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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26478	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.; Sermo de sacrificio in die Pascae. English	Aelfric, Abbot of Eynsham.; Joscelyn, John, 1529-1603.; Parker, Matthew, 1504-1575.; Lisle, William, 1579?-1637.	1675 (1675)	Wing A677; ESTC R38168	20,773	42

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 certainly 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

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 Who did put out secular Priests out of the Church of Canterbury as the story of that house sheweth * No such demand of this profession in any English pontifical before this time Exod. 14. Exod. 17. Mat. 27. Mar. 15. Luke 24. * No such sign commanded by God in that place of Scriture but it was the bloud that God did look upon Exod. 12. * Understand this as that of S. Paul Ephes 2. Christ reconciled both to God in one body through his Cross John 6. Matth. 26. Luke 22. Mark 14. 1 Cor. 11. * This was now inquestion and so before Beringarius time A necessary distinction * The water in Baptisme and bread and wine in the Lords supper compared * No Transubstantiation Differences betwixt Christs natural body and the Sacrament thereof * 1. Difference * Not the body that suffered is in the housell * 2. Difference * 3. Difference * 4. Difference Math. 15. * 5. Difference These tales seem to be infarsed placed here upon no occasion 1. Cor. 10. * Note this exposition which is now adaies thought new John 4. 1. Cor. 10. Exod. 17. Mat. 26. Luke 22. Mark 14. * Nov we eat that body which was eaten beeore he was born by the faithful * See a transubstantiation * Manna John 6. John 6. * What body do the faithful now eat * A signification before Christ * A Sacrifice in Christs time * A Remembrance after Christ Math. 26. Hebr. 10. * This 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 The housel is also the body of all faithful men * No Scripture enforceth the mixture of water with the wine * The wine signisieth Christs blood * How we should come to the holy Communion The 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