: S. Albons, The Church of the Virgin S. Aetheldrede in Ely, and that which is at Beamfieot reputed very famous. He did appoint Abbot in S. Albons Aelfrick, who was afterwards promoted to the Arch-biſhoprick of Canterbury. Truly this Aelfrick we here ſpeak of, was equal in time to * Elfrick Arch-biſhop of Canterbury, as may certainlyWho did put out ſecular Prieſts out of the Church of Canterbury, as the ſtory of that houſe ſheweth. appear to him that will conſider, when Wulfſtane Arch-biſhop of York, and Wulfſine Biſhop of Scyrburn lived, unto whom Aelfrick writeth the Saxon Epiſtles, from which the words concerning the Sacrament hereafter following be taken. And the certainty of this conſideration, may well be had out of William Malmeſbury De Pontificibus, and out of the Subſcriptions of Biſhops, to the Grants, Letters-Pattents, and Charters of Aethelrede who raigned King of England at this time. Howbeit whether this Aelfrick, and Aelfrick Arch-biſhop of Canterbury was but one and the ſame man, I leave it to other mens judgment further to conſider: for that writing here to Wulfſtane, he nameth himſelfe but Abbot, and yet Aelfrick Arch-biſhop of Canterbury. was promoted to that his Arch-biſhop Stoole ſix yeares before that Wulſtane was wade Arch-biſhop of York, as is declared moſt manifeſtly in the Hiſtories of Symeon of Durham, Roger Hoveden, The Hiſtories of Rocheſter, Flores Hiſtoriarum, Thomas Stubbs in his Hiſtory of the Arch-biſhops of York, and in all other moſt Ancient Hiſtories, as well written in the old Saxon tongue, as in Latine: Moreover in many Deeds and Writings of Gifts, made by King Aethelrede, when Aelfrick ſubſcribeth as Arch-biſhop of Canterbury, then in them is one Aldulphus, Wulfstanes predeceſſour named Arch-biſhob of York, and Wulfſtane himſelf ſubſcribeth but as an inferiour Biſhop. But be it, that this Aelfrick was onely Abbot, and not Arch-biſhop of Canterbury, yet this is alſo moſt true, that beſide the praiſe of great Learning, and of being a moſt eloquent interpreter (for which William of Malmeſbury doth greatly commend him) he was alſo of ſuch credit and eſtimation, to the liking of that age in which he lived, that all his Writings, and chiefly theſe his Epiſtles, were then thought to contain ſound doctrine: and the Biſhops themſelves did judge them full of right good Counſel, Preceptes, and Rules to govern thereby their Clergy: and therefore did moſt earneſtly requeſt to have theſe Epiſtles ſent unto them, as do well appear by Two ſhort Latine Epiſtles, ſet before the Saxon Epiſtles, whereof the one is ſent to Wulfſine Biſhop of Scyrburne, the other to Wulfſtane Arch-biſhop of York. And after this alſo Biſhops of other Churches among other Canons that they collected out of general and particular Councels, out of the Books of Gildas, out of the Penitentials of Theodorus Arch-biſhop of Canterbury, out of the Extracts of Egberhtus the Fourth Arch-biſhop of York from Paulinus: out of the Epiſtles of, Alcuinus teacher to Charles the great, and to conclude, out of the Writings of the Fathers of the Primitive Church: among other Canons I ſay, they collected together for the better ordering of their Churches, they do place among them alſo theſe Two Epiſtles of Aelfrick, as is to be ſeen in Two books of Canons of Worceſter Library: whereof the one is all in the Old Saxon Tongue, and there theſe Epiſtles of Aelfrick be in the ſame Tongue: the other is for the moſt part all in Latine, and is intituled Admonitio ſpiritualis doctrinae, where theſe Epiſtles be in the Latine Tongue, and be joyned together for an Exhortation to be made of the Biſhop to his Clergy. There is alſo a like book of Canons of Exeter Church, where theſe two Epiſtles in Latine be appointed inſteed of two Sermons to be Preached, Ad Clericos & Preſbyteros, to the Clerks and Prieſts, and the Epiſtles be alſo in the ſame book in the Saxon Tongue. And this book was given to Saint Peters Church in Exeter by Leofrick the firſt and moſt famous Biſhop of that Church, as in his own Record and Grant of all ſuch Lands, Books, and other Things he gave unto the Church, expreſſed in the Saxon Tongue, but in Engliſh thus:

Here is ſhewed in this Book or Charter, what Leofrike Biſhop hath given unto St. Peter's Minſter at Exeter, where his Biſhops Seat is; that is, That he hath got in again, through God's help, whatſoever was taken out, &c. Firſt, ſhewing what Lands of ſuch as was taken from the Church be recovered again, partly by his earneſt complaint and ſuit made for the ſame, partly by his giving of rewards. Next, making alſo report what Lands, with other Treaſure of his own, he gave of new to the place. He cometh at laſt to the rehearſal of his Books, whereof the laſt here named is a Canon▪book in Latine, and a Shrift-book in Engliſh, is the Book we ſpeak of, and hath in it the Latine and Saxon Epiſtles of Aelfrick. Thus as this Book of Exeter Church hath this good evidence by which it is ſhewed, that Leofrike was the giver thereof; even ſo the Book of Canons of Worceſter Church, written all in Saxon, hath in it moſt certain teſtimony that the Writer thereof was the publick Scribe of the Church, whoſe name was Wulfgeat. For thus is it recorded therein, even with the ſame hand of the Scribe wherein all the Book is written. In Engliſh thus: Wulfgeat the Scribe of Worceſter Church did write me. Pray I beſeech you for his tranſgreſſions the Creator of the world. And God grant that he be alwaies happy that writ me. The other Book of Canons of Worceſter Library, which I have ſaid is for the more part in Latine, and is intituled Admonitio ſpiritualis doctrinae, is written in ſo old an hand as is that of Exeter Church, and ſeemes to be poſſeſſed of Wulfſtane, who was Biſhop of Worceſter in the daies of William the Conqueror. And that he ſhould be the poſſeſſor of this • ook, I do thus affirm: when in his daies Lanfrank made firſt this Law of Prieſts, in the Councel he held at Wincheſter, in the year of our Lord 1076. Decretum eſt, ut nullus Canonicus llxorem habeat: Sacerdotum vero in Caſtellis, vel in vicis habitantium habentes llxores non cogantur, ut dimittant: non habentes interdicantur, ut habeant. Et deinceps caveant Epiſcopi, ut Sacerdotes, vel Diaco ••• non praeſumant ordinare, niſi prius profite •• tur ut 〈◊〉 non habeant. That is, It is decreed that no Canon have a Wife. But of Prie •• s, ſuch as have Wives, dwelling in Caſtles and Villages, let them not be compelled to put away their Wives: but ſuch Prieſts as have no Wives, forbid them to have. And let biſhops take heed that they preſume not to ordain Prieſts or Deacons, unleſs they do firſt profeſs to have no Wives. Now albeit this and many other Councels held from time to time, by the ſpace more then of an hundred years after this did little avail, but that the Prieſts did both marry, and ſtill kept their Wives, becauſe as writeth Gerardus Arch-biſhop of York to Anſelm, Cum ad ordines aliquos invito, dura cervice re •• tuntur re in ordinando caſtitatem profiteantur. When I call any to Orders, they reſiſt with a ſtiff neck, that they do not in taking Order profeſs Chaſtity. Or as is reported in the Saxon ſtory of Peterborow Church, ſpeaking of the Councels of Anſelm, of John of Cremona, and of William Arch-biſhop of Canterbury, All theſe Decrees availed nothing, they all kept their Wives ſtill by the Kings leave as they did before. Yet it came to paſs upon this Decree of Lanfrank, that the form of words wherein the Prieſts ſhould vow Chaſtity, was now firſt put into ſome BiſhopsNo ſuch demand of this profeſſion in any Engliſh pontifical before this time. Pontifical. Ego frater N. promitto Deo, omnibuſ que Sanctis ejus caſtitatem corporis mei ſecundum Canonum decreta, & ſecundum ordinem mihi imponendum ſervare domino praeſule N. praeſente. And as the words were thus put into ſome Pontifical in a general ſpeaking, as the manner is; ſo in the beginning of this Book we here ſpeak of, wherein be Aelfrick's Epiſtles, are the ſelf-ſame words of profeſſion, written in the ſame old hand, as is the reſt of the Book; and addeth alſo there the ſpecial name of Wulfſtane Biſhop (who was preſent at this Councel of Lanfrank, and unto whom it did firſt appertain to exact of Prieſts in the Dioceſs of Worceſter this profeſſion.) The words be theſe: Ego frater N. promitto Deo, omnibuſ que Sanctis ejus caſtitatem corporis mei ſecundum Canonum decreta, & ſecundum ordinem mihi imponendum domino praeſule Wulfſtano praeſente. I brother N. do promiſe to God and all his Saints chaſtity of my body, according to the Decrees of Canons, and according to the order to be put upon me before Wulfſtane Biſhop. By this I do affirm, that this Book did belong to Wulfſtane Biſhop of Worceſter; and ſo by him was afterward given to the Library of that Church, where it now remaineth. Wherefore of this now declared: Firſt, touching the Sermon ſpoken of in the begining, whereof (as of many other contained in two Books) Aelfrick was but the Tranſlator, and therefore were Books of Sermons before his time. N ••• , touching the publick receiving of the Epiſtles of Aelfrick, wherein (I ſay) is denied the Bodily Preſence; and alſo by the infarcing afterward of theſe Epiſtles by Biſhops into their Books of Canons, in ſtead of Exhortations to be uſed unto their Clergy, it is not hard to know not only ſo much what Aelfrick's judgment was in this controverſie, but alſo that more is, what was the common received Doctrine herein of the Church of England, as well when Aelfrick himſelf lived, as before his time, and alſo after his time, even from him to the Conqueſt. But what was the condition and ſtate of the Church when Aelfrick himſelf lived? In deed to confeſs the truth, it was in divers points of Religion full of blindneſs and ignorance; full of childiſh ſervitude to Ceremonies, as it was long before and after; and too much given to the love of Monkery, which now at this time unmeaſurably took root, and grew exceſſively. But yet to ſpeak what the Adverſaries of the Truth have judged of this time, it is moſt certain, that there is no Age of the Church of England which they have more reverenced, and thought more holy than this. For of what Age have they Canonized unto us more Saints, and to their liking more notable? Firſt Odo Arch-biſhop of Canterbury, who died in the beginning of King Edgar's Reign. Then King Edgar himſelf, by whom Aelfrick was made Abbot of Malmsbury. Then Edward called the Martyr, King Edgar's Baſtard-Son. Then Editha, King Edgar's Baſtard-Daughter. Alſo Dunſtane Arch-biſhop of Canterbury, of whom Aelfrick was greatly eſteemed. Aethelwold Biſhop of Wincheſter, under whom Aelfrick had his firſt bringing up. Oſwald Biſhop of Worceſter, and after Arch-biſhop of York, who made Aelfrick Abbot of St. Albons. Wulfſine Biſhop of Scyrburn, unto whom Aelfrick writeth the firſt of the Epiſtles we here ſpeak of. Elfleda a Nun of Romeſey, and Wulhilda Abbeſs of Barking, lived in the daies of King Edgar. And laſt of all Wulfritha, King Edgar's Concubine. All theſe, I ſay, with ſome other more, be Canonized for Saints of this Age in which Aelfrick himſelf lived in great fame and credit. Alſo Leofrick and Wulfſine, whom we have ſhewed to have been the givers of thoſe (anon-books, wherein be ſeen Aelfricks Epiſtles, be reverenced for moſt holy Men, and Saints of their Churches. And theſe two lived Biſhops in the coming in of the Conqueror. Thus do ſome men now-a-daies, not only diſſent in doctrine from their own Church, but alſo from that Age of their Church which they have thought moſt holy, and judged a moſt excellent pattern to be followed. Wherefore what may we now think of that great conſent whereof the Romaniſts have long made vaunt, to wit, Their Doctrine to have continued many hundred years, as it were linked together with a continual chain, whereof hath been no breach at any time? Truly this their ſo great affirmation hath uttered unto us no truth, as (good Chriſtian Reader) thou mayeſt well judge by duly weighing of this which hath been ſpoken, and by the reading alſo of that which here followeth, whereunto I now leave thee.

Truſting that after thou haſt well weighed this matter of ſuch manner of the being of Chriſts Body in the Sacrament, as ſheweth this Teſtimony, no untruth or diſhonour ſhall need to be attributed to Chriſt's loving words pronounced at his laſt Supper among his Apoſtles; no derogation to his moſt Sacred Inſtitution; no diminiſhing of any comfort to Chriſtian mens ſouls in the uſe of his reverend Sacrament: but all things to ſtand right up, moſt agreeably both to the verity of Chriſts infallible words, and to the right nature, congruence, and efficacies of ſo holy a Sacrament; and finally moſt comfortable to the conſcience of man, for his ſpiritual uniting and incorporation with Chriſt's bleſſed Body and Bloud to immortality, and for the ſure Gage of his Reſurrection.

Amen.

A SERMON Of the PASCHAL LAMB, And of the Sacramental body and bloud of CHRIST our Saviour. Written in the old Saxon tongue before the Conqueſt, and appointed in the Reign of the Saxons to be ſpoken to the people at Eaſter, before they ſhould receive the Communion.

MEN beloved, it hath been often ſaid unto you about our Saviours Reſurrection, how he on this preſent day after his ſuffering, mightily roſe from death. Now will we open unto you, through Gods grace, of the holy houſell, which ye ſhould now go unto, and inſtruct your underſtanding about this myſtery, both after the old Covenant, and alſo after the new, that no doubting may trouble you about this lively food. The Almighty God bad Moſes his Captain in the land of Aegypt, to command the people of Iſrael for to take for every family a Lamb of one year old, the night they departed out of the country to the land of promiſe, and to offer that Lamb to God, and after to cut it, and to make the ſign of the Croſs, with the Lambs blood, upon the ſide poſts, and the upper poſts of their door, and afterward to eat the Lambs fleſh roſted, and unleavened bread with wild lettice. God ſaith unto Moſes, Eat of the Lamb nothing raw, or ſodden in water, but roſted with fire. Eate the head, the feet, and the inwards, and let nothing of it be left until the morning: if any thing thereof remain, that ſhall you burn with fire Eat it in this wiſe. Gird your loins, and doe your ſhoes on your ſeet, have you ſtaves in your hands, and eat it in haſt. This time is the Lords Paſsover. And then was ſlain on that night in every houſe throughout Pharoahs raign, the firſt born child: and Gods people of Iſrael were delivered from that ſuddain death through the Lambs offering, and his bloods marking. Then ſaid God unto Moſes. Keep this day in your remembrance, and hold it a great feaſt in your kinreds with a perpetual obſervation, and eat unleavened bread alwaies ſeven daies at this feaſt. After this deed, God led the people of Iſrael over the red ſea, with dry foot, and drowned therein Pharaoh, and all his armyExod. 14. together, with their poſseſſions, and fed afterward the Iſraelites forty years with heavenly food, and gave them water out of the hard rock, until they came to the promiſedExod. 17. land.

Part of this story we have treated of in another place, part we ſhall now declare, (to wit) that which belongeth to the holy houſell. Christian men may not now keep that old law bodily, but it behoveth them to know, what it ghostly ſignifieth. That innocent Lamb which the old Iſraelites did then kill, had ſignification after ghoſtly underſtanding of Chriſts ſuffering, who unguilty ſhed his holy blood for our Redemption. Hereof ſing Gods ſervants at every Maſs. Agnus dei qui tollis peccata mundi, miſerere nobis. That is in our ſpeech, Thou Lamb of God that takeſt away the ſins of the world, have mercy upon us. Thoſe Iſraelites were delivered from that ſuddain death, and from Pharaohs bondage byMat. 27. Mar. 15. Luke 24. the Lambs offering, which ſignified Chriſts ſuffering: through which we be delivered from everlasting death, and from the Devils cruel raign, if we rightly believe in the true Redeemer of the whole world, Chriſt the Saviour. That Lamb was offered in the evening, and our Saviour ſuffered in the ſixt age of this world. This age of this corruptible world is reckoned unto the evening. They marked with the Lambs blood upon the doors and the upper poſtsNo ſuch ſign commanded by God in that place of Scriture, but it was the bloud that God did look upon. Exod. 12. Tau, that is the ſign of the Croſs, and were ſo defended from the Angel that killed the Aegyptians firſt born child. And weUnderſtand this as that of S. Paul, Epheſ. 2. Chriſt reconciled both to God in one body through his Croſs. ought to mark our foreheads, and our bodies with the token of Christs rood, that we may be alſo delivered from deſtruction, when we ſhall be marked both on forehead, and alſo in heart with the blood of our Lords ſuffering. Thoſe Iſraelites eat the Lambs fleſh at their Easter time, when they were delivered, and we receive ghostly, Chriſts body, and drink his blood, when we receive with true belief that holy houſell. That time they kept with them at Eaſter ſeven daies with great worſhip, when they were delivered from Pharaoh, and went from that land. So alſo Chriſtian men keep Chriſts reſurrection at the time of Eaſter theſe ſeven daies, becauſe through his ſuffering and riſing we be delivered, and be made clean by going to this holy houſell, as Chriſt faith in his Goſpel. Verily, verily, I ſay unto you, ye have no life in you except ye eat my fleſh, and drink my bloud. He that cateth my fleſh, and drinketh my blood, abideth in me, and I in him, and hath that everlaſting life: and I ſhall raiſe him up at the laſt day. I am the lively bread, that came John 6. down from heaven, not ſo as your forefathers eat that heavenly bread in the wilderneſs, and afterward died. He that eateth this bread, he liveth for ever. He bleſſed bread before his ſuffering, and divided it to his Diſciples,Matth. 26. Luke 22. Mark 14. thus ſaying. Eat this bread, it is my body, and do this in my remembrance. Alſo he bleſſed wine in one cup and ſaid. Drink ye all of this. This is my blood that is ſhed for many, in forgiveneſs of ſins. The Apoſtles did as Chriſt commanded, that is, they bleſſed bread and wine to houſell again afterward1 Cor. 11. in his remembrance. Even ſo alſo their ſucceſſors and all Prieſts by Chriſts commandment do bleſs bread and wine to houſell in his name with the Apoſtolick bleſſing. Now ſome men have oftenThis was now inqueſtion, and ſo before Beringarius time. ſearched and do yet often ſearch, how bread that is gathered of corn, and through fires heat baked, may be turned to Christs body, and how wine that is preſſed out of many grapes, is turned through one bleſſing to the Lords blood. Now ſay we to ſuch men, That ſome things be ſpoken of ChriſtA neceſſary diſtinction. by ſignification, ſome thing by thing certain. True thing is and certain, that Chriſt was born of a Maid, and ſuffered death of his own accord, and was buried, and on this day roſe from death. He is ſaid bread by ſignifition, and a Lamb, and a Lyon, and ſome where otherwiſe. He is called Bread, becauſe he is our life and Angells life. He is ſaid to be a Lamb for his innocency. A Lyon for ſtrength wherewith he overcame the ſtrong Devil. But Christ is not ſo notwithſtanding after true nature neither Bread, nor a Lamb, nor a Lyon. Why is then the holy houſell, called Chriſts body, or his blood, if it be not truely that it is called? Truely the bread and wine which by the Maſs of the Prieſt is hallowed, ſhew one thing without to humane understanding, and an other thing they call within to believing minds. Without they be ſeen bread and wine both in figure and in taſt: and they be truely after their hallowing Christs body and his blood through ghoſtly myſtery. An heathen child is chriſtened, yet he altereth not his ſhape without, though he be changed within. He is brought to the font-stone ſinful through Adams diſobedience. Howbeit he is waſhed from all ſin within, though he hath not changed his ſhape without.The water in Baptiſme, and bread and wine in the Lords ſupper, compared Even ſo the holy Font water that is called the well-ſpring of life is like in ſhape to other waters, and is ſubject to corruption, but the holy ghoſts might cometh to the corruptible water, through the Priests bleſſing, and it may after waſh the body and ſoul from all ſin, through ghoſtly might. Behold now we ſee two things in this one creature. After true nature that water is corruptible water, and after ghoſtlie myſtery, hath hollowing might. So alſo if we behold that holy houſell after bodily underſtanding, then ſee we that it is a creature corruptible and mutable: if we acknowledge therein ghoſtly might, then underſtand we that life is therein, and that it giveth immortality to them that eat it with belief. Much is betwixt the inviſible might of the holy houſell, and the viſible ſhape of his proper nature. It isNo Tranſubſtantiation. naturally corruptible bread, and corruptible wine: and is by might of Gods word truly Chriſts body, and his blood: not ſo notwithſtanding bodily, but ghoſtly. Much isDifferences betwixt Chriſts natural body, and the Sacrament thereof. betwixt the 𝄁 body Chriſt ſuffered in, and the body that is hallowed to houſell. The body truly that Chriſt ſuffered in, was born of the 1. Difference. Not the body that ſuffered is in the houſell. fleſh of Mary, with blood, and with bone, with ſkin, and with ſinewes, in humane limbs, with a reaſonable ſoul living: and his ghoſtly body, which we call the houſell, is gathered of many cornes: without blood, and bone, without limb, without ſoul: and therefore nothing is to be underſtood therein bodily, but all is ghoſtly to be underſtood. Whatſoever is in that houſell, which giveth ſubſtance of life, that is of the ghoſtly might, and inviſible doing. Therefore is that holy houſell called a myſterie, becauſe there is one thing in it ſeen, & an other thing understanded. That which is there2. Difference. ſeen, hath bodilie ſhape: and that we do there underſtand, hath ghoſtlie might. Certainly Christs bodie which ſuffered death and roſe from death, never3. Difference. dieth henceforth: but is Eternal, and unpaſſible. That houſell is Temporal, not Eternal.4. Difference. Corruptible, and dealed into ſundry parts. Chewed between the teeth, and ſent into the belly: howbeit nevertheleſs after ghostly might, it is all in every part. Many receiveMath. 15. that holy bodie: and yet notwithstanding, it is ſo all in every part after ghoſtly myſterie. Though ſome chew leſs deal, yet is there no more might notwithſtanding in the more part, then in the leſs: becauſe it is whole in all men after the inviſible might. This myſterie is a5. Difference. pledg and a figure: Chriſts bodie is truth it ſelf. This pledge we do keep myſticallie, untill we be come to the truth it ſelf: and then is this pledg ended. Truly it is ſo as we before have ſaid Chriſts body, and his blood: not bodilie, but ghoſtlie. And ye ſhould not ſearch how it is done, but hold it in your belief that it is ſo done. We read in an other book called Vita patrum, that two Monkes deſired of God ſome demonſtrationTheſe tales ſeem to be infarſed, placed here upon no occaſion. touching the holy houſell, and after their requeſt, as they stood to hear Maſs, they ſaw a child lying on the altar, where the Prieſt ſaid Maſs, and Gods Angel ſtood with a ſword, and abode looking untill the Priest brake the houſel. Then the Angel divided that child upon the diſh, and ſbed his blood into the Chalice. But when they did go to the houſel, then was it turned to bread and wine, and they did eat it, giving God thanks for that ſhewing. Alſo S. Gregory deſired of Chriſt, that he would ſhew to a certain woman doubting about his mysterie ſome great affirmation. She went to houſell with doubting mind, and Gregory forthwith obtained of God, that to them both was ſhewed that part of the houſel which the woman ſhould receive, as if there lay in a diſh a joynt of a finger all beblooded: and ſo the womans doubting was then forthwith healed. But now hear the Apoſtles words about this myſtery. Paul the Apoſtle ſpeaketh of the old Iſraelites thus writing in his Epistle to faithful men. All 1. Cor. 10. our fore-fathers were baptiſed in the cloud, & in the ſea, and all they eat the ſame ghoſtlie meat, and drank the fame ghoſtly drink. They drank truly of the Stone that followed them, and that Stone was Chriſt. Neither was thatNote this expoſition which is now adaies thought new. Stone then from which the water ran bodily Chriſt, but it ſignified Christ, that calleth thus to all believing and Faithful men, Whoſoever thirſteth let him come to me, and drink. And from his bowels floweth lively water. John. 4. This he ſaid of the Holy Ghoſt, whom he receiveth which believeth on him. The Apoſtle1. Cor. 10. Paul ſaith That the Iſraelites did eat Exod. 17. the ſame ghoſtly meat, and drink the ſame ghoſtly drink; becauſe that heavenly meat that fed them forty years, and that water which from the Stone did flow, had ſignification of chriſts body, and his blood, that now be offered daily in Gods church. It was the ſame which we now offer; not bodily, butMat. 26. Luke. 22. Mark. 14. ghoſtly. We ſaid unto you ere while, that chriſt hallowed bread and wine to houſel before his ſuffering, and ſaid, This is my body, and my blood. Yet he had not then ſuffered, but ſo notwithſtanding heNov we eat that body which was eaten beeore he was born by the faithful. turned through inviſible might that bread to his own body, and that wine to his blood, as he before did in the wilderneſs before that he was born to men, when heSee a tranſubſtantiation. turned that heavenly meat to his fleſh, and the flowing water from that Stone to his own blood. Very many eat of that Manna. heavenly meat in the wilderneſs, and drank that ghoſtly drink, and were never the John. 6. leſs dead, as chriſt ſaid. And chriſt ment not that death which none can eſcape; but that everlaſting death, which ſome of that folk deſerved for their unbelief. Moſes and Aaron, and many other of that people which pleaſed God, eat that heavenly bread, and they dyed not that everlaſting death, though they dyed the common death. They ſaw that the heavenly meat was viſible, and corruptible, and they ghoſtly underſtood by that viſible thing, and ghoſtly received it. The Saviour ſaith: He that eated my fleſh, and drinketh my blood, hath everlaſting life. John. 6. And he bad them not eat that body wherewith he was encloſed, nor that blood to drink which he ſhed for use,What body do the faithful now eat. but he ment with those words that holy houſel, which ghoſtly is his body, and his blood, and he that taſteth it with believing heart, hath that eternal life. In the old law faithful men offered unto God diverſs Sacrifices, that hadA ſignification before Chriſt. ſignification of Chriſts body, which for our ſins he himſelf to his heavenly Father hathA Sacrifice in Chriſts time. ſince offered to ſacrifice. Certainly this houſel which we do now hallow at Gods Altar isA Remembrance after Chriſt Math. 26. Hebr. 10. remembrance of Chriſts body which he offered for us, and of his blood which he ſhed for us. So he himſelf commanded, Do this in my remembrance. Once ſuffered Chriſt by himſelf, but yet nevertheleſs his ſuffering is daily renewed at the Maſs through myſterie of the holy houſel. Therefore that holy Maſs is profitable both to the living, and to theThis doctrine with praying to Images, & to the dead bodies of men at their tombs took his beginning of the avarice of Monks unto whom it was gainful. dead: as it hath been often declared. We ought alſo to conſider diligently how that this holy houſel is bath Chriſts body, and the body of all faithful men, after ghoſtly myſterie, as the wiſe Auguſtine ſaith of it. If ye will underſtand of Chriſts bodie, hear the Apoſtle Paul thus ſpeaking. Ye truly be Chriſts body and his members. Now is The houſel is alſo the body of all faithful men. your myſterie ſet on Gods Table, and ye receive your myſterie, which myſterie ye your ſelves be. Be that which ye ſee on the Altar, and receive that which ye your ſelves be. Again the Apoſtle Paul ſaith by it: We many be one bread, and one body. Ʋnderſtand now and rejoyce, Many be one bread, and one body in Chriſt. He is our head, and we be his limbs. And the bread is not of one corn, but of many. Nor the wine of one grape, but of many. So alſo we all ſhould have one unity in our Lord, as it is written of the faithful Army, how that they were in ſo great an unitie, as though all of them were one ſoul, and one heart. Chriſt hallowed on his Table the mysterie of our peace, and of our unitie: he which receiveth that mysterie of unitie, and keepeth not the bond of true peace, he receiveth no myſterie for himſelf, but a witneſs againſt himſelf. It is very good for Chriſtian men, that they go often to houſel, if thy bring with them to the Altar unguiltineſs, and innocencie of heart. To an evil man it turneth to no good, but to destruction, if he receive unworthily that holy houſel. Holy books command thatNo Scripture enforceth the mixture of water with the wine. water be mingled to that wine which ſhall be for houſel: becauſe the water ſignifieth the people, and theThe wine ſigniſieth Chriſts blood. wine Christs blood. And therefore ſhall neither the one without the other be offered at the holy Maſs, that Chriſt may be with us, and we with Chriſt; the head with the limbs, and the limbs with the head. We would before have intreated of the Lamb which the old Iſraelites offered at their Eaſter time, but that we deſired firſt to declare unto you of this myſterie, and after how we ſhould receive it. That ſignifying Lamb was offered at the Eaſter. And the Apoſtle Paul ſaith in the Epiſtle of this preſent day, that Chriſt is our Eaſter, who was offered for us, and on this day roſe from death. The Iſraelites did eat the Lambs fleſh as God commanded with unleavened bread, and wild Lettice:How we ſhould come to the holy! Communion. ſo we ſhould receive that holy houſel of Chriſts body and bloud without the leaven of ſin, and iniquitie. As leaven turneth the creatures from their nature: ſo doth ſin alſo change the nature of man from innocencie to uncleanneſs. The Apoſtle hath taught how we ſhould feaſt not in the leaven of evilneſs but in the ſweet dough of puritie and truth. The hearb which they ſhould eat with the unleavened bread is called Lettice, and is bitter in taſt. So we ſhould with bitterneſs of unfained repentance purifie our mind, if we will eat Chriſts bodie. Thoſe iſraelites were not wont to eat raw fleſh, although God forbad them to eat it raw, and ſodden in water, but roſted with fire. He ſhall receive the bodie of God raw, that ſhall think without reaſon that Chriſt was only man like unto us, and was not God. And he that will after mans wiſdom ſearch of the myſterie of Chriſts Incarnation, doth like unto him that doth ſeethe Lambs-fleſh in water; becauſe that water in this ſame place ſignifieth mans underſtanding: but we ſhould underſtand that all the myſterie of Chriſts Humanitie was ordered by the power of the Holy Ghoſt▪ And then eat we his body roſted with fire; becauſe the Holy Ghost came in fiery likeneſs to the Apoſtles in diverſe Tongues. The Iſraelites ſhould eat the Lambs head, and the feet, and the purtenance; and nothing thereof muſt be left over night: If any thing thereof were left, they did burn that in the fire: and they break not the bones. After ghoſtly understanding we do then eat the Lambs head, when we take hold of Chriſts Divinitie in our Belief. Again when we take hold of his Humanitie with Love, then eat we the Lambs feet: becauſe that Chriſt is the beginning and end, God before all world, and Man in the end of this world. whit be the Lambs Purtenance, but Chriſts ſecret precepts, and theſe we eat, when we receive with greedineſs the word of Life. There must nothing of the Lamb be left unto the morning, becauſe that all Gods ſayings are to be ſearched with great carefulneſs: ſo that all his precepts may be known in understanding and deed in the night of this preſent life, before that the laſt day of the univerſal reſurrection do appear. If we cannot ſearch out throughly all the myſterie of Chriſts Incarnation, then ought we to betake the reſt unto the might of the Holy Ghost with true humilitie: and not to ſearch raſhly of that deep ſecretneſs above the meaſure of our underſtanding. They did eat the Lambs fleſh with their loynes girt. In the loines is the lust of the bodie. And he which will receive that houſel, ſhall cover that concupiſcence: and take with chaſtitie that holy receipt. They were alſo ſhod. What be ſhoes but of the hides of dead beasts. We be truly ſhod if we follow in our ſteps and deeds the life of men departed which pleaſe God with keeping of hiscommandements. They had Staves in their hands when they eat. This stafe ſignifieth a carefulneſs and a diligent overſeing. And all they, that beſt know and can, ſhould take care of other men, and ſtay them up with their help. It was injoyned to the eaters that they ſhould eat the Lamb in haſte. For God abhoreth ſlouthfulneſs in his ſervants. And thoſe he loveth that ſeek the joy of everlaſting life with quickneſs, and haſt of mind. It is written: Prolong not to turn unto God, leaſt the time paſs away through thy ſlow tarrying. The eaters might not break the Lambs bones. No more might the Souldiers, that did hang Christ break his holy legs, as they did of the two Theeves that hanged on either ſide of him. And the Lord r • ſe from death ſound without all corruption; and at the laſt judgment they ſhall ſee him, whom they did moſt cruelly wound on the Croſs. This time is called in the Hebrew tongue Paſca, and in Latine Tranſitus, and in Enghiſh a Paſsover; becauſe that on this day the people of Iſrael paſſed from the land of Aegypt over the Red ſea; from bondage to the Land of promiſe. So alſo did our Lord at this time depart, as ſaith John the Evangeliſt, from this world to his heavenly Father-Even ſo we ought to follow our head, and to go from the devil to Chriſt; from this unſtable world to his ſtable kingdom. Howbeit we ſhould firſt in this preſent life depart from vice to holy virtue; from evil manners to good manners, if we will after this corruptible life go to that eternal life, and after our reſurrection to Christ. He brings us to his everliving Father who gave him to death for our ſins. To him be honour, and praiſe of welldoing, world without end Amen.

This Sermon is found in diverſs Books of Sermons written in the old Engliſh or Saxon tongue: whereof two books be now in the hands of the moſt Reverend Father the the Arch-biſhop of Canterbury.

Here followeth the words of Aelfricke Abbot of St. Albons, and alſo of Malmſbery, taken out of his Epiſtle written to Wulfſine Biſhop of Scyrburn. It is found in a book of the old Saxon tongue, wherein be XLIII. Chapters, of Canons and Eccleſiaſtical Conſtitutions, and alſo Liber Poenitentialis, that is a Penitential book or Shrift book, divided into Four other books, the Epiſtle is ſet for the 30. Chapter of the Fourth book, Intituled in the Saxon tongue be preoſt ſinothe, that is, a Synod concerning Prieſts: and this Epiſtle is alſo in a Canon book of the Church of Exeter.

SOme Prieſts keep the houſel that is hallowed on Eaſter day all the year for ſick men. But they do greatly amiſs, becauſe it waxeth hoary. And theſe will not underſtand how grievous pennance the Penitential book teacheth by this, if the houſel become hoary and rotten: or if it be loſt, or be eaten of Miſe or of beaſts by negligence. Men ſhall reſerve more carefully that holy houſel, and not reſerve it too long, but hallow other of new for ſick men alwaies within a week or a fortnight, that it be not ſo much as hoary. For ſo holy is the houſel which to day is hallowed as that which on Eaſter day was hallowed. That houſel is Christs body not bodily, but ghostly. Not the body which he ſuffered in, but the body of which he ſpake, when he bleſſed bread and wine to houſel a night before his ſuffering, and ſaid by the bleſſed bread, This is my body; and again by the holy wine, This is my blood, which is ſhed for many in forgivneſs of ſins. Ʋnderſtand now that the Lord, who could turn that bread before his ſuffering to his body, and that wine to his blood ghostly; that the ſelf ſame Lord bleſſeth daily through the Prieſts hands bread and wine to his ghostly body, and to his ghoſtly blood.

Here thou ſeeſt good Reader how Aelfrick upon finding fault with an abuſe of his time, which was that Prieſts on Eaſter day filled their houſel box, and ſo kept the bread a a whole year for ſick men, took an occaſion to ſpeak againſt the bodily preſence of Chriſt in the Sacrament. So alſo in another Epiſtle ſent to Wulfſtane Arch-biſhop of York, he reprehending again this overlong reſerving of the houſel, addeth alſo words more at large againſt the ſame bodily preſence. His words be theſe.

SOme Prieſts fill their box for houſel on Eaſter day, and ſo reſerve it a whole year for ſick men, as though that houſel were more holy then any other. But they do unadviſedly, becauſe it waxeth black, or altogether rotten by keeping it ſo long ſpace. And thus is he become guilty, as the book witneſseth to us. If any do keep the houſel too long, or looſe it, or Miſe or other beaſts do eat it, ſee what the Penetential book ſayeth by this. So holy is altogether that houſel, which is hallowed to day, as that which is hallowed on Eaſter day. Wherefore I beſeech you to keep that holy body of Chriſt with more adviſement for ſick men from Sonday to Sonday in a very clean box: or at moſt not to keep it above a fortnight, and then eat it laying other in the place. We have an example hereof in Moſes books, as God himſelf hath commanded in Moſes law. How the Prieſts ſhould ſet on every Saterday twelve loaves all new baked upon the Tabernacle: the which were called Panes praepoſitionis: and thoſe ſhould ſtand there on Gods Tabernacle, till the next Saterday, and then did the Prieſts themſelves eat them, and ſet other in the place. Some Prieſts will not eat the houſel which they do hallow. But we will now declare unto you how the book ſpeaketh by them. Presbyter miſſam celebrans, & non audens ſumere ſacrificium, accuſante conſcientia ſua, Anathema eſt. The Prieſt that doth ſay Maſs and dare not eat the houſel, his conſcience accuſing him, is accurſed. It is leſs danger to receive the houſel, then to hallow it. He that doth twice hallow one Hoſt to houſel, is like unto thoſe Hereticks, who do Chriſten twice one child. Chriſt himſelf bleſſed houſel hefore his ſuffering▪ He bleſſed the bread and brake, thus ſpeaking to his Apoſtles. Eat this bread it is my body. And again he bleſſed one Chalice with wine, and thus alſo ſpeaketh unto them. Drink ye all of this it is mine own blood of the New Teſtamant which is ſhed for many in forgivneſs of ſins. The Lord which halowed houſel before his ſuffering and ſaith that the bread was his own body, and that the wine was truly his blood, he haloweth daily by the hands of the Prieſts bread to his body, and wine to his blood in ghostly myſterie, as we read in books. And yet that lively bread is not bodily ſo notwithſtanding: not the ſelf ſame bodie that Chriſt ſuffered in▪ Nor that holy wine is the Saviours blood which was ſhed for us in bodily thing, but in ghoſtlie underſtanding. Both be truly that bread his bodie, and that wine alſo his blood, as was the heavenly bread, which we call Manna, that fed forty years Gods people. And the clear water which did then run from the Stone in the wilderneſs, was truly his blood, as Paul wrot on ſome of his Epiſtles. Omnes patres noſtri eandem eſcam ſpiritualem manducaverunt, & omnes eundem potum ſpiritualem biberunt, &c. All our Fathers eat in the wilderueſs the ſame ghoſtly meat and drank the ſame ghoſtlie drink. They drank of that ghoſtlie ſtone, and that ſtone was Chriſt. The Apoſtle hath ſaid as you have heard, that they all did eat the ſame ghoſtlie meat, and they all did drink the ſame ghoſtly drink. And he ſaith not bodilie but ghoſtlie. And Chriſt was not yet born, nor his blood ſhed, when that the people of Iſrael eat that meat, and drank of that ſtone. And the ſtone was not bodilie Chriſt though he ſo ſaid. It was the ſame myſterie in the old law, and they did ghoſtlie ſignifie that ghoſtlie houſel of our Saviours bodie which we conſecrate now.

This Epiſtle to Wulfſtane, Elfrick wrote firſt in the Latine tongue, as in a ſhort Latine Epiſtle ſet before this, and another of his Saxon Epiſtles he confeſſeth thus. Aelfricus Abbas Wulfſtano venerabili Arshiepiſcopo ſalutem in Chriſto. Ecce paruimus veſtrae almitatis juſſionibus transferentes Anglice duas Epiſtolas quas Latino eloquio deſcriptas ante annum vobis deſtinavimus, non tamen ſemper ordinem ſequentes, nec verbum ex verbo: ſed ſenſum ex ſenſu proferentes. Behold we have obeyed the commandement of thy Excellencie, in Tranſlating into Engliſh the two Epiſtles which we ſent unto thee written in Latine more then a year agoe. Howbeit we keep not here alwaies the ſame order: nor yet Tranſlate word for word, but ſenſe for ſenſe. Now becauſe very few there be that do underſtand the old Engliſh or Saxon (ſo muc h i our ſpeech changed from the uſe of that time, wherein Elfrick lived) and for that alſo it may be that ſome will doubt how skilfully, and alſo faithfully theſe words of Elfrick be Tranſlated from the Saxon tongue: we have thought good to ſet down here laſt of all the very words alſo of his Latine Epiſtle, which is recorded in books fair written of old in the Cathedral Churches of Worceſter and Exeter.

QƲidam vero Preſbyteri implent alabaſtrum ſuum de Sacrificio, quod in Paſca Domini ſanctificant: & conſervant per totum annum ad infirmos, quaſi ſanctior ſit caeteris ſacrificiis, Sed nimirum inſipienter faciunt. Quia nigreſcit, & putreſcit tamdiu conſervatum. Et Liber Poenitentialis pro tali negligentia poenitentiam magnam docet: aut ſi a Muribus comeſtum ſit: aut ab Auibus raptum. Tam ſanctum eſt ſacrificium, quod hodie ſanctificatur quam illud quod in die Paſ • ae conſecratum eſt. Et ideo debetis a Dominicae in Dominicam, aut per duas, vel maxime tres hebdomadas tenere ſacrificium in alabaſtro mundo ad infirmos: • e nigreſcat, aut putreſcat, ſi diutius ſervetnr. Nam in lege Moiſi ponebant ſacerdotes ſemper omni ſabbato panes propoſitionis calidos in Tabernaculo coram Domino: & in ſequenti ſabbato ſumebant illos ſoli ſacerdotes, & edebant: & alios novos pro eis ponebant▪ Facite & vos ſacerdotes ſimiliter. Cuſtodite cautè ſacrificium Chriſti ad infirmos, & edite illud, ne diutius teneatur, quam oportet. Et reponite aliud noviter ſanctificatum propter neceſſitatem infirmorum, ne ſine viatico exeant de hoc ſeculo. Chriſtus Jeſus in die ſuae ſaenctae caenae accepit panem: benedixit, ac fregit: dedit diſcipulis ſuis, dicens. Accipite, & comedite. Hoc eſt enim corpus ſuum meum. Similiter & calicem accipiens gratias • git, & dedit illis, dicens. Bibite ex hoc omnes. Hic eſt ſanguis meus Novi Testamenti, qui pro multis effundetur in remiſſionemThe words incloſed between the two half circles, ſome had raſed out of Worceſter book, but they are reſtored again out of a book of Exeter Church. peccatorum. Intelligite modo Sacerdotes, quod ille Dominus qui ante paſſionem ſuam potuit convertere illum panem, & illud vinum ad ſuum corpus & ſanguinem: quod ipſe quotidie ſanctificat per manus Sacerdotum ſuorum panem ad ſuum corpus ſpiritualiter, & vinum ad ſuum ſanguinem (Non ſit tamen hoc ſacrificium corpus ejus in quo paſſus eſt pro nobis: neque ſanguis ejus, quem pro nobis effudit ſed ſpiritualiter corpus ejus efficitur & ſanguis: ſicut Manna quod de coelo pluit, & aqua quae de petra fluxit. Sicut) Paulus Apoſtolus ait: Nolo enim vos ignorare fratres, quoniam patres noſtri omnes ſub nube fuerunt: & omnes, mare tranſierunt & omnes in Moiſi baptizati ſunt in nube & in mari. Et omnes eandem eſcam ſpiritualem manducaverumt: & omnes eundem potum ſpiritualem biberunt. Bibebant autem de ſpirituali conſequenti eos petra. Petra autem erat Chriſtus. Ʋnae dicit Pſalmiſta. Panem coeli dedit eis. Panem Angelorum manducavit homo. Nos quo que proculdubio manducamus panem Angelorum▪ & bibimus de illa petra, quae Chriſtum ſignificabat: quotiens fideliter accedimus ad ſacrificium corporis & ſanguinis Chriſti.

AS the writings of the Fathers, even of the Firſt age of the Church, be not thought on all parts ſo perfect, that whatſoever thing hath been of them ſpoken ought to be received without all exception, (which honor truly themſelves both knew and alſo have confeſſed to be only due to the moſt holy and tryed word of God:) So in this Sermon here publiſhed, ſome things be ſpoken not conſonant to ſound doctrine: but rather to ſuch corruption of great ignorance and ſuperſtition, as hath taken root in the Church of long time, being overmuch cumbred with Monkery. As where it ſpeaketh of The Maſs to be profitable to the quick and dead: Of the mixture with water with wine: and whereas there is alſo made mention of Two vaine Miracles, which notwithſtanding ſeem to have been infarced, for that they ſtand in their place unaptly, and without purpoſe, and the matter without them, both before and after, doth hang in it ſelt together moſt orderly; with ſome other Superſtitious words, ſounding to Superſtition. But all theſe things that be thus of ſome reprehenſion be as it were but by the way touched: the full and whole diſcourſe of all the former part of the Sermon, and almoſt of the whole Sermon is about the underſtanding of the Sacramentall bread and wine, how it is the body and blood of Chriſt our Saviour, by which is revealed and made known, what hath been the common taught doctrine of the Church of England on this behalf many hundred years agoe, contrary unto the unadviſed writing of ſome now a daies. Now that this foreſaid Saxon Homely, with other Teſtimonies before alledged, do fully agree to the old ancient books (whereof ſome be written in the old Saxon, and ſome in the Latine) from whence they are taken: theſe here under written upon diligent peruſing, and comparing the ſame have found by conference, that they are truly put forth in Print, without any adding, or withdrawing any thing for the more faithful reporting of the ſame, and therefore for the better credit hereof have ſubſcribed their Names.

Matthew Arch-biſhop of Canterbury, Thomas Arch-biſhop of York. Edmund Biſhop of London. James Biſhop of Durham. Robert Biſhop of Wincheſter. William Biſhop of Chicheſter. John Biſhop of Hereford. Richard Biſhop of Ely. Edwine Biſhop of Worceſter. Nicholas Biſhop of Lincolne. Richard Biſhop of S. Davids. Thomas Biſhop of Coventry and Lichfield. John Biſhop of Norwich. John Biſhop of Carlile. Nicholas Biſhop of Bangor.

With divers other Perſonages of Honor and credit ſubſcribing their Names, the Record whereof remains in the Hands of the Moſt Reverend Father Matthew, Arch-biſhop of Canterbury.

FINIS.