A TESTIMONY OF ANTIQUITY: Showing The Ancient Faith of the Church of England, Touching the SACRAMENT Of the Body and Blood of the LORD, Here Publicly Preached, And also received in the Saxons time, above Seven Hundred years ago.  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 Heresy, and reproved as bringers up of new Doctrine, not known of old in the Church before Berengarius time, who taught in France, in the days 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 judgement, then of humility to submit themselves unto a truth: here is set forth unto thee a Testimony of very Ancient time, wherein is plainly showed what was the judgement of the Learned men in this matter, in the days of the Saxons before the Conquest▪ First thou hast here a Sermon or Homely, for the holy day of Easter, written in the old English or Saxon speech, which doth of set purpose, and at large, entreat of this Doctrine, and i●●ound among many other Sermons in the same old speech, made for other Festival days and Sundays of the year, and used to be spoken orderly according to those days 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 men's 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 divers of these books have been delivered into the hands of the most Reverend Father, Matthew Archbishop of Canterbury, by whose diligent search for such writings of History and other Monuments of Antiquity, 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 Latin. For about the end of a Saxon book of LX Sermons, (which hath about the midst 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, lest 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 Latin. 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 Grammar, 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 Grammar 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 Latin books being (I fear me) utterly perished and made out of the way since the Conquest, by some which could not well brook 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 Latin, 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 Controversy, be razed out by some Reader: yet consider how the corruption of him whosoever he was, is bewrayed. This part of the Latin book was taken out of two Epistles of Alfricks' before named, and were written of him as well in the Saxon tongue, as the Latin. The Saxon Epistles be yet wholly to be had in the Library of the same Church, in a book written all in Saxon, and is Entitled 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 Latin. By the which it shall be easy for any to restore again, not only the sense of the place razed in Worcester book, but also the very same Latin 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, than the words of the second, in English and Latin: 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 Canonised because in the days of Edgar King of England, he conspired with Dunstane Archbishop 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 & Hypocrisy of Monks, after that the same had been a long time, by the just judgement of God, utterly abolished, the Danes spoiling them, and cruelly burning them in their houses, as is at large and plentifully confessed in the History 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 Latin Preface of his Saxon Grammar, where speaking of his interpreting Latin 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 ways, 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 busy 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. Albon's 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 divers 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 Archbishop of York, and in another against Priest's Matrimony sent to one Sigeferth, with whom was an Anchor 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 Anchor 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, etc. 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 always 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 Virgins 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. Albon, The Church of the Virgin S. Aetheldrede in Ely, and that which is at Beamfieot reputed very famous. He did appoint Abbot in S. Albon Aelfrick, who was afterwards promoted to the Archbishopric of Canterbury. Truly this Aelfrick we here speak of, was equal in time to * Elfrick Archbishop of Canterbury, as may certainly 
Who did put out secular Priests out of the Church of Canterbury, as the story of that house showeth.  appear to him that will consider, when Wulfstane Archbishop 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 reigned King of England at this time. Howbeit whether this Aelfrick, and Aelfrick Archbishop of Canterbury was but one and the same man, I leave it to other men's judgement further to consider: for that writing here to Wulfstane, he nameth himself but Abbot, and yet Aelfrick Archbishop of Canterbury. was promoted to that his Archbishop Stool six years before that Wulstane was wade Archbishop of York, as is declared most manifestly in the Histories of simeon of Durham, Roger Hoveden, The Histories of Rochester, Flores Historiarum, Thomas Stubbs in his History of the Archbishops of York, and in all other most Ancient Histories, as well written in the old Saxon tongue, as in Latin: Moreover in many Deeds and Writings of Gifts, made by King Aethelrede, when Aelfrick subscribeth as Archbishop of Canterbury, then in them is one Aldulphus, Wulfstanes predecessor named Arch-bishob of York, and Wulfstane himself subscribeth but as an inferior Bishop. But be it, that this Aelfrick was only Abbot, and not Archbishop 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, Precepts, 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 Latin Epistles, set before the Saxon Epistles, whereof the one is sent to Wulfsine Bishop of Scyrburne, the other to Wulfstane Archbishop of York. And after this also Bishops of other Churches among other Canons that they collected out of general and particular Counsels, out of the Books of Gildas, out of the Penitentials of Theodorus Archbishop of Canterbury, out of the Extracts of Egberhtus the Fourth Archbishop 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 Latin, and is entitled Admonitio spiritualis doctrinae, where these Epistles be in the Latin Tongue, and be joined 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 Latin be appointed instead 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 to Saint Peter's Church in Exeter by Leofrick the first and most famous Bishop of that Church, as in his own Record and Grant of all such Lands, Books, and other Things he gave unto the Church, expressed in the Saxon Tongue, but in English thus:  
Here is showed in this Book or Charter, what Leofrike Bishop hath given unto St. Peter's Minster at Exeter, where his Bishop's Seat is; that is, That he hath got in again, through God's help, whatsoever was taken out, etc. First, showing what Lands of such as was taken from the Church be recovered again, partly by his earnest complaint and suit made for the same, partly by his giving of rewards. Next, making also report what Lands, with other Treasure of his own, he gave of new to the place. He cometh at last to the rehearsal of his Books, whereof the last here named is a Canon▪ book in Latin, and a Shrift-book in English, is the Book we speak of, and hath in it the Latin and Saxon Epistles of Aelfrick. Thus as this Book of Exeter Church hath this good evidence by which it is showed, that Leofrike was the giver thereof; even so the Book of Canons of Worcester Church, written all in Saxon, hath in it most certain testimony that the Writer thereof was the public Scribe of the Church, whose name was Wulfgeat. For thus is it recorded therein, even with the same hand of the Scribe wherein all the Book is written. In English thus: Wulfgeat the Scribe of Worcester Church did write me. Pray I beseech you for his transgressions the Creator of the world. And God grant that he be always happy that writ me. The other Book of Canons of Worcester Library, which I have said is for the more part in Latin, and is entitled Admonitio spiritualis doctrinae, is written in so old an hand as is that of Exeter Church, and seems to be possessed of Wulfstane, who was Bishop of Worcester in the days of William the Conqueror. And that he should be the possessor of this ●ook, I do thus affirm: when in his day's Lanfrank made first this Law of Priests, in the Council he held at Winchester, in the year of our Lord 1076. Decretum est, ut nullus Canonicus llxorem habeat: Sacerdotum vero in Castellis, vel in vicis habitantium habentes llxores non cogantur, ut dimittant: non habentes interdicantur, ut habeant. Et deinceps caveant Episcopi, ut Sacerdotes, vel Diaco●●● non praesumant ordinare, nisi prius profite●●tur ut 〈◊〉 non habeant. That is, It is decreed that no Canon have a Wife. But of Priest's, such as have Wives, dwelling in Castles and Villages, let them not be compelled to put away their Wives: but such Priests as have no Wives, forbid them to have. And let bishops take heed that they presume not to ordain Priests or Deacons, unless they do first profess to have no Wives. Now albeit this and many other Counsels held from time to time, by the space more than of an hundred years after this did little avail, but that the Priests did both marry, and still kept their Wives, because as writeth Gerardus Archbishop of York to Anselm, Cum ad ordines aliquos invito, dura cervice re●●tuntur re in ordinando castitatem profiteantur. When I call any to Orders, they resist with a stiff neck, that they do not in taking Order profess Chastity. Or as is reported in the Saxon story of Peterborow Church, speaking of the Counsels of Anselm, of John of Cremona, and of William Archbishop of Canterbury, All these Decrees availed nothing, they all kept their Wives still by the Kings leave as they did before. Yet it came to pass upon this Decree of Lanfrank, that the form of words wherein the Priests should vow Chastity, was now first put into some Bishop's 
* No such demand of this profession in any English pontifical before this time.  Pontifical. Ego frater N. promitto Deo, omnibusque Sanctis ejus castitatem corporis mei secundum Canonum decreta, & secundum ordinem mihi imponendum servare domino praesule N. praesente. And as the words were thus put into some Pontifical in a general speaking, as the manner is; so in the beginning of this Book we here speak of, wherein be Aelfrick's Epistles, are the selfsame words of profession, written in the same old hand, as is the rest of the Book; and addeth also there the special name of Wulfstane Bishop (who was present at this Council of Lanfrank, and unto whom it did first appertain to exact of Priests in the Diocese of Worcester this profession.) The words be these: Ego frater N. promitto Deo, omnibusque Sanctis ejus castitatem corporis mei secundum Canonum decreta, & secundum ordinem mihi imponendum domino praesule Wulfstano praesente. I brother N. do promise to God and all his Saints chastity of my body, according to the Decrees of Canons, and according to the order to be put upon me before Wulfstane Bishop. By this I do affirm, that this Book did belong to Wulfstane Bishop of Worcester; and so by him was afterward given to the Library of that Church, where it now remaineth. Wherefore of this now declared: First, touching the Sermon spoken of in the beginning, whereof (as of many other contained in two Books) Aelfrick was but the Translator, and therefore were Books of Sermons before his time. N●●●, touching the public receiving of the Epistles of Aelfrick, wherein (I say) is denied the Bodily Presence; and also by the infarcing afterward of these Epistles by Bishops into their Books of Canons, in stead of Exhortations to be used unto their Clergy, it is not hard to know not only so much what Aelfrick's judgement was in this controversy, but also that more is, what was the common received Doctrine herein of the Church of England, as well when Aelfrick himself lived, as before his time, and also after his time, even from him to the Conquest. But what was the condition and state of the Church when Aelfrick himself lived? In deed to confess the truth, it was in divers points of Religion full of blindness and ignorance; full of childish servitude to Ceremonies, as it was long before and after; and too much given to the love of Monkery, which now at this time unmeasurably took root, and grew excessively. But yet to speak what the Adversaries of the Truth have judged of this time, it is most certain, that there is no Age of the Church of England which they have more reverenced, and thought more holy than this. For of what Age have they Canonised unto us more Saints, and to their liking more notable? First Odo Archbishop of Canterbury, who died in the beginning of King Edgar's Reign. Then King Edgar himself, by whom Aelfrick was made Abbot of Malmsbury. Then Edward called the Martyr, King Edgar's Bastard-Son. Then Editha, King Edgar's Bastard-Daughter. Also Dunstane Archbishop of Canterbury, of whom Aelfrick was greatly esteemed. Aethelwold Bishop of Winchester, under whom Aelfrick had his first bringing up. Oswald Bishop of Worcester, and after Archbishop of York, who made Aelfrick Abbot of St. Albon. Wulfsine Bishop of Scyrburn, unto whom Aelfrick writeth the first of the Epistles we here speak of. Elfleda a Nun of Romesey, and Wulhilda Abbess of Barking, lived in the days of King Edgar. And last of all Wulfritha, King Edgar's Concubine. All these, I say, with some other more, be Canonised for Saints of this Age in which Aelfrick himself lived in great fame and credit. Also Leofrick and Wulfsine, whom we have showed to have been the givers of those (anon-books, wherein be seen Aelfricks' Epistles, be reverenced for most holy Men, and Saints of their Churches. And these two lived Bishops in the coming in of the Conqueror. Thus do some men nowadays, not only descent in doctrine from their own Church, but also from that Age of their Church which they have thought most holy, and judged a most excellent pattern to be followed. Wherefore what may we now think of that great consent whereof the Romanists have long made vaunt, to wit, Their Doctrine to have continued many hundred years, as it were linked together with a continual chain, whereof hath been no breach at any time? Truly this their so great affirmation hath uttered unto us no truth, as (good Christian Reader) thou mayest well judge by duly weighing of this which hath been spoken, and by the reading also of that which here followeth, whereunto I now leave thee.  
Trusting that after thou hast well weighed this matter of such manner of the being of Christ's Body in the Sacrament, as showeth this Testimony, no untruth or dishonour shall need to be attributed to Christ's loving words pronounced at his last Supper among his Apostles; no derogation to his most Sacred Institution; no diminishing of any comfort to Christian men's souls in the use of his reverend Sacrament: but all things to stand right up, most agreeably both to the verity of Christ's infallible words, and to the right nature, congruence, and efficacies of so holy a Sacrament; and finally most comfortable to the conscience of man, for his spiritual uniting and incorporation with Christ's blessed Body and Blood to immortality, and for the sure Gage of his Resurrection.  
Amen.   

A SERMON Of the PASCHAL LAMB, And of the Sacramental body and blood of CHRIST our Saviour.  
Written in the old Saxon tongue before the Conquest, and appointed in the Reign of the Saxons to be spoken to the people at Easter, before they should receive the Communion.  
MEN beloved, it hath been often said unto you about our Saviour's Resurrection, how he on this present day after his suffering, mightily rose from death. Now will we open unto you, through God's grace, of the holy housel, which ye should now go unto, and instruct your understanding about this mystery, both after the old Covenant, and also after the new, that no doubting may trouble you about this lively food. The Almighty God bad Moses his Captain in the land of Egypt, to command the people of Israel for to take for every family a Lamb of one year old, the night they departed out of the country to the land of promise, and to offer that Lamb to God, and after to cut it, and to make the sign of the Cross, with the Lamb's blood, upon the side posts, and the upper posts of their door, and afterward to eat the Lamb's flesh roasted, and unleavened bread with wild lettuce. God saith unto Moses, Eat of the Lamb nothing raw, or sodden in water, but roasted with fire. Eat the head, the feet, and the inwards, and let nothing of it be left until the morning: if any thing thereof remain, that shall you burn with fire Eat it in this wise. Gird your loins, and do your shoes on your feet, have you staves in your hands, and eat it in haste. This time is the Lords Passover. And then was slain on that night in every house throughout Pharoahs' reign, the first born child: and God's people of Israel were delivered from that sudden death through the Lambs offering, and his bloods marking. Then said God unto Moses. Keep this day in your remembrance, and hold it a great feast in your kindreds with a perpetual observation, and eat unleavened bread always seven days at this feast. After this deed, God led the people of Israel over the red sea, with dry foot, and drowned therein Pharaoh, and all his army 
Exod. 14.  together, with their possessions, and fed afterward the Israelites forty years with heavenly food, and gave them water out of the hard rock, until they came to the promised 
Exod. 17.  land.  
Part of this story we have treated of in another place, part we shall now declare, (to wit) that which belongeth to the holy housel. Christian men may not now keep that old law bodily, but it behoveth them to know, what it ghostly signifieth. That innocent Lamb which the old Israelites did then kill, had signification after ghostly understanding of Christ's suffering, who unguilty shed his holy blood for our Redemption. Hereof sing Gods servants at every Mass. Agnus dei qui tollis peccata mundi, miserere nobis. That is in our speech, Thou Lamb of God that takest away the sins of the world, have mercy upon us. Those Israelites were delivered from that sudden death, and from Pharaohs bondage by 
Mat. 27. Mar. 15. Luke 24.  the Lambs offering, which signified Christ's suffering: through which we be delivered from everlasting death, and from the Devils cruel reign, if we rightly believe in the true Redeemer of the whole world, Christ the Saviour. That Lamb was offered in the evening, and our Saviour suffered in the sixth age of this world. This age of this corruptible world is reckoned unto the evening. They marked with the Lamb's blood upon the doors and the upper posts 
* No such sign commanded by God in that place of scripture, but it was the blood that God did look upon. Exod. 12.  Tau, that is the sign of the Cross, and were so defended from the Angel that killed the Egyptians first born child. And we 
* Understand this as that of S. Paul, Ephes. 2. Christ reconciled both to God in one body through his Cross.  ought to mark our foreheads, and our bodies with the token of Christ's rood, that we may be also delivered from destruction, when we shall be marked both on forehead, and also in heart with the blood of our Lords suffering. Those Israelites eat the Lamb's flesh at their Easter time, when they were delivered, and we receive ghostly, Christ's body, and drink his blood, when we receive with true belief that holy housel. That time they kept with them at Easter seven days with great worship, when they were delivered from Pharaoh, and went from that land. So also Christian men keep Christ's resurrection at the time of Easter these seven days, because through his suffering and rising we be delivered, and be made clean by going to this holy housel, as Christ faith in his Gospel. Verily, verily, I say unto you, ye have no life in you except ye eat my flesh, and drink my blood. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him, and hath that everlasting life: and I shall raise him up at the last day. I am the lively bread, that came 
John 6.  down from heaven, not so as your forefathers eat that heavenly bread in the wilderness, and afterward died. He that eateth this bread, he liveth for ever. He blessed bread before his suffering, and divided it to his Disciples, 
Matth. 26. Luke 22. Mark 14.  thus saying. Eat this bread, it is my body, and do this in my remembrance. Also he blessed wine in one cup and said. Drink ye all of this. This is my blood that is shed for many, in forgiveness of sins. The Apostles did as Christ commanded, that is, they blessed bread and wine to housel again afterward 
1 Cor. 11.  in his remembrance. Even so also their successors and all Priests by Christ's commandment do bless bread and wine to housel in his name with the Apostolic blessing. Now some men have often 
* This was now inquestion, and so before Beringarius time.  searched and do yet often search, how bread that is gathered of corn, and through fires heat baked, may be turned to Christ's body, and how wine that is pressed out of many grapes, is turned through one blessing to the Lords blood. Now say we to such men, That some things be spoken of Christ 
A necessary distinction.  by signification, some thing by thing certain. True thing is and certain, that Christ was born of a Maid, and suffered death of his own accord, and was buried, and on this day rose from death. He is said bread by signifition, and a Lamb, and a Lion, and some where otherwise. He is called Bread, because he is our life and Angel's life. He is said to be a Lamb for his innocency. A Lion for strength wherewith he overcame the strong Devil. But Christ is not so notwithstanding after true nature neither Bread, nor a Lamb, nor a Lion. Why is then the holy housel, called Christ's body, or his blood, if it be not truly that it is called? Truly the bread and wine which by the Mass of the Priest is hallowed, show one thing without to humane understanding, and an other thing they call within to believing minds. Without they be seen bread and wine both in figure and in taste: and they be truly after their hallowing Christ's body and his blood through ghostly mystery. An heathen child is christened, yet he altereth not his shape without, though he be changed within. He is brought to the font-stone sinful through Adam's disobedience. Howbeit he is washed from all sin within, though he hath not changed his shape without. 
* The water in Baptism, and bread and wine in the Lord's supper, compared  Even so the holy Font water that is called the wellspring of life is like in shape to other waters, and is subject to corruption, but the holy ghosts might cometh to the corruptible water, through the Priest's blessing, and it may after wash the body and soul from all sin, through ghostly might. Behold now we see two things in this one creature. After true nature that water is corruptible water, and after ghostly mystery, hath hollowing might. So also if we behold that holy housel after bodily understanding, then see we that it is a creature corruptible and mutable: if we acknowledge therein ghostly might, then understand we that life is therein, and that it giveth immortality to them that eat it with belief. Much is betwixt the invisible might of the holy housel, and the visible shape of his proper nature. It is 
* No Transubstantiation.  naturally corruptible bread, and corruptible wine: and is by might of God's word truly Christ's body, and his blood: not so notwithstanding bodily, but ghostly. Much is 
Differences betwixt Christ's natural body, and the Sacrament thereof.  betwixt the 𝄁 body Christ suffered in, and the body that is hallowed to housel. The body truly that Christ suffered in, was born of the 
* 1. Difference.  
* Not the body that suffered is in the housel.  flesh of Mary, with blood, and with bone, with skin, and with sinews, in humane limbs, with a reasonable soul living: and his ghostly body, which we call the housel, is gathered of many corns: without blood, and bone, without limb, without soul: and therefore nothing is to be understood therein bodily, but all is ghostly to be understood. Whatsoever is in that housel, which giveth substance of life, that is of the ghostly might, and invisible doing. Therefore is that holy housel called a mystery, because there is one thing in it seen, & an other thing understanded. That which is there 
* 2. Difference.  seen, hath bodily shape: and that we do there understand, hath ghostly might. Certainly Christ's body which suffered death and rose from death, never 
* 3. Difference.  dieth henceforth: but is Eternal, and unpassible. That housel is Temporal, not Eternal. 
* 4. Difference.  Corruptible, and dealed into sundry parts. Chewed between the teeth, and sent into the belly: howbeit nevertheless after ghostly might, it is all in every part. Many receive 
Math. 15.  that holy body: and yet notwithstanding, it is so all in every part after ghostly mystery. Though some chew less deal, yet is there no more might notwithstanding in the more part, then in the less: because it is whole in all men after the invisible might. This mystery is a 
* 5. Difference.  pledge and a figure: Christ's body is truth itself. This pledge we do keep mystically, until we be come to the truth itself: and then is this pledge ended. Truly it is so as we before have said Christ's body, and his blood: not bodily, but ghostly. And ye should not search how it is done, but hold it in your belief that it is so done. We read in an other book called Vita patrum, that two Monks desired of God some demonstration 
These tales seem to be infarsed, placed here upon no occasion.  touching the holy housel, and after their request, as they stood to hear Mass, they saw a child lying on the altar, where the Priest said Mass, and God's Angel stood with a sword, and abode looking until the Priest broke the housel. Then the Angel divided that child upon the dish, and sbed his blood into the Chalice. But when they did go to the housel, than was it turned to bread and wine, and they did eat it, giving God thanks for that showing. Also S. Gregory desired of Christ, that he would show to a certain woman doubting about his mystery some great affirmation. She went to housel with doubting mind, and Gregory forthwith obtained of God, that to them both was showed that part of the housel which the woman should receive, as if there lay in a dish a joint of a finger all beblooded: and so the woman's doubting was then forthwith healed. But now hear the Apostles words about this mystery. Paul the Apostle speaketh of the old Israelites thus writing in his Epistle to faithful men. All 
1. Cor. 10.  our forefathers were baptised in the cloud, & in the sea, and all they eat the same ghostly meat, and drank the fame ghostly drink. They drank truly of the Stone that followed them, and that Stone was Christ. Neither was that 
* Note this exposition which is now adays thought new.  Stone then from which the water ran bodily Christ, but it signified Christ, that calleth thus to all believing and Faithful men, Whosoever thirsteth let him come to me, and drink. And from his bowels floweth lively water. 
John. 4.  This he said of the Holy Ghost, whom he receiveth which believeth on him. The Apostle 
1. Cor. 10.  Paul saith That the Israelites did eat 
Exod. 17.  the same ghostly meat, and drink the same ghostly drink; because that heavenly meat that fed them forty years, and that water which from the Stone did flow, had signification of christs body, and his blood, that now be offered daily in God's church. It was the same which we now offer; not bodily, but 
Mat. 26. Luke. 22. Mark. 14.  ghostly. We said unto you ere while, that christ hallowed bread and wine to housel before his suffering, and said, This is my body, and my blood. Yet he had not then suffered, but so notwithstanding he 
* Nov we eat that body which was eaten beeore he was born by the faithful.  turned through invisible might that bread to his own body, and that wine to his blood, as he before did in the wilderness before that he was born to men, when he 
* See a transubstantiation.  turned that heavenly meat to his flesh, and the flowing water from that Stone to his own blood. Very many eat of that 
* Manna.  heavenly meat in the wilderness, and drank that ghostly drink, and were never the 
John. 6.  less dead, as christ said. And christ meant not that death which none can escape; but that everlasting death, which some of that folk deserved for their unbelief. Moses and Aaron, and many other of that people which pleased God, eat that heavenly bread, and they died not that everlasting death, though they died the common death. They saw that the heavenly meat was visible, and corruptible, and they ghostly understood by that visible thing, and ghostly received it. The Saviour saith: He that eated my flesh, and drinketh my blood, hath everlasting life. 
John. 6.  And he bade them not eat that body wherewith he was enclosed, nor that blood to drink which he shed for use, 
* What body do the faithful now eat.  but he meant with those words that holy housel, which ghostly is his body, and his blood, and he that tasteth it with believing heart, hath that eternal life. In the old law faithful men offered unto God diverss Sacrifices, that had 
* A signification before Christ.  signification of Christ's body, which for our sins he himself to his heavenly Father hath 
* A Sacrifice in Christ's time.  since offered to sacrifice. Certainly this housel which we do now hollow at God's Altar is 
* A Remembrance after Christ Math. 26. Hebr. 10.  remembrance of Christ's body which he offered for us, and of his blood which he shed for us. So he himself commanded, Do this in my remembrance. Once suffered Christ by himself, but yet nevertheless his suffering is daily renewed at the Mass through mystery of the holy housel. Therefore that holy Mass is profitable both to the living, and to the 
* 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.  dead: as it hath been often declared. We ought also to consider diligently how that this holy housel is bath Christ's body, and the body of all faithful men, after ghostly mystery, as the wise Augustine saith of it. If ye will understand of Christ's body, hear the Apostle Paul thus speaking. Ye truly be Christ's body and his members. Now is 
The housel is also the body of all faithful men.  your mystery set on God's Table, and ye receive your mystery, which mystery ye yourselves be. Be that which ye see on the Altar, and receive that which ye yourselves be. Again the Apostle Paul saith by it: We many be one bread, and one body. Understand now and rejoice, Many be one bread, and one body in Christ. He is our head, and we be his limbs. And the bread is not of one corn, but of many. Nor the wine of one grape, but of many. So also we all should have one unity in our Lord, as it is written of the faithful Army, how that they were in so great an unity, as though all of them were one soul, and one heart. Christ hallowed on his Table the mystery of our peace, and of our unity: he which receiveth that mystery of unity, and keepeth not the bond of true peace, he receiveth no mystery for himself, but a witness against himself. It is very good for Christian men, that they go often to housel, if thy bring with them to the Altar unguiltiness, and innocence of heart. To an evil man it turneth to no good, but to destruction, if he receive unworthily that holy housel. Holy books command that 
* No Scripture enforceth the mixture of water with the wine.  water be mingled to that wine which shall be for housel: because the water signifieth the people, and the 
* The wine signifieth Christ's blood.  wine Christ's blood. And therefore shall neither the one without the other be offered at the holy Mass, that Christ may be with us, and we with Christ; the head with the limbs, and the limbs with the head. We would before have entreated of the Lamb which the old Israelites offered at their Easter time, but that we desired first to declare unto you of this mystery, and after how we should receive it. That signifying Lamb was offered at the Easter. And the Apostle Paul saith in the Epistle of this present day, that Christ is our Easter, who was offered for us, and on this day rose from death. The Israelites did eat the Lamb's flesh as God commanded with unleavened bread, and wild Lettuce: 
* How we should come to the holy! Communion.  so we should receive that holy housel of Christ's body and blood without the leaven of sin, and iniquity. As leaven turneth the creatures from their nature: so doth sin also change the nature of man from innocence to uncleanness. The Apostle hath taught how we should feast not in the leaven of evilness but in the sweet dough of purity and truth. The herb which they should eat with the unleavened bread is called Lettuce, and is bitter in taste. So we should with bitterness of unfeigned repentance purify our mind, if we will eat Christ's body. Those israelites were not wont to eat raw flesh, although God forbade them to eat it raw, and sodden in water, but roasted with fire. He shall receive the body of God raw, that shall think without reason that Christ was only man like unto us, and was not God. And he that will after man's wisdom search of the mystery of Christ's Incarnation, doth like unto him that doth seethe Lambs-flesh in water; because that water in this same place signifieth man's understanding: but we should understand that all the mystery of Christ's Humanity was ordered by the power of the Holy Ghost▪ And then eat we his body roasted with fire; because the Holy Ghost came in fiery likeness to the Apostles in divers Tongues. The Israelites should eat the Lamb's head, and the feet, and the purtenance; and nothing thereof must be left over night: If any thing thereof were left, they did burn that in the fire: and they break not the bones. After ghostly understanding we do then eat the Lamb's head, when we take hold of Christ's Divinity in our Belief. Again when we take hold of his Humanity with Love, then eat we the Lamb's feet: because that Christ is the beginning and end, God before all world, and Man in the end of this world. whit be the Lamb's Purtenance, but Christ's secret precepts, and these we eat, when we receive with greediness the word of Life. There must nothing of the Lamb be left unto the morning, because that all Gods sayings are to be searched with great carefulness: so that all his precepts may be known in understanding and deed in the night of this present life, before that the last day of the universal resurrection do appear. If we cannot search out throughly all the mystery of Christ's Incarnation, then ought we to betake the rest unto the might of the Holy Ghost with true humility: and not to search rashly of that deep secretness above the measure of our understanding. They did eat the Lamb's flesh with their loins girt. In the loins is the lust of the body. And he which will receive that housel, shall cover that concupiscence: and take with chastity that holy receipt. They were also shod. What be shoes but of the hides of dead beasts. We be truly shod if we follow in our steps and deeds the life of men departed which please God with keeping of hiscommandements. They had Staves in their hands when they eat. This stafe signifieth a carefulness and a diligent overseing. And all they, that best know and can, should take care of other men, and stay them up with their help. It was enjoined to the eaters that they should eat the Lamb in haste. For God abhoreth slouthfulness in his servants. And those he loveth that seek the joy of everlasting life with quickness, and hast of mind. It is written: Prolong not to turn unto God, lest the time pass away through thy slow tarrying. The eaters might not break the Lambs bones. No more might the Soldiers, that did hang Christ break his holy legs, as they did of the two Thiefs that hanged on either side of him. And the Lord r●se from death sound without all corruption; and at the last judgement they shall see him, whom they did most cruelly wound on the Cross. This time is called in the Hebrew tongue Pasca, and in Latin Transitus, and in Enghish a Passover; because that on this day the people of Israel passed from the land of Egypt over the Red sea; from bondage to the Land of promise. So also did our Lord at this time depart, as saith John the Evangelist, from this world to his heavenly Father-Even so we ought to follow our head, and to go from the devil to Christ; from this unstable world to his stable kingdom. Howbeit we should first in this present life depart from vice to holy virtue; from evil manners to good manners, if we will after this corruptible life go to that eternal life, and after our resurrection to Christ. He brings us to his everliving Father who gave him to death for our sins. To him be honour, and praise of well-doing, world without end Amen.  
This Sermon is found in diverss Books of Sermons written in the old English or Saxon tongue: whereof two books be now in the hands of the most Reverend Father the the Archbishop of Canterbury.   

Here followeth the words of Aelfricke Abbot of St. Albon, and also of Malmsbery, taken out of his Epistle written to Wulfsine Bishop of Scyrburn. It is found in a book of the old Saxon tongue, wherein be XLIII. Chapters, of Canons and Ecclesiastical Constitutions, and also Liber Poenitentialis, that is a Penitential book or Shrift book, divided into Four other books, the Epistle is set for the 30. Chapter of the Fourth book, Entitled in the Saxon tongue be preost sinothe, that is, a Synod concerning Priests: and this Epistle is also in a Canon book of the Church of Exeter.  SOme Priests keep the housel that is hallowed on Easter day all the year for sick men. But they do greatly amiss, because it waxeth hoary. And these will not understand how grievous penance the Penitential book teacheth by this, if the housel become hoary and rotten: or if it be lost, or be eaten of Miso or of beasts by negligence. Men shall reserve more carefully that holy housel, and not reserve it too long, but hollow other of new for sick men always within a week or a fortnight, that it be not so much as hoary. For so holy is the housel which to day is hallowed as that which on Easter day was hallowed. That housel is Christ's body not bodily, but ghostly. Not the body which he suffered in, but the body of which he spoke, when he blessed bread and wine to housel a night before his suffering, and said by the blessed bread, This is my body; and again by the holy wine, This is my blood, which is shed for many in forgiuness of sins. Understand now that the Lord, who could turn that bread before his suffering to his body, and that wine to his blood ghostly; that the self same Lord blesseth daily through the Priest's hands bread and wine to his ghostly body, and to his ghostly blood. 
Here thou seest good Reader how Aelfrick upon finding fault with an abuse of his time, which was that Priests on Easter day filled their housel box, and so kept the bread a a whole year for sick men, took an occasion to speak against the bodily presence of Christ in the Sacrament. So also in another Epistle sent to Wulfstane Archbishop of York, he reprehending again this overlong reserving of the housel, addeth also words more at large against the same bodily presence. His words be these.  SOme Priests fill their box for housel on Easter day, and so reserve it a whole year for sick men, as though that housel were more holy than any other. But they do unadvisedly, because it waxeth black, or altogether rotten by keeping it so long space. And thus is he become guilty, as the book witnesseth to us. If any do keep the housel too long, or lose it, or Mice or other beasts do eat it, see what the Penitential book sayeth by this. So holy is altogether that housel, which is hallowed to day, as that which is hallowed on Easter day. Wherefore I beseech you to keep that holy body of Christ with more advisement for sick men from Sunday to Sunday in a very clean box: or at most not to keep it above a fortnight, and then eat it laying other in the place. We have an example hereof in Moses books, as God himself hath commanded in Moses law. How the Priests should set on every Saturday twelve loaves all new baked upon the Tabernacle: the which were called Panes praepositionis: and those should stand there on God's Tabernacle, till the next Saturday, and then did the Priests themselves eat them, and set other in the place. Some Priests will not eat the housel which they do hollow. But we will now declare unto you how the book speaketh by them. Presbyter missam celebrans, & non audens sumere sacrificium, accusante conscientia sua, Anathema est. The Priest that doth say Mass and dare not eat the housel, his conscience accusing him, is accursed. It is less danger to receive the housel, then to hollow it. He that doth twice hollow one Host to housel, is like unto those Heretics, who do Christian twice one child. Christ himself blessed housel before his suffering▪ He blessed the bread and brake, thus speaking to his Apostles. Eat this bread it is my body. And again he blessed one Chalice with wine, and thus also speaketh unto them. Drink ye all of this it is mine own blood of the New Testamant which is shed for many in forgiuness of sins. The Lord which hallowed housel before his suffering and saith that the bread was his own body, and that the wine was truly his blood, he halloweth daily by the hands of the Priest's bread to his body, and wine to his blood in ghostly mystery, as we read in books. And yet that lively bread is not bodily so notwithstanding: not the self same body that Christ suffered in▪ Nor that holy wine is the Saviour's blood which was shed for us in bodily thing, but in ghostly understanding. Both be truly that bread his body, and that wine also his blood, as was the heavenly bread, which we call Manna, that fed forty years God's people. And the clear water which did then run from the Stone in the wilderness, was truly his blood, as Paul wrote on some of his Epistles. Omnes patres nostri eandem escam spiritualem manducaverunt, & omnes eundem potum spiritualem biberunt, etc. All our Fathers eat in the wilderuess the same ghostly meat and drank the same ghostly drink. They drank of that ghostly stone, and that stone was Christ. The Apostle hath said as you have heard, that they all did eat the same ghostly meat, and they all did drink the same ghostly drink. And he saith not bodily but ghostly. And Christ was not yet born, nor his blood shed, when that the people of Israel eat that meat, and drank of that stone. And the stone was not bodily Christ though he so said. It was the same mystery in the old law, and they did ghostly signify that ghostly housel of our Saviour's body which we consecreate now. 
This Epistle to Wulfstane, Elfrick wrote first in the Latin tongue, as in a short Latin Epistle set before this, and another of his Saxon Epistles he confesseth thus. Aelfricus Abbas Wulfstano venerabili Arshiepiscopo salutem in Christo. Ecce paruimus vestrae almitatis jussionibus transferentes Anglice duas Epistolas quas Latino eloquio descriptas ante annum vobis destinavimus, non tamen semper ordinem sequentes, nec verbum ex verbo: sed sensum ex sensu proferentes. Behold we have obeyed the commandment of thy Excellency, in Translating into English the two Epistles which we sent unto thee written in Latin more then a year ago. Howbeit we keep not here always the same order: nor yet Translate word for word, but sense for sense. Now because very few there be that do understand the old English or Saxon (so muc h i our speech changed from the use of that time, wherein Elfrick lived) and for that also it may be that some will doubt how skilfully, and also faithfully these words of Elfrick be Translated from the Saxon tongue: we have thought good to set down here last of all the very words also of his Latin Epistle, which is recorded in books fair written of old in the Cathedral Churches of Worcester and Exeter.  QVidam vero Presbyteri implent alabastrum suum de Sacrificio, quod in Pasca Domini sanctificant: & conservant per totum annum ad infirmos, quasi sanctior sit caeteris sacrificiis, Sed nimirum insipienter faciunt. Quia nigrescit, & putrescit tamdiu conservatum. Et Liber Poenitentialis pro tali negligentia poenitentiam magnam docet: aut si a Muribus comestum sit: aut ab Auibus raptum. Tam sanctum est sacrificium, quod hodie sanctificatur quam illud quod in die Pas●ae consecratum est. Et ideo debetis a Dominicae in Dominicam, aut per duas, vel maxime tres hebdomadas tenere sacrificium in alabastro mundo ad infirmos: ●e nigrescat, aut putrescat, si diutius servetnr. Name in lege Moisi ponebant sacerdotes semper omni sabbato panes propositionis calidos in Tabernaculo coram Domino: & in sequenti sabbato sumebant illos soli sacerdotes, & edebant: & alios novos pro eis ponebant▪ Facite & vos sacerdotes similiter. Custodite cautè sacrificium Christi ad infirmos, & edite illud, ne diutius teneatur, quam oportet. Et reponite aliud noviter sanctificatum propter necessitatem infirmorum, ne sine viatico exeant de hoc seculo. Christus Jesus in die suae saenctae caenae accepit panem: benedixit, ac fregit: dedit discipulis suis, dicens. Accipite, & comedite. Hoc est enim corpus suum meum. Similiter & calicem accipiens gratias ●git, & dedit illis, dicens. Bibite ex hoc omnes. Hic est sanguis meus Novi Testamenti, qui pro multis effundetur in remissionem 
The words enclosed between the two half circles, some had razed out of Worcester book, but they are restored again out of a book of Exeter Church.  peccatorum. Intelligite modo Sacerdotes, quod ille Dominus qui ante passionem suam potuit convertere illum panem, & 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 ejus in quo passus est pro nobis: neque sanguis ejus, quem pro nobis effudit sed spiritualiter corpus ejus efficitur & sanguis: sicut Manna quod de coelo pluit, & aqua quae de petra fluxit. Sicut) Paulus Apostolus ait: Nolo enim vos ignorare fratres, quoniam patres nostri omnes sub nube fuerunt: & omnes, mare transierunt & omnes in Moisi baptizati sunt in nube & in mari. Et omnes eandem escam spiritualem manducaverumt: & omnes eundem potum spiritualem biberunt. Bibebant autem de spirituali consequenti eos petra. Petra autem erat Christus. Vnae dicit Psalmista. Panem coeli dedit eyes. Panem Angelorum manducavit homo. Nos quoque proculdubio manducamus panem Angelorum▪ & bibimus de illa petra, quae Christum significabat: quotiens fideliter accedimus ad sacrificium corporis & sanguinis Christi. 
AS the writings of the Fathers, even of the First age of the Church, be not thought on all parts so perfect, that whatsoever thing hath been of them spoken aught to be received without all exception, (which honour truly themselves both known and also have confessed to be only due to the most holy and tried word of God:) So in this Sermon here published, some things be spoken not consonant to sound doctrine: but rather to such corruption of great ignorance and superstition, as hath taken root in the Church of long time, being overmuch cumbered with Monkery. As where it speaketh of The Mass to be profitable to the quick and dead: Of the mixture with water with wine: and whereas there is also made mention of Two vain Miracles, which notwithstanding seem to have been infarced, for that they stand in their place unaptly, and without purpose, and the matter without them, both before and after, doth hang in it self together most orderly; with some other 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 Sacramental 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 ago, contrary unto the unadvised writing of some now a days. Now that this foresaid Saxon Homely, with other Testimonies before alleged, do fully agree to the old ancient books (whereof some be written in the old Saxon, and some in the Latin) 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 Archbishop of Canterbury, Thomas Archbishop 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 Lincoln.  
Richard Bishop of S. David's.  
Thomas Bishop of Coventry and Lichfield.  
John Bishop of Norwich.  
John Bishop of Carlisle.  
Nicholas Bishop of Bangor.   
With divers other Personages of Honour and credit subscribing their Names, the Record whereof remains in the Hands of the Most Reverend Father Matthew, Archbishop of Canterbury.  
FINIS.