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
of sinnes The Apostles dyd as Christ commaunded that is they blessed bread wyne to housell agayne afterward in hys remembraunce Euen so also since their departure all priestes by Christes commaundement doe blesse bread wine to housell in hys name w t the Apostolike blessing Now men haue often searched do yet oftē search howe bread that is gathered of corne and through fyers heate baked maye bee turned to Christes body or how wyne that is pressed out of many grapes is turned through one blessing to the Lordes bloude Now saye we to suche men that some thinges be spoken of Christ by signification some thyng by thyng certaine True thyng is and certaine y t Christ was borne of a maide suffred death of his own accorde was buryed on this daye rose from death He is sayd bread by signification a lambe a lyon a mountayne He is called bread because he is our life angells life He is sayd to be a lābe for his innocencie A lyon for strēgth wherwith he ouer came y e strōg deuill But Christ is not so notwithstāding after true nature neither bread nor a lābe nor a Lyon VVhy is then y t holy housel called Christs body or his bloud if it be not truelye that it is called Truely the bread and the wine whyche by the masse of the priest is balowed shewe one thyng without to humayne vnderstanding an other thing they call within to beleuing mindes VVithout they bee sene bread wine both in figure in tast and they be truely after their halowing Christes body hys bloude through ghostly mistery An heathen childe is christened yet he altereth not his shape without though he be chaunged within He is brought to y e fontstone sinfull through Adams disobedience Howbeit he is washed from all sinne within though he hath not chaunged his shape without Euē so the holy fonte water that is called the welspring of lyfe is like in shape to other waters and is subiecte to corruption but the holy ghostes might commeth to y e corruptible water through the priestes blessing and it may after wash the body soule frō all sinne through ghostly mighte Beholde nowe wee see two thinges in this one creature After true nature that water is corruptible moysture after ghostlye misterye hath holowing mighte So also if wee beholde that holye housell after bodely vnderstanding then see we that it is a creature corruptible and mutable if we acknoledge therein ghostlye myght than vnderstand we that lyfe is therin and that it geueth immortalitie to them that eate it with beliefe Muche is betwixte the inuisible myghte of the holye housell and the visible shape of his proper nature It is neturally corruptible bread corruptible wine and is by mighte of Godes worde truely Christes bodye and his bloude not so notwithstāding bodely but ghostly Much is betwixte the bodie Christ suffred in and the bodie that is halowed to housell The bodie truely that Christ suffered in was borne of the flesh of Marie with bloud and with bone with skinne and with sinowes in humane limmes with a reasonable soule liuing and his ghostlie bodie whiche we call the housell is gathered of many cornes without bloude and bone without lymme without soule and therfore nothing is to be vnderstand therein bodelye but all is ghostlye to be vnderstande VVhat soeuer is in that housell whiche geueth substaunce of lyfe y t is of the ghostlye might and inuisible doing Therfore is y t holy housel called a misterye because there is one thīg in it seen an other thīg vnderstāded That which is ther sene hath bodely shape and y t we do there vnderstand hath ghostlye might Certaynely Christes bodye which suffred death and rose from death neuer dyeth henceforth but is eternall vnpassible That housell is temporall not eternall Corruptible and dealed into sondrye partes Chewed betwene teeth and sent into the bellye howbeit neuerthelesse after ghostlye myght it is all in euery part Manye receaue that holye body and yet notwithstanding it is so all in euerye parte after ghostly mistery Though some chewe lesse deale yet is there no more myghte notwithstanding in the more parte then in the lesse because it is all in all men after the inuisible myght Thys misterye is a pledge and a figure Christes bodye is truth it selfe Thys pledge we doe keepe mistically vntill that we be come to the truth it selfe and then is this pledge ended Truelye it is so as we before haue said Christes bodye and hys bloude not bodilye but ghostlye And ye shoulde not searche how it is done but hold it in your beliefe that it is so done VVe read in an other booke called vita patrum that two Monkes desired of God some demonstration toucbing the holy housell and after as they stoode to heare masse they sawe a childe lying on the alter where the priest sayd masse and Gods Aungell stoode with a sworde and abode looking vntill y e priest brake y e housell Then the angell deuided y t childe vpon the dyshe and shedde his bloud into y e chalice But whē they did go to y e housell thē was it turned to bread wine they dyd eate it geuing god thankes for y t shewing Also S. Gregory desired of Christ y t he would shew to a certain womā doubting about his mysterye some greate affyrmation She went to housell w t doubting minde and Gregorye forthwith obteined of God that to them both was shewed y t part of the housell which y e woman should receaue as if there lay in a dish a ioynte of a finger al be bloded and so y e womans doubting was thē forthwith healed But now heare the apostles wordes about this misterye Paule y e apostle speaketh of y e old Israelites thus writing in his epistle to faithfull mē All our forefathers were baptised in the cloud and in the sea and all they ate the same ghostlye meate and dranke the same ghostly drinke They dranke truely of the stone y t followed them and that stone was Christ Neither was that stone then from whiche the water ranne bodelye Christ but it signifyed Christ that calleth thus to al beleauing faithful mē whosoeuer thirsteth let him come to me drinke And from his bowelles floweth lyuely water This he sayd of the holy ghost whom he receaueth which beleaueth on hym The apostle Paule sayth that the Israelites did eat the same ghostly meate and drinke the same ghostly drinke bycause y t heauenly meate y t fedde thē xl yeares and that water which from the stone did flowe had signification of Christes bodye and his bloude that nowe be offered daylye in Godes churche It was the same which we now offer not bodely but ghostly VVe sayd vnto you ere while y t Christ halowed
bread and wyne to housell before his suffering and sayd this is my body my bloud Yet he had not theÌ„ suffred but so notwithstanding he turned through inuisible might y t bread to hys owne body y t wyne to his bloode as he before did in y e wildernes before y t he was borne to meÌ„ wheÌ„ he turned that heauenly meate to his fleshe and the flowing water from that stone to hys owne bloude Verye many ate of that heauenlye meate in the wildernes and dranke that ghostlye drinke and were neuertheles dead as Christ sayd And christ ment not that death whiche none can escape but that euerlastynge death whiche some of that folke deserued for their vnbeliefe Moyses and Aaron and many other of that people whiche pleased God eate that heauenly bread and they dyed not that euerlastyng death though they dyed the common death They sawe that the heauenlye meate was visible and corruptible and they ghostly vnderstode by y t visible thing and ghostly receyued it The Sauiour sayeth He y t eateth my fleshe and drinketh my bloud hath euerlasting lyfe And he bad theÌ„ not eate y t body which he was going about w e nor y t bloud to drink which he shed for vs but he meÌ„t w t those wordes y t holy housell which ghostly is his body his bloud he y t tasteth it with beleauing hart hath that eternall life In the old law faithful meÌ„ offred to god diuers sacrifices that had fore significatioÌ„ of Christes body which for our sinnes he himselfe to his heauenly father hath since offred to sacrifice Certaynlye this housell whiche we doe nowe halow at gods alter is a remembrauÌ„ce of Christes body which he offred for vs and of his bloude whiche he shedd for vs So he him selfe commaunded do thys in my remembraunce Once suffred Christe by hym selfe but yet neuerthelesse hys suffrynge is daylye renued at the masse through mysterye of the holye housell Therefore that holy masse is profitable both to the lyuing and to the dead as it hath bene often declared VVe oughte also to consyder diligently how that this holy housell is both Christes body and the body of all faythfull men after ghostly mysterye As the wyse Augustine sayth of it Yf ye will vnderstand of Christes body heare y e apostle Paule thus speaking Ye truely be Christes body and his members Nowe is your mysterye sett on Godes table and ye receyue your misterye whiche mistery ye your selues be Be y t whiche ye se on the alter receiue that whiche ye your selues be Agayn the apostle Paule saith by it We manye be one bread and one bodye Vnderstand nowe and reioice many be one bread and one body in Christ He is our head and we be his limmes And y e bread is not of one corne but of many Nor the wine of one grape but of manye So also we all should haue one vnitie in our Lord as it is writteÌ„ of the faithfull armye how y t they were in so great an vnitie as though all of them were one soule and one harte Christ halowed on hys table the mysterye of our peace and of our vnytye he whyche receyueth that mysterye of vnytye and kepeth not the bonde of true peace he receyueth no mysterye for hym selfe but a witnesse agaynst hymselfe It is very good for Christen men that they goe often to housell yf they brynge wyth them to the alter vngyltynes and innocencye of harte To an euill man it turneth to no good but to destructioÌ„ if he receiue vnworthely y t holy housell Holy bookes commauÌ„d y t water be mengled to y t wine which shalbe for housell bicause y e water signifieth the people and the wine Christs bloud And therfore shall neither y e one without the other be offred at y e holy masse y t Christ may be with vs we with Christ the head w t the limmes and the limmes with the head VVe would before haue intreated of the lambe whiche the olde Israelites offered at their Easter tyme but y t we desired first to declare vnto you of this misterye and after how we should receyue it That signifying lambe was offred at the Easter And the apostle Paule sayeth in the epistle of this present day that Christ is our Easter who was offred for vs and on thys day rose from deathe The Israelites did eate the lambes fleshe as God commaunded wyth vnleuened bread and wylde lettisse so we should receyue y t holy housell of Christes bodye and bloud without the leauen of sinne and iniquitie As leauen turneth the creatures from their nature so doth sinne also chaunge the nature of man from innocencye to foules spottes of giltinesse The apostle hath taught how we should feast not in the leauen of euelnesse but in the swete dough of puritie and truthe The her be whiche they shoulde eate with the vnleauened bread is called Lettisse and is bitter in taste So we shoulde with bitternesse of vnfayned weepinge purifye our mynde if we wil eat Christes bodye Those Israelites were not wont to eate rawe fleshe although god forbad them to eate it rawe and sodden in water but rosted wyth fyer He shall receyue the bodye of God rawe that shal thynke wythout reason that Christ was onelye man lyke vnto vs and was not God And â—e that wil after mans wisedome search of y e mysterye of Christes incarnation doth lyke vnto hym y t doth seeth lambes flesh in water bycause that water in thys same place signifieth mans vnderstaÌ„ding but we should vnderstaÌ„d that al the misterie of Christs humanity was ordered by y e power of y e holy ghost And theÌ„ eate we his body rosted wyth fyre because the holy ghost came in fyrye lykenes to the apostles in diuerse tonges The Israelites should eate the lambs head y e fete and y e purtenaunce and nothing therof muste be left ouer night Yf any thing therof were lefte they did burne y t in the fyre and they brake not y e bones After ghostlye vnderstandinge we doe then eate the lambes head when we take hold of Christes diuinitye in our beliefe Agayn when we take holde of hys humanyte wyth loue then eate we the lambes feete bycause that Christ is the beginnyng and ende god before all world and man in the ende of thys worlde VVhat bee the laÌ„bes purtenauÌ„ce but Christes secrete preceptes and these we eat wheÌ„ we receiue with gredines the worde of lyfe There muste nothing of the laÌ„be be left vnto the morning bicause y t all godes sayings are to be searched w t great carefulnesse so that all his preceptes maye be knowen in vnderstaÌ„ding deede in the nyght of thys present lyfe before that the last day of the vniuersall resurrection do appeare If we can not search out throughly all the mistery of Christes incarnation then
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