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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68376	A testimonie of antiquitie shewing the auncient fayth in the Church of England touching the sacrament of the body and bloude of the Lord here publikely preached, and also receaued in the Saxons tyme, aboue 600. yeares agoe.; Sermo de sacrificio in die Pascae. English and Anglo-Saxon	Aelfric, Abbot of Eynsham.; Joscelyn, John, 1529-1603.; Parker, Matthew, 1504-1575.	1566 (1566)	STC 159.5; ESTC S122220	34,758	172

A TESTIMOnie of ANTIQVITIE shewing the auncient fayth in the Church of England touching the sacrament of the body and bloude of the Lord here publikely preached and also receaued in the Saxons tyme aboue 600. yeares agoe Ieremie 6. Goe into the streetes and inquyre for the olde way and if it be the good and ryght way then goe therin that ye maye finde rest for your soules But they say we will not vvalke therein Jmprinted at London by Iohn Day dwelling ouer Aldersgate beneath S. Martyns ¶ Cum priuilegio Regiae Maiestatis The Preface to the Christian Reader GReat contention hath nowe been of longe tyme about the moste comfortable sacrament of the body bloud of Christ our Sauiour in the inquisition and determinatiō wherof many be charged and condemned of heresye and reproued as bringers vp of new doctryne not knowen of olde in the church before Berengarius tyme who taught in Fraunce in the daies whē William the Norman was by conqueste kyng of England and Hildebrande otherwyse called Gregorius the seuenth was pope of Rome But that thou mayest knowe good christian reader how this is aduouched more boldly then truely in especiall of some certayne men which be more ready to maintaine their old iudgement thē of humilitie to submitte them selues vnto a truth here is set forth vnto thee a testimonye of verye auncient tyme wherin is plainly shewed what was the iudgement of the learned men in thys matter in the dayes of the Saxons before the conquest Fyrst thou hast here a Sermon or homelye for the holy day of Easter written in the olde Englishe or Saxon speech which doth of set purpose and at large intreate of thys doctryne and is found among many other Sermons in the same olde speech made for other festiuall dayes and sondayes of the yeare and vsed to be spoken orderly accordyng to those daies vnto the people as by the bokes thē selues it doth well appeare And of such Sermons be yet manye bookes to be seene partlye remayning in priuate mens handes and taken out from monasteryes at their dissolution partlye yet reserued in the libraryes of Cathedrall churches as of Worceter Hereford and Exeter From which places diuerse of these bookes haue bene deliuered into the handes of the moste reuerend father Matthewe Archbyshop of Canterburye by whose diligent search for such writings of historye and other monumentes of antiquitie as might reueale vnto vs what hath ben the state of our church in England from tyme to tyme these thynges that bee here made knowen vnto thee do come to lyght Howe be it the Sermons were not first written in the olde Saxon tounge but were translated into it as it shoulde appeare from the Lattyne For about the end of a Saxon boke of lx Sermons which hath aboute the middest of it this Sermō agaynst the bodely presēce be added these wordes of the translatour Fela faegere godspell ƿe forlaetaþ on þisū dihte ða maeg aƿendan se ðe ƿile Ne durre ƿe ðas boc na micle sƿiþor gelaengan ðyles ðe heo ungemetegod sy mannum aeþraet ðurh hire micelny'sse astirige We let passe many good gospells which he that lyste may translate For we dare not enlarge thys boke much further lest it be ouer great so cause to men lothsomnes through hys bygnes And in an other booke contaynyng some of these Saxon Sermons it is also thus written in Lattyne In hoc codicillo continentur duodecim sermones anglice quos accepimus de libris quos Aelfricus abbas Anglice transtulit In thys booke be comprysed xij Sermons whche we haue taken out of the bookes that Aelfricke abbot translated into Englishe In which wordes truelye here is also declared who was the translatour to witte one Aelfricke And so hee doth confesse of hym self in the preface of his Saxon grāmer where he doth moreouer geue vs to vnderstand the number of the Sermons that he translated thus Ic AElfric ƿolde ðas litlan boc apendan to engliscum gereorde of ðam staef craefte ðe is gehaten gsammatica syþþan ic tƿa bec aƿende on hund eahtatigū spellum I Aelfricke was desirous to turne into our Englishe tounge from the arte of letters called grammer thys little booke after that I had translated the two bookes in fourescore Sermons But how soeuer it be nowe manifest enoughe by thys aboue declared how that these Sermons were translated I thinke notwithstanding that there will hardlye be found of them any Lattyne bookes being I feare me vtterlye peryshed made out of the waye since the conquest by some which coulde not well broke thys doctrine And that such hath bene the dealing of some partiall readers may partlye hereof appeare There is yet a very aunciēt boke of Cannons of Worceter librarye and is for the most parte all in Latyne but yet intermyngled in certayne places euē thre or foure leaues together with the olde Saxon tounge and one place of this booke handleth thys matter of the sacrament but a fewe lynes wherin dyd consiste the chiefe poynte of the cōtrouersie be rased out by some reader yet consider how the corruption of hym whosoeuer he was is bewrayed This part of the Lattyne booke was taken out of ij epistles of Aelfrike before named were written of hym aswell in the Saxon tounge as the Lattyne The Saxon epistles be yet wholie to be had in the librarye of the same church in a boke written all in Saxon and is intituled a boke of Cānons shrift boke But in the Church of Exeter these epistles be seene both in the Saxon tounge and also in the Lattyne By the which it shall be easie for any to restore agayne not onely the sense of the place rased in Worceter booke but also the very same Lattyn wordes And the words of these two epistles so much as concerne the sacramentall bread wyne we here set immediatlye after the Sermon fyrst in Saxon then the words of the second epistle we set also in Lattyne deliuering them most faythfully as they are to be seene in the bookes from whence they are taken And as touching the Saxon writings they be set out in such forme of letters and darke speech as was vsed whē they were written translated also for our better vnderstanding into our common and vsuall Englishe speech But nowe it remayneth we do make knowen who thys Aelfricke was whom we here speake of in what age he liued and in what estimation He was truely brought vp in the scholes of Aethelwolde byshop of Winchester Aethelwolde I meane the elder and greate saincte of Winchester church So canonised because in the dayes of Edgar kyng of England he conspyred with Dunstane Archbyshop of Canterburie Oswalde bishop of Worceter to expell out of the Cathedrall churches through out all England the maryed priestes which then were in those churches the olde dwellers as wryteth Ranulphus Cestrencis in hys pollicronicon and to set vp of newe the religion or rather

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 vnderstāding 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 concupiscēce 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 commaūdemēts They had staues in their handes when they ate This stafe signifieth a carefulnes and a diligēt ouerseing And al they y t best know and cā 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 lābes 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 frō death sound without al corruption at the last iudgemēt 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 heauēly father Euen so we ought to folowe our head and to go from the deuill to christ from this vnstable world to his stable kingdōe Howbeit we should first in this presēt life depart frō 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 sermōs 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 sƿyþe deope ꝧ ðaet halige husel sceole fynegian nellaþ understandan hu mycele daedbote seo poenitentialis taecþ be ðam gif ðaet husel biþ fynig oþþe haeƿen 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 edniƿe to sceocum mannum a embe vii niht oð ðe embe xiiii niht ꝧ hit huru fynig ne sy forþon ðe eal sƿa halig biþ ꝧ husel þe nu to daeg ƿaes gehalgod sƿa ꝧ ðe on easter daeg ƿaes gehalgod Ðaet husel is Crister lichama na lichamh ce ac gastlice Na se lichama ðe he on ðroƿode ac se lichama ðe he embe spraec ða ða he bletsode hlaf and ƿin to husle anre nihte aer his ðroƿunge and cƿaeþ be ðā gebletsode hlafe ðis is min lichama and eft be ðam halgan ƿine ðis is min bloode þe biþ for manegū agoten on synna forgyfennesse Vnderstandaþ nu ꝧ se drihten ðe mihte aƿendon ðone hlaf aer his ðroƿunge to his lichaman and ꝧ ƿin to his blode gastlice ðaet se ylca daeghƿamlice bletsaþ ðurh sacerda handa hlaf ƿin 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 sacramēt 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 tƿelf monaþ to untrumum mannum sƿylce ðaet husel sy haligre ðonne oþer Ac hi doþ unƿislice for þam ðe hit ƿannaþ oþþe mid ealle forrotaþ on sƿa langum fyrste and he biþ ðonne scyldig sƿa sƿa us saegþ seo boc Se ðe husel forhylt oþþe hit forlyst oþþe mys eton oþþe oþre nytenu sceaƿa ða poenitentialem hƿaet he saegþ be þisum Eall sƿa halig is ðaet husel ðe biþ gehalgod to daeg sƿa ðaet ðe biþ gehalgod on ðam halgan easter daege Healdaþ forþig ic bidde ðone halgan Crister lichaman mid maran ƿisdome to scocū mannum fram sunnan daege to sunnan daege on sƿiþe claenum boxe oþþe be þam maestan feoƿertyne niht and ðicgaþ hit ðonne lecgaþ ðaer oþer ƿe habbaþ bysene be þam on Moyses bocum sƿa sƿa God sylf bebead on Moyses ae ðaet se sacerd sceolde on aelcū saeternes daege settan tƿelf hlafas on þam tabernaculo ealle niƿe bacene ða ƿaeron gehatene panes propositionis and hig sceoldon ðaer standan on ðam Godes getaelde oþ oþerne saeternes daeg ▪ etan hi ðonne ða sacerdas sylfe settan ðaer oþre Sume preostar nellaþ ðicgan þaet husel þe hi halgiaþ Nu ƿille ƿe eoƿ 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 ƿat hine scyldigne se is amansumod Laesse pleoh is to ðicgenne ðaet husel ðonne to halgienne Se ðe tuƿa halgaþ ane ofletan to husle se biþ þam gedƿolan gelice ðe an cild fullaþ tuƿa Crist syif gehalgode husel aer his ðroƿunge he bletsode þone hlaf tobraec ðus cƿeþende to his halgum apostolum etaþ