superstition hipocrisie of monkes after that the same had been a longe tyme by the iuste iudgement of God vtterlye abolished the Danes spoyling them cruelly burning them vp in there houses as is at large and plentifullye confessed in the historyes of their owne churches For thys newe rearing vp of monkerie is Aethelwolde called in moste olde historyes pater monachorum the father of monkes Vnder thys Aethelwolde was Aelfrike traded vp in lerning as he witnesseth of him selfe in the Lattyne preface of his Saxon grammer where speaking of hys interpretation of Lattyne wordes he wryteth thus Scio multis modis verba posse interpretâ—ri sed ego simplicem interpretationem sequor fastidiuÌ„ vitaÌ„di causa Si alicui tamen displicuerit nostra interpretatio dicat quomodo vult Nos con tenti sumus sicut didicimus in scholis venerabilis praesulis Aethelwoldi qui multos ad bonum imbuit I know that wordes may be expounded diuers waies but for to auoyde lothsomnes I doe follow the playne interpretation Which if anye shall mislike he may do as he thinketh best but we are coÌ„tent to speake as we haue learned in the scholes of the moste worthye byshop Aethelwolde who hath bene a good instructour to manye or who hath brought vp many to good This he writeth of hymselfe So vppon this his education in the schooles of Aethelwolde he became afterward to be an earnest louer and a great setter forwarde of monkerye and therefore no lesse busie writer and speaker agaynst the matrimonye of priestes in hys tyme. For which respecte he was afterwarde so regarded that he was made by Oswalde byshop of Worceter as reporteth John Capgraue the first abbot of S. Albons newlye restored replenished with moÌ„kes and was also made abbot of Malmesburye by kyng Edgar as reporteth William of Malmesburye in the lyfe of Aldelmus And truly he calleth him selfe abbot in diuers of his epistles although he neuer named of what place as in that he wryteth Egnesh amensibus fratribus de consuetudine monachorum To the monkes of Egnesham of the order and manner of monkes and in this he wryteth here to Wulfstane Archbyshop of Yorke and in an other agaynst priestes matrimonye sent to one Sygeferth with whom was an anker abyding which defended the mariage of pristes affyrming it to be lawful The epistle beginneth thus in the Saxon tonge Aelfric abb gret Sigeferþ freondlice Me is gesaed ê§ Ã°u saedest beo me ê§ ic oþer taehte on Engliscen geÆ¿riten oþer eoÆ¿er ancor aet ham mid eoÆ¿ taehþ forþan ðe he sÆ¿utelice saegþ ê§ hit sie alefd ê§ maesse preostas Æ¿el motan Æ¿ifigen and min geÆ¿riten Æ¿iþcÆ¿eþeþ ðysen That is Elfricke abbot doth send frendlye salutation to Sigeferth It is tolde me that I teach otherwyse in my English writynges theÌ„ doth thy anker teach which is at home wyth thee For he sayth playnly that it is a lawfull thing for a priest to marye and my wrytynges doth speake agaynst thys c. Thus aswell in hys owne epistles as in all other bookes of Sermons in the Saxon tounge that I haue sene I finde him alwaies called abbot and onely so called Howbeit John Capgraue who gathered together into one volume the liues of English sainctes writeth in the life of Oswalde that Aelfricke was laste of all aduaunced to the Archbishops see of Canterburie In alijs inquit Angliae partibus insignes ecclesias ob praefixam causam clericis euacuauit et eas viris monasticae institutionis sublimauit quoruÌ„ haec nomina sunt Ecclesia S. Albani S. Aetheldredae virginis in Eli et ea quae apud Beamfledam constituta honorabilis habebatur Instituit enim in ecclesia S. Albani AelfricuÌ„ abbateÌ„ qui ad Archiepiscopatum Cantuariensem postea sublimatus fuit In other partes of Englande Oswald auoyded out of the most notable churches the clarkes aduaunced the same places with men of the order of monkes whose names be these S. Albons the church of the virgin S. Aetheldrede in Ely and that which is at Beamfleot reputed very famous He dyd appoynte abbot in S. Albons Aelfricke who was afterward promoted to the Archbyshopricke of Canterburye Truely thys Aelfricke we here speake of was equall in tyme to Elfricke Archbyshop of Canterbury as may certainly appeare to him that will well consider when Wulfstane Archbishop of Yorke and Wulfsine byshop of Scyrburne liued vnto whom Aelfricke wryteth the Saxon epistles from which the wordes concerning the Sacrament hereafter following be taken And the certaintye of thys consideration may well be had out of William Malmesburye De Pontificibus out of the subscription of bishops to the grauntes letters patentes and charters of Aethelrede who raigned king of EnglaÌ„d at this time Howbeit whether this Aelfricke Aelfricke Archb. of Canterbury was but one the same maÌ„ I leaue it to other mens iudgement further to consider for that writing here to Wulfstane he nameth him selfe but abbot yet Aelfricke Archb. of Canterbury was promoted to that his archb stole vj. yeres before that Wulfstane was made Archbishop of Yorke as is declared most manifestly in the historyes of Symeon of Durham Roger Houeden the historie of Rochester Flores Hystoriarum Thomas Stubbes in hys historie of the Archbishops of Yorke and in all other moste auncient histories aswell written in the olde Saxon tounge as in Lattyne Moreouer in many deedes and writynges of giftes made by kyng Aethelrede when Aelfricke subscribeth as Archbyshop of Canterburye then in them is one Aldulphus Wulfstanes predecessour named Archbyshop of Yorke and Wulfstane him self subscribeth but as an inferiour byshop But be it that this Aelfricke was onely abbot and not Archbishop of Canterburye yet this is also most true that beside the prayse of great learning of being a most eloqueÌ„t interpreter for which William of Malmesburye doth greatly commend him he was also of such credite and estimation to the lyking of that age in which he liued that all his writinges and chiefly these his epistles were then thought to contayne sounde doctrine and the byshops them selues dyd iudge them full of ryghte good counsaile preceptes and rules to gouerne therby their clergie and therfore dyd most earnestly request to haue these epistles sent vnto them as doe well appeare by ij shorte Lattyne epistles set before the Saxon epistles wherof the one is sent to Wulfsine byshop of Scyrburne the other to Wulfstane Archbyshop of Yorke And after this also byshops of other churches amonge other caÌ„nons that they collected out of generall perticular councells out of the bookes of Gildas out of the poenitentialls of Theodorus Archbyshop of Canterburye out of the extractes of Egberhtus the iiij Archbishop of Yorke froÌ„ Paulinus out of the epistles of Alcuinus teacher to Charles the great and to conclude out of the writinges of the fathers of the primatiue church amonge other Cannons I saye they collected together for the better orderyng of their churches they doe place
amonge them also these two epistles of Aelfricke as is to be sene in ij bokes of CaÌ„nons of Worceter librarye wherof the one is all in the olde Saxon tounge and there these epistles of Aelfricke be in the same tounge the other is for the most parte all in Lattyne and is intituled Admonitio spiritualis doctrinae where these epistles be in the Lattyne tounge and be ioyned together for an exhortation to be made of the byshop to hys clergie There is also a like booke of Cannons of Exeter church where these two epistles in Lattyne be appoynted in stede of two sermons to bee preached Ad clericos et presbyteros to the clerkes and priestes and the epistles be also in the same boke in the Saxon tonge And thys booke was geuen to Sainct Peters church in Exeter by Leofricke the first and most famous bishop of that church as in hys owne recorde and grauÌ„t of all such landes bokes and other thinges he gaue vnto the church it is thus expressed in the Saxon tounge Here sÆ¿utelaþ on ðissere bec hÆ¿aet Leofric b. haefþ gedon into sancti Petres minstre on Exanceastre ðaer his bisceop stol is ê§ is ê§ he haefþ geinnod ê§ aer geutod Æ¿aes ðurh Godes fultume c. ðonne is seo oncnaÆ¿ennis ðe he haefþ god mid gecnaÆ¿en sanctum PetruÌ„ into ðam halgan mynstre on cyrclicuÌ„ madmuÌ„ ê§ is ê§ he haefþ þider inngedon 11. ful maesse bec ane colectaneum .11 pistel bec .11 fulsang bec .1 nihtsang .1 ad te leuaui .11 psalteras se ðriddan sÆ¿a man singþ on rome .11 ymneras 1. deorÆ¿urþ bletsung boc .111 oþer þeos englisc Cristes boc .11 sumer raeding bec 1. Æ¿inter raeding boc regula canonicorum martyrologium .1 canon on leden scrift boc on englisc c. Here is shewed in thys booke or charter what Leofrike bishop hath geuen into Saint Peters mynster at Exeter where his bishops seate is that is that he hath gotte in agayne through Gods helpe what soeuer was takeÌ„ out so forth first shewing what laÌ„des of such as was taken from the church he recouered agayne partlye by his earnest complaynte and sute made for the same partlye by his geuyng of rewardes Nexte making also report what landes with other treasure of his own he gaue of newe to the place he commeth at laste to the rehearsall of hys bookes wherof the last here named a Cannon on Leden scrift boc on Englisc that is a Cannon boke in Lattyne and shryfte boke in Englishe is the boke we speake of and hath in it the Lattyne and Saxon epistles of Aelfricke Thus as this boke of Exeter church hath thys good euidence by which it is shewed that Leofrike was the geuer therof euen so the boke of CaÌ„nons of Worceter church written all in Saxon hath in it most certayne testimonie that the writer therof was the publike scribe of the church whose name was Wulfgeat For thus haue And let byshops take heede that they presume not to ordaine priestes or deacons vnlesse they do first professe to haue no wiues Now albeit thys and many other councels helde from tyme to tyme by the space more theÌ„ of an hundreth yeares after this did litle auaile but that the priestes did both marrye and still kepe their wiues because as wryteth Gerardus Archbyshop of Yorke to Anselme Cum ad ordines aliquos inuito dura ceruice renituntur ne in ordinando castitatem profiteantur When I call any to orders they resiste with a stiffe necke that they doe not in taking order professe chastitie Or as is reported in the Saxon storye of Peterborowe church speaking of the councells of Anselme of Iohn of Cremona of William Archbyshop of Canterburye Ne forstod noht ealle þa bodlaces All these decrees auayled nothyng Ealle heoldon here Æ¿ifes be ðes cinges leaf sÆ¿a sÆ¿a hi ear didon They all kept their wiues still by the kinges leaue as they dyd before Yet it came to passe vpon thys decree of Lanfranke that the forme of wordes wherin the priestes should vowe chastitie was nowe fyrst put into some bishops pontificall Ego frater N. promitto deo omnibusque Sanctis eius castitatem corporis mei secundum cannonum decreta secundum ordinem mihi imponenduÌ„ seruare domino praesule N. presente And as the wordes were thus put into some poÌ„tifical in a general speaking as the maÌ„ner is thys coÌ„trouersie but also that more is what was the coÌ„mon receaued doctrine herein of the whole church of England as well when Aelfricke hym self lyued as before hys tyme and also after his time eueÌ„ froÌ„ him to the conquest But what was the condition and state of the church wheÌ„ Aelfricke him self liued In deede to confesse the truth it was in diuers pointes of Religion full of blindnes and ignoraunce full of childysh seruitude to ceremonies as it was longe before and after and to much geuen to the loue of monketye which now at thys tyme vnmeasurablye tooke roote and grewe excessiuely But yet to speake what the aduersaryes of the truth haue iudged of thys time it is most certayne that there is no age of the church of England which they haue more reuerenced and thought more holy then thys For of what age haue they canonized vnto vs more sainctes and to their lyking more notable Fyrst Odo Archbyshop of Canteaburye who dyed in the beginning of king Edgars raigne Then king Edgar hym selfe by whom Aelfricke was made abbot of Malmesburye Then Edward called the Martyr kyng Edgars bastard sonne Then Editha kyng Edgars bastarde daughter Also Dunstane archbyshop of Canterbury of whoÌ„ Aelfricke was greatly estemed Aethelwold bishop of Winchester vnder whom Aelfricke had hys first bringing vp Oswalde byshop of Worceter and after Archbyshop of Yorke who made Aelfricke abbot of S. Albons Wulfsine bishop of Scyrburne vnto whom Aelfricke wryteth the first of the epistles we here speake of Elfleda a Nunne of Romesey and Wulhilda Abbesse of Barkyng lyued in the dayes of king Edgar And laste of all Wlfritha K. Edgars coÌ„cubyne All these I say with some other more be canonized for sainctes of this age in which Aelfricke him self liued in great fame credite Also Leofricke and Wulfsine whom we haue shewed to haue been the geuers of those Cannon bookes wherin be seene Aelfrickes epistles be reuerenced for moste holy men and saintes of their churches And these ij liued byshops in the comming in of the Conquerour Thus doe some men now a dayes not onely dissent in doctrine from their owne church but also from that age of their churche whiche they haue thought moste holy and iudged a most excelleÌ„t paterne to be folowed Wherfore what may we nowe thinke of that great coÌ„sent wherof the Romanistes haue long made vaunte to witte their doctrine to haue coÌ„tinued many hundred yeares as it were lincked together with
of VVinchester VVilliam Bishop of Chichester Iohn Byshop of Hereford Richard byshop of Elye Edwine Byshop of VVorceter Nicholas Byshop of Lincolne Richard Byshop of S. Dauys Thomas Bishop of Couentry and Lichfield Iohn Bishop of Norwiche Iohn Bishop of Carlyll Nicholas Bishop of Bangor With diuers other personages of honour and credite subscribyng their names the recorde wherof remaines in the handes of the moste reuerend father Matthewe Archbishop of Canterbury THE Lordes prayer the Creede and the x. Commaundements in the Saxon and Englishe tounge THat it is no new thyng to teache the people of God the Lordes prayer and the articles of their beliefe in the Englishe tounge wherby they mought the better serue their God and holde faste their profession of Christianitie may well be proued by many godly decrees of byshops and lawes of kinges made froÌ„ tyme to tyme in the raigne of the Saxons before the Conquest In a councell holden by Cuthbert Archbyshop of Canterburye in the yeare of our Lorde 747. and in the 33. yeare of Aethelbalde king of Mercia who was present at this same Councell with his princes dukes it was decreed vt ipsi presbyteri dominicam orationem et simbolum anglice discant et doceant That the priestes doe both learne them selues and also teach to others the Lordes prayer and the Creede in Englishe In olde Cannon bookes of churches in the epistles of Aelfricke we read it thus inioyned to priestes Se maesse preost sceal secgan on sunnan daguÌ„ and maesse dagum ðaes godspelles andgyt on englisc ðam folce and be ðam Pater noster be ðam Credan eac sÆ¿a he oftost maege þaÌ„ mannuÌ„ to onbryrdnysse ê§ hi cunnon geleafan heora cristendome gehalden The priest shall say vnto the people on sondayes and holydayes the sense of the Gospell in English and so also touching the Lordes prayer and the Creede so ofte as he may to mens contritioÌ„ that they may know their beliefe and kepe suere their Christianitie Cnut a king of England worthy of memorye amongest many other good lawes he made in the time of his princely gouernmeÌ„t hath also thys law And ealle cristene men Æ¿e laeraþ sÆ¿iþe georne þaet hig inÆ¿eardne heortan aefre God lufian and rihtne cristendon geornlic healdan and god cundan lareoÆ¿an geornlice hyran Godes lara laga smeagan oft gelome him sylfum to þearke And Æ¿e laeraþ ê§ aelc cristen man geleornige ê§ he huru cunne rihtne geleafan and ariht understandan and Pater noster Credan geleornian for ðam mid oþrum sceal aelc cristen mann hine to Gode gebiddan mid þam oþrum gesÆ¿utelan rihtne geleafan We admonish diligentlye all Christian men that they doe alwayes loue God with an inwarde harte and be diligently obedient to deuine teachers and doe subtillye search Gods learning and lawes often and dayly to the profite of them selues And we warne that all Christian men do learne to know at the least wyse the right beliefe and aright to vnderstand and learne the Pater noster and the Creede For that with the one euery Christian man shall pray vnto God and with the other shewe forth right beliefe Thus is it reserued in memorie put in writing as touching the diligent care that the former age of the church of God bad to haue the people of God wel instructed in that prayer wherof Christ him self is the author and in the articles of their beliefe Which prayer of the Lord and Creede with the tenne lawlyke wordes that God hym selfe taught Moyses and wrote with hys finger in two tables of stone on the Mount Sinai for all mens chastisement as well for that olde people that was in tymes paste as also for vs that bee nowe be here set out as they are yet sene in old bokes of the Saxon tonge But for the better vnderstanding of any worde that may seeme harde vnto the reader we haue thought good to place ouer the Saxon the familiar wordes of our own speech ⸪ Math. 6. Verely when ye pray Soþlice ðonne ge gebiddan nyll ye speke much nellon ge spraecan faela as y e hetheÌ„ They thinke sÆ¿a sÆ¿a haeþene Hig Æ¿enaþ that they be harde in ðaet hig syn gehyrede on their manyfolde speaking heorna maenigfealdan spraece Nill ye therefore them Nellon ge eornoslice him do like vnto Verely your geefenlaecan Soþlice eoaer father wote what your nede faeden Æ¿at hÆ¿aet eoÆ¿ ðearf is before y t ye to hym pray â–ª is â–ª aer þam ðe ge hine biddaþ VVherfore praye ye Eornostlice gebiddaþ eoÆ¿ thus ðus The Lordes praier in Englishe Pater noster on englisc THou our father Ãu ure faeder which art in heauen ðe eart on heofenuÌ„ be thy name hallowed si þin nama gehalgod Come thy kingdome Be thy Cume þin rice Si ðin will in earth as in Æ¿illa on eorþan sÆ¿a sÆ¿a on heauen Geue vs to day heofonum Syle us to daeg our daylye bread And urne daeghÆ¿aÌ„lican hlaf And forgeue vs our trespasses forgif us ure gyltas as we forgeue them that sÆ¿a sÆ¿a Æ¿e forgifaþ ðam ðe against vs trespasse And ne Æ¿iþ us agyltaþ And ne led y u not vs into temptatioÌ„ laed ðu na us on costnunge But deliuer vs from euill Ac alys us fram yfele Be it so Si hit sÆ¿a The beliefe in English Credo in deuÌ„ on Englisc I Beleue in God Ic gelyfe on God y e father almightye maker faeder aelmihtigne scyppend of heaueÌ„ earth And heofenan eorþan I beleue in y e sauiour Christ ic gelyfe on haelend Crist hys onely begotteÌ„ sonne our his ancennedan sunu urne Lorde who was coÌ„ceaued of drihten se Æ¿aes geeacnod of the holy ghost borne ðam halgan gaste acenned of Marye the virgyne suffred of Marian ðaÌ„ maedene geþroÆ¿od vnder Pontius under þaÌ„ Pontiscan Pilate on y e crosse haÌ„ged he Pilate on rode ahangen he was dead buryed he Æ¿aes dead bebyrged he down desceÌ„ded to hel And he ny Æ¿er astah to helle he arose froÌ„ death on the thyrd aras of deaþe on þaÌ„ þriddan daye And he went vp to daege And he astah up to heauen and sitteth now at heofonuÌ„ and sitt nu aet y e righthaÌ„d of God almighttie sÆ¿iðran Godes aelmihtiges the father FroÌ„ thence he faeder Ãanon he will come to iudge Æ¿ile cuman to demenne both the quicke the aegþer ge ðaÌ„ cucum ge þam deade And I beleue on the deaduÌ„ ic gelyfe on þone holy ghost And the holy halgan gast And ða halgan coÌ„gregatioÌ„ And of y e saintes y e gelaþunge halgena societie And sinnes forgeuenesse gemaennysse synna forgifenysse And of y e flesh y e rising flaesces aerist And y t euerlasting life ê§ ece life The ten coÌ„maundementes þa tyn beboda which also God himselfe ðe eac God sylf proclaimed froÌ„ the mounte geclypode of þam munte with loude voyce to mid
ought we to betake the rest vnto the might of y e holy ghost w t true humilitie not to searche rashlye of that deepe secretnes aboue y e measure of our vnderstaÌ„ding They did eat y e lambes flesh w t their loynes gyrt In the loines is the lust of the body And he whyche wyll receyue y t housell shall restrayne that concupisceÌ„ce and take with chastitie that holy receypt They were also shod VVhat be shoes but of the hydes of dead beastes VVe be truely shod if we folow in our steps deades the lyfe of those pilgrimes which please god w t keping of his commauÌ„demeÌ„ts They had staues in their handes when they ate This stafe signifieth a carefulnes and a diligeÌ„t ouerseing And al they y t best know and caÌ„ should take care of other men and staye them vppe with their helpe It was inioyned to the eaters y t they shoulde eate the lambe in haste For god abhorreth slouthfulnes in his seruantes And those he loueth that seeke the ioye of euerlasting life with quicknes hast of minde It is written Prolong not to turne vnto god lest the time passe awaye through thy slowe tarrying The eaters mought not break the laÌ„bes bones Nomore mought the souldyers y t did hang Christ breake his holy legges as they did of the two theefes that hanged on either syde of him And y e Lord rose froÌ„ death sound without al corruption at the last iudgemeÌ„t they shal see him whom they did most cruelly hange on y e crosse This time is called in y e Ebrue tonge Pasca and in latine Transitus in English a Passouer bicause y t on this daye the people of Israell passed from the land of Aegipt ouer the read sea from bondage to the lande of promyse So also dyd our Lord at thys tyme departe as sayeth Iohn the Euangelyste from thys world to his heaueÌ„ly father Euen so we ought to folowe our head and to go from the deuill to christ from this vnstable world to his stable kingdoÌ„e Howbeit we should first in this preseÌ„t life depart froÌ„ vice to holy vertue from euill manners to good manners if we will after thys lente lyfe go to that eternal life after our resurrection to Christ He bring vs to his euerliuing father who gaue him to death for our sinnes To him be honour praise of wel doing world wythout ende Amen ¶ This sermon is found in diuerse bookes of sermoÌ„s written in the olde English or Saxon toung whereof two bookes bee nowe in the handes of the most reuerend father the Archbishop of Caunterburye Here followeth the wordes of Aelfrike abbot of S. Albones also of Malmesberye taken out of his epistle written to Wulfsine byshop of Scyrburne It is founde in a booke of the olde Saxon tounge wherin be xliij chapters of Canons and ecclesiasticall constitutions and also Liber poenitentialis that is a poenitentiall booke or shryfte booke deuided into iiij other bokes the epistle is set for the 30. chapter of the fourth boke intituled be preost sinoþe that is a Synode concerning priestes and this epistle is also in a canonn boke of the churche of Exeter SVme preostas healdaþ þaet husel ðe biþ on easter daeg gehalgod ofer gear to sceocum mannum ac hi misdoþ sÆ¿yþe deope ê§ Ã°aet halige husel sceole fynegian nellaþ understandan hu mycele daedbote seo poenitentialis taecþ be ðam gif ðaet husel biþ fynig oþþe haeÆ¿en oþþe gif hit forloren biþ oþþe gif mus oþþe nytenu ðurh gymeleaste hit etaþ Man sceal healden þaet halige husel mid mycelre gymene ne forhealdan hit ac halgian oþer edniÆ¿e to sceocum mannum a embe vii niht oð ðe embe xiiii niht ê§ hit huru fynig ne sy forþon ðe eal sÆ¿a halig biþ ê§ husel þe nu to daeg Æ¿aes gehalgod sÆ¿a ê§ Ã°e on easter daeg Æ¿aes gehalgod Ãaet husel is Crister lichama na lichamh ce ac gastlice Na se lichama ðe he on ðroÆ¿ode ac se lichama ðe he embe spraec ða ða he bletsode hlaf and Æ¿in to husle anre nihte aer his ðroÆ¿unge and cÆ¿aeþ be ðaÌ„ gebletsode hlafe ðis is min lichama and eft be ðam halgan Æ¿ine ðis is min bloode þe biþ for maneguÌ„ agoten on synna forgyfennesse Vnderstandaþ nu ê§ se drihten ðe mihte aÆ¿endon ðone hlaf aer his ðroÆ¿unge to his lichaman and ê§ Æ¿in to his blode gastlice ðaet se ylca daeghÆ¿amlice bletsaþ ðurh sacerda handa hlaf Æ¿in to his gastlican lichaman and to his gastlican blode Here thou seest good reader how Aelfrike vpon fynding fault wyth an abuse of his tyme whiche was that priestes on Easter day filled their housell boxe and so kept the bread a whole yere for sickmen toke an occasion to speake agaynst the bodely presence of Christ in the sacrameÌ„t So also in an other epistle sent to Wulfstane Archbyshop of York he reprehending agayne thys ouerlong reseruing of the housell addeth also wordes more at large against the same bodely presence His wordes be these SVme preostas gefyllaþ heora husel box on eaftron and healdaþ ofer tÆ¿elf monaþ to untrumum mannum sÆ¿ylce ðaet husel sy haligre ðonne oþer Ac hi doþ unÆ¿islice for þam ðe hit Æ¿annaþ oþþe mid ealle forrotaþ on sÆ¿a langum fyrste and he biþ ðonne scyldig sÆ¿a sÆ¿a us saegþ seo boc Se ðe husel forhylt oþþe hit forlyst oþþe mys eton oþþe oþre nytenu sceaÆ¿a ða poenitentialem hÆ¿aet he saegþ be þisum Eall sÆ¿a halig is ðaet husel ðe biþ gehalgod to daeg sÆ¿a ðaet ðe biþ gehalgod on ðam halgan easter daege Healdaþ forþig ic bidde ðone halgan Crister lichaman mid maran Æ¿isdome to scocuÌ„ mannum fram sunnan daege to sunnan daege on sÆ¿iþe claenum boxe oþþe be þam maestan feoÆ¿ertyne niht and ðicgaþ hit ðonne lecgaþ ðaer oþer Æ¿e habbaþ bysene be þam on Moyses bocum sÆ¿a sÆ¿a God sylf bebead on Moyses ae ðaet se sacerd sceolde on aelcuÌ„ saeternes daege settan tÆ¿elf hlafas on þam tabernaculo ealle niÆ¿e bacene ða Æ¿aeron gehatene panes propositionis and hig sceoldon ðaer standan on ðam Godes getaelde oþ oþerne saeternes daeg â–ª etan hi ðonne ða sacerdas sylfe settan ðaer oþre Sume preostar nellaþ ðicgan þaet husel þe hi halgiaþ Nu Æ¿ille Æ¿e eoÆ¿ secgan hu seo boc segþ be ðam Presbyten missam celebrans et non audens sumere sacrificium accusante conscientia sua anathema eft Se maesse preost ðe maessaþ and ne dear ðaet husel ðicgan Æ¿at hine scyldigne se is amansumod Laesse pleoh is to ðicgenne ðaet husel ðonne to halgienne Se ðe tuÆ¿a halgaþ ane ofletan to husle se biþ þam gedÆ¿olan gelice ðe an cild fullaþ tuÆ¿a Crist syif gehalgode husel aer his ðroÆ¿unge he bletsode þone hlaf tobraec ðus cÆ¿eþende to his halgum apostolum etaþ