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england_n	bishop_n	time_n	year_n	3,298	5	4.6228	4	false

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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

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 interpret●ri sed ego simplicem interpretationem sequor fastidiū vitādi 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 cōtent 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 mōkes 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 ꝧ ðu saedest beo me ꝧ ic oþer taehte on Engliscen geƿriten oþer eoƿer ancor aet ham mid eoƿ taehþ forþan ðe he sƿutelice saegþ ꝧ hit sie alefd ꝧ maesse preostas ƿel motan ƿifigen and min geƿriten ƿiþcƿeþeþ ðysen That is Elfricke abbot doth send frendlye salutation to Sigeferth It is tolde me that I teach otherwyse in my English writynges thē 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 quorū 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 Aelfricū abbatē 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 Englād at this time Howbeit whether this Aelfricke Aelfricke Archb. of Canterbury was but one the same mā 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 eloquēt 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 cānons 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 frō 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

y t stone was christ The apostle hath said as you now haue heard that they all did eate y e same ghostly meate and they all did drinke the same ghostly drinke And he sayth not bodely but ghostly And Christ was not yet borne nor hys bloud shedde when that the people of Israell ate y t meat and drank of that stone And the stone was not bodelye Christ though he so sayd It was the same mistery in the olde law and they did ghostlye signifie y t ghostly housell of our sauioures body which we consecrate now This Epistle to VVulfstane Elfrike wrote first in the Latyne tounge as in a shorte Latyne Epistle set before this and one other of hys Saxon Epistles he confesseth thus Aelfricus abbas VVulfstano venerabili archiepiscopo salutem in Christo Ecce paruimus vestrae almitatis iussionibus transferentes Anglice duas epistolas quas Latino eloquio descriptas ante annum vobis destinauimus non tamen semper ordinem sequentes nec verbum ex verbo sed sensum ex sensu proferentes Beholde we haue obeyed the commaundement of thy excellencie in translating into Englishe the two Epistles which we sent vnto thee writtē in Latine more then a yeare agoe Howbeit we keepe not here alwayes the same order nor yet translate worde for worde but sense for sense Nowe because verye fewe there be that doe vnderstande the old Englishe or Saxon so much is our spech chaunged from the vse of that time wherin Elfrike liued and for that also it maye be that some will doubt how skilfullye and also faithfullye these wordes of Elfrike be translated from the Saxon tounge we haue thought good to set downe here last of all the very wordes also of his latyne epistle which is recorded in bokes fayre wrytten of olde in the Cathedrall Churches of Worcester and Excester * ⁎ * QVidam vero presbyteri implent alabastrum suum de sacrificio quod in Pasca Domini santificant conseruant per totum annum ad infirmos quasi sanctior sit caeteris sacrificijs Sed nimium insipienter faciūt Quia nigrescit putrescit tādiu conseruatum Et liber poenitentialis pro tali negligentia poenitentiam magnam docet aut si a muribus commestum sit aut ab auibus raptum Tam sanctum est sacrificum quod hodie sāctificatur quam illud quod in die Pascae consecratum est Et ideo debetis a dominica in dominicam autper duos vel maxime tres heddomadas tenere sacrificium in alabastro mundo ad infirmos ne nigrescat aut putrescat si diutius seruetur Nam in lege Moisi pone bant sacerdoted semper omni sabbato panes propositionis calidos in tabernaculo coram Domino in sequenti sabbato sumebant illos soli sacerdotes edebant alios nouos pro eis ponebant Facite vos sacerdotes similiter Custodite cauté sacrificium Christi ad infirmos edite illud ne diutius teneatur quam oportet Et reponite aliud nouiter sanctificatū propter necessitatem infirmorū ne sine uiatico exeant de hoc seculo Christus Iesus in die suae sanctae caenae accepit panem benedixit ac fregit de dit discipulis suis dicens Accipite cōmedite Hoc est enim corpus meum Similiter calicem accipiens gratias egit dedit illis dicēs Bibite ex hoc omnes Hic est sanguis meus noui testamenti qui pro multis effundetur in remissionem peccatorum Intelligite modo sacerdotes quod ille dominus qui ante passionē suam potuit conuertere illum panē 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 eius in quo passus est pro nobis neque sanguis eius quē pro nobis effudit sed spiritualiter corpus eius efficiter sanguis sicut manna quod de caelo pluit aqua quae de petra fluxit Sicut Paulus Apostolus ait Nolo enim vos ignorare fratres quoniam patres nostri omnes sub nube fuerunt omnes mare transieruut omnes in Moysi baptizati sunt in nube in mari Et omnes eandem escam spiritualem mā ducauerunt oēs eundē potū spiritualem biberunt Bibebāt autem de spirituali consequenti eos petra Petra autem erat Christus Vnde dicit Psalmista Panem coeli dedit eis Panem angelorum manducauit homo Nos quoque proculdubio māducamus panem angelorum bibimus de illa petra quae Christum significabat quotiens fideliter accedimus ad sacrificium corporis sanguinis Christi * ⁎ * AS the writynges of the fathers euen of the first age of the Churche bee not thought on all partes so perfect that whatsoeuer thyng hath beene of thē spoken ought to be receaued without all exceptiō which honour truelye them selues both knewe and also haue confessed to be onely due to the most holy and tryed word of God So in this Sermon here published some thynges be spoken not consonant to sounde doctrine but rather to such corruption of greate ignoraunce superstition as hath taken roote in the church of lōg time being ouermuch cumbred with monckery As where it speaketh of the masse to be profitable to the quicke and dead of the mixture of water with wyne and wheras here is also made reporte of ii vayne miracles which notwithstanding seeme to haue been infarced for that they stand in their place vnaptly and without purpose and the matter without them both before after doth hange in it selfe together most orderly with some other suspitious wordes soūding to superstitiō But all these things that be thus of some reprehensiō be as it wer but by the way touched the full and whole discourse of all the former part of the Sermō almost of the whole Sermon is about the vnderstanding of the Sacramentall bread wine howe it is the bodye and bloude of Christ our Sauiour by which is reuealed made knowen what hath beene the common taught doctrine of the church of England on this behalfe many hundreth yeares agoe contrarye vnto the vnaduised writyng of some nowe a dayes Nowe that thys foresayd Saxon Homely with the other testimonies before alleadged doe fullye agree to the olde auncient bookes whereof some bee written in the olde Saxon and some in the Lattyne from whence they are taken these here vnder written vpon diligent perusing comparing the same haue found by conference that they are truelye put forth in Print without any adding or withdrawing any thyng for the more faithfull reporting of the same and therefore for the better credite hereof haue subscribed their names Matthewe Archbyshop of Canterburye Thomas Archbyshop of Yorke Edmunde Byshop of London Iames Byshop of Durham Robert Byshop