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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 Who did put out secular Priests out of the Church of Canterbury, as the story of that house sheweth. 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 [Page] 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 to Saint Peters Church in Exeter by Leofrick the first and most famous Bishop of that Church, as in his own Record and Grant [Page] of all such Lands, Books, and other Things he gave unto the Church, expressed in the Saxon Tongue, but in English thus:

Here is shewed in this Book or Charter, what Leofrike Bishop hath given unto St. Peter's Minster at Exeter, where his Bishops Seat is; that is, That he hath got in again, through God's help, whatsoever was taken out, &c. First, shewing 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 Latine, and a Shrift-book in English, is the Book we speak of, and hath in it the Latine and Saxon Epistles of Aelfrick. Thus as this Book of Exeter Church hath this good evidence by which it is shewed, 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 publick 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 alwaies happy that writ me. The other Book of Canons of Worcester Library, which I have said is for the more part in Latine, and is intituled Admonitio spiritualis do­ctrinae, is written in so old an hand as is that of Exeter Church, and seemes to be possessed of Wulfstane, who was Bishop of Worcester in the daies of William the Conqueror. And that he should be the possessor of this [...]ook, I do thus affirm: when in his daies Lanfrank made first this Law of Priests, in the Councel 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 Prie [...]s, such as have Wives, dwel­ling [Page] 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 Councels held from time to time, by the space more then 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 Arch-bishop 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 Councels of Anselm, of John of Cremona, and of William Arch-bishop 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 Bishops No such de­mand of this profession in any English pontifical be­fore this time. Pontifical. Ego frater N. promitto Deo, omnibus (que) 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 self-same 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 Councel of Lanfrank, and unto whom it did first appertain to exact of Priests in the Diocess of Worcester this profession.) The words be these: Ego frater N. promitto Deo, omnibus (que) 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 [Page] of this now declared: First, touching the Sermon spoken of in the begining, 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 publick 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 judgment was in this contro­versie, 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 Canonized unto us more Saints, and to their liking more notable? First Odo Arch-bishop 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 Arch-bishop 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 Arch-bishop of York, who made Aelfrick Abbot of St. Albons. 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 daies of King Edgar. And last of all Wulfritha, King Edgar's Concubine. All these, I say, with some other more, be Canonized for Saints of [Page] this Age in which Aelfrick himself lived in great fame and credit. Also Leofrick and Wulfsine, whom we have shewed 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 now-a-daies, not only dissent 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 Christs Body in the Sacrament, as shew­eth 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 mens souls in the use of his reverend Sacrament: but all things to stand right up, most agreeably both to the verity of Christs 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 Bloud to immortality, and for the sure Gage of his Resurrection.

Amen.