GETOn >. M'iC. jurt 188S V^7 ri^' ^^ BR 749 .T5 1875 Thomson, Ebenezer, 1783- 1861. Select monuments of the doctrine and worship of the 7J;y/..^//zf. Bihl.m. YrhuDz/.) ErobcunOe Lap 'j peop&om. SELECT MONUMENTS OF THE DOCTRINE AND WORSHIP OF THE CATHOLIC CHURCH IN ENGLAN'D BEFORE THE NORMAN CONQUEST- CONSISTING OF iELFRIC'S PASCHAL HOMILY AND EXTRACTS FROM HIS EPISTLES, &c., THE OFFICES OF THE CANONICAL HOURS, AND THREE METRICAL PRAYERS OR HYMNS. IN ANGLO-SAXON AND PARTLY IN LATIN. WITH ENGLISH TRANSLATIONS REVISED OR NEWLY EXECUTED; NOTES, COLLATION OF ANCIENT MANUSCKIPTS, AND AN INTRODUCTION. By E. THOMSON, Esq. Second Edition. LONDON : JOHN RUSSELL SMITH, 36, SOHO SQUARE. 1875. ^M INTRODUCTION. 1 HE Sermon of the Paschall Lambe, the first book known to have been printed in the Saxon character, was published under the direction of Mat- thew Parker, Archbishop of Canterbury, and special care of his chaplain, John Joscelyn. The object of the publication was to show that the doctrine then esta- blished was not an innovation, but a re- vival of the doctrine maintained by the Catholic church in England before the time of the Norman Conquest. The original publication, " Imprinted at London by lohn Day, dwelling ouer Aldersgate beneath S.Martyns,''is with- out date; but appears to have twice issued from the press between 1566 and 1—2 IV INTRODUCTION. 1570 ; as the former year contains the latest preferment, the latter the earliest removal of the prelates whose names are subscribed to a Certificate in favour of the work. A copy preserved in the British Museum evidently belongs to a second edition^ as it numbers the folios from the beginning of the book, which in the copy used for this Edition com- mence with the Homily ; it also corrects a few typographical errors of the first, as f uce for pice, 515 for xi]:, (see our p. 53, 1. 19, and 58, 8,) as well as a misnomer in one of the Bishops, lohn for Thomas, of Lichfield and Coventry, and divides the list differently between the two pages of the folio. And at the end, the table of ancient and modern letters is followed by a paragraph explaining the punctuation ; and a separate leaf con- tains the colophon, a repetition of the Imprint in black letter. These minute particulars, if not formerly noticed, may INTRODUCTION. V be acceptable to collectors of scarce and valuable books. The Rev. Henry Soames quotes Jos- celyn's translation as if it were the work of L'Isle, and makes some correc- tions, which evince a knowledge of the original. But it is of more importance to observe, that the use which he has made of the Homily both in the"Bamp- ton Lecture" and in "The Anglo- Saxon Church," proves that this "Tes- timony of Antiquity," which was judged to be wholesome and seasonable food for the reformed Church of England in her early years, is not contra-indicated by the symptoms of her present condition. The Homily was republished by Foxe in his Martyrology, 2nd Edition, 1570, with some corrections in the translation; by L'Isle, along with ^Ifric's Treatise on the Old and New Testament, with- out any of the corrections, in 1623. The translation, as amended by Foxe, was VI INTRODUCTION. published at Aberdeen, without the ori- ginal, in 1624, by Mr. William Guild, Minister at King Edward. Not having previously collated Foxe's edition, I have, in the Notes, given Mr. Guild credit for the improvements. This does not apply to the Note to p. 19, 1. 5. The interpolation is not in Foxe. The old translation is also printed as an Ap- pendix to the English of Ratramnus, Oxford, 1838. The Extracts appended to the Homily identify the author, and leave no trace of that ambiguity which has puzzled most writers upon iElfric during the course of three centuries. Wulfstan was Archbishop of York from 1002 to 1023 : ^Ifric the elder, to whom these writings are even now inconsiderately ascribed, was Archbishop of Canterbury from 995 to 1005, and, for several years before, had been a bishop and previously an abbot. To suppose the Primate of INTRODUCTION. Vll all England, near the close of a long and active public life, receiving and humbly obeying the commands of his junior, the Primate of England, to re- tire into a monastic cell or private study, and translate into English a voluminous treatise, which, by command of the same younger brother, he had previously drawn up in Latin, is to invert the established order of everything human and divine. Wulfstan's friend and suc- cessor was then Abbot of Peterborough, according to the ingenious Dissector of the Saxon Chronicle ; but when he wrote the epistle to Wulfsine he was an humble monk or friar (" humilis frater" inbothMSS. — not "presbyter^^ in John Retchford's transcript, as the author of the "Regular Dissection ^^ has incau- tiously affirmed). This promotion was the consequence of the elder ^Ifric's demise, — his successor Elphegus (^Elf- heah) being translated from Winton, and Vm INTRODUCTION, the vacant See bestowed on Kenulf^ Ab- bot of Burgh, i. e. Burgi [S^i Petri] . The posthumous clashing of their names had no parallel collision in the contemporary tenor of their lives : the one emerges from the monastic cell when the other has retired from the archiepiscopal pa- lace. Our author^s preferment to the see of York in ] 023, and his decease in 1051, are recorded in the Saxon Chronicle. To the matter contained in Josceiyn's compilation I have added three small pieces which I had transferred to my scrap-book at different times, and which appeared suitable to the nature of the publication. The first, concerning Peter, was copied in the country some years ago from an early number of the ^Ifric Society's Edition, without the transla- tion, and under no apprehension of a disputed reading in the text. When I came to write out a copy for the press, INTRODUCTION. IX I persuaded myself that I must have written by mistake '^ ne bytla^S of," where the last word should have been " ofer." An inspection of the printed text convinced me of no mistake, but did not satisfy me with regard to the reading. A MS. in the King's Library, British Museum, to which Mr. Thorpe's Preface directed me, solved all my doubts. The true reading, as I firmly believe it to be, is also, as I have since discovered, to be seen in Wheloc's Notes to Alfred's Bede, p. 238, from a MS. in the Public Library, Cambridge. His translation — Qui citra hoc fundamentum extruit — is so far good, — fabrica sua in ruinam magaam assurgit — not good. Being haunted by no pedantic horror of pedantry, I have ventured to revive an old word here and there. The plural possessive " aller," of all, (as your, of you,) survived the parent language for ni3ny centuries. How pat, how etTect X INTRODUCTION. ive the use of this, as of many obsolete forms, is found to be in translating from the Latin, may be shown by a single instance : ' Noster omnium hostis,' ^ ure ealra feond,^ ^ the enemy of us all,* Chaucer would call our ^ aller ^ (or al- der) foe ; thus, in " The A. B. C.,'^ And for your bothis peine, I you pray. Let not our alder foe make his bostaunce. In Latin this would be. Pro vestro utri- usque dolore, &c. iElfric's rendering of " Simon bar iona,'^ as well as the germ of his whole exposition, is truly derived from the brief Comment of Beda on the passage. Even the name Staenen is a legitimate corollary from the words of The Vene- rable, — Fideli confessori sui nominis participium donavit: To the faithful confessor he gave a participation of his name. Our author, who was a good grammarian, knew how to represent the nominis participium, by converting INTRODUCTION. XI the noun, Stan, Rock, into a participial form, Staenen, Rocken. Wheloc suggests Petraeus as the corresponding Latin : Petrinus would better represent the participial form, as seen in plenus from the obsolete pleo, egenus from egeo, &c. No writings of Wulfsine, Bishop of Sherburn, 981-998, are known to be extant ; but the MS. remains of Wulf- stan (Lupus) are voluminous. The spe- cimen given, p. 102, consists of the In- cipit and Explicit from one MS. and an intermediate paragraph from another MS. of the same homily. To this might be added most of the Laws of Cnut, which were very probably drawn up by this prelate. In corroboration of this view we have the Law, which Joscelyn printed according to the erroneous text of Nero, A. i., engrossed in a homily De Fide Catholica, Wheloc's Bede, p. 486, exactly as it stands, p. 80 of this Edition, the sheet being printed off be- Xll INTRODUCTION. fore the passage was observed in Wheloc, or "The Laws and Institutes of En- gland/' edited by Mr. Thorpe, were known to be accessible. In the original edition the dause, " and hold earnestly- right christendome/' is omitted ; but supplied by L'Isle, — one of his few im- provements. Wulfstan appears to have been a man of talent, and of a liberal and enlightened mind. On every occasion he inculcates the necessity of christian instruction, as the foundation of true piety and sound morality; that every man might learn the articles of his belief, and utter the devotions of his heart, in the language with which he was best acquainted. His "Enghsh'' version of the Pater noster and Credo may be read in Wan- ley's Catalogue, p. 51. To the erroneous account of our au- thor's life and dignities, repeated in dif- ferent places throughout the volume, it INTRODUCTION. XIU was not judged necessary to oppose any- other argument than these few chrono- logical notices*. The Homily and Extracts exhibited in the first part of the volume have been esteemed clear proofs of the doctrines maintained by the catholic church of England in the tenth century^ upon many points which came into contro- versy in later ages. The specimen of the ancient devotional forms contained in the second part, bears equal testi- mony to the comparative purity of wor- ship in those early times. In the Offices we find no Ave Maria, no prayer or praise addressed to angel or saint or "maiden-mother;^^ of any intercessor beside the One Mediator, only a single hint. But the most interesting feature of * See also Thorpe's Preface to the Homilies, Soames, Wharton, and thE Regular Dissection of the Saxon Chronicle (Hatchard, 1830). "XIV INTRODUCTION. the composition is the intermixture of the vernacular with the Latin tongue. Not only the directions, and urgent rea- sons for the observance of the respective Hours are given in the English of that age; but the portions of the Psalms, the Gloria, the Pater noster, and the Credo, are accompanied with a metrical paraphrase in the alliterative style and stanza of Anglo-Saxon poetry. And it is a fact worthy of notice, though not perhaps hitherto observed, that this paraphrase coincides, word for word, with the Parisian or Berry MS. edited by Mr. Thorpe, in all the portions taken from the latter half of the Psalter, — the part versified in that MS. Mr. Thorpe's publication has afforded just one correc- tion, "lungre,^^ ps. 59, our p. 166, for "luge " of the Worcester book, and one various reading, " ea^-bede,'^ ps. 90, for " ea^-bene,'' p. 189. Now as these are so identified, and the quotations from INTRODUCTION. XV the former half are also versified, may we hazard the conjecture that the framer of our Liturgy was the author of the paraphrase? The former may be the work of iElfric, for it constitutes a part of the great compilation in which the Canons and oft-mentioned Epistles of iElfric are included ; and his talent for versification is undoubted : it is seen, or rather heard, bursting through the tissue of his prose in every part of his writings, where the subject inspires pathos or ele- vation of style. Even our Homily closes in alliterative strains ; though we have not arranged or pointed it otherwise than the sense required in plain prose. But how probable soever this conjecture may be, neither does our author's name need any doubtful addition to its cele- brity, nor is the age so barren in names that any production should remain ano- nymous, did history only supplv the means of assigning to each his own. XVI INTRODUCTION. Wulfstan, if we mistake not, has some pretension to poetic talent : and if Kenulf, promoted from the abbacy of Burgh to the see of Winton in 1006, was, as Mr. Kemble supposes*, the poet whose name is adumbrated by Runic characters in the Exeter Book [of Poetry] and in the Vercelli MS., we have a contemporary bard, and most probably an intimate friend and the immediate predecessor of ^ifric, with abilities equal to the highest efforts em- ployed in adapting the Songs of Zion to Saxon measures, — the Psalms of David to the harp of Alfred. The verses of Kenulf (Kynewulf, * In the Archseologia, vols, xxviii. xxix. xxx.. Papers on the Anglo-Saxon Runes, Ruth well Cross, &c. — Mr. Kemble's Essaj's have resulted in one of the most glorious achievements of phi- lological science w^hich the present age has w^it- nessed. — The Vercelli MS. contains the Saxon version of the Anglian staves inscribed upon the stone-pillar, " A Dream of the Cross,'* INTRODUCTION. XVll Runes), to which we refer, breathe a pensive melancholy, for which we have no means of accounting from any record of his life. The Bishop of VVinton (Win- chester) died within a year after his pro- motion to that dignity. In the Preface to the original edition, the bearing of the Homily and the other documents upon the theological discus- sions of that age, is distinctly stated by the writer, whether Parker or Joscelyn. In the marginal notes, too, a word of caution is affixed to some doubtful or suspected passages. These notes are all retained, only placed at the bottom of the page. The justly reprobated assertion that " The holy masse is pro- fitable both to the lyving and to the dead,^^ may be truly but perhaps too finely interpreted : The faithful celebra- tion of the Lord's Supper is profitable both to the living partakers and to the same when they are dead. One passage a XVlll INTRODUCTION. is supposed to be interpolated or " in- farced/' p. 27. But it was the fashion for the preacher to entertain his audi- ence, and enforce his argument, with a bit of legendary lore. The samples in- troduced here, though connected with the subject, are inconsistent with the whole tenor of the discourse. In the first fable, a child dismembered ! " Is Christ divided ?^^ Is the risen and ex- alted Lord, the future Judge of the world, a child? In the second, a child's finger-lith ! What doubting woman, or believing man either, could be satisfied or profited by that as a substitute for a whole Saviour, the Man Christ Jesus, mature in wisdom and stature, the Son of the Living God, having power to lay down his life, and to take it up again ? Could such power be conceded to a child? But to some professed behevers He is always a child, — a child not eman- cipated from a mother's control, still INTRODUCTION. XIX worshiped as a child, and that most childishly. It is obvious, however, that the modern Romanists can make no handle of these pretended manifesta- tions ; for the child and the blood were turned to bread and wine before parti- cipation. So the Apostle Paul calls it, after the blessing or consecration (for it was not broken before that), " The Bread which we break.'^ Neither could our author intend, by a literal interpre- tation of the finger-lith, to contradict his own assertion — that " It is in each man whole /^ He must have regarded the matter as a temporary supersedence of the bodily sense by a supernatural manifestation of the spiritual import of the material objects presented to the eye. For the truth of the narration ^Elfric is not responsible. He gives it as he found it in The Lives of the Fathers, la fact there is nothing original in the XX INTRODUCTION. whole of the Discourse. The literal as well as the allegorical exposition of everything recorded by Moses concern- ing the Passover, is substantially found in Bede's Commentary : the application of the subject to the great festival of the Christian church, and the entire argu- ment concerning the nature of that in- stitution, are either literally translated or liberally paraphrased from the Latin of Ratramnus. This author was a contemporary of Paschasius, the first propound er, and apparently the original deviser of the fanciful or poetical interpretation of our Saviour's words, which was adopted by some pedants of the ecclesiastical court, and by their influence forced upon the consciences of the christian community*. * Two centuries later, poor Berengarius was hunted down by a rival schoolmaster, Lanfranc, the future Archbishop of Canterbury, whose in- fluence, directly or indirectly exerted to aupprr*» INTRODUCTION. XXI The author expresses his apprehension of its being taken for a poetic fiction, in a letter to his friend Placidus. The " bane and antidote ^^ were produced about the middle of the ninth century. For further information respecting these authors the reader is referred to the Bampton Lecture of Mr. Soames, and to the following publication, " Ber- tram or Ratram concerning the Body and Blood of the Lord, &c. Second edition, &c. London, 1688.^' Rabanus* Maurus, archbishop of Mentz, had writ- ten upon the same subject several years earlier, in the time of Charlemagne or his immediate successor. In a word, the opinions, writings, and very name of our homilist, is, with great probability, supposed to have produced that obscurity which has so long brooded over ^Ifric's personal identity. See the Regular Dissection, passim ; also Ratramnus, 1688, Dissertation prefixed. * I'roperly Hrabanus ; so the Old German hraban, now rabe; A.-S. hraefn, now raven. XXU INTRODUCTION. the pure Apostolic doctrine which Ra- tramn, with great clearness and elo- quence, demonstrates from the sacred WTitings^ and from Hieronymus, Am- brosius, Augustinus, Isidorus, &c., was not left without a witness in any age. Can we suppose that the learned men, whose opinions have been put on re- cord, were the only persons who enter- tained similar opinions? Or who can ascertain the time in which some " seven thousand ^^ true worshipers might not be found within the bounds of Christen- dom ? The edition of " Ratram,'' 1688, though very inaccurately printed, is a work of merit, and might be found worthy of a corrected reprint at the present day. The Certificate, which follows the Latin extract from the epistle to Wulf- stan in the original edition, is placed immediately before the Sermon, as in L^Isle^s publication. INTRODUCTION, XXlll The first thirty-six pages of this edition, Saxon and Enghsh, wQre in type before the editor had any charge or even knowledge of the undertaking. He had read more than once or twice the homily and translation as given by L'Isle, and had marked many things in both which required correc- tion. This was rather a difficult task at that stage, as both the publisher and I were anxious to avoid, as far as possible, whatever might tend to enhance the price of the book. Such improvements as could be made by con- trivance and economy of space were in- troduced; such as would have greatly disturbed the pages or paragraphs, re- served for a few notes. The ^Ifric Society had not advanced so far as to include our homily, when the text was to be determined. Having only a short time before arrived in London, I had to learn what resources were at hand, and XXIV INTRODUCTION, soon found in the British Museum some materials to work upon. The text, as printed by Wheloc in the Notes to Al- fred's Bede, furnished some good read- ings, and further aid was obtained from a MS. Cott. Faustina A. IX., which, it was interesting to discover, had been collated — not for Parker's edition — but with it, and with both impressions of it ; for the tW'ofold numbering of the foHos is regularly marked on the margin of the MS., and the catch-words under- lined. To this MS. we owe the reading ge];eode, p. 9, for gereorde, which has just occurred in a different sense, p. 2, and occurs again in the sense here in- tended ; but another reason for the pre- ference is the importance attached to this use of ge)7eode by Grimm, in rela- tion to the name Deutsch*. It occurs in other homilies of ^Ifric also, in the same sense. * Deutsche Grammatik, 3rd ed. Einleitung. /NTRODUCTION. XXV In presenting an antidote to the igno- rant corruption of Judges ix. 53, as well as to the half-learned correction in some late editions, " all-to brake/-* I had been anticipated by our learned printer Mr. Richard Taylor, in Notes to Boucher^s Glossary. See under all-to, and note to our page 27. Since going to press I have had the pleasure of seeing the same explanation in an excellent little work, Se Gefylsta, by the Rev. AV. Barnes, All the old editions, those of Oxford, Cambridge, and of the British and Foreign Bible Society, retain the ori- ginal reading of the translators — " all to brake ;^^ those of Edinburgh, — Brown's, and Scott's, with Commentaries — " all to break," — most erroneously. The Offices were copied, without the translation, from Hickes' edition of 1 705 *, and afterwards collated with the * Letters whicli passed between Dr. Hickes and a Popish priest, &c. Appendix. (Transla- tion by Mr. Elstob, as the Doctor informs us.) XXVl INTRODUCTION. transcript of the famous " Book of Wor- cester/' made by Edmund Gibson, after- wards Bishop of London, MSS. Harl. 441. (The Book of Exeter, by J. Retch- ford, is ibid. 438.) Gibson's transcript, executed for Dr. Hickes in 1688, coin- cides so exactly with the extracts printed in the httle book 120 years before, tliat we may rely upon its accuracy as im- plicitly as upon the [now] Bodleian Co- dex Jun. 121, which was in Parker's possession at the time of printing. They agree to a letter even in the readings which I consider erroneous, and have corrected from the Book of Exeter (H. 438), or by obvious conjecture. In the Offices also some manifest errors have been corrected, as j-ynnum, p. 177 5 sanat, MS. for replet, p. 173, 1. 6— the scribe having cast his eye upon the pre- ceding paragraph. In the arrangement of the metrical portion I have departed from the MS. and from the edition of Hickes and El- INTRODUCTION. XXVll stob. The translation is new through- out, as literal as seemed consistent with perspicuity, and none of it versified (Regular Dissection, p. 194, 1. 7^ and 195, Note). The three metrical prayers have been added on my recommendation. They are noticed by Hickes in his Grammar, and by Conybeare ; and were by Junius characterized '^genium stylumque Ceed- monis probe referentes,^^ and appended to his Caedmon; but not very accurately printed, and three ^Yhole lines omitted ; so that this may be considered the first complete edition. For simplicity of style and unaffected fervour of devotion, they cannot fail to recommend them- selves to every reader of the original Saxon. To this account of the m.atter con- tained in our little volume, little needs to be added respecting the manner in which it is got up. The publisher has XXVlll INTRODUCTION. evinced his intention of making it a good and handsome-looking book, and the printers have taken the utmost pains to have everything as correct, neat, and well-arranged as possible. To any one who has the least experience in these matters, it will not be surprising if I should have to apologise for one or two instances of discrepancy between the plan and the execution. It was not in- tended to produce a fac-si77iile of the original edition as printed by J. Day, but to exhibit the text and the old translation in a correct form. Such alterations as could conveniently be made at the stage in which I became connected with the work, were intro- duced in their proper places; others that seemed necessary were reserved for future notice. From the number and variety of corrections, some that had been marked for insertion escaped at the time, but are taken up in the Notes. IXTRODUCTIOX. XXIX JTjuj-tmuf, which occurs a hundred times in MSS. as well as in printed books (see Smith's Bede^ b. ii. passim), should have had the benefit of our Cot- tonian MS. as aujujnfiu]'. In the Notes, G. (Guild) should have been F. (Foxe) ; and some abbreviations are not explained, as S. or Sax. for Saxon, A.-S. Anglo-Saxon (speech of the combined ^ngle and Seaxe), Sc. Scots, ace. accusative, and a few more of no great difficulty. But, for economy of space and arrangement of the folios to suit more important matter, several illustrations from Bede, &c. were omit- ted. To the note on "christened'' I had added — A heathen child baptized ! This never was done, never can be done, by the rule and practice of any Chris- tian church. The recipient of baptism must be a Christian — by profession if an adult, by representation (or proxy) if a child. The Philippian believed and was XXX INTRODUCTION. baptized, and in virtue of their Chris- tian representative "all his house." The Ethiopian professed his faith in almost the ver}^ words of Peter, for he had been christened in his chariot, before Philip descended with him to the baptismal water. Bede, as translated by king Al- fred, informs us that " Edwyn, king of the Northumbrians, when he was chris- tened built a wooden church ; but, after he was baptized, by the direction of bishop Paulinus built another of stone.'' As christening has been ignorantly or superstitiously confounded with bap- tism, so another preparatory observance, " wedding," pledging or affiancing (see pages 24, 25, 2nd paragraphs), has usurped the place of marriage, to which it only gives a title. And there are many examples of similar abuse in our speech. What is "uproar"? Some of our best authorities employ the term in translating hjieam, clamour^ and a word INTRODUCTION'. XXXI nearly synonymous, cypm, as if it took its meaning from " roar ;" which in reality is the ablaut-^orm of " rear/^ but now restricted to a secondary sense, raised or elevated sound. For the ori- ginal, scriptural, and only rational meaning of " uproar,^^ compare Ger- man aufruhr (the same word*), and the Greek noun stasis, translated b}^ three different synonyms, in Mark, xiv. 2, XV. 7 ; Luke, xxiii. 19, and Acts, xix. 40, uprore, insurrection, sedition, uprore (Ed. Lond. 1734). In the last it was not the shouting, " Great is Diana of the Ephesians," that constituted the offence; but the assembling in a tumul- tuous manner without the authority of the magistrates. Any uprising against the government, however quietly it may be organized or conducted, is an UPROAR. Eben^. Thomson. London, June 18, 1849. * See German-Exglish Analogies, p. 22, c. 1. The Saxon Caracters or letters, that he moste straunge, be here knowen by other com" man Caracters set after them. S A C Gsg Tc t EC PH DpTHS]?th D b d I 1 i ]7 W p w e E e GO M 3 & and F F f R P r I fEec 8Srs N.B. In Latin j fs et, as ^c. &c., i. e. et cetera. One pricke signifieth an imperfect pomty this figure; (which is hjke the Greeke inter- rogatiuej a full pointe, which in some other olde Saxon hookes, is expressed wyth three prickeSj set in triangle wyse thus ;. €um Priuilegio Regies Maiestatis, i^^-. A TES T I MO nie of "^ vVvi^^. ANTIQVITIE, ihewing the aunci- ent fayth in the Church of F..igland touching the facra- inent of the body and bloude of the Lord here publikely preached, and alfo re- ceaued in the Sax- ons tyme, aboue 600. yeares agoe. Itremie. 6. Goc Into the flreetes, and inquyy^ for thf olde way: and if it be the good and rygl"it way, then goe therin, th^c ye maye finde lelt for your foules. But they fay : we will not walke therein. ymprinted at London by lohn Day^ d-welling oner Aider/gate beneath S. Martyjis. IHE PREFACE^ THE CHRISTIAN READER. ^^ REAT contention hath nowe been of longe tyme about the moste com-^ fortable sacrament of tlie body & bloud of Christ our Sauiour : in the inquisition and determination wherof many be charged and condemned of heresye, and re- proued as bringers vp of new doetryne, not knowen of olde in the church before Berenga- rius tyme, who taught in Fraunce, in the daies when WiUiam the Norman was by conqueste k}-ng of Enghand, and Iliklebrande otherwyse called Gregorius the seuenth, was pope of Rome : Rut that thou mayest knowe (good christian reader) how this is aduouched more boldly then truely, in especiall of some certayne men which be more ready to maintaj;^e their old mdgement, 3—2 ^XXVl THE PREFACE. then of lumillitie to submitte them sehies vnto a truth : here is set forth vnto thee a testimo- nye of verye auncient tyme, wherin is plainly shewed what was the iudgement of the learned men in thys matter, in the dayes of the Saxons before the conquest. Fyrst thou hast here a Sermon or homelye, for the holy day of Easter, written in the olde Englishc or Saxon speech, which doth of set purjjose and at large, intreate of thys doctryne, and is found among many other Sermons in the same olde speech, made for other festiuall dayes and sondayes of the yeare, and vsed to be spoken orderly accordyng to those daies vnto the people, as by the bokes them selues it doth well appeare. And of such Sermons be yet manye bookes to be seene, part- lye remayning in priuate mens handes, and taken out from monastery es at their dissolution : })artlye yet reserued in the libraryes of Cathe- (h-all churches, as of Worceter, Hereford, and Exeter. From which places diuerse of these bookes haue bene deliuered into the handes of tlie moste rcuerend father, Matthewe Ai'chb}'- s.hop of Canterburye, by whose diligent search for such writings of historye, and other monu- mentes of antiquitie, as might reueale vnto vs what hath ben the state of our church in Eiicr- THE PREFACE. XXX Vll land from tymo to tyme, these t.liyngcs that l)ee. hero made knowen vnto thee, do come to lyg-ht. llowbeit these Sermons were not first written in the oMe Saxon tonngc : but were translated into it, as it shouhle appeare, from the Lattyne. For about the end of a Saxon boke of Ix. Sermons, (which hath aboutc the niiddest of it this Sermon agaynst the ])odcly ])resence) be added these wordes of tlie transla- tour. Fela pcejepe jo^j-pell pe foplaecap on |nfum bihce. ^a maej apenban re ^e pile; Ne hupii-» pe (5ap boc na micle r"il>op jelaenjan. tSylep {^e lieo unjemecejob py. ~\ mannum a2])pa.'C 6uph hipe inicelnyppe apnp];^e ; V^'e let passe many good gospells, which he that lyste may translate. For we dare not enlarge thys boke much further, lest it be ouer great, & so cause to men lothsomnes through hys byg- lics. And in an other booke contaynyng some of these Saxon Sermons it is also thus written in Lattyne. In hoe codicillo continentur duo- decim sermones anglice quos accepimus de libris quos ^Ifricus abbas Anglice transtulit. In thvs booke be comprysed xij. Sermons whiche we haue taken out of the bookes that iElfricke XXXVlll THE PREFACE. abbot translated into En^lishe. In which worde» truelye here is also declared who was the trans- latour, to witte, one yElfricke. And so hee doth confesse of hym self in the preface of his Saxon grammer, where he doth moreouer gene vs to vnderstand the number of the Sermons that he translated thus. Ic ^Ifpic polbe 6af litlan hoc apenban to enjlifcum jepeopbe op t^am j-casp-cpsefce Se If jehaten gpammatica. fypj^an ic Cpa bee apenbe on hunb eahcatijum j*pellum ; I iElfricke was desirous to turne into our En- glishe tounge from the arte of letters called grammer thys little booke, after that I had translated the two bookes in fourescore Sermons. But how soeuer it be nowe manifest enoughe by thys aboue declared, how that these Sermons were translated : I thinke notwithstanding, that there will hardlye be found of them any Lattyne bookes, being (I feare me) vtterlye peryshed & made out of the waye since the conquest by some which coulde not well broke thys doctrine. And that such hath bene the dealing of some partiall readers, may partlye hereof appeare. Tliere is yet a very auncient boke of Cannons of Worceter library e, and is for the most parte THE PREFACE. XXXIX all in Lattyne, but yet intermyngled in certayne places, euen thre or foure leaues together with the olde Saxon toiinge : and one place of thi^ booke handleth thys matter of the sacrament : but a fewe lynes, wherin dyd consiste the chiefe povTit of the controuersie, be raced out by some reader : yet consider how the corruption of hym, whosoeuer he was, is bewrayed. Thys part of the Lattyne booke was taken out of ij. epistle?! of iElfricke before named, & were written of hym aswell in the Saxon tounge, as the Lattyne. The Saxon epistles be yet wholie to be had in the librani'e of the same church, written all in Saxon, and is intituled, a boke of Cannons, and shrift booke. But in the Church of Exeter, these epistles be scene both in the Saxon tounge, and also in the Lattyne. By the which it shall be easie for any to restore aga} ne, not onely the sense of the place raced in Worceter booke, but also the very same Lattyn wordes. And the words of these two epistles, so much as concerne the sacramentall bread & wyne, we here set im- mediatlye after the Sermon : fyrst in Saxon, then the words of the second epistle we set also m Lattyne : deliuering them most faythfully as they are to be scene in the bookes from whence they are taken. And as touching the Saxon xl THE PREl'-ACE. writings, they be set out in such forme of letters, and darke speech, as was vsed, when they were written : translated also for om- better vnder- standing, into our common and vsuall Englishe speech. But nowe it remayneth we do make knowen who thys iElfricke was, whom we here speake of, in what age he lined, and in what estimation. He was truely brought vp in the scholes of iEthelwolde byshop of Winchester, iEthelwolde I meane the elder, and greate saincte of Winchester church : So canonised because in the dayes of Edgar kyng of England, he conspyred with Dunstane Archbyshop of Canterburie, & Oswalde bishop of Worceter, to expell out of the Cathedrall churches, through out all England, the maryed priestes, which then were in those churches the olde d^Yellers, as Avryteth Ranulphus Cestrencis in hys i)ollicroni- con, and to set vp of newe the religion or rather superstition & hipocrisie of monkes, after that the same had been a longe tyme, by the uiste iudo-ement of God, vtterlye abolished, the Danes spoyling them, & cruelly burning them vp in there houses, as is at large, and plentifullye confessed in the historyes of their owne churches. For thys newe rearing vp of monkerie is iEthel- wolde called in moste olde historyes, pater m*'- THE PREFACE. xll TiaohoniTn. the fatlicr of monkes. Ynder thys ^Ethehvolde was .Elfrickc traded vp in learnin<::, as he witnesseth of him selfe in the Lattyne preface of his Saxon grammer, where speaking of hys interpretation of Lattyne wonles he wryteth thus. Seio mnltis mo(hs verl)a posse interjiretari, sed ego simphcem interpretaeionera sequor, fastidium vitanch causa. Si ahcui tameu dispUcuerit nostra interpretatio, dicat quomodo vult. Nos contenti sumus sicut dichciinus in schohs venerabilis pr«Tsuhs .^thelwohli qui mul- tos ad bonum imbuit. I know tliat wordes may be expounded diners waies, ])ut for to auoyde lothsomnes I doe followe the })laine interpreta- tion. Which if any shall rayshke, lie may do as he thiuketh best : but we are content to ^ speake, as we haue learned in the scholes of the moste worthye byshop /Ethelwolde, who hath bene a good instructour to many, or who hath brought vp many to good. This he wryteth of hym selfe. So vpon <^hys his education in the scholes of ^Ethelwolde he became afterward to be an earnest louer and a great setter forwarde of monkerye, and therefore no lesse busie writer and speaker agaynst the matrimonye of priestes in fiys tyme. For which respecte he was after- warde so regarded, that he was made by Oswalde Xlii THE PREFACE. byshop of Worceter (as reporteth Jonn Cap- gi-aiie) the first abbot of S. Albons newlye resto- red, & replenished with monkes, and was also made abbot of Malmesburye by kyng Edgar, (as reporteth William of Malmesburye) in the lyfe of Aldelmus. And truly he calleth him selfe abbot in diners of his epistles, although he neuer named of what place, as in that he wryteth Egnesharaensibus fratribus, de consuetudine monachorum ; To the monkes of Egnesham, of the order and manner of monkes ; and in this he wryteth here to Wulfstane Archbyshop of Yorke ; and in an other agaynst priestes matrimonye sent to one Sygefertk, with whom was an anker abyding, which defended the mariage of pristes, utfyrming it to be lawful. The epistle beginneth thus in the Saxon tonge. ^ yElppic abb. jpec Sijefcpp fpeonblice ; CDe ij ^efaeb f 6u ys&beyx: beo me f ic o])ep caehce on Gu'^hycen jeppicen. o]>ep eoyeji ancop aet ham mib eop caeh]?. popjjan 6e he fpucelice fsej]? f hic pe alepb. f maej-fe ppeoj-taf pel mocan plp2,en. anb mm je- ppicen pi])cpe]7e]? Sypen. That is, Elfricke abbot doth send frendlye salu- tation to Sigeferth. It is tolde me that I teach x>therwyse in my English vvrit3ngcs, then doth THE PREFACE. xliii thy anker teach, which is at home wyth thee. For he sayth playnly that it is a lawfull thing for a i)riest to marye, and my wrytynges doth speake agaynst thys, &c. Thus aswell in hys owne epistles, as in all other bookes of Sermons in the Saxon tounge, that I haue sene, I finde him alwaies called abbot, and onely so called. IIow- beit, John Capgraue who gathered together into one volume, the hues of English sainetes, writeth in the life of Oswalde, that /Elfricke was laste of all aduaunced to the Archbishops see of Can- terburie. In alijs inquit Anglia? partibus insignes ecclesias ob praefixam causam clericis euacuauit, et eas viris monasticae institutionis subliraauit : quorum haec nomina sunt : Ecclesia S. Albani, S. ^theldredae virginis in Eli et ea quae apud Beamfledam eonstituta honorabilis habebatur. Instituit euim in ecclesia S. Albani .Elfricum abbatem, qui ad Archiepiscopatum Cantuarien- sem postea sublimatus fuit. In other partes of Englande Oswald auoyded out of the most no- table churches the clarkes, & aduaunced the same places with men of the order of monkes, whose names be these : S. Albons, the church of the virgin S. .Etheldrede in Ely, and that which is at Beamlleot reputed very famous. He dyd aj)poynte abbot in S. Albons ^Elfricke. who was Xliv THE PREFACE. afterward promoted to the Archbyshopricke of Canterburye. Truely thys iElfricke we here speake of, was eqiiall in tyme to* Elfricke Archbyshop of Canterbury, as may certainly appeare to him that will well consider, when Wulfstane Archbishop of Yorke, and Wulfsine byshop of Scyrburne lined, vnto whom ^Elfricke wryteth the Saxon epistles, from which the wordcs concerning the Sacrament hereafter fol- lowing be taken". And the certaintye of thys consideration, may well be had out of William IMalmesburye De Pontificibus, & out of the sub- scription of bishops, to the grauntes, letters pa- tentes, and charters of yEthelredef, who raigned king of England at this time. Howbeit whether this /Elfricke, & /Elfricke Archb. of Canterbury was but one, & the same man, I leaue it to other mens iudgement further to consider : for that writing here to Wulfstane, he nameth him selfe but abbot, & yet Elfricke Archb. of Canterbury, was promoted to that his archb. stole vj. yeres before that Wulfstane was made Archbishop of Yorke % as is declared most manifestly in the his- * Who dyd put out secular priestes otit of the church of Canterbury, as the storye of that honse sheweth. f These charters are to he scene. * Compare Introduction, pp. iv, v, vi. — Ed. THE PREFACE. xlv tones of SyiDCon of Durham, Rogier Iloueden, the historic of Rochester, Florcs llystoriaruin, Thomas Stubbes in hys historic of the Archbi- shops of Yorke, aud in all other moste auucieut liistories, aswell written in the ohle Saxon tounge, as in Lattyne : Moreouer in many deedes and writ\"nges of giftes, made by kyng /Ethelrede, when ^Elfricke subscribeth as Arch- byshop of Canterburye, then in them is one Al- duli)hus, Wulfstanes predecessour, named Arch- byshop of Yorke, and Wulfstane him self sub- scribeth but as an inferiour byshop. But be it, that this iElfricke was onely abbot, and not Archbishop of Canterburye, yet this is also most true, that beside the prayse of great learning, & of being a most eloquent interpreter (for which "William of Malmesburye doth greatly commend him), he was also of such creditc aud estimation to the lyking of that age in which he lined, that all his writinges, and chiefly these his ejiistles, were then thought to contayne sound doctrine : and the byshojjs them seines did iudge tliem full of ryghte good counsaile, jjreceptes, and rules to gouerne therby their clergie : and therefore dyd most earnest- ly request to hauc these e]nstles sent vnto them, as doe well ajipcare by ij. shorte Lattyne Xlvi THE PREFACE. ej)istles, set before the Saxon epistles wherof the one is sent to Wulfsine byshop of Scyi- burne, the other to Wulfstane Archbyshop of Yorke. And after this also byshops of other churches amonge other cannons that they col- lected out of generall and perticular councells.. out of the bookes of Gildas, out of the pocniten- tialls of Theodorus, Archbyshop of Canterburye, out of the extractes of Egberhtus the iiij. Arch- bishop of Yorke from Paulinus : out of the epistles of Alcuinus teacher to Charles the great, and to conclude, out of the writinges of the fathers of the primatiue church : among other Cannons I saye, they collected together for the better orderyng of their churches, they doe place amonge them also these two epistles of iElfricke, as is to be seene in ij. bokes of Cannons of Worceter librarye : whereof the one is all in the olde Saxon tounge, and there these epistles of iElfricke be in the same tounge : the other is for the most parte all in Lattyne, and is intituled Admonitio spiritualis doctrinae, where these epistles be in the Lattyne tounge, and be ioyned together for an exhorta- tion to be made of the byshop to his clergie. There is also a like booke of Cannons of Exeter church, where these two epistles in Lattyne be THE PREFACE. xlvii appoyiited in Steele of two sermons to bee preached, Ad elericos et presbyteros, to the elerkes and priestesj and the epistles bee also in the same boke in the Saxon tonge. And thys booke was geuen to Sainet Peters Church in Exeter by Leofricke the first and most famous bishop of that church, as in hys owne recorde and graunt of all such landes, bokes, and other thinges he gaue vnto the church, it is thus ex- pressed in the Saxon tounge : Pepe fpucelaj) on Sif f epe b?c hpaec Leoppic b. haep]? jebon mco pancti Pecfiep minpcpe on Gxanceaptpe 6aep hip bipceop-pcol ip. f ip f he hasp]) jeinnob f aeji jeucob paep 6uph Gobep pulcume. ~}c. 'Sonne ip peo oncnap- eniiip t5e he haepp 50b mib jecnapen j panc- cum Pecpum inco 6am haljan mynpcpe on cypclicum mabmum. -p ip -p he hseyp jnbep innjebon. 11 . pul maeppe-bec. j ane colec- taneum. ■] . 11 . pipcel-bec. j . 11 . pulpanj-bec. 3.1. nihupanj. ■;) . 1 . ab ce leuaui. j . 11 . ppal- tepap. ;] pe Spibban ppa man pmj]) on pome. 3 . 11 . ymnepap. j . 1 . beoppupS blecpunj-boc. •) . Ill . o])ep. -) peop enjlipc Cjiipcep boc. ^ . 11 . nimcp paBbmj-bec. ;] . 1 . pintep paebinj-boc. xlviii THE preface. "^ jiejula canomccpum •] mapcyiiolojiuni. ^.i.caiiun on leben -^ ycjujic-boc on en- ^Jij-c. &c. Here is shewed in thys booke or eliarter, w hat LcotVicke bishop hath geueii into Saint Peters mj^nster at Exeter, where his bishops seate is, that is, that he hath gotte in agayne through Gods helpe, what soeuer was taken out : and so forth, first shewing what landes of such as was taken from the church he recouered agayne, partlye by his earnest com})laynte, and sute made for the same, partlye by his geuyng of re- w aides. Nexte making also report what landes »i ith other treasure of his owne he gaue of newe to the place : he commeth at laste to the re- hearsall of hys bookes, whereof the last here named a Canon on I.eben "j fcjiifc-boc on Gnjlij-c. that is, a Cannon boke in Lattyne, and shryfte b(ike in Englishe, is the boke we speake of, and hath in it the Lattyne and Saxon ejiistles of iElfrieke. Thus as this boke of Exeter church ha til thys good euidence by which it is shewed, thiit Leofrike was the geuer therof : euen so the l)oke of Cannons of Worceter church, written all in Saxon, hath in it most ccrtayne testiuionie rt{& PREFACE. xlix tliat the Avvitcr therof was the puhhke scrihe of the f'hvirch whose name was Wulfgeat. For thus is it recorded therin euen with the same haude of the Scribe wherin all the booke is written : Xe pcpippc pulpjeatuf f cpiprop pijopnen- fi}- ; Opa obfecpo ppo ippuj- neuif cojmi facojiem ; 6c qui me fcpippc j-empeji jic faelix. Wulfgeat the scribe of Worceter churche dyd write me. Pray I besech you for hys transgres- sions the Creator of the worlde. And God graiint that he be alwaies happy tliat writ me. The other boke of Cannons of Worceter librarye, which I haue sayd is for the more part in Lat- tyne, and is intituled Admonitio spiritualis doc- trinae, is written in so olde a hand, as is that of Exeter church, and seemeth to be possessed of Wulfstane, who was bishop of Worceter in the dayes of William the Conquerour. And that he shoulde be the possessor of this boke I doe thus atfyrme. When in his dayes Lanfranke made first this lawe of Priests in tl e councell he helde at Wmehester, in the yeare of our Lorde 10/6. Uecretum est; vt nullus canonicus vxorcm ha- 4 1 THE PREFACE. Fieat : sacerdotum vero in castellis, vel in vicis habitantium habentes vxores non cogantur, vt dimittant : non habentes, interdicantur, vt hf.- beant. Et deinceps caueant episeopi, vt sacer- dotes, vel diaeonos non prsesumant ordinare, nisi prius profiteantur vt vxores non habeant. That is, It is decreed that no chanon haue a wife. But of priestes, such as haue wines, dwelling in castels and villages, let them not be compelled to put awaye their wiues : but suche priestes as haue no wiues, forbid them to haue. And let byshops take heede that they presume not to ordaine priestes or deacons vnlesse they doe first profcsse to haue no wiues. Now albeit thys and many other councels held from tyme to tyme, by the space more then of an hundreth yeares after this did litie auaile, but that the priestes did both marrye, and still kepe their wiues, be- cause as wryteth Gerardus Archbyshop of Yorke to Anselme : Cum ad ordines aliquos inuito, dura ceruice renituntur ne in ordinando castita- tem profiteantur : When I call any to orders, they resiste with a stifFe neeke, that they doe not in taking order professe chastitie. Or as is reported in the Saxon storye of Peterborowe church, speaking of the councells of Anselme, THC PREFACE. U of lolm of Cremona, au J of VV'iliiain Arclibyshop of Canterbui-ye. Ne popfcob nohc ealle ])a boblacer- All these decrees auailed nothing. Galie heolbon heyie pipef be Sef cminje}- leap, fpa ppa hi eap bibon. They all kept their wiues still by the kinges leaue, as they did before : Yet it came to passe vpon thys decree of Lanfranke, that the forme cf wordes wherin the priestes should vovve chastitie, was nowe fyrst put into some bishops* l^ontiiicall. Ego frater N. promitto Deo, omni- bnsque Sanctis eius castitatem corporis mei se- cundum canonum decreta, et secundum ordincm mihi imponendum seruare domino praesule N. praesente. And as the wordes were thus put into some pontifical in a generall speaking as the manner is : So in the beginning of thys boke we here speake of, wherin be ^Ifrickes epistles, be the selfe same wordes of profession written in the same olde hand as is the rest of the boke, and addeth also there the speciall name of Wulfstane byshop (who was present at * No such demaunde of this profession in any Euglysbe pontificall before this tyme. Hi THE PREFACE. this councell of Lanfrancke, and vnto whom it dyd fyrst appertayne to exacte of priestes in the diocesse of Worceter this profession). The wordes he these : Ego frater N. promitto Deo omnibusque Sanctis eius castitatem corporis mei secundum canonum decreta, et secundum ordi- nem mihi imponendum domino praesule Wulf- stano prsesente ; I brother N. doe promyse to God and all hys sainctes chastitie of my bodye, accordyng to the decrees of Cannons, and ac- cordyng to the order to be put vpon me before Wulfstane by shop. By this I doe affirme, that this boke dyd belong to Wulfstane byshop of Worceter, and so by him was afterward geuen to the librarye of that Church, where it now re- may neth. Wherefore of this now declared : first touching the sermon spoken of in the beginning, whereof, as of many other conteyned in ij. bokes, iElfricke was but the translator, and therfore were bokes of sermons before hys time : nexte touching the publike receauing of the epistles of ^Ifricke, wherin I saye is denied the bodely presence : and also by the infarcing afterward of these epistles by byshops into their bokes of Cannons in stede of exhortations to be vsed vnto their clergye : it is not hard to know, not only so much what /Elfricks iudgement was in thys con- THE PRE FACE. liii trouersie, but also, that more is, what was the common receaued doctrine herein of the whole church of England, as wel when JElfricke hym selfe lyued, as before hys tyme, and also after his time, euen from him to the conquest. But what was the condition and state of the church, when iElfricke him self lined ? In deede to confesse the truth, it was in diners pointes of Religion full of blindnes and ignoraunce : full of child- ysh seruitude to ceremonies, as it was longe be- fore and after : and to much geuen to the lone of moukerye, which now at this tyme vnmea- surablye tooke roote, and grewe excessiuely. But yet to speake what the aduersaryes of the truth haue iudged of thys time, it is most cer- tayne, that there is no age of the church of England, which they haue more reuerenced, and thought more holy than thys. For of what age haue they canonized vnto vs more sainctes and to their lyking more notable ? First, Odo Arch- byshop of Canterburye, who dyed in the begin- ning of king Edgars reigne. Then king Edgar hym selfe, by whom iElfricke was made abbot of jMalmesburye. Then Ed^^ard called the Mar- tyr, kyng Edgars bastard sonne. Then Editha kyng Edgars bastarde daughter. Also Dunstane archbyshop of Canterbury, of whom iElfricke liv THE PREFACE. was greatly estemed. yEthelwokl byshop of Winchester, vnder whom ^Elfricke had his first bringing vp. Oswald byshop of Worce- ter, and after Archbyshop of Yorke, who made iElfricke abbot of S. Albons. Wulfsine bishop of Scyrbm'ne, vnto whom ^Ifricke wryteth the first of the epistles we here speake of, Elfleda a nunne of Romesey, and Wulhilda Abbesse of Barkyng, lyued in the dayes of king Edgar. And laste of all Wlfritha K. Edgars concubyne. All these I say with some other more, be cano- nized for sainctes of this age in which J^lfricke him selfe lined in great fame and credite. Also Leofricke and V/ulfsine [? Wulfstane], whom we haue shewed to haue been the geuers of those Cannon bookes wherin be seene iElfrickes epistles, be reuerenced for moste holy men and saintes of their churches. And these ij. lined byshops In the comming in of the Conquerour. Thus doe some men now a dayes not onely dis- sent in doctrine from their owne church, but also from that age of their churche whiche they haue thought moste holy, and iudged a most excellent patterne to be folowed. Wherfore what may we nowe thinke of that great consent, wherof the Romanistes haue long made vaunte ? to witte, their doctrine to haue continued many THE PRE'FACE. Iv hundred ycares as it were lincked together with a continuall chaiue, whereof hath beene no breche at any time. Truely this their so great affirmation hath vttered vnto vs no truth, as good christian reader, thou mayest well iudge by dulye weighing of this which hath beene spoken, and by the reading also of that which here fol- lowetli wherunto I now leaue thee. Trusting that after thou hast well weighed this matter of such manner of the being of Christes body in the sacrament, as sheweth this testimonye, no vntruth or dishonor shall ncede to be attributed to Christes louing wordes pronounced at his laste supper among his apostles : no derogation to his most sacred institution : no diminishing of any comfort to christen mens soules in the vse of his reuerend sacrament : but all thinges to stand right vp moste agreablie both to the veritie of Christes infallible wordes, and to the right na- ture, congruence, and eificacie of so holy a sa- crament, and finallye most comfortable to the conscience of man, for his spirituall vniting and incorporation with Christes blessed body and bloud to immortalitie, and for the sure gadge of his resurrection. Amen. ivi ' AS the writynges of the fathers euen of the first age of the Churche bee not thought on all partes so perfect, that whatsoeuer thyng hath been of them spoken ought to be reeeaued without all exception (which honour trulye them selues both knewe and also haue confessed to be onely due to the most holy and tryed word of God :) So in this Sermon here published some thynges be spoken not consonant to sounde doctrine : but rather to such corruption of greate igno- raunce & superstition, as hath taken roote in the church of long time, being ouermuch cum- bred with monckery. As where it speaketh of the masse to be profitable to the quicke and dead : of the mixture of water with wyne : and wheras here is also made reporte of ij. vayne miracles, which notwithstanding seeme to haue been infarced, for that they stand in their place vnaptly, and without purpose, and the matter without them, both before & after, doth hange in it selfe together most orderly : with some other suspitious wordes sounding to suj)ersti- Ivii tion. But all these things that be thus of some reprehension be as it wer but by the way touched : the full and whole discourse of all the former part of the Sermon, & almost of the whole Sermon is about the vnderstanding of the Sacramentall bread & wine hovve it is the bodye and blonde of Christ our Sauiour, by which is reuealed & made knowen, what hath been the common taught doctrine of the church of England on this behalfe many hundreth yeares agoe, contrarye vnto the vnaduised wri- tyng of some iiowe a dayes. Nowe that thys foresayd Saxon Homely with the other testimo- nies before alledged, doe fullye agree to the olde auncient bookes (wherof some bee written in the olde Saxon, and some in the Lattyne) from whence they are taken : these here vnder writ- ten vpon diligent perusing, & comparing the same haue found by conference, that they are truely put forth in Print without any adding, or withdrawing any thing for the more faithfull reporting of the same, and therefore for the better credite hereof haue subscribed their names. Matthewe Archbyshop of Canterbur)e. Thomas Archbyshop of Yorke. Edmund Byshop of London. Iviii lames Bysliop of Durham. Robert Byshop of Winchester. WilUam Byshop of Chichester. lohn Byshop of Hereford. Richard Byshop of Elye. Edwine Byshop of "Worceter. Nicholas Byshop of Lincolne. Richard Byshop of S. Dauys. Thomas Byshop of Lichfield and Couentrye*. lohn Byshop of Norwiche. lohn Byshop of Carlyll. Nicholas Bishop of Bangor. With diuers other personages of honour and credite subscribing their names, the recorde wherof remaines in the handes of the moste reuerend father Matthewe Archbishop of Can- terbmye. * lohn in 1st ed., Couentrye and Lichfield in 2nd. The Bishop of London was Grindall, — translated to York in 1570, — to Canterbury in 1576. CONTENTS. Page A SERMON OF THE TASCHALL LAJ.TBE . . 1 EXTRACT FROM EPISTLE TO WULFSINE . 58 EPISTLE TO WULFSTANE 62 SAME IN LATIN 74 THE LORDES PRAYER, THE CREEDE, AND THE X. COMMAUNDEMENTS 78 EXTRACT CONCERNING PETER 94 LANGUAGE AND PLACE OF PRAYER 102 WULFSTAN ON THE STATE AFTER DEATH ib. NOTES TO THE SERMON [aND EXTRACTS] 106 THE OFFICES OF THE CANONICAL HOURS 113 METRICAL PRAYERS OR HYMNS 212 ADDITIONAL NOTES 226 CORRIGENDA ET MONENDA. P. 65, line li, for j-umejiej- acjiijricium read j-umejie j-acjiipicium. P. 66, line 17, for to hij- blob, /. Sf VL, read .... blobe, as in MSS. P. 91, line 2\,for schoolemaister read scholemaister, as in \st ed. — the double vowel, introduced by V Isle here and elsewhere, is no more necessary than in move, prove. P. 121, Djaihren Gob, may be equally well, or per- haps better, Djaibcen job, good Lord: so at p. 181. Compare Djiihreu leop, Dema job, p. 213. P. 134, line 12, read frofre. P. 176, Note. Formest is to former exactly as wavmest to warmer. See Grimm, D. Gr. iii. 627, and Professor Latham's Elements, under " Com- parison of Adjectives." The omission of the Latin text of Pater Noster and Credo was designed to preserve the continuity of the Saxon paraphrase, — which in Gloria Patri is broken by the insertion of the original words. A SEKMON OF THE PASCHALL LAMBE, AND OF THE SACRAMENTALL BODY AND BLOUD OF CHRIST OUR SAVIOUR ^'MTTEN IN THE OLDE SAXON TOUNGE BEFORE THE CONQUEST, AND APPOYNTED IN THE REIGNE OP THE SAXONS 'rO BE SPOKEN VNTO THE PEOPLE AT EASTEU BEFORE THEY SHOULDE RECEAUE THE COMMUNION, AND NOW FIRST TRANSLATED INTO OUR COMMON ENGLISHE SPECHE. M6N Sa leoyoytRn • jeloiiie eop lyj^e- j-aeb ymbe upej' hcelenbej- aejiij-ce- hu he on 'Sij'iun anbpeajiban bceje sepcep hij* "Sjiopunje mihtijlice oj: beci);e ajiaj' ; Nu pille pe eop jeopenian ^ujili Gobej' jipe be ^am haljan huple "Se je nu CO jan j'ceolon. ^ jepijjian eopeji anbjyc ymbe "Saejie jejiynu- aejfeji je sepceji )?aepe ealban jecyj^nyppe. je asptep )?aejie nipan- 'Sylsep 'Se aenij cpeo- nunje eop bepian maeje be )7am liplicu jejieojibe ; 8e aelmihcija Gob bebeab GQoyj'e "Sam hepetojan on ejypta lanbe- f he j'ceolbe bebeoban Tj-jiahela polce- f hi namon sec aelcii heoji)7e anep jeapiej- lamb on ^aejie nihce ^e hi pepbon op MEN beloued, it hath bene often sayd vnto you aboute our Saui- ours resurrection, how he on this pre- atnt day after hys suffering, mighteiy rose from death. Now will we open vnto you through Gods grace, of the holy houselljwhicheyeshouldenowegoevnto, and instructey our vnderotandyng aboute thys mysterie, both after the olde coue- naunte, and also after the newe, that no doubting may trouble you about thys liuelyefoode. The almyghtie God badde Moyses his captaine in the land of ^E- gyptjto commaunde the people of Israeli to take for euery familye a lambe of one yeare old, the night they departed out 4 A Sermon on Easter day, of the countrey to the land of promise, and to offer the lambe to God, and after to kill it, and to make the signe of the crosse, with the lambes bloud vpon the side postes, and the vpper poste of their dore, and afterward to eate the lambes flesh rosted, and vnleauened bread with wikle lettisse. God said vnto Moyses: Eate of the lambe nothing raw, nor sodden in water, but rosted with fire. Eate the head, the feete^ and the inwardes, and let nothing of it be left vntill the morning : if any thing thereof remaine, that shall you burne with fire. Eate it in this wyse. Gyrde your loynes, and do your shoes on your fete, haue your staues in your handes, and eat it in hast. This time is the Lordes passeouer. And ther was slain on that night, in euery house through- out Pharaos raigne, the first borne • child : and Gods people of Israeli were deliuered from that sodein^ death In die Sancto Pascce. 5 J?am lanbe to j^am behacenan eajibe- ^ j'ceolbon f lamb Gobe 5eo}:}:pian- anb j-yf'l^aii ]'nij?an • anb pypcan pobe racii on heojia jebypuni. ^ ojzepj-lejum mib ]>xy lambej' blobe- ecan jyJ^J^an ^aef lambej* jilaefc jebpaeb ^ "Seopjje hla):ap mib jzelblicpe laccucan ; Gob cpsej? to OOoy- pen. ne ece je op ^am lambe nan J^nij hpeap. ne on paecepe jepoben • ac jebpaeb CO pype ; Cca]; f heapob- anb ]?a per- j f innepeapbe. ne hij' nan ]>in-^ nebelipe o]7 mepjen- jip ]7a2p hpaec co lape jy. popb3?pne]7 f' "Sicja}? hic on ^ay pij-an ; Bejypba]; eopepe lenbenu* ^ beo]^ je- j'ceobe . habba)? eop jTaep on hanba • "j erap> apblice- 'Seoj' tib ip Gobep paepelb; TTnb peap)? ^a on ^sepe nilice opjlejen on aelcum hupe jeonb eall Phapaonep pice f ppumcennebe cilb- ^ pasj- f Gobej* pole Ij'pahel ahpeb ppam "Sam paeplican 'Seaf'e. "Sujih ^xy lanibej' opppnnje. 3 6 In die Sancto Pascce. 1 ij' blobep meajicunje ; J^a cpae]? Gob to OOoyjen- healba)? ^ipie baej on eopjiii jemynbe. ^ pjieolpa)? hme maeplice on eopjium cynpienum mib ecum bijenc- je. ^ eca)? ^eoppne hlaj: pymle peojian bajaj- aec )?ipfie pjieolp-cibe. JEpcep );i]jf^jie baebe laebbe Gob f Ijpahela pole opeji "Sa jieaban pae. mib bpmm pocum. ^ abpsencce ^aejion Pha- jiao. "3 ealne hip hepe paniob. ^e heopa elicon. anb apebbe py^^an f Ij-jiahela pole peopepnj jeapa mib heoponlicu bijleopan. '^ him popjeap paecep op heapbum jTan-clube- oJ> f hi comon to ]rdm behacenan ej^ele. 8ume 'Sap jiace pe habba]? jecjiahcnob on oj^pe jcope. j'ume pe pylla)? nu je- openian. f ^e belimp]? co ^am haljan huple; Cpij'Cene menn ne mocon heal- ban nu ^a ealban ae lichamlice. ac hmi jebapenaj» f hi cunnon hpaec heo ;;^a]T- A Sermon on Easier day, 7 through the lambes ofFring, and his bloudes marking. Then said God vnto Moyses . Keepe this day in your re- membraunce, and holde it a greate feast in your kinredes with a perpetuall ob- seruation, and eate vnleauened bread alvvayes seuen dayes at thys feaste. After thys deede God ledde the peo- ple of Israeli ouer the redde sea, with dry feete, and drowned therin Pharao, and al his army together, that were pursuing them ; and fedde afterward the Israelits fortieyearcs with heauenlye foode, and gaue them water out of the hard rocke, vntil they came to the pro- mised land. Part of this storye we haue treated of in an other place, part we shall now declare, to witte, that which belongetb to the holy housell. Christian men maj not now kepe the olde lawe bodely, but it behoueth them to know, what it 8 J Sermon on Easter day. ghostlye signifieth. The innocent lambs which the old Israelites did then kill, had signification after ghostly vnder- standing of Christes suffering, who vn- giltie shedde his holy bloude for our re- demption. Hereof sing Gods seruauntes at euery masse : Agnus dei qui toUis peccata mundi miserere nobis. That is in our speech. Thou lambe of God that takest away the sinnes of the world haue mercy vpon vs. The Israelites were deliuered from that sodaine death, and from Pharaos bondage by the lambes offringe, which signified Christes suffering : through which we be deliuered from euerlast- ing death, and from the deuils cruel raigne, if we rightly beleue in the true redemer of the whole world Christ the Sauiour. The lambe was offered in the euening and our Sauiour suffered in the sixt age of thys world. This age In die Sancto Pascce. 9 lice cacnie ; Daec iinjxaej^juje lamb ^e ]'e ealba Ij-pahel "Sa oj:j'na}>. hae):be jecacnunje ae}:cej\ jafClicuin anbjyce Cpiftej"Sj\opun5e. j-e "Se unpcaej^l^ijfoji upe alyj-ebnyjje hij- halije blob ajeac ; Be "Sam pnja]? Gobej- -Seopaj' sec aelcepe msejyaii' ajnuj- bei qui coUij- jieccata munbi mipejiepe nobij-; f ly on upiu jefeobe. 'Su Gobep lamb 'Se aecbpeCfC mibban-eapbej' jyniia jemilcj-a up. past Ij'pahela pole peap]? abpeb ppam ^am paeplican bedipe- "^ ppam Pha- paonep j^eopce 'Suph 'Saep lambej- op- ppunje. ^e haepbe jecacnunje Cpipcep •Spopunje. ^uph "Sa pe pmb alypebe ppam "Sam ecum beaj^e. ^ J^aep pe- fan beoplej' aripealbe. jip pe pihdice jelypa)? on "Sone poJ?an alyjenb eallep mibban-eapbep haslenb CpijTj paec lamb ■psey jeoppjiob on aepnuhje. anb upe haelenb "Spopobe on ^aepe pixcan ylde 10 la die Sancio Pasca. ^ipfepe populbe ; 8eo ylb ij- jecealb tro aepnunje "Sipep ateopijenblican mibban eajibej- ; )^i meapcoban mib ^aep lambep blobe on heopa ^ebypmn anb ouep- j'lejum tau. ^ ip pobe tacen. ^ pupbon ppa jepcilbe ppam 'Sam enjle. ^e ac- pealbe J^aepa ejiptipcpa ppumcenneban cilb ; Tfnb pe pceolon meapcian upe popepeapbe heapob. *;) upne lichaman mib Cpiptep pobe tacne» ^ pe beon ah- pebbe ppa poppypbe- ^onne pe beoj? je- meapcobe se^l^ep je on popan heapbe ^e on heopcan mib blobe ^aepe bpihcen- lican "Spopunje ; Dsec Ippahela pole fee ^aep lambep plaej'c on heopa eapcep-cibe "Sa "Sa hi ahpebbe pupbon» ^ pe J^icja}» nu japdice Cpipcej* lichaman. ^ hip blob bpmca)?. "Sonne pe mib poj^um je- leapan ^ halije hupel "SicjaJ? ; Done fci- man hi heolbon him co eapcep-cibe peopan bajap mib micclum pup]7mynte A Sermon on Easter day. 1 1 of thys corruptible worlde is reckened Vnto the euening. They marked with the lambes bloude vpon the doores, and the vpper postes* Tau, that is the signe of the crosse, and were so defended from the angell that killed the Egyptians first borne children. And wef ought to marke our foreheades, and our bodyes with the token of Christes roode, that we may be also deliuered from destruc- tion, when we shall be marked both on forehead, and also in harte with the bloud of our i^ordes suffering. Those Israelites eate the lambes fleshe at their Easter time, when they were deliuered, and we receaue ghostlye, Christes bo- dye, and drinke his bloude, when we receaue with true beliefe the holy housell. The tyme they kepte with * No such signe comraaunded by God in that place of scripture, but it was the bloud that God dyd loke vpon. Exod. 12, ' t Vnderstand thys as that of S. Paule. Ephe. 2. Christ reconciled both to God in one body through hys crosse. 12 A Sermon on Easier day, them as Easter seuen dayes with great worshippe, when they were deliuered from Pharao^ and went from that land. So also we Christens kepe Christes re- surrection as the time of Easter these vij. dayes, because through hys suf- fering and rising we be deliuered, and be made cleane by going to this holy housell, as Christ sayth in his gospell : Verely, verely, I save vnto you, ye haue no life in you except ye eate my tlesh, and drinke my bloud. He that eateth my flesh, and drinketh my bloud, abideth in me, and I in him, and hath the euerlasting life, and I shall raise him vp in the laste day. I am the liuely bread, that came down from heaven, not so as your forefathers eate the heauenlye bread in the wildernesse, and afterwarde dyed. He that eateth thys bread, he liueth for euer. He blessed bread before his suffering, and deuided it to his disciples, thus saying : In die Sanclo Pascce. 13 •Se 111 ahjiebbe piipbon jn)? Phapao- "j op ^am eapbe ):e]ibon- j'pa pe eac cpijcene menn healba]? Cpijrej' a?pijr uj- to eapteji-cibe ^ap jeopan bajap. }:op]7an ^e pe pine 'Suph hip 'Spopunje anb a?pijo alyj'ebe- ^ pe beo]? jeclaenpobe 'Siijih 'Saej' haljan huj'el-janjep- ]*pa j-pa Cjiipc j-ylp cp£e]? on hij- jobj'pelle ; 8of> ]'o)? ic eop pecje- naebbe je lip on eop. bucon je econ min plaejx. ^ bpincon mm blob; 8e 'Se ec mm plaej'c. ^ mm blob bpmc]?. he puna)? on me- anb ic on him- anb he haep)? ^ ece lip- anb ic hme apaepe on "Sam enbeiiexcan bseje; Ic eom pe liplica hlap ^e op heoponum apcah • na j'pa j'pa eopepe pop}7-p3ebejia]- secon ^one heoponhcan hlap on pepcene- anb ]'y)7]?an ppulcon ; 8e "Se ec "Sij-ne hlap. he leopa)? on ecnypj-e ; )^e haljobe hlap aep hij- J^popunje- anb tobaBlbe hip bipcipulum "Sup cpej?enbe- Grap "Sipne 14 In die Sane to Pascce, hla}:. hit ly mm lichoma- anb bo)? piy on mynum jemynbe ; Gj:c he bletj'obe pm on aniim calice» anb cpae)? ; Djiinca)? ealle oj: ^ipum- "Sij' ly mm blob, f ^e bi)? pofi maneju ajoten on jynna yoji- lyyenyyye- Da apof coll bybon fpa ppa Cfiijc het. ^ hi haljobon hlap anb pm Co hiiple epc py)7)7an on hip jemynbe ; 6ac ppylce heopa sepceji-^enc^an. anb ealle jacep- bap be Cpipcep haepe haljiaj? hlap j pin CO huple on hip naman mib faepe apo- jTolican blecpunje. Nu pmeabon jehpilce men ope anb 51c jelome pnieaja);. hu ye hlap "Se bij? op copne jejeapcob. anb "Suph pypej* haecan abacen. maje beon apenb co Cpij'cep lichaman. o^^e f pm fe bi]? op manejum bepium appunjen. peop|;e apenb "Suph ajnijpe blecj'unje co Dpihcnej' blobe; Nu pecje ye p^ehpilcum A Sermon on Easter day, 15 Eate thys bread, it is my body, and do this in my remembraunce. Also he blessed wyne in a cuppe, and said : Drinke ye all of thys. This is my bloude, that is shedde for many, in for- geuenesse of sinnes. The Apostles dyd as Christ com- maunded, that is, they blessed bread and wine to hou?ell agayne afterward in hys remembraunce. Euen so also their successoures, and all priestes, by Christes commaundement, doe blesse bread and wine to housell in hys name with the ApostoUke blessing. Now seueral men haue often* search- ed, and do yet often search, howe bread that is gathered of come, and through fyers heate baked, may bee turned to Christes body, or how wyne that is press- ed out of many grapes is turned through any blessing to the Lordes bloude. * This was now in question, and so before Berin- garius tyine. 16 A Sermon on Easter clay. Now saye we to suche men, that some thinges be spoken of Christ by* signifi- cation, some by thyng certaine. True thyng is and certaine, that Christ was borne of a maide, and suffred death of his own accorde, and was buried, and on thys daye rose from death. He is sayd bread by signification, and a lambe, and a lyon, and so forth. He is called bread, because he is our life and angells life. He is sayd to be a lambe for his iniiocencie. A lyon for strength, wher- with he ouercame the strong deuill. But Christ is not so notwithstanding after true nature, neither bread, nor a iambe, nor a Lyon. Why is then the holy housel called Christs body, or his bloud, if it be not truely that it is called ? Truely the bread and the wine which by the masse of the priest be halo wed, she we one thyng * A necessarye distinction. In die Sane to Pascce, 17 mannum. -p pime "Sinj pnb jecpebene be Cjiijre "Suph jecacnunje. j'ume Sujih jepij'j'um ^inje ; 80]; "Sinj ij- anb je- pij'. p CjiijT p^ej' o}: msebene acenneb. j j'yl}:-pillej' ^popobe bea]?. anb paej- be- bypiijeb. -J on 'Sipum bseje o}: beaj^e apiaj' ; J^e ip jecpeben hlap "Suph je- Cacnunje. anb lamb, "j leo- anb jehu ellepj J^e ij- hlap jehaten- pop)?an ^e he ip upie lip ^ enjla ; ]^e ij' lamb je- cpeben poji hij- unpcagfjj^ijnyjye ; Leo pop ^aepe jrpencj^e- ^e he opepj'pif'be ^one ptpanjan beopol ; itc j'pa-^eah aepcep j'o];um jecynbe- nij- CpijT na];o]i ne hlap. ne lamb- ne leo ; l^pi ip ^onne j? halije hiij-ell je- cpeben Cpipcej- lichama- o\>\e hip blob, jip hic ni]' j'oj'lice ^ ^ hic jehacen ip ; 8o|7lice pe hlap anb ^ pin "Se beo|? ^uph pacepba maejyan jehaljobe o];ep "Smj 18 In die Sancio Pascce. }ii aeteopia)? mennij'cum anbjicum yi]f- utau. anb o]?eji ^inj hi clypia]? pi);innan jeleajijzullmn mobuni ; pij^ucan hi beo]7 jepepene hlap ^ pin ae5)7ep je on hipe je on ppaecce- ac hi beo]? poj^hce aepcep l^aepe haljunje Cjnj'Cep hchama anb hip blob "Suph ^apdice jepynu ; J>ae]?en cilb bib jepullob. ac hic ne bpec na hij' hip pi)7ucan ^eah ^e hic beo pi]?innan apenb ; J^ic bi)? jebpohc j-ynpull 'Suph abamep pojijaejebnyj-pe Co Sam pane- pace ; TCc hic bi)> a):>po5en ppam ealluni pynnum pi)?innan. Seah Se hic pi)?ucaii hij' hip ne apenbe ; Gac ppylce f hah;5e panc-paecep. "Se ij- jehacen hpej' pyl- ppjnnj. ip jehc on hipe o)7pu paecejium- anb ip unbejiSeob bjioj-nunje. ac Saep haljan japcej- mihc jenealaec]? )7am bpoj-nijenbhcum psecepe 'Suph pacepba blecj-unje- ^ hic maej pyj^j^an hchaman "^ j-aple a)?pean ppani eallum pynnu )?uph A Sermon on Easter day. 19 witnout to humayne vnderstandingand an other thing they call within to be- leuing raindes. Without they bee sene bread and wine both in figure and in tast: but they be truely after the halowing, Christes body and hys bloude through ghostly mistery. An heathen childe is baptized, yet he altereth not hys shape w^ithout though he be chaunged within. He is brought to the font-vat sinfull through Adams disobedience. Howbeit he is washed from all sinne within, though he hath not chaunged his shape without. *Euen so the holy fonte-water that is called the welspryng of lyfe is lyke in shape to other waters, and is subiecte to cor- ruption, but the holy Ghostes might commeth to the corruptible water through the priestes blessing, and it may after wash the body and soule from all sinne, through ghostly myghte. * The water in baptisine, and bread and wyne in the Lordes supper, compared. 20 A Sermon on Easter day, Beholde nowe wee see two thynges in this one creature. After true nature the water is corruptible water, and after ghostlye misterye, hath heaUng mighte. So also if wee beholde the holye housell after bodely vnderstand- ing, then see we that it is a creature corruptible and mutable : if we ac- knowledge therein ghostly myght, than vnderstand we that lyfe is therin, and that it geueth immortalitie to them that eate it with beliefe. Muche is betwixte the inuisible myghte of the holye housell, and the visible shape of hys proper nature. It is* naturally corruptible bread, and corruptible wine : and is by myghte of Gods worde truely Christes bodye, and hys bloude : not so notwithstanding bodely, but ghostly. Much is betwixte the tbody Christ suffred in, and the * No transnbstantiation. t Differences betwixt Christes naturall body, and the Sacrament therof. In die Sancto Pasccc. 21 ^aj-dice mihre ; Gjine iiu pe jejeo)? cpa ^inj on ^ipuni anum jej-ceajrce ; ^pceji j'o]7um jecynbe ^ poeceja ij' bjiopnienblic paeca. ^ aepceji jajrlicjie ^epynu hciep|^ halpenbe mihte ; 8pa eac 51}: pe j'ceapia]? ^ halije hupel aejitep lichamlicu anb- pte- 'Sonne jepeo pe ■p hit ip jepceapc bpopnienblic j apenbeblic; Gip pe Sa jaj'clican mihce ^aepion cocnapa)?. ^onne unbepjice pe ^ "Seep if lip on- anb pop- jip)? unbeablicnyj-pe 'Sam 'Se hic mib jeleapan j^icja]?» ODicel ip betpux ^oepe unjepepenlican mihte 'Siep haljan huj'lej'. anb 'Sam je- ]-epenlican hipe ajenej' jecynbej- ; )^ic ip on jecynbe bpopnieiiblic hlap- anb bjiopnienbhc pin. ^ ip aepcep mihce jobcunbej- popbep. poj^lice Cpij'tej- lic- bama- anb hij- blob, na ppa-J^eah lic- hamlice. ac japdice ; GOicel ip betpux "Sam lichaman Se Cpijr on ^popobe. 6 22 In die Sancto Pascae, aiib 'Sam lichaman Se to huj'le hip je- haljob ; 8e lichama ]'op>lice ^Se Cpij'C on "Sjiopobe paej- jebojieii oj: OOapiaii plaej'ce- mib blobe ^ mib banum- mib pelle*;) mib j-mum. on menmjxuhmimi. mib jej'ceabpij'jie j-aple jehjipaept- ^ hij' japdica lichama "Se pe huj-el hata]? ip op manejum cojinum jejabejiob- buton blobe ^ bane- limleaj' ^ j-apulleap. anb mp pop]?! nan ^inj 'Saepon to unbepj'tanbenne lichamlice. ac ip eall ^aptlice to unbepj'tanbenne; 8pa hpcet j'pa on "Sam huj'le ip 'Se up lipej' ebpij't popjip)?. ^ ly op 'Saejie japtlican mihte- anbunjej'epenlicjie ppemmmcje; Fopf^i 1]' f halije huj'el jehaten jepynu. pop- ]7an 'Se o]?eji ^inj ij- "Ssepon jej-epen- anb o]?eji 'Sinj unbepjiten ; Dast f "Saep jej-epen ip haep)? lichamlic hip. ;3 ^ ^ pe "Saejion unbejij'tanba)? haep)? jajrlice mihte. A Sermon on Easter day. 23 bodye that is halowed to housell. The body truely that Christ suffered in was borne of the * flesh of Mary, with bloud and with bone, with skinne and with synowes, in humane hmmes, with a reasonable soule lining : and his ghostlye body, whiche we call the housell, is gathered of many comes: without bloude and bone, without lymme and without soule : and therfore nothing is to be vnderstode therein bodelye, but all is ghostlye to be vn- derstode. What soeuer is in that housell, whiche geueth substaunce of lyfe, that is of the ghostlye might, and inuisible doing. Therfore is the holy housel called a misterye, because there is one thing in it scene, and an other thing vnderstode. That which is ther fsene, hath bodely shape: and that we do there vnderstand, hath ghostlye might. * 1. Difference. * Not the body that suf- fred is in the houseU. f 2 Diiference. 24 A Sertnon on Easier day, Certaynely Christes bodye which sufFred deaths and rose from death, neuer *dyeth henceforth: but is eter- nall and vnpassible. The housell is temporall, not eternall. t Corruptible, and dealed into sondrye partes. Chewed betwene teeth, and sent into the belJye : howbeit neuerthelesse after ghostlye myght, it is all in euery part. Manye receaue the holye body : and yet not- withstandyng, it is so all in euerye parte after ghostly mystery. Though to some man fall a lesse deale, yet is there no more myghte notwithstandyng in the more parte, then in the lesse : because it is all in each man after the inuisible myght. Thys misterye is a {pledge and a figure : Christes bodye is truth itselfe. Thys pledge we doe keepe mistically, vntill that we be come to the truth itselfe : and then is this pledge ended. * 3. Difference. f 4. Difference. X 5. Difference. In die Sancto Pasca. 25 Picoblice Cpijrej' lichama 'Se beaj? •Sjiopobe. anb oy. bea)^e ajiaj^. ne fpylc noepjie heonon pop)?, ac ip ece anb un- |7popienblic ; pffiC hupel ip hpilpenblic. na ece; Bpopnienbhc- ^ bi)? pcicc-maelum cobaeleb 3 Berpux troj^iim tocopen. anb into 'Sam buce apenb. ac hic bi)? ^eah hpaej?ejie aepcep jajclicpe niihce on aelcum baele eall ; GOaneja unbeppoj? Sone haljan lichaman. anb he bi]; ppa •Seah on aelcum baele eall aepteji ^apc- licjie jepynii ; Deah j^umu menn je- pceoce laej'pa bael- ne hip ppa--Seah na mape mihc on ^am majian baele ^onne on ^am laejjan- poji "San "Se hiC bij? on aelcum menn anpunb aepteji "Saepe un- jepepenlican mihce. peop jepynu ip pebb anb hip 5 Cpipcep hchama ij- j'oj^paej'tnyj-p ; Dip pebb pe healba); jepynelice. oj? f pe becumon to ^a?pie poj^paej'tnyjje. anb ponne bij> ]7ij* pebb jeenbob ; 8o)?hce 26 In die Sancto Pascae. hit If fpa j-pa pe aeji cpaebon Cpiptep lichama. anb hip blob, na hchamhce ac japdice ; Ne pceole je pmeajan hu hic jebon py. ac healban on eopjium jeleapan ^ hic ppa ^ebon py ; Pe paeba]? on J>aepe bee. 'Se ip je- haten mcappacpum. ^ cpejen munecap absebon aet Gobe pume ppucelunje be }7a haljan huple- anb aeprep ]7aepe bene jej'tobon him maepj-an ; Da jepapon hi licjan an cilb on J^am peopobe 'Se pe masppe ppeopcaec maeppobe. anb Gobep enjel ptob mib hanbpexe anbbibienbe o\ f pe ppeoj't f hujel tobpaec ; pa t:oly]7obe ]'e enjel f cilb on "Sam bipce. and hip blob mco 'Sam calice ajeafc; Gpc 'Sa "Sa hi co 'Sam huple eobon. "Sa peap)? hit apenb to hlape- and to pine, anb hi hit ^yjebon- Gobe 'Sancijenbe "Saepe pputelunje ; Gac pe halja Gpe- jojiiiip abfleb aet Cpij-te- f he aeteopebe A Sermon on Easier day. 27 Truelye it is so as we before haue said Christes bodye, and hys bloude : not bodelye, but ghostlye. And ye shoulde not searche how it is done, but hold it in your beHefe that it is so done. We read in the booke which is called vitas patrum,i\\?Li two* Monkes desired of God some demonstration touchyng the holy housell, and after as they stoode to heare masse, they sawe a childe lying on the alter, where the priest sayd masse, and Gods Aungell stoode with a sworde, and abode look- yng vntill the priest brake the housell. Then the angell deuided that childe vpon the dyshe, and shedde his bloud into the chalice. After, when they did go to the housell, then was it turned to bread and wine, and they dyd eate it geuing God thankes for the shew- ing. Also S. Gregory desired of Christ, that he would shew to a certain woman • These tales seme to be infarced. 28 A Sermon on Easter day. doubting about his mysterye some great affyrmation. She went to housell with doubting minde, and Gregorye forthwith obtained of God^ that to them both was shewed that part of the housell w hich the woman should receaue, as if there lay in the dish a ioynte of a finger al bebloded : and so the womans doubt- ing was then forthwith healed. Let vs now heare the apostles wordes about this misterye. Paule the apostle speaketh of the old Israelites, thus wri- ting in his epistle to faithfuU men. All our forefathers were baptised in the cloud, and in the sea : and all they ate the same ghostlye meate,and dranke the same ghostly drinke. They dranke truly of the stone that followed them, and that stone was Christ. Neither was the * stone then from whiche the water * Note this exposition, wliich is now a daye' thought new. Ill die Sancio Pascce. 29 aim t)>yni5enbum pijie embe hij- jepynii micele jej^iinje ; ]^eo eobe to hujle mib cpynijenbum mobe. ^ Gjiejopiuj* be;^eac «c Gobe ^aepjuhce- ^ him bam peajij? agteopeb j-eo pnaeb "Sagj- huj^lej-. "Se heo "Sicjan pceolbe. j-pylce j^aeji laeje on J7am bij'ce anep pm^pej- h}? eall be- blobjob. ^ -Sae]' pipep cpeonunj peap)? ^a jepiihtlaeceb . Vton nu jehyjian "Saep apoptolep pojib embe ^ap jepynu^ Paulup je apojrol cpae)? be Sam ealban polce Ippahel- 'Sup ppicenbe on hip pijrole co jeleappullu mannum ; Galle upe pop]?-paebepap paepon jepuUube on polcne. anb on pae. anb ealle hi aeton Sone ylcan japclican niece- anb ealle hi bpuncon Sone ylcan jaj'clican bpenc ; V^i bpuncon poJ;lice op aepteppilijenban jrane- ^ pe ptan pagj' Cpipc ; Naep j-e ptan Se ^ paeceji ]?a op pleop lichamlice Cjiipc ac he je- 30 In die Sancto Pascce. tacnobe Cpij't- Se clypobe \u.\ co eallu jeleajzjiullu mannu* ]'pa hpam fpa ■Syjij'Ce cume co me ^ b|iince ; 'Kwb oj: hif mno]7e jileop}; liplic paeteji ; pip he psebe be ^am haljan japte ^e ^a imbeji- penjon- 'Se on hine jelypbon- 8e apopcol Pauliip cpse)?. ^ f Ipjiahela pole Sdte 'Sone ylcaii jaj'Ciicaii mece. anb bounce 'Soneilcan jaj'dican bjienc. poji]7an ]7e pe ylca heoponlica mete 'Se hi apebbe. xl- jeapa. "^ f paetep "Se op "Sam pcane pleop. haspbe jecacnunje CpipCep hchaman- anb hip blobep. ^e nil beo)? jeopppobe bagjhpohce on Gobep cypcan ; )^it paepon ]?a ylcan 'Se pe nu oppjiia]?. na hchamhce- ac japdice- Pe psebon eop hpene eep. f CpipC haljobe hlap "^ pm aep hip )7popun5e to huj'le. anb cpae)?. 'Sip ip mm hchama- anb mm blob -, Ne "Spopobe he "Sa jyt. A Sermon on Easter day. 31 ranne bodelye Christ, but it signifyed Christ, that calleth thus to al beleauing and faithful men : Who soeuer thirsteth let him come to me and drinke. And from his boweles floweth lyuely water. This he sayd of the holy ghost, whom he receaueth which beleaueth on hym. The apostle Paule sayth, that the Israelites did eat the same ghostly meate, and drinke the same ghostly drinke : bycause the heauenly meate that fedde them fourtye yeares, and the water which from the stone did flowe, had signification of Christes bodye, and his bloude, that nowe be offered daylye in Gods churche. It was the same which we now offer: not bodely, but ghostly. We sayd vnto you a little before, that Christ halowed bread and wyne to housell before his suffering, and sayd : This is my body, and my bloud. Yet he had not then suffred; but so not- 32 A Sermon on Easter day. withstanding he* turned through in- uisible might the bread to hys owne body, and the wyne to his bloode, as he before did in the wildernes, before that he was borne a man, when hef turned that heauenly meate to his fleshe, and the flowing water from the stone to hys owne bloude. Verye many ate of the J heauenlye meate in the wilder- nes, and dranke the ghostlye drinke and w^ere neuertheles dead, as Christ sayd. And Christ ment not the death whiche none can escape : but the euer- lastynge death, whiche some of the folke deserued for their vnbeliefe. Moyses and Aaron, and many other of the people whiche pleased God eate the heauenly bread, and they dyed not the euerlasting death, though they dyed the common death. They sawe * Now we eate that bodye which was eaten be- fore he was boren by the faythfull. t See a transubstantiation. J Manna. In die Sane to Pascce. 33 ac ]'pa Seah he apenbe Su]\h un;^e]*epen- lice milire 'Sone hla}: co hij' ajeniim lichaman- anb -p pin to hip blobe- jpa ppa he feji by be on "Sam pejcene. a^ji •San "Se he to men jebopen pupbe- "(Sa "5a he apenbe "Sone heo}:onhcan mete to hip plaepce. anb ^ plopenbe paetep op "Sam ptane to hip ajenum blobe ; Fela manna aeton op "Sam heoponhcan mete on ^am peptene. anb bjmncon ^one japthcan bpenc- anb pujibon j-pa-'Seah beabe- ppa j-pa Cjupt paebe ; Ne maenbe Cpiipt Sone bea)? 'Se nan mann popibujan ne maej- ac he maenbe ^one ecan bea)? "Se pume op 'Sam polce poji heojia je- leapleajte jeeajinobon ; GOoypep anb /tapon- ^ maneja o)7pe op "Sam polce ^e Gobe jehcobon. aeton "Sone heopon- hcan hlap- ac hi naepon beabe ^ani ecnm bea|?e. ^eah ^e hi jemaenu bea]?e po]i]>-pepbon ; J^i ;5epapon -p j'e heop on- 34 In die Sancto Pascce. lica mece paej- jej-epenlic- ^ bjioj-nienb- lie. ac lu uiibejijtobon jajTlice be 'Sam ^epepenlican 'Snije. aiib hie japdice "Sijbon ; 8e hoslenb cpse]?. pe 'Se et mm plaepc. ^ bjiiiic)? mm blob, he hsep)? ece lip; Ne hec he na etan "(Sone lichaman. 'Se he mib bepanjen paej-. ne^blob bpmcan. "Se lie pop up ajeac- ac he msenbe mib ]?am pojibe f halije huj-el. 'Se jajTlice ij- hip lichama anb hij- blob, anb pe Ipe 'pdcy onbypij]? mib jeleappulpe heopcan. he hsep}? f ece lip ; On '(Saepe ealban ae jeleappulle men opppobon Gobe mipdice lac- "Sehsepbon copeapibe jecacnunje Cpipcep lichaman- ^e jylp poji upum pynnu ]7f>)?an ^eop- pjiobe hip heoponlican paebeji to onyad- Zebnyyye; A Sermon on Easter day. 35 that the heauenlye meate was visible and corruptible ; but they ghostly vn- derstode by the visible thing, and ghostly receyued it. The Sauiour sayde : He that eateth my fleshe, and drinketh my bloud, hath euerlasting lyfe. He bad them not eate the body which he was encom- passed with, nor the bloud to drink which he shed for vs : *but he ment with those wordes the holy housell, which ghostly is his body, and his bloud, and he that tasteth it with be- leauing hart, hath the eternall lyfe. In the old law faithful men offred to God diuers sacrifises, that hadf fore- signification of Christes body, which for our sinnes he himselfe to his hea- uenly father hath since J offred as a sa- crifice. * ^^Tiat body doe the faythfuU now eaie. t A signification l)efore Christ. X A sacrifice in Christes tyme. S6 A Sermon on Easter day» Certaynly this housell whiche we doe nowe halow at Gods alter is a* remem- braunce of Christes body which he of- fred for vs^ and of his bloude whiche he shedd for vs : So he him selfe com- aunded : Do thys in my remembraunce. Once suffred Christe by hym selfe, but yet neuerthelesse hys suifrynge is day- lye renued at the masse through my- sterye of the holye housell. Therfore the holye masse is profitable both to the lyuing and to the dead : as it hath bene often declared. We oughte also to cons3xler dili- gently how that the holy housell is both Christes body, and the body of allf faythfull men, after ghostly mysterye. As the wyse Augustine sayeth of it : Yf ye will vnderstand of Christes body, heare the apostle Paule thus speaking : Ye truly be Christes body and his * A remembraunce after Christ. t The housell is also the body of al faithfujl men. In die Sancto Pascce. S/ Picoblice ^ij' hujel ]?e nu bij? jehal- ^ob set Gobey peo}:obe. ij' jemyub Cpij'cej Lchaman "Se he }:o}i uj- jeo}:- jzjiobe. ^ hi]' blobej' "Se he poji uj- a^eac j'pa j'pa he jyl}: hec- Do)? j^ij' on minuiu jemynbe ; ^ne )?]iopobe Cjiijx J?uph hine jylpne. ac ppa-]?eah bcejhpomhce bi)7 hij* -Sjiopunj jeebnipob fujih jepynu "Saep haljan hujlep aec 'Saejie haljau maej'j'an ; Foji^i jipemaj? peo halije maeppe micclum je "Sam hbbenbum. je •Sam popl^-pajienmn. j'pa jpa hic popi ope jeppucelob ij' ; Uj' ip eac CO j-meajenne- f f hahje hupel 1]' aejl^ep je Cjiipcej' lichama. je eallej- ;^eleappullej- polcep. aepceji jajxh- cjie ^ejiynu ; 8pa j'pa j-e pipa TCjujTmuj- be Sam cpae)? ; Gip je pilla]? unbeji- pcanban be CpijTej- hchaman- jehypab j7one apojTol Paulum ]>\xy cpe]?enbe Ge poj^hce jinbon Cpijcep hchama "] S8 In die Sane to Pascce. leoniu ; Nu ij' eopeji jejiynii jeleb on Gobej' myfan. anb je iinbeji}:o|? eopep ;;5ej\ynu to )7am ^e je yylye pnb ; Beo)? ^ ^ je jej-eof; on ]7am peopbe* anb iin- beppo'S f f j,e pylpe j'lnb ; Gpc cpae)? ]'e apojrol Pauluj' be ^ipum • Pe maneja j'ynbon an hlap* ^ an lichama; Unbeji- jranba]? nu anb blij'j'ia]?. peala pmb an hlap T an lichoma on Cpiipce; J^e ly u]\e heapob. ^ pe pmb hip Inna; Ne bi^ pe hlap op anum copne. ac op ma- nejum ; Ne f pm op anpe bepiian. ac op manejum ; 8pa pe pceolon eac habban annyppe on upum Dpihcne- ppa j'pa hic apjiicen ip be )?am jeleappullan peojiobe* f hi paepon on ppa micelpe annyppe- ppilce him eallum paepe an papuL ^ an heopte ; Cjiij't jehaljobe on hip beobe "Sa jepynu ufie j'lbbe ^ ujie annippe» pe ]>e unbeppeh)? ^aejie annyppe jejiynu. -j De hilc ]7one benb "Saepe j'oJ>an pibbe* ne unDeripeh)? he na jejiyiiu poji him A Sermon on Easter day, 39 members. Nowe is your mysterye sett on Godes table ; and ye receyue your mysterye to that whiche ye your selues be. Be that whiche ye se on the alter, and receiue that whiche ye your selues be. Agayn, the Apostle Paule sayth by it: We manye be one bread, and one bodye. Vnderstand nowe, and re- ioyce ; many be one bread, and one body in Christ. He is our head, and we be his limmes. And the bread is not of one corne, but of many. Nor the wyne of one grape, but of manye. So also we all should haue one vnitie m our Lord, as it is written of the faithfull armye, how that they were in so great an vnitie, as though all of them had one soule, and one harte. Christ hallowed on hys table the mysterye of our peace, and of our vnytye: he whyche receyueth the mysterye of vnytye, and kepeth not the bonde of true peace, he receyueth not a mysterye for hym selfe^ but a wit- 40 A Sermon on Easier day, nesse agaynst hym selfe. It is very good for Christen men, that they goe often to housell, if they brynge wyth them to the alter innocencye in their harte; if they be not possessed with vices. To the euill man it turneth to no good, but to destruction, if he re- ceiue vnworthily the holy housell. Holy* bookes commaund that water be mengled to the wine which shal be for housell : because the water signifieth the people, and thef wine Christs bloud. And therfore shall neither the one with- out the other be ofFred at the holy masse : that Christ may be with vs, and we with Christ ; the head with the lymmes, and the lymmes with the head. We would before haue intreated of the lambe whyche the olde Israelites offered at theyr Easter-tyme, but that we de- * No Scripture inforceth the mixture of wat«" with the wyne. f The wine signifieth Christes bloud e. In die Sancto Pasca, 41 jylpim- ac jecy^nyjje cojeanef him jylj-um ; GOicel 5(5b bi)? cpiftenum mannum f hi jelome to hufle jan. jij: hi unj'caej?- J?ijnyjje on heopa heojican bepa)? to •Sam peojzobe- -^ly. hi ne beo)? mib leah- tpum opjecce; pam ypelan men ne be- cym)? CO nanum jdbe- ac to jzoppypbe. jip he "Saep haljan huj'lep unpupf>e on- l^ahje bee beobaS f man jemaencje paetep to "Sam pme "Se to hujle pceal ; popj^an )?e f paetep haep)? J^ae]' polcep je- tacnunje. ppa ppa ^ pin Cpiptep bldbep; S'nb pop^i ne pceal na)7op buton o]?pum beon jeopppobe aet •Saepe haljan maep- j-an. f Cpipt beo mib up. "^ pe mib Cpipte. f heapob mib "Sam leomum* ^ )7a leomu mib )7am heapobe ; ye polbon jepypn tpahtnian be ]?am lambe j^e pe ealbe Ippahel aet heopa 42 In die Sane to Pascce. eajreji-tybe jeoppyiobon . ac pe polboii sejiefC eop jejiaeccan ymbe ^ap jepynu. "D JTI^I^^'^ ^^ hi^ ^^^^ "Sicjan pceal ; Daec jetacnienblice lamb paep jeoppjiob fee heopa eaptep-ribe. ^ pe apopcol Pauliip cpaej? on ^ipum baejj^eplicum piptole. ^ CpipC ip upe eapcep-tib. j-e ^e pop up yy^Y jeopppob. ^ on 'Sipum baeje op beal?e apaj' ; Ippahel 'Sijbe 'Saej- lambep plsej'C* ppa ppa Gob bebeab. mib ^eoppum hlapum. ^ pelblicum lactucum- ^ pe j'ceolon •Sicjan "p halite hupel Cpiptep lichaman •^ hi]' blob bucon beopman ypelnyjye ^ manpulnyppe ; 8pa ppa pe beojima apenc J7a jepceapca op heopa jecynbe* ppa apenba^ eac leahcpaj' "Saep mannep je- cynbe ppam unj'ceaj^fjijnypfe co jepem- mebnyppe ; 8e apojcol taehte ^ pe pceolbon jepijTpiillian na on ypelnypj'e beopiman • ac on Seoppnyj']'um pipepnyppe A Sermon on Easier day, 43 sired first to declare vnto you of this mysterye, and after how we should re- ceyue it. The signifying lambe was otfred at th«ir Easter : and the Apostle Paule saith in the epistle of this present day, that Christ is our Easter, who was ofFred for vs, and on thys day rose from deathe. The Israelites did eate the lambes fleshe, as God commaunded, wyth vn- leuened bread, and wilde lettisse : *and we should receyue the holy housell ol Christes bodye and bloud without the leauen of synne and iniquitie. As leauen turneth the creatures from theyr nature ; so doth synne also chaunge the nature of man from innocencye to foule spottes of gyltinesse. The Apostle hath taught how wee should feast not in the leuen of iuelnesse, but in the swete dough of puritie and truthe. * How we shoulde come to the holy coiurau- Bion. 44 A Sermon on Easter day. The herbe whiche they shoulde eate wyth the vnleauened bread is called lettisse, and is bitter in taste. So we shoulde with bytternesse of vnfayned weepynge purifye our mynde, if we wil eat Christes body. The Israelites were not wont to eate rawe fleshe ; although God forbad them to eate it rawe, and sodden in water, but rosted wyth fyer. He will receyue the bodye of God rawe^ that shal thynke wythout reason that Christ was onelye man lyke vnto vs, and was not God. And he that will after mans wisdome search of the misterie of Christes in- carnation, doth lyke vnto hym that doth seeth lambes flesh in water: bycause that water in this place signifieth manes vnderstanding : but we should vnder- stand that all the misteries of Christs humanity were ordered by the power of the Holy Ghost. And then eate we In die Sancto Pascce, 45 ^ ]'o)7}:ae]'tny]'j'e ; Lacttica hacte j-eo pyjic "Se hi ecan jxeolbon mib "Sam "Seojijium hlaj:um. heoifbiteji on ^ijene; ^ pe pceolon mib bicejinyjje po)?]ie belipeopj-unje iipie mob jeclaenpian. jij: pe pilla^ Cpijrep lichaman "Sicjan ; Naep ^ Ij'pahela pole jepunob. Co hpeapum plaspce. 'Seah "Se Gob him bebube- ^ hi hit hjieap ne aecon. ne on paecejie jepoben. ac jebpaeb to pipe ; 8e pile ^icjan Gobep lichaman hpeapne. pe pe buton jejxeabe pen^ ^ he paejie anpealb man up jelic. ^ naepie Gob ; 'Knb pe ^e aepceji menmj'cum pipbome pyle j'meajan ymbe Sa jepynu Cpij'Cep plaejclicnyj'pe • he be)? ppylce he j'eo)?e ^aep lambep plaejc on paecejie. popj^an |7e paecep jecacna)? on "Sij-pepe jcope menni]-c injehib ; ^c pe pceolon pican p ealle "Sa jepynu Cpijrep mennipcnyppe paepon jepabobe Sujih mihce "Saep haljan 46 In die Sancto Pascce, Gapcej'. "Sonne "Sicje pe hif lichaman jebjiaebne to pijie- jzoji^an "Se j-e halja GafC com on pypej' hipe co "Sam apo- pcolum on mij'dicum jejieojibum ; If jiahel j'ceolbe ecan \?ey lambej' hea- pob. "3 "Sa pec *;] ^ mnepeapbe- "^ -Sse]! nan "Smj belipan ne moj'Ce opeyi nihc ; jip "Saeji hpaet belipe- pojibsepne man ^ on pype- "^ ne tobpaecan "Sa baan ; ^p- cejijaptlicumanbjicepe eta)7);aep lambep heapob. "Sonne pe unbeppo)? Cjiijrej' 50b- cunbnypj'e on upum jeleapan ; B^t ^onne pe hip mennij-cnyj-pe mib lupe unbeppo}>. ]7onne ete pe );aep lambep pec. pop]7an Se Cpipc ip anjm anb en be. Gob aeji ealle pojiulba. ^ man on "Sipj-epe populbe jeenbunje; j^paec ij'^aep lambep mnepeapbe bucon Cpijtep bijelan bebo- bu. ]?a pe eca]? J^onne pe lipej- popb mi& jpaibijnyj'pe unbeppo]? ; Nan j^mj ne mopce |7aep lambep bell A Sermon on Easter day. 4j his body rested with fyre : because the Holy Ghost came in fyrye Hkenes to the apostles in diners tonges. The Israelites should eate the lambs head, and the fete, and the purtenaunce, and nothing therof must be left ouer night. If any thing «thereof were lefte, they should burne that in the fire : and they should not breake the bones. After ghostly vnderstanding we doe then eate the lambes head, when we take hold of Christs diuinitye in our beleife. Agayn when we take holde of his humanyte wyth loue, then eate we the lambes feete ; bycause that Christ is the begyn- nyng and ende, God before all world, and man in the end of thys worlde. What be the lambes purtenaunce, but Christes secrete preceptes? and these we eat when we receiue with gredines the worde of lyfe. There must nothing of the lambe be 48 A Sermon on Easter day, left vnto the morning, bicause that al Godes sayings are to be searched with great carefulnesse : so that all his pre- ceptes maye be knovven in vnderstand- ing and deede in the nyght of thys pre- sent lyfe, before that the last day of the vniuersall resurrection doe appeare. If we can not search. out throughly all the mistery of Christes incarnation, then ought we to betake the rest vnto the might of the holy Ghost with true hu- milities and not searche to rashly of the depe secretnes aboue the measure of our vnderstanding. They did eat the lambes flesh with their loynes gyrt. In the loines is the lust of the body ; and he whyche wyll receyue the housell, shall restrayne concupiscence, and take with chastitie the holy receypt. They w^ere also shod. What be shoes but of the hydes of dead beastes ? We be truely shod, if we folow In die Sancto Pascae, 49 j:an o]> mejujen- }:oji]7an |'e Gobef cpybaj- j'lnb to ajmeajenne nub miceljie caji- fulnyj'j'e- j'pa f ealle hif beboba mib anbjice anb peojice beoii aj-meabe on nihce ]>iyey anbpeajrban hyey. aejij^an )?e pe enbenexca bsej paep jemaenehcan aepipcep aeteopije ; Gip pe ]?onne ealle )7a jepynu C]\iytey plaejxlicnyppe )7uph- pmeajan ne majon- ^onne pceole pe ]>a. lape becaecan J^aep haljan jaj'Cep mihce mib po]?]ie eabmobnyjye. anb na to bypj'telice ymbe 'Sa beopan bijelnyjye opeji upej' anbjytep m3e]7e j-meajan ; f^i aeton f lamb mib bejypbum len- benum ; On lenbeniun ip j-eo jalnyp •Saep lichoman. ^ pe ]?e pyle f hupel "Sicjan he j'ceal jepjiyj'an ]7a jalnypj-e- •3 mib claennyj-je^a haljan J^ijene onpon ; J^i paepon eac jepceobe ; J^paet pmb jej'cy buton beabpa nytena hyba ; pe beoj7po)?lice jejceobe. jip pe epenlaeca}? 50 In die Sancio Pasca, mib ujiiim jzaepelbe ^ peopce pop}?]:a- penjia manna lij:. "Saejia 'Se Gobe je- l^ujon )7uph jehealbj'umnyj'j'e hij* be- boba; )^i hasjjbon him j-taej: on hanba aefc )7as}ie j^ijene ; 8e pcaej: jecacnaj? jymene ^ hyjibnyj-fe ; pa ]7e bet cunnon "j majon. fceolon jyman o]7pa manna- •;) mib beopa pulcume imbejTppe]7ian ; pam jemeccum paej- beboben f hi pceolbon caphce etan. j:ojif>am 'Se Gob onpcuna^ "Sa j'leacnyppe on hip "Sejnum. ^ |?a he liipa]? ^e mib mobep capneppe 'Saep ecan hpep mijih]7e j-eca)? ; )^ic ip appiicen • Ne elca 'Su to jecyjipanne to Gobe. 'Sylsep ]7e j-e tima lopie ]>\ijih ]7a pleacan elcunje ; pa jemettan ne mopton "Saep lambep b^n pcaenan. ne ^a cempan 'Se Cpipt ahenjon ne mojton tobpsecan hip hal- jan pceancan. j'pa ppa hi bybon }>aepa A Sermon on Easter day. 51 in our steppes and dedes, the lyfe of those pilgrimes, which pleased God with keping of his commaundements. They had staues in their handes when they ate. The stafe signifieth a care- fuines and a dihgent ouerseing ; and al they that best know and can, should take care of other men, and staye them vppe wyth their helpe. It was inioyn- ed to the eaters that they should eate the lambe in haste. For God abhorreth slothfulnes in his seruauntes ; and those he loueth that seeke the ioye of euer- lasting life with quicknes of minde. It is written : Prolong not to turne vnto God, lest the time passe awaye through thy slowe tarrying. The eaters might not breake thelambes bones. No more mought the souldyers that did hang Christ breake his holy legges, as they did of the two theefes that hanged on either syde of him. And 52 A Sermon on Easter day, the Lord rose from death sound without al corruption : and at the last iudge- ment they shall see him, whom they did most cruelly wounde on the crosse. This time is called in the Ebrue tonge Pasca, and in Latine Transitus^ and in English a Passouer ; bicause that on this daye the people of Israeli passed from the land of ^gipt ouer the read sea : from bondage to the land of pro- myse. So also dyd our Lord at thys tyme departe^as sayeth lohn the Euangelyste, from thys world to his heauenly Father. Euen so we ought to folowe our head, and to go from the deuill to Christ, from this vnstable world to his stable kingdome. Howbeit we should first in this present life depart from vices to holy vertues, from euil manners to good manners, if we will after this corruptible In die Sane to Puscce* 53 Cpejjia fcea)7ena. ^e him on tpa heal):a hanjobon. ac Djuhten apaf oj: bea];e jej'unb bucon aelcejie jzojijiocobnyj-j-e ; 3'iib hi j'ceolon jej-eon aec ^am micclan borne, hpaene hi jepunbobon paelhpeop- Jice on pobe ; peop cib 1]' jehacen on ebjieifcum jepeopbe Pajxa- ^ ip on leben Tjianpi- cup. ^ on Gnjhj'c Faejielb- pop];an \e on fujiim baeje pejibe Gobep pole ppam Gjipca lanbe opeji J^a jieaban pae. pjiam )7eopte to ]7am behatenan eajibe ; Upe Dpihten pepbe eac on J7ipne nman- ppappa pe G-^hppellepe lohannep cpae]?- ppam )7i]un. ^.ibban-eapbe to hij* heoponlican paebep , pe pceolon pyhan ujaum heapbe. "j papan pjiam beople to Cpipte- ppam J?ijyepe unjrasj^J^ijan po- pulbe. to hip ptapelpaejtan pice, ac pe j'ceolon aepept. on upum anbpeapban lipe. papan ppam leahtpum to haljum maejnum. ppam iin)7eapum to jdbum 54 In die Sancto PasccB, feapum- jij: pe pilla^- aepteji 'Sifum laenan life, pajian to J?am ecan» ^ aejiceji upum aejiipce- to haelenbe Cjiipte; J>e up jelsebe to hip lipijenban Faebeji. "Se hine pealbe poji upum pynnum to bea)?e ; 81 him pulboji ^ lop "Ssejie pelbaebe. on ealjia pojiulba pojiulb ; 2SGDGN :• A Sermon on Easter day, 55 life go to the eternal life ; and, after our resurrection, to Jesus Christ. He bring vs to his euerliuing Father, who gaue him to death for our sinnes. To him be honour, and praise of the wel doing, world Avythout ende. Amen. 56 This Sermon is found in diuerse bookes of Sermons written in the olde Englishe or Saxon Tounge : where- of two bookes bee now in the handes of the most reue- rend Father the Arch- bishop of Caunter- burye. 57 Here foUoweth the wordes of Elfrike Abbot of S. Albons^ and also of M almesberye, taken out of his Epistle ^Titten to Wvlfsine Byshop of Scyrburne. It is founde in a booke of the olde Saxon tounge, wherein be xliij. chapters of Canons and ecclesiasticall constitutions^ and also Liber pcenitentialis, that is, a pcenitentiall booke, or shryfte booke, deuided into iiij. other bokes : the Epistle is set for the 30. chapter of the fourth boke, intituled be ppeoft- finoJ>e, that is, concerning a Synode of priestes : and this epistle is also in a Canon boke of the churche of Exeter. ■58 Epistola ad Wulfsinum. QUOOG pjieoftaf healba'S ^aec huj-el 'Se bi^ on Gapteji-baej jehaljob opeji jeaji to peocum mannum. ac hi mipbo)? YfY^e beope. f ^set halije hupel j'ceole pynepan. ^ nellaj> unbejiftanban hii mycele baebbote j-eo poenitencialif caec]7 be j^am- jip "Saec hnyel bij? J^ynij. oj7j7e haepen. o]7]?e jip hit poplopen bi^. 0)7)76 jip myj' o]>]>e nytenu ^uph ^yme- leapte Int eta)? ; GQan pceal healban "Ssec hahje hupel mib micelpe jymene "3 ne pophealban hit. ac haljian o^eji ebnipe to peocum mannum. d embe peopon niht. o^^e embe peopeptyne niht. f hit hupu pynij ne py. pop "Son ]?e eal ppa hahj bi^ f huj-el ]>e nu to- baej paep jehaljob. ppa f ]7e on eaptep- baej paep jehaljob ; Dset huj-el ip Cpij-tej- hchama na hchamhce ac jaj'thce ; Na pe hchama "Se he on "Spopobe. ac pe hchama "Se he 59 Epistle to Wulfsine. OOME pristes keepe the housell that is hallowed on Easter-day all the yere for syke men. But they do greatelye amysse, bycause it waxeth horye and rotten. And these wyll not vnderstand how greuous penaunce the poenitentiall booke teacheth by thys, if the housell become horye or rotten, or yf it bee lost, or be eaten of myse or beastesbyneglygence. Men shalreserue more carefuUye the holy housell, and not reserue it to longe, but hallow^e other of newe for sycke men alwayes wythin a weke or a fortnight, that it be not so much as horye. For so holy is the housell which to-day is hallowed, as that whyche on Easter daye was hallowed. The housell is Christes bodye, not bodylye, but ghostlye. Not the body which he sufFred in, but the bodye of 60 Epistle to Wul/sine. which he spake, when he blessed bread and wyne to housell a night before his sufFringj and sayd by the blessed breade, thys is my bodye ; and agayne by the hallowed wyne, this is my bloude, whiche is shedd for manye in forgeue- nes of sinnes. Vnderstand nowe that the Lord, who could turne the bread before his siif- fring to his body, and the wyne to his bloude ghostlye; that the selfe same Lorde blesseth dayly throughe the priestes handes bread and wine to his ghostly body, and to his ghostly bloud. Here thou seest (good Reader) how Elfrike vpon fynding fault wyth an abuse of his tyme, which was, that priestes on Easter day filled their housell boxe, and so kept the bread a whole yere for sick men, toke an occasion to speake agaynst the bodely pre- Episiola ad Wulfsinum, 61 embe j-pjiaec- "Sa Sa he blecjobe hla}: anb pin co hujle anpe nihce aeji hij- "Spopunje. "3 cpae)? be "Sam jeblecpoban hlape- ^ij' 1]* mill lichama- ^ epc be ^am jehaljoban pme- Sip ip mm blob. \q bi)? pop manejum ajocen on j*ynna pop- 5ypenneppe ; Unbepj'tanbaJ? nu -p pe Dpihcen. "Se mihce apenban -Sone hlap aep hip "Spop- unji^e to hip hchaman. anb p pin co hip blobe jaj'dice. "Saec j-e ylca baej- hpamhce blecja)?- Suph jacejiba hanba. hlap "J pm. to hipjajTlican hchaman- ^ to hi]' jaj'tlican blobe 3 sence of Christ in the Sacrament. So also in another epistle sent to Wulfstane, Archbyshop of Yorke, hee reprehending agayn thys ouerlong reseruing of the housell, addeth also wordes more at large against the same bodely presence. His words be these : 62 Epistola ad WiJ/s'amim. QU006 pjieoj'taj' jejiylla)? heojia huf el- box on eaj'Cjion . ^ healba^ opeji tpelj- mona)? to untjiumum mannum* fpylce •Saec hupel p y halijjie J?onne o)?ep ; ??c hi bo's unpiplice- j:opJ>am )?e hiC panna)?* oJ?)7e mib ealle pojipoca)? on j-pa lanjiim pyjipce- ^ he hrS Sonne pcylbij. ppappa up I'ej]? j'eo hoc ; 8e "Se hiij-el pophylc. o]f])e hic popilypt. o)?f>e myp econ* o}>]7e o]7pe nycenu. jceapa ]7a poenicencialem. hpsec he paej]? be ]7i]'um ; Gall ppa hahj ip ^3ec hupel "Se biS jehaljob to-baej. ppa "Saec 'Se bi]? jehaljob on )7am haljan eaptep-baeje; J^ealbaS pop];!^- ic bibbe. "Sone haljan Cpiptep hchaman mib mapan pipbome to peocum mannum j:pam j'unnan baeje to j'unnan bseje on j'piSe clsenum boxe- o^Se be ^am mseptan peopeptyne niht- anb 'Sicja^ hit ^onne. anb lecjaf» "Saep o]?ep ; fe habbaj? bypene be ]?am on COoypep Epistle to Wulfstane. ez COME priests fil their boxe for hou- sel on Easter day, and so reserue it a whole yere for sicke men, as though that housel were more holy then any other. But they doe vnaduisedlye, bicause it waxeth hory, or al together rotten by keping it so long space. And thus is he become giltie, as the boke wytnesseth to vs. Yf anye do keepe the housell to long, or lose it, or myse, or other beasts do eate it, see what the poenitential boke sayeth by this. So holy is altogether that housell, which is hallowed to-daye, as that which is hallowed on Easter day. Wherefore I besech you to kepe the holy bodye of Christ with more ad- uisement for sick men, from sonday to sonday, in a very cleane boxe : or at the most, not to kepe it aboue a fortnight, and then eate it, laying other in the place. Wee haue an example hereof in 64 Epistle to Wulfstane, Moyses bookes, as God him selfe hath commaunded in Moyses lawe : How the priestes should set on euery saturn- day twelfe loues al newe baked in the tabernacle; the whyche were called panes propositionis : and those should stand there in Gods tabernacle, till the next saturnday, and then did the pristes them selues eate them, and set other in the place. Some priestes wil not eate the housell, which they do hallow. But we will now declare vnto you how the boke speaketh by them. Presbyter missam celebrans, et non audens sumere sacrificium, ac- cusante conscientia sua, anathema est : The priste that doth say masse, and dare not eate the housell, hys conscience accusynge hym, is accursed. It is lesse daunger to receyue the housell, then to hallo we it. He that doth twise hallow one host to housell, is lyke vnto the Epistola ad Wulfstanum, 65 bocum- fpa j'pa Gob jylj: bebeab on COoyj-ej' ae. oaec je j-acejib pceolbe. on aelcum j-aetejinej- baeje- peccan tpelp hlapap on "Sam cabejinaculo • ealle nipe bacene- ^a paejion jehacene panep ppo- popicionip* anb hij j'ceolbon ^aeji ptanb- an on "Sam Gobep jecselbe o\ o"Sepne j-aetepnep baej. anb ecan hi -Sonne "Sa pacejibap pylpe^ anb peccan ^aeji o)?pe; Sume ppeoptap nella^ "Sicjan "Saec hupel ^e hi haljia)? ; Nu pille pe eop pecjan. hu peo boc pej]? be pam ; Ppej'bycep mij'pani celebpanp. ec non aubenp pumepep acpipicmm. accuj-ante conpcientia jua- anachema Qyz', 8e maeppe ppeopc "Se maej'pa)?. anb ne bean "Saec hupel "Sicjan. pac hine j-cylbijne. pe ir amanpumob ; Laejye pleoh ip Co J^icjenne ^aec hupel- |7onne co haljienne; 8e J?e tupa haljaj? ane oplecan co huj'le. 66 Epistola ad Wulfstanum. j-e bi)? )7am ^ebpolan jelice* J^e an cilb pullaj? tupa ', Cpij-t pylj: jehaljobe hiij-el sep hip jjpopunje. he blecpobe ]?one hlap. anb cobjiaec. )7up cpe)?enbe to hij- haljum apoj'Cokim ; €ca)? J^ipne hlap. hic ip mm Iichama- anb he epfc bleCpobe senne cahc mib pme- anb cpaej? heom ]7up fco ; DjimcaJ» ealle op Jupum. hit ip mm ajen blob )7aepe nipan 5ecy]?nyppe. )?e bij? poji manejum ajoten on pynna pojijype- iiyjje ; 8e Djiihten ]?e haljobe hupel sejx hi]' Jjjiopunje. anb cpae)? ^ pe hlap psejie hip ajen lichama. anb j^aet pin paepe pitoblice hip blob, j'e halja]? baej- hpamlice )7uph hip pacepba hanba hlap to hip lichaman. anb pin to hip blob on japtlicepe jepyne. ppa ppa pe paeba)? on bocum ; Ne bi^ pe liplica hlap hchamlice ppa- }>eah pe ylca lichama. 'Se Cpij't on Epistle to Wulfstane. (S"] heretike, who doth christen twyse one childe. [Baptizes a child twice.] Christ him selfe blessed housel before his sufFring : he blessed the breads and brake, thus speaking to his apostels : Eate this bread, it is my body. And agayne he blessed one chalice with wyne, and thus also speaketh vnto them : Drinke ye all of this : it is myne owue bloud of the newe testament, which is shed for many in forgeuenes of synnes. The Lord which halowed housell before his suffering, and sayeth, that the bread was his owne body, and that the wyne was truly his bloud, he haloweth dayly, by the handes of the prist, bread to his body, and wyne to his bloud, in ghostly mystery; as we read in bokes. And yet that liuely bread is not bodely so notwithstanding : not the self G8 Epistle to Wuljstane, same body that Christ suffered in. Nor is that holy wine the Sauiours bloud which was shed for vs^ in bodely thing, but in ghostly vnderstanding. Both be truly the bread hys body, and the wyne also hys bloud, as was the heauenly bread, which we call Manna, that fed forty yeres Gods people. And the cleare water which did then runne from the stone in the wildernes, w^as truly his bloud ; as Paul wrote in summe of his epistles : Omnes patres nostri ean- dem escam spiritualem manducauerunt, et omnes eundem potum spiritualem biberunt, &c. All our fathers ate in the w ildernes the same ghostlye meate, and dranke the same ghostly drinke. They dranke of that gostly stone, and that stone was Christ. The apostle hath said as you now^ haue heard, that they all did eate the same ghostly meate, and they all did drinke the same ghostly Epislola ad Wuifalanum, 69 })popobe ; Ne j^aec halije pin nij- )7aep hselenbej' blob ];e pop uj' ajocen pae]- on Lchamlican J^inje- ac on jajtlicum anb- jvce; -^5)?ep bi)? po)7lice pe hlap hij lichama. anb f pm eac hip blob, ppa ppa pe heoponlica hlap paep- ]>e pe hata)? manna. "Se peopepcij jeapa apebbe Gobep pole, anb "Saec hlucpe paeceji paep picoblice hip blob- ]}e apn op "^am pcane on "Sam pepcene "Sa ; 8pa j'pa Paulup appac on pumon hij* pipcole ; Omnep patpep nopcpi eanbem epcam ppipicualem manbucauepunc. ec omnep eunbem potum ppipirualem bibepunt- &c. ; Galle upe p^rbepap aecon on fam pepcene )7one ylcan japclican mece- anb j7one jajrlican bjienc bpuncon ; J^i bpuncon op j^am jajtlican pcane. anb ]'e jran paep Cpipc ; 8e apojtol paebe ppa ppa je nu ;^ehypbon. 'Saec hi calle aecon ^one ylcan japclican mece» ^) hi 9 70 Epistola ad Wulfstanum, ealle bjiuncon "Sone jaj'Clican bpienc ; Ne cpae]? he na lichamlice- ac jaj'dice ; Naej- Cjiift ^a jyt jebojien. ne hip blob naef a^oten. J7a past Ij-jiahela yolc jeaec •Sone mete, anb oj: ]?am fCane bjianc. anb ye jran naej- lichamlice Cpij c. J^eah he fpa cpaebe ; )^ic paejion ]?a ylcan jejiynu on j^aejre ealban ae- 3 hi japclice jeracnobon J>aet: japclice huj-el uyiej haeienbej- Iichaman • {>e pe haljia)? nu 1« S$^ Epistle to Wulfstane. 71 «irinke. And hee sayth not bodely, but ghostly. And Christ was not yet borne, nor hys bloud shedde, when that the people of Israeli ate that meat, and dranke of that stone. And the stone was not bodelye Christ_, though he so sayd. It was the same misteries in the olde law, and they did ghostly e signifie that ghostly housell of our Sauiours body, which we consecrate now. 72 This Epistle to Wulfstane Elfrike wrote first in the Latyne tounge, as in a short Latyne Epistle set be- fore this, and one other of hys Saxon Epistles, he confesseth thus : ^Elfricus Abbas Wulfstano venerabili Archiepi- scopo salutem in Christo. Ecce paru- imus vestrae almitatis iussionibus trans- ferentes Anglice duas Epistolas quas Latino eloquio descriptas ante annum vobis destinauimus ; non tamen semper ordinem sequentes,nec verbum exverbo, sed sensum ex sensu proferentes. Be- hold we haue obeyed the commaunde- ment of thy excellencie in translating into Englishe the two Epistles which we sent vnto the*., written in Latin e more than a yeare agoe. Howbeit we keepe not here alwayes the same order ; nor yet translate worde for worde, but sense for sense. Nowe because verye fewe there be that doe vnderstande the old Englishe or Saxon (so much is our 73 speech chaunged from the vse of that time, wherein Elfrike Hued) and for that also it maye be that some will doubt how skilfullye and aiso faythfullye these wordes of El- frike be translated from the Saxon tounge : wee haue thought good to set downe here last of all the very wordes also of his La- tyne epistle, which is recorded in bokes fayre wrytten of olde in the Cathedrall Churches of Worcester and Excester. 74 QVIDAM vero Presbyteri implent alabastrum suum de sacrificio, quod in Pasca Domini sanctificant : et conseruant per totum annum ad infir- mos, quasi sanctior sit caeteris sacrificijs. Sed nimium insipienter faciunt. Quia nigrescitj et putrescit tamdiu conserua- tum. Et liber poenitentialis pro tali negHgentia poenitentiam magnam docet : aut si a muribus commestum sit : aut ab auibus raptum. Tarn sanctum est sa- crificium^quod hodie sanctificatur^quam illud quod in die Pascas consecratum est. Et ideo debetis a dominica in do- minicam, aut per duos, vel maxime tres hebdomadas tenere sacrificium in ala- bastro mundo ad infirmos : ne nigrescat, aut putrescat, si diutius seruetur. Nam in lege Moisi ponebant sacerdotes sem- per omni sabbato panes propositionis calidos in tabernaculo coram Domino : et in sequenti sabbato sumebant illos 7S soli sacerdotes, et edebant: et alios nouos pro eis ponebant. Facite et vos sacerdotes similiter. Custodite caute sacrificium Chri?ti ad infirmos, et edite illud, ne diutius teneatur, quam oportet. Et reponite aliud nouiter sanctificatum propter ne- cessitatem infirmorum, ne sine viatico exeant de hoc seculo. Christus lesus in die suae sanctse ccenas accepit panem: benedixit, ac fregit : dedit discipulis suis dicens, Accipite, et comedite. Hoc est enim corpus meum. Similiter et cali- cem accipiens gratias egit, et dedit illis dicens, Bibite ex hoc omnes. Hie est sanguis meus noui Testamenti, qui pro multis effundetur in remissionem pec- catorum. Intelligite modo sacerdotes, quod ille Dominus qui ante passionem suam potuit conuertere ilium panem, et illud vinum ad suum corpus et sangui- nem : quod ipse quotidie sanctificat per manus sacerdotum suorum panem ad 76 suum corpus spiritualiter, et vinum ad suum sanguinem. (Non fit tamen hoc sacrificium corpus eius in quo passus est pro nobis : neque sanguis eius, quem pro nobis effudit : sed spiritualiter corpus eius efficitur et sanguis : sicut manna quod de coelo pluit, et aqua quae de petra fluxit. Si- cut Paulus Apostolus ait), Nolo enim vos ignorare fratres, quoniam patres nostri omnes sub nube fuerunt : et omnes mare transierunt : et omnes in Moysi baptizati sunt in nube et in mari. Et omnes eandem escam spiri- tualem manducauerunt : et omnes eun- dem potum spiritualem biberunt. Bi- bebant autem de spirituali consequenti eos petra. Petra autem erat Christus. Vnde dicit Psalmista, Panem coeli de- dit eiso Panem angelorum manducauit ( ) The words inclosed betwene the ij. halfe circles, some had rased out of Worceter booke, but they are restored agayne out of a booke of Exeter Church. 11 homo. Nos quoque proculdubio man- ducamus panem angelorum : et bibimus de ilia petra^ quae Chris- tum significabat : quotiens fideliter accedimus ad sacrificium corporis et sanguinis Christi. THE LORDS PRAYER, THE CREEDE, AND THE TEN COMMAUNDEMENTS IN THE SAXON AND ENGLISHE TOUNGE. THAT it is no new thyng to teach e the people of God the Lordes prayer, and the articles of their beliefe in the Englishe tounge, wherby they mought the better serue their God, and holde faste their profession of Christian- itie : may well bee proued by many godly decrees of byshops, and lawes of kinges, made from tyme to tyme in the reigne of the Saxons, before the Con- quest. In a councell holden by Cuth- bert Archbyshop of Canterburye, in ?9 the yeare of our Lorde 74?. and in the S3, yeare of JSthelbalde king of Mercia (who was present at this same Councell with his princes and dukes) it was de- creed*, Vt ipsi presbyteri dominicam orationem et simbolum angHce discant et doceant : That the priestes doe both learne them selues, and also teach to others, the Lordes prayer and the Creede in EngUshe. In old Canon bokes of Churches, & in the epistles of ^Ifricke, we read it thus inioyned to priestes : 8e maejje- pjieoj'C j'ceal pecjan on funnanbajum anb maejye-bajum ^aej- jobppellep anb- jyt on enjlij'c 'Sam jzolce. anb be "Sam Pareji nojreji ^ be ^am Cpeban eac- jpa he ojicojT maeje. )^am mannum co onbpyjibnyfj-e. f hi cunnon jeleajzan 'J heopa cpij'Cenbom jehalban ; The priest shall say vnto the people on son- dayes and holydayes, the sense of the * William of Malms, i. lib. de Pontificibus. 80 Gospell in Englishe : and so also touch- ing the Lordes prayer, and the Creede, so oft as he may, to mens contrition, that they may know their beleefe, and keepe sure their Christianitie. Cnut a King of England worthie of memorie, amongest many other good lawes he made in the time of his prince- ly gouernment, hath also thys law : ^nb ealle cjiijTene men pe laejiaf» yyipe jeojine. \>3et hij mpeafibpe heojiuan sepjie Gob lupian- anb piihcne cpipcen- bom jeopinlic healban. anb jobcunban lajieopan jeopnhce hypan- ^ Gobep lapa J laja pmeajan opc ^ jelome hnu pylp- um CO ]?eapipej TCnb pe laepa]? f aelc cjnj'fcen man jeleojinije f he hujiu cunne jiihcne jeleapan ajnht unbep- j'Canban. anb Pacep nopceji j Cpeban jeleopnian. poji ^am mib )?am o)>pum jTeal aelc cpijren mann hme co Gobe jebibban. ^ mib )?am o)?pum jeppuce- lian juhcne jeleapan; We admonish 81 diligently all Christian men, that they doe alwayes loue God with an inwarde harte, and hold earnestly right Chris- tendome, and be diligently obedient tc deuine teachers, and doe subtilly search Gods learning and lawes often and daily to the profit of themselues : And we warne that all Christian men doe learne to know at the least wyse the right beliefe, and aright to vnderstand ; and learne the Pater noster, and the Creede. For that with the one euery Christian man shall pray vnto God, and with the other shewe forth right beliefe. Thus is it reserued m memorie, & put in writing, as touching the diligent care that the former age of the Church of God had to haue the people of God well instructed in that prayer, whereof Christ him self is the author, and in the articles of their beliefe. Which prayer of the Lord, and Creede, with the tenne lawUke wordes, that God him self taught 83 Moyses, and wrote with his finger in two tables of stone on the mount Sinai for all mens chastisement, as well for that olde people that was in tymes paste, as also for vs that bee now : be here set out as they are yet sene in old bokes of the Saxon tonge. But for the better vnderstanding of any worde that may seeme harde vnto the reader, we haue thought good to place ouer the Sax- on the familiar wordes of our own speech. 83 Matth. 6. Verely when ye pray nyll ye 8oJ>lice -Sonne je jebibbon- nellon je speake much as the hethen. They fppaecan paela j^a j'pa haej^ene ; J^ij thinke that they be harde in their pena|? ■Saec hij pyn jehypebe on heopa manyfolde speaking. Nill ye maenijpealban pppaece -, Nellon je therefore them do like vnto. Verely eopnopclice him jeepenlaecan ; 8o)?lice your father wote what your nede is, eopep paebep pac hpaec eop "Seapp ij'* before that ye hym pray. Wher- aep)?am "Se je bine bibba]?; Gopnopc- fore praye ye thus: lice jebibbaj? eop ^up ; The Lordes praier Paceji nojxeji in Englishe : on Gnjlij'c- THOU our father which art in hea- DU ujie jzsebeji ^e eapc on heo- uen, be thy name hallowed. Come jienum. j'l J?m nama jehaljob. Cume thy kingdome. Be thy will in earth, )7in jiice ; 81 "Sin pilla on eopj^an • as in heauen. Geue vs to-day yp'd j'pa on heo}:onum ; 8yle uj* co-baej our daylye bread. And forgeue upne bsejhpamlican hlap ; 7?nb f opjij: vs our trespasses, as we forgeue them up upe ^ylcap. ppappa pe popjipaj? ^am that against vs trespasse. And ne lead thou ■Se pi]? up a5ylcal> ; ?Cnb ne laeb "Su not vs into temptation. But deliuer vs na uj* on copcriunje ; Kc alyp uj- trom «uill. Be it so. jipam ypele ; 81 hic j'pa ;» t tLo rir|;^n 3 85 The Beliefe in English : Cjiebo in Deum on Gnjlij-c. I beleue in God the Father Ahnigh- Ic jelype on Gob }:aebep aehnih- tye, maker ofheauen and earth, trijne. fcyppenb heo}:enan "j eopj^an ; And I beleue in the Sauiour Christ his ^ ic 5ely}:c on l^aelenb Cjnj'C hij- onely begotten Sonne our Lorde, who ancenneban j'unu ujine Dpihcen. ye was coneeaued of the Holy Ghost, paej' jeeacnob oy: 'Sam lialjan jajre- and borne of Marye the virgyne, ^ acenneb of GOapian "Sam rncebene. suffred ynder the Pontish Pilate, jef^popob unbep )7am Poncij'can Pilace. on the crosse hanged, he was dead, r.nd on jiobe ahanjen- he paej- beab. "j buryed, and he down descended to hel. bebypjeb. j he ny^eji ajrah to helle; 10 86 And he arose from death on the thyrd ■;} he ajiaj' oj: bea)?e on J>a ]7jiibban daye. And he went vp to heauen, baeje; ^nb he ajxah up to heojionum- and sitteth now at the right hand of God anb yizt nu aec j-piSjian Gobej- Almightie the Father. From thence he will aelniihcijej' faebeji ; Danon he pile come to iudge both the quicke cuman Co bemenne aejj^eji je "Sa cucum. and the deade. And I beleue on je J>am beabum ; 7?nd ic jelyjze on the Holy Ghost. And the holy Con- ]7one haljan jaj't: ; ^nb ^a haljan se- gregation. And of the saintes the societie. Iaj7un5e ; ^ hal^ena ^emaennyjye ; And sins forgeuenesse. And of the flesh •] j-ynna jzoji^ijienyppe ; ^ jilaepcej' the again-rising. And the euerlasting life. ^PT^j 1 f 6ce lipe :• 87 The ten commaundements which also God Da ryii beboba "Se eac Gob himselfe proclaimed from the mounte with yyly, jeclypobe of l?am munce mib loude voyce to all the men miceljie jremne co eallum "Sam mannum which with Moyses were in the wilder- •Se mib GOoyfe paejion on ^am paepc- nesse then, ene "Sa ; The Lorde was speaking these wordes to Dpyhcen paep pppecenbe "Sap popb co Moyses, and thus sayde : I am the Lord OOoype- anb-Sup cpae]?. Ic eom Dpyhten thy God, I thee out ledde of ^gypt "Sin Gob- Ic ^e uc jelaebbe op Gjipca lande, and of their bondage. Ne Ion be. anb op hiopa "Seopbome; Ne loue thou other straunge Gods besides me. lupa "Su o)?pe ppembe Gobap opep me 5 88 Ne my name call thou in vayne: Ne miiine noman ne cij "Sa on ibelnejfe. for that thou ne arte guiltlesse with fojij^on Se ^u ne bijx un^'cylbij pij? me, if thou in vayne callest my ine. jij: ^u on ibelnepj-e cijjr mmne name. Remember that thou hallowe noman; Gemyne f ^u jehaljije the rest-day. "Worke you six •Sone jiaepce-baej ; Pypcea)? eop jyx dayes, and on the seuenth rest you : bajaj'. ^ on )?am j'io}:o]7an jiepca); eop. bycause in six dayes Christ made pop^am on pyx bajum CpijT jepopihce heauen and earth, the sea, and all heoponap- "^ eop]7an. paep- anb ealle creatures that in them be. And him jej'ceapca ^e on him jinc ; "^ hine rested on the seuenth day: and ther- ;^epej'te on J7one j'lopoj/an baej- '2 f^P" 89 fore the Lord it hallowed. Honour )7on Dpyhten hine jehaljob ; TCjia thy father and thy mother, that •Synum jia^beji- "j J?injie mebbeji. "SalSe the Lorde gaue thee, that thou be Djiyhcen j-ealbe "Se. f "Su pe the longer lyuing m the earth. Ne "Sy lenje libbenbe on eop]?an ; Ne kill thou. Ne* lighe thou priuely. fleah "Su ; Ne* hje J^u beajinenja; Ne steale thou. Ne say thou false Ne jTala ^u^ Ne jaeje '5u leape witnesse. Ne desire thou thy jepirnej-j-e ; Ne pilna "Su 'Syiiep neighbours heritage with vnright. nehjran lepjiej- mib unjuhce :• These Commaundements we haue taken from the Lawes of Alfrede the King, before which they are alwaies * That is, commit no adultery. 90 placed : but here the manner of speak- ing in the Scripture is somewhat chaunged, and that more is, here is left out these words. (Non facies sculptile, neque omnem similitudinem quae est in coelo desuper, et quae est in terra deor- sum, nee eorum quae sunt in aquis sub terra : non adorabis neque coles, Ike, 2. Thou shalt not make to thy selfe any grauen Image, nor the likenesse of any thing that is in heauen aboue, or in the earth beneath, or in the water vnder the earth. Thou shalt not bowe downe to them, nor worship them. For I thy Lord &c.) Which thyng is done in all copyes of Alfredes lawes written in the Saxon tounge : and not onely in them, but in many other bookes, as hath beene seene, eyther Saxon or Lattyne, intreatyng of the commandementes, which were written before the Con- quest, and since the second Nicene councelJ wherein was decreed the wor- 91 jKipping of images. See what follow- ed of taking away from the worde of God contrarye to the expresse com- maundement of the same, vpon the vii- godly decree of that councell. When this thing was espied by them that translated these lawes into the Lattyne tounge sone after the Con- quest, these words were restored agayne by the translatours to their due place, as by the Lattyne bookes of the lawes it is to be scene. But bicause we haue made mention of that second Nicene councell whiche decreed both of the hauing and worship- ping of Images, we shall here brieflye shewe what our stories report, was thought of the same councell by the learned of England, and chieflye by that great learned Englysheman,and of most fame in that age, Alcuine, schoole- raaister to Charles the great. Anno ab incarnatione Domini 792. Carolus 92 rex Francorum misit Synodalem iibrum ad Britanniam sibi a Constantinopoli directum : in quo libro heu proh dolor ! multa inconuenientia et verse fidei con- traria reperta sunt : maxime quod pene omnium orientaliura doctorum, non minus quam trecentorum, vel eo amplius episcoporumvnanima assertione confir- matum imagines adorari debere : quod omnino ecclesia Dei execratur. Contra quod scripsit Alcuinus epistola ex au- toritate diuinarum scripturarum mira- biliter affirmatam, iliamque cum eodeni libro et persona episcoporum et princi- pum nostrorum regi Francorum attulit. That is : In the yere from the incarna- tion of our Lord 7^2. Charles king of Fraunce sent to Brytaine a Synode- booke, which was directed vnto hym from Constantinople : in the which booke alas ! many thinges vnconuenient and contrarye to the true fayth were found : in especially that it was esta- 93 blyshed with a whole consent almost of all the learned of tiie East, no lesse than of three hundred byshoppes or more, that men ought to worship Images, the whiche the Churche of God doth vtterlye abhorre. Agaynst the whiche Alcuine wrote an epistle wondrouslye proued by the authorilie of holy Scrip- ture, and brought that epistle with the same bookcj and names of our byshop- pes and princes to the king of Fraunce. This storye hath Simeon of Durham, Roger Houeden, Flores Historiarum, and the Historic of Rochester. m 94 De peTRO 3:po8tolo. OG )^aelenb }>a cpae-S. j)ydev fecje je ^^ ]73ec ic ]7 ; Pecjiuj- him anbpypbe- pu eajic C]\iyt )?aep lyjiieiiban Gobes j'unu ; Djiihcen him cpae^ Co anbj-pape. Gabij eajic ]7u j'lmon culppan beapm ^c... Beba ]*e tpahcnejie up onppih^ J^a beopnysse J?yppe jiagbinje •**=}«* Dpihcen cpse^ co Pecjie. pu eajic ptsenen ; Fofi ]7cejie pcpencj?e hip je- leapan. anb pop anpaebnyjje hip anbec- nyppe. he unbeppenj ]7one naman. pop- )7aii *Se he 5e|?eobbe hme pylpne mib paepcum mobe co Cpipce- pe ]?e ij' Scan jecpeben ppam |7am apojTole Paule ; 3*11 b ic cimbpie mine cypcan uppon J^ypum pcane. faec ij'. opep )?am jelea- mn fe "Su anbecj'C 3 Gall Gobej- jela- 95 OF THE APOSTLE PETER. JESUS then said, "What say ye that I am ? '^ Peter answered him, "Thou art Christ, the Uving God's Son/' The Lord to him said for answer, " Blessed art thou, Simon, dove's child,'' &c. * * * * * Bede the expounder unveils to us the deepness of this lesson. * * jk The Lord said to Peter, " Thou art rocken*." — For the strength of his faith, and for the firmness of his con- fession, he received that name ; because he joined himself with steadfast mind to Christ, who is called a Rock by the apostle Paul. " And I will build my church upon this rock ; " that is, upon the faith * Literally stonen, having the same relation to stone as rocken to rock, golden to gold, earthen to earth, &c. 96 which thou confessest. All God's con- vocation ^ is built upon the rock ; that is, upon Christ; because he is the ground-v/all t of all the structures of his own church. All God's churches are accounted as one convocation ; and this is built with chosen men, not with dead stones ; and all the building of those lively stones is laid upon Christ; because we are, through faith, accounted his members, and he our 'aller' J head. Who [soever] builds off the ground-wall, his work shall fall, to [his] great loss. Jesus said, "The gates of hell shall not have power against my church.'' Sins and erroneous doctrine are hell's gates, because they lead the sinful [man] * Such is the nearest English for 'gela^uug,' from laSigan, to call, to invite. tin modern orthography, the Saxon for * founda- tion/ % In the speech of Wiclif, Chaucer, and James the First of Scotland, *' oure aller, oure alder, cure alleris," of us all. 97 "Sunj ]j' opeji |?am jrane jebytlob. ]}xt ij'. opeji Cjiijte. }:opj7an ^e he i|' ye jpunbpeal ealjia foejia jecimbpunja hif ajenpe cypcan ; 6alle Gobej- cypcan pmb jetealbe co anpe jelaSunje. aiib j-eo ij- jecinibpob mib jecopenum niannuin. na mib beab- um jTanum. aiib eall j-eo bytlunj ]?aepa' li}:licpa jrana ip opep Cpijre jelojob» pop]7an -Se pe beoS puph 'Sone jeleapan hip hma jecealbe- ;uib he upe ealpa hea- yob ; 8e ]7e bydaS ^' op 'piim jpiinb- pealle-hij' peopc hpyjT ro micclum lype ; 8e )^aelenb cpaeS. Ne majon helle jatu nahc cojeanep minpe cypcan ; Leahrpap anb bpollicef lap j'lnb helle jatii- pop)?an J^e hi laeba'S );one pynpullan * Ne bytl.TS of, JElfr. Soc. Horn., — an incomplete negative, where a negative with "of" is a complete contradiction of the sense. " Of," off, or away from, is opposed to "ofer" and "uppon." and elegantly avoids a repetition of either with " ne b. na." — " Off and on," " over and under," remind us of ' sub ' and ' super.' f Dwollic, MS. 98 j'pilce ]?uj\li jet into helle pice ; Mane- j[;a j'lnb )7a jacu- ac heopa nan ne maeij onjean }>as]ie haljan jelaSunje» fe ip ;z;et:imbpob uppon J^am paejcan ptane. Cpipte. pop)?an -Se se jelypeba* ]?uph Cpipcej' jepcylbnyj'pp. aecpinc ]7am ppe- cebnyppum ]7aepa beoplicpa coptnunja ; y)e cpae^S. Ic ]?e becaece heoponan picej' cceje ; Nip j'eo casij jylben* ne jylppen. ne op nanum ancimbpe je- pmi^ob. ac ip j-e anpealb ]?e him Cpijt: popjeap. ]?a?t: nan man ne cym)? mco Gobep pice» bucon pe halja Pecpuj* him jeopenije J^aeC mpaep ; 2Vnb ppa hpaec ppa J>u binCjT opep eop^an. padt bi^ jebunben on heopo- imm. anb j-pa hpaec ppa "Su unbintpc opep eop'San. ]?8ec bi"S unbunben on heoponan ; Dij*ne anpealb he popjeap nu Pecpe. anb eac py^^an- aep hip upjCije- vallum 99 as it were through a gate into hell's torment. Many are those gates ; but none of them shall have power against the holy convocation, which is built upon the firm rock, Christ; because the believer, through Christ's protec- tion, escapes the perils of the devilish temptations. He said, " I betake* to thee the key of heaven's kingdom." This key is not golden, nor silvren, nor forged of any matter ; but is the power which Christ gave him, that no man shall come into God's kingdom, unless the holy Peter open to him the entrance. "And whatsoever thou shalt bind upon earth, that shall be bound in heaven : and whatsoever thou shalt unbind upon earth, that shall be un- bound in heaven." This power he gave now to Peter; and also afterwards, before his ascension, to * This word has lost but little of its meaning. 100 all his apostles, when he breathed on them, thus saying, " Receive the Holy Ghost : the men's sins which ye forgive, shall be forgiven ; and from whom ye withhold forgiveness, from them shall forgiveness be withdrawn." The apostles will not bind any right- eous man with their excommunication, nor, through compassion, unbind the wicked man, unless he, with true re- pentance*, turn to the way of life. The same power hath the Almighty grantedtobishopsand holy mass -priests, if they carefully hold it after the evange- lical constitution. And therefore is the key specially committed to Peter, that all the community may clearly discern, that whosoever departs from the oneness f * Deed- boot would have been the modern form of the Saxon, i. e. amendment of deeds. t There was oneness [or unity] both in his faith and in his confession ; for they are comprised in one hook, one chapter, one verse, and one clause of thaf verse. 101 hi]*apoj'tolum' )7a 5a he him oft ajie »p« ]>uy cpe^enbe. OnpiS hahjne Gajc ; paepa manna jynna ])e je jiopjijza^ • beo^ \:o]\-^y}:ene' anb |;am "Se je Kopjyjie- iiysse opunnon. hmi bi5 Oftojen jeo Nella^ }>a aposcoli naenne pihcpij-ne mib heopa manj'umunje jebmban^ ne eac )>one man}:ullan milcj'ienbe unbmb- an. bucon he mib poJ>pe bctbbore je- cyppe CO hjiep peje; Done ylcan anpealb haep^ pe y€hnih- cija jeciSob bipcopum anb haljum maesse-ppeojTum- jfp hi hic aeptrep )7aejie jobppeUican jej-ecnysse cappuUice healba^ ; ^c pop)7i ij- jeo caeij Pecpe pynbephce becaehc ]>vet eall j^eobjcipe jleaphce cocnape- J^aet ppa hpa ppa o^- j'cyc fpam annypj^e J^aep jeleapan ]fe Pe- • Forg:yfenyss, MS. Reg. lit et infra, 102, 3, for- gj-fenyj-j-, Cott. Vit. C. V. In both, 3 for j- is of fre- quent occurrence. 11 102 rn \y )>a anbetce Cpij'Ce- J7aet: him ne bi'S 5eti}»ob naj^ojx ne fynna jiojijyjje- nvf • ne mjzaeji )?aes heojzonlican pices :• ^iLFRic : Passio Apostolorum Petri et Pauli. Ad fid. Cod. MS". Reg. 7- C. XII. in Mus. Brit. Qua lingua quove loco precandum sit, ClOan moc hine jebibban jpa ppa he maej anb can. mib aelcum jepeopbe. anb on aelcepe pcope. Nu ip hep on Gnjhpc anbecnyp anb jebeb : ac pe \e ]7i]* pinjan pylle- ne pecje he na majie on ]7£epe anbecnyppe ]7onne he pypcenbe paej- ; popj^on \e upe J^aelenb nele faec man on hme pylpne leoje. ne eac ealle menn on ane pipan ne pynjia^ : Tib. A. III. Ejp quodam Lupi Sermone, Ad populum, Leopan men* unbeppcanba^ )>aec 103 of the faith which Peter then confessed to Christ, to him shall be granted neither forgiveness of sins, nor entrance of the heavenly kingdom. — Editor's Translation. See ^Ifric Soc. Hom. vol. i. No. 4. p. 368. In what language or place we ought to pray. A man may pray according to his ability and knowledge, with every lan- guage, and in every place. Now here is a confession and a prayer in English : but whoever will sing this, let him say no more in the confession, than he has [actually] committed ; for OHr Saviour will not have a man lie on himself: leitheir do all men sin in one wise. From one of Wulfstane^s Homilies, To the people. Beloved men, understand that, in the 104 first place, every christian man has of all things most need, that he be able to understand God's right, through lore [doctrine] and law» Of earth were created at first those whom we are come of; and to earth we shall all be turned; and then have either eternal torment aye without end, or eternal bliss, whethersoever we in life have previously earned*. But let us endeavour, as we have much need, to have a firm faith and full hope in our Lord. And whoever cannot understand right belief through Latin lore, let him learn at least in En- glish, and say thus often, "We believe in one God, Father, Son, and Holy Ghost," &c. * Note by H. Wanley* Some onf ]\as written on tVie margin, "Here Archbishop Wulfstane clea/"'" 105 gepejT cjiijcenpa manna ^eii^^vjc -ih ealjui )?in;5a maejre )7eap}:e. )?aec he ciinne Gobej' pihc onjycan. )7upK .a^ie anblaje;— ExMS. Bodl. 0\: eop'San pupbon jepophce aepepc )?a ^e pe op comon- anb co eop^an pe j'culon ealle jepupcSan- anb py^San habban ppa ece pire aa bucon enbe. ppa ece blijye. jpa hpae^ep j'pa pe on lipe aep jeeapnobon*; — Ex MS. C. C. C. Cantab. S. 18. 'Kc ucan bon- ppa up niycel )7eapp ip. habban anjiaebne jeleapan anb pulne hihc on upne Dpihcen ; TS'nb pe ^e J7uph Leben lape pihcne jeleapan un- bepjycan ne cunne. jeleopnije hupu on Gnjlij'c- anb cpeSe ]>uy jelome. Cre- dimus in unum Deum, Patrem, Filium, et Spiritum Sanotum, seq^ — Bibl. Bodl. Jun. 99. denies a third place after this life." Catalogne, p. 138, col. 1. * Scripsit aliquis in raargine, &c. 106 NOTES TO THE PASCHAL SERMON. Abbreviations : — J., Joscelyn ; L'l., L'Isle ; G., W. Guild; R., Ratramnus. Page. line. 3, 1. Literally most beloved, dearest. 9 & 11. thys and that (p. 4, last line), also those (p. 11, 1. 13), might have been reduced the, as has been done in many pMces. 5, 3. Rode tacn, literally crucis signum, needed not to be joined as rod-treow. 15. on hande, J. ; on handa, as MS., seems better. 7, 11. that, &c.; with their possessions; J., UL, G. 8, 20. Christ, &c. should rather be Jesus Christ. The Saxon uses Haelend for Jesus, even where the speaker does not believe that Jesus was the Healer, the Saviour^ as in the Gospels, 'Is not this Jesus the son of Joseph ? ' and in the inscription upon the cross. 12, 1 & 5. as — * at,' J.; and for with them *"?«.♦ as their Easter, so, as our. 9. Housell, A.-S. husl, Goth. HUNSI., a sacrifice, that is a thank-offering, and 107 Page. line. commemoration of the one great sacri- Jice, — Gratiarurn actio et commemora- tio, &c. Fulgentius ' tie Fide,' — quoted and expounded by Ratramnus, § 90. — Our Saviour's words, here quoted by our author, could have no reference to the sacrament ; and would be equally true though that ordinance had never been instituted. 15. 11. their successoures,5icarf/i7eram,G.; nee prcevideram ; since their departure, /. 15. Ge\iv,i\c usually means eyery ; but here must be several or some; nonnulii, Wheloc — 710^ translated, J., UI. l(i, y. and so forth; and a mountayne, J., IjI., G. ; literally, and however else. 19, 5. Mr. Guild has taken an unwarrantable liberty here, — And they be so truely after the hallowing: But Christ's body, &c. 8. baptized, christened, J. ; but the word is not gecristnod, but gefullod, fulled, cleansed, purified. So to baptize is in Icelandic, skyra, to scour, clean, brighten, &c. ; brycht and schire, Ja. I. Sc. — Cristnian is catechizare {A 108 /red's Bede, 2, 14), to catechize, in- struct, make christian, prepare the ca- techumen for baptism. 19, 11. Font-vat. So it is exactly in the Saxon ; font-stone, J. ; the material of which the vessel is formed, is of no moment. 20, 3. Better a corruptible liquor, humor cor- ruptibilis, R. 18. 4. lialowing mighte, J.; wholesome virtue, G. ; virtus sanabiUs, R. 23, 6. Lyving, enlivened; Rationalis animae spiritu vivifieata (care), .R. PA, 13. Some chewe lesse deale, J. ; scire chewe the lesse, G. Without gram- mar or dictionary, the Saxonists of that day had often to grope their way in the dark. The indecorous chewe has no foundation in the Saxon : ge- sceotan, to be allotted, remains stereo- typed in the phrase, scot and lot : menn, here, as often elsewhere, was taken for thenom.pl.; smae, supposed or made to agree with it (MSS. su- mum) ; gesceote, as a plural, could stand only before a personal pronoun j 109 Poge. line. and laesse dfcl is not, as appears to nave been assumed, an ace. neut., but laessa dael, nom. s. m. as in MSS. ; though to some [one] man be allotted a less dole, share, or portion, &c. 25, 18. Wedd and hiw, Pignus et species, R, 88 ; also Pignus et Imago, 86. 26, 3&4. We ... .urum, MS. 6. on oj'aere, J. — /• uitas, /. ; 27, 7« uita, J., so MS., otherwise, uitse. 27, 14. brake. Sax. to-brake, or to-broke ; so, " all to-brake," Judges ix. 53 ; com- pletely broke asunder, often falsely printed to break; so, 15, "deuided;" S. to-hthed, dismembered, lith and limb, a common phrase in Sc. 31, 6 & 7. " They received, who believed," G., and so it is in the original. 32, 5. for, or as a man, — to men, J. — to be a man, G. 35, 8. encompassed, — invested, Thorpe; — going about, J. ; — in which he was apprehended. Editor of Ratr. 1688, p. 332, Note ; not aware that he quoted at p. 379 . Nnte, the very words which 110 f a»e. line. JElffic had translated, carnem qua indutum erat Verbum, Aug. in Joh. Tr. 27. 39, 3. To thatwhiche, — "whichemisterye,"/., ** for that which," Thorpe. Our author appears not to have taken a full view of the context : Mysterium vestrum in mensa Domini positum est. My- sterium vestrum accipitis, ad id quod estis "Amen" respondetis, et respon- dendo subseribitis. Audis ergo "Cor- pus Christi," et respondes "Amen:" esto membrum Christi, ut verum sit "Amen." Aug. ap. Ratr. 95. JElfric's to ham ^e may be rendered as that which; Augustine's Latin to that whiche ye are ye answer Amen. 40, 4. ungyltynes and innocencye of harte. To an, &c., J. So G., inserting the omitted clause, if they be not oppressed with sinne. 43, 7» on thys day, that is, on the day which this represents or commemorates. From such usual modes of expression Ratranm. {after Augustine) elegantly Ill e. line. argtws that this is mybotlv. . . . broken, &c. signifies, this represents and com- memorates the body of our Lord, broken for us j R. 35-38. 44, 10. shall, J. 47, 8. did burne. — 9. brake not, J. 45, 18. cover and wrap in that c, G. 50, lO&ll. hy caflice aeton, MS., the true reading, — interlined sceoldon in the handwriting of Joscelin as is supposed, with aeton untouched. 51, 7. best, or better; but instead of bet in the A.-S. the MS. reads bee, who know books, and have ability; perhaps right. 14. quicknes and hast, J. ; and hastiness, G. 52, 4. wounde, G. ; hange, J. 57, 4. AVulfsine; Wulfine, J, 14. Be preost sino>e, that is, a Synode con- cerning priestes, J. Be preoste sy- notJe, MSS.; but, Be preost-s\Tio^e must be the true reading.— De Synodo Sacerdotali, MS. H. 438. 58, 3 & 13. sceocum, J. 9. mus (p. 59, mouse), J. 61, 1. gebletsode. — 3. halgan (holye), J. 112 Page. line. 64, 4. vpon. — 7. on, J., for in. 66, 1 . read gelic. 67, 1 . those heretikes who do, J. 69, 18. gasthcum, J. /1, 7' mistei-y, .... they, /. 72, 15. thy excellencie, properly your holiness. 79, 20. cristendome, J. Sf H. 44\ ; cristendom, 438; gehaiden, J., gehealden, 441, — gehealdan, 438 ; better gehealdon, with MS. point after geleafan. 80, 18. geleafan and, J. and Nero, A. I.— 20. o>rum, J.; \>&m oh-um, BIS. But the reading adopted has been subsequently found in a homily of Wulfstane; Whe- he's Bede, p. 486. 83, 14. to hym, J. 89, 9. ye, J., but eow is you, to or for you, or yourselves. — 17. he, J., rested him, S. 93, 17. End of Joscelyn's Work. An explana- tion of the Saxon characters is added. 97, 13. The reading adopted has been since ob- served, as given from a Cambridge MS. in Wheloc's Notes, p. 238.— ^^«o dwollic. 100, 16. all the, perhaps every; omnis natio^ Wheloc. THE OFFICES THE CANONICAL HOURS: A BENEDICTINE LITURGY OF THE TENTH CENTURY, IN LATIN AND ANGLO-SAXON. COLLATED WITH ANCIENT MANUSCRIPTS, AND TKANSLATED INTO MODERN ENGLISH. 114 Ve Officiis diurnalium et nocturnalium horarum, GODCUND «eowdom is gesett on cyriclicum J7enungum aefter ca- noneclican gewunan to nyd-rihte eallum gehadedutn mannum. On aslcne timan man sceal God herian, and on selcere stowe georne to Gode clypian. Ac )7eah-hwaeSere syndon gesette timan synderlice to j^am anum, }7aet gyf hwa for bysgan oftor ne maege, )?aet he huru )7a2t nyd-riht daeghwamlice gefille ; eall- swa Dauid cwae^ : Septies in die lau- dem dixi tibi : }>aet is, Seofon si Son on daeg ic sang ^e, Drihten, to lofe and to weor'Sunge. To seldan hit bi^, beo hit a- seldor on daeg, )?aet we God herian, ]?onne seofon si^um ; J^aet is, aenne aerest on aerne morgen, and eft on undern-tide, and on midne daeg, and on non, and on aefen, 115 Of the Offices of the daily and nightly hours, DIVINE service is appointed in ec- clesiastical ministrations accord- ing to canonical usages as a necessary duty to all ordained men. At every time we ought to praise God^ and in every place heartily to call upon God. But nevertheless there are set times especially for that alone, that if any [one] on account of business may not oftener, he may at least daily fulfill the necessary duty ; as David says : Sep- ties in die laudem dixi tibi ; that is, Seven times a-day. Lord, 1 sang to thy praise and worship. Too seldom it is, if it be seldomer a- day, that we praise God, than seven times ; that is, once first at early morn, and again at the third hour, and at mid- day, and at noon, and at even, and at 116 iore-night, and at midnight. ( ? Cock- crowing.) It never is any man's capacity that he can praise God so much as He Is worthy. But yet it is incumbent upon us all, that we heartily serve and w^or- ship him as far as we may and can. Of the morning office, [Matins.) At day-break we ought to praise God, as David says : Deus, Deus mens, ad te de luce vigilo : That is, My Lord, to thee I wake from the dawn. And again he says, In matutinis, Do- mine, meditabor in te ; quia fuisti adju- tor mens : That is. At day-break I will meditate on thee, because thou w ert my help. Christ is the help of all mankind, and the preserver of the whole world. At day-break it was, that Moses, by the power of God, led the people of Israel out of the land of Egypt, all un- harmed, over the red sea. And after 117 and on foran-uiht, and on ulit^n timan. Nis aefre aeniges mannes mae^ ])sct he cunne God swa forS geherian swa he wyrSe is. Ac hit is \>eah. ure ealra )?earf, ])ir.t we geornhce him )?eowian and "Se- nian ];aes "Se we magon and cunnon. Be matutinali officio, (Dagred-sang.) On daegred man sceal God herian. eall-swa Dauid cwae^ : Deus, Deus mens, ad te de luce vigilo : Dtet is, Min Drihten, to J7e ic wacige of frum-leohte. And eft he cwae^ : In matutinis. Do- mine, meditabor in te ; quia fuisti adju- tor mens : Daet is, On daegred ic smeage ymbe ]>e ; for^am )^e ^u waere min ful- tum. Crist is ealles mancynnes fultum, and ealles middan-eardes helpend. On daegred hit gewear^ )7aet )7urh Godes mihte Moyses gelaedde J^aet Isra- hehtisce folc of Egipta lande, ealle un- wemme, ofer ^Sa rcadan sae. And aefter 12 118 ^am sona seo sylfe sae besencte and adrencte Godes wi^erwinnan, Pharao- nem and ealle his gegenge. And on d^egred hit gewear^ )?aet Crist of dea)7e aras, and of helle gelaedde ealle "Sa "Se he wolde ; and his wi^erwinnan, ]?aet is, deofol sylfne he besencte, and ealle his gegenge, on helle susle. py we sculon on daegred God georne herian, and him a ]?ancian "Saere mildheortnysse ]>e he on mancynne ]?a geworhte, )7a j^a he hit alysde of helle wite, and of deofles ge- wealde, and gerymde j^anon for^ rihtne weg to heofona rice aelcum ]?ara J7e his willan gewyrc^ her on life. Amen. De prima hora. (Prim-sang.) On ]?aere forman dasg-tide, fast is, be sunnan up-gange, we sculon God he- rian, and hine geornlice biddan, ];8et he l?urh his mildheortnysse, mid so}>re 119 that immediately the same sea over- whelmed and drowned God's adversa- ries, Pharaoh and all his company. And at day-break it was, that Christ arose from death, and led from hell all those whom he would, and overwhelm- ed his adversaries, that is, the devil himself, and all his company, in hell's torments. Therefore we ought at day- break willingly to praise God, and evei to thank him for the mercy which he then wrought on mankind, when he de- livered them from the punishment of hell, and from the power of the devil; and opened thenceforth a straight way to the kingdom of heaven for every one who works his will here in life. Amen. Of the first hour, {Prime,) At the first hour of the day, that is, about sun-rise, we ought to praise God, and earnestly to pray him, that he through his mercy may enlighten our 120 hearts with the hght of the true sun; that h, that he by his grace may en- lighten our minds, that the devil may not be able by pernicious darkness to lead us astray from the right way, nor to impede us too much with the snares of sin. God, attend for my help, hasten to help me.^[Ps. Ixx. 1.] Be, Lord God, a precious aid, behold me, Lord, and quickly then help me at extreme need. GLORY TO THE FATHER. To thee be glory and praise widely extended through all nations, favour and will, might and mercy, and every mind's love. 121 sunnan lihtincge, ure heortan allhte ; l^aet is, l^aet he );urh his gyfe ure inge- )7ance swa alihte, ]>vet us deofol of rihtan wege )7urh deriende "Systra belaedan ne maege, ne mid syn-grinum to s^^ySe gehremman. Deus in adiutorium meum intende ad adiuuandum me festina. Wes, Drihten God, aeore fullum ; beheald, Drihten, me, and me hraSe sy^San gefultuma ast feorh-]?earfe. . GLORIA PATRI. Sy |)e wuldor and lof wide geopenod geond ealle ]>eoda, ]>anc and ^villa, maegen and mildse, and ealles modes lufu. 122 • soSfsestra sib, and tSines sylfes dom worulde gewlitegod ; swa t5u wealdan miht eall eorSan msegen, and up-lyfte, wind and wolcna ; wealdest ealle on ribt. Patri et Filio et Spirittji Sancto, pu eart frofra Feeder and feorb-byrde, lifes latteow, leobtes wealdend, asyndrod fram synnum j swa Sin Sunu msere, ]?urb clsene gecynd Cyning ofer ealle, bealde gebletsod ; boca Lareow, beab bige-frofre, and Halig Gast : , 123 peace of the faithful, and thy own judgement to the world manifested ; how thou canst govern every power of earth, and the lofty sky, wind and clouds ; rulest all m right. To THE Father and to the Son .^nd TO THE Holy Ghost. Thou art the Father of comforts and the Guardian [and] Guide of life, Ruler of light, separate from sins ; so thy glorious Son, by pure nature King over all, greatly blessed ; Teacher of the Scriptures, high comfort of mind, and Holy Ghost. 124 . As IT WAS IN THE BEGINNING. As was in the beginning the Lord of mankind, of all the world the beauty and comfort, pure and powerful. Thou shewedst that when thou, eternal God, alone createdst hy holy might heavens and earth, the lands and lofty sky and every thing. Thou settest on earth very many kinds and severedst them afterwards in multitude. Thou createdst, eternal God, all creatures in six days, and on the seventh thou restedst. Then was completed thy fair work ; and thou Sunday SiCUT ERAT IN PRINCIHTO, Swa wses on fruman Frea mancynnes, ealre worulde wlite and frofer, clsene and crseftig. pu gecyddest ])8et tSa Su, ece God, ana geworhtest furh halige miht heofonas and eortJan, eardas and up-lyft, and ealle pmg. Du settest on foldan swySe feala cynna and tosyndrodost hig sySSan on msenego. pu geworhtest, ece God, ealle gesceafta, on six dagum, and on ]>one seofotSan ])u gerestest. Da wses geforSad |jin faegere weorc ; and J)u sunnandseg 126 sylf halgodest, and gemsersodest hine manegum to helpe. Done heahan dseg healdaS and freo^iatJ ealle J>a ^e cunnon cristene peawas, halige heort-lufan, and ^9es Hehstan geLod t on Drihtnes naman se dseg is gewurSod. Et nunc et sempek. And nu and symble J?ine soSan weorc, and tSin mycele miht, manegum swutelatS ; swa ]>me crseftas heo cy^aS wide of(ftr ealle woruld. Ecc standeS Godes hand-geweorc^ growe(5 swa '8u hete. Ealle ]?e heriatj 127 thyself hallowedst, and magnifiedst it for a help to many. The high day hold and ohserve all who know christian manner?, holy heart-love, and the Highest' s command : in the Lord's name the day is honoured. Both now and ever. And now and always thy true works, and thy great might to many are manifest ; as thy powers shew themselves widely over all the world. Eternal standeth God's hand-iwork, groweth as thou badest. All holy joys 128 praise thee with a pure voice, and cliristiaii books, all the mid-region 5 and we men say on the gromid here to God praise and thank, eternal will, {or delight,) and thy own judgement. And to ages of ages*. And to worlds of worlds shall dwell and reign the King in glory ; and his chosen [ones] high majesties, holy spirits, beauteous angels ; and glorious grace, true peace, thanking of souls, mercy of mind. There is the greatest love, • Ur, "world [i,e. ages] without ehd/ 129 halige dreamas clsenre stefne, and cristene bee, call middan-eard ; and we rnen cweSatJ on grunde her Gode lof and tSanc, ece willa, and Sin agen dom. Et in SECULA SECUL0RT7M. And on worulda woruld wunaS and rixa^ Cyning innan wuldre ; and his ]>&. gecorenan heah-frymnesse, haUge gastas, wUtige englas, and wuldor-gyfe, soSe sibbe, sawla ])angung*, modes miltse. Dser is seo mseste lufli, * J>ancung, Cod. MS. C. C. C. Cantab. 130 halige domas. Heofonas syndon purh ]?ine ecan * word ' * 8egliw8er fuUe. Swa syndon pine mihta ofer middan-geard swutele and gesyne, ])8et Su liy sylf worhtest. AMEN. We ]?3et sotSlice secgatS ealle. purh clsene gecynd })u eart cyning on riht, clsene and crseftig ; f u gecyddest pset, ■Sa ]?u, mihtig God, man geworhtest, and him on dydest oniS and sawul ; sealdest word and gewitt, and wsestma gecynd ; cyddest pine crseftas : Swylc is Cristes miht. * From the same MS.~not in MS. Bodl. 131 holy judgements. The heavens are through thy eternal words everywhere full. Thus are thy powers over the mid-region manifest and seen, that thou thyself wrouglitest them. TRUELY. We that " Truely " say all. Through pure nature thou art King in right pure and powerful ; thou shewedst that, when thou, mighty God, createdst man, r id in him puttest breath and soul ; gavest word and wit, and nature of increase ; shewedst thy powers : Such is Christ's might. 132 HYMN. Now, the star of day arisen. Let us humblv pr-iy to God. God, save me in thy name ; and de- liver me in thy might. lu thy holy name save me, O God ; free me from enemies through thy dear power. And to the King of ages, immortal, invisible, the only God, [be] honour and glory for ever. Amen. Thanks to God. Christ Jesus, Son of the living God, with the Holy Spirit, have mercy upon us. Who sittest at the right hand of the Father, have mercy on us. Glory to the Father. Christ Jesus ! — Arise, Lord, help us for thy name's sake. Arise, Lord, now, 133 HYMNUS. lam lucis orto sidere Deum precemur supplices. Deus in nomine tuo saluum me facj et in uirtute tua libera me. On ])inum ]>am halgan naman gedo me halne, God ; alys me fram laSum ]?urli J>iii leofe msegen. Regi autem seculorum immortali in- visibili soli Deo honor et gloria in secula seculorum. Amen. Deo gratias. Christe lesu, fili Dei uiui, cum Sancto Spiritu, miserere nobis. Qui sedes ad dextram Patris miserere nobis. Gloria Patri. Christe lesu. Exsurge Domine, ad- iuua nos propter nomen tuum. A-ris Driliten nu, 13 134 and us ricene do fselne fultum, and us set feondum ahredde ; forSon we naman pinne nyde lufiaS. Cyrie leison. Christe leison. Cyrie leison. PATER NOSTER QUI ES IN CELIS, &c. Feeder mancynnes, frofres ic J^e bidde, halig Drihten, ]?u ]>e on lieofonum eart ; ]?8et sy gehalgod hyge-creeftum feest fin nama nu tSa, neriende Crist, in urum ferhS-locan, fseste gestaSelod. Cume nu to mannum, mihta Wealdend, fin rice to us. 135 and to us quickly make kindly aid, and rid us from foes ; for we thy name intensely love. Lord pity us. Christ pity us. Lord pity us. OUR FATHER WHO ART IN HEAVEN, &c. Father of mankind, of comfort I thee pray, holy Lord, thou who art in heaven ; that he hallowed in the mind's powers fast thy name even now. Saviour Christ, in our mind's recess firmly estabhshed. Come now to men. Lord of mights, thy kingdom, [even] to us. 136 righteous Judge, and thy beUef, in our hfe-day, within our mind gloriously dwell- And thy will with us be performed in the habitation of earth's kingdom, as it purely is in heaven's glory with joys celebrated aye to ages forth. ■ Give us to-day. Lord of men. High King of heaven, our bread, which thou sendest on the earth, for health to souls of the race of men ; that is the pure Christ the Lord God. Forgive us. Guardian of men. 137 rihtwis Dema, and 'Sin geleafa, in lif-daege, on urum mode maere furhwunige. And ]>m willa mid us weor'Se gelaested on eardunge eor(San rices, swa hluttor is in heofon-wuldxe wynnum gewlitegod a to woruld forS. Syle us to-daege, Drihten gumena, heofena heah Cyning, hlaf urne, (userne) pone ]7U onsendest sawlum to haele, on middan-eard, manna cynnes ; J?9et is se clsena Crist Drihten God. Forgif us, gumena Weard, us gyltas and synna, and ure lealitras alet, lices wunda, and man-dseda ; swa we mildum witS 'Se selmihtigum Gode oft abylgeaS ; swa swa we forlaetaS leahtras on eor])an ]?am ]>e wi^ us oft agylta^, and him wom-dsede witan ne ])enca'5, for earnunge ecan lifes. Ne Ised ]>u. us to wite in wean sorge, ne in costnunge, Crist nerigende ; Jjylses we arlease ealra J)inra mildsa furh feondscipe fremde weorSan. And wi6 yfele gefreo us 139 [our] guilts and sins, and our vices remit, the body's wounds, and evil deeds ; as we against thee, [the] merciful almighty God, often offend ; so as we forgive faults on earth to those who against us often trespass, and them for evil deeds think not to blame, for the obtaining of eternal life. Lead thou us not for torment into woe's sorrow, nor into temptation, Christ the Saviour ; lest we impious to all thy mercies, through enmity, become strangers. And from evil free us 140 also even now of every foe. "We in our inmost soul, King of angels, thanks and glory, true Lord of victory, heartily express : because thou mercifully by might redeemedst us from the bondage of hell's torment. So be it. My soul shall live, and shall praise thee, and thy judgements shall help me. My soul shall live, and thee gladly praise, and me thy judgements indeed shall help. I erred as a sheep which had been lost ; seek thy servant. Lord, for I have not forgotten thy commandments. I strayed as the foolish sheep. Ill eac nu (5a feonda gehwylces. We in ferh(5-locan, Deoden englt*, ])anc and wnldor, soS sige-drihten, secgaS georne ; foes ])e ]n\ us milde mihtum alysJest fram hseft-nyde helle wites. WeorSe j^aet. Viuet anima mea et laudabit te, et iudicia tua adiuuabunt me LeofaS sawul min, and ]>e lustum here^, and me |jine domas dcedum fultumia^. Erraui sicut ouis quae perierat; re- quire seruum tuum Domine, quia man- data tua non sum oblitus. Ic gedwelede swa faet dysige sceap. 142 ])^t ]?e forwur^an wolde, huru la sec jjinne esne elne, Drihten, forSon ic Jnnra beboda ne forgeat beorhtra sefre. CREDO IN DEUM PATREM OMNI- POTENTEM, &c. iElmihtig Faeder up on rodore, J?e ^Sa sciran gesceaft sceope and worhtest, and eorSan wang ealne gesettest ; ic ])e, ecne God senne gecenne, lustum gelyfe. pu eart lifes Frea, engla ordfruma, eorSan wealdend ; and ]>u garsecges grundas geworhtest ; and J>u '6a manego cansfc 143 which perish would ; at least O seek thy servan*: with fervour, Lord, for thy hright commandments I never forgot. I BELIEVE IN GOD THE FATHER ALMIGHTY, ET CETERA. Almighty Father up in the sky, who the bright creation shapedst and wroughtest, and earth's plain all settest : I thee one eternal God acknowledge, [and] gladly believe. Thou art hfe's Lord, prime origin of angels, earth's Ruler, and thou the ocean's depths createdst ; and thou the multitude know est 144 of the glorious stars. I on thy true Son believe, the saving King, hither sent from the lofty realm of angels ; whom Gabriel, God's messenger, to the holy Mary herself announced : A woman immaculate I She the message received nobly, and thee [lier] Father's self under the inclosure of her breast [as] a child conceived. There was not perpetrated a crime at the espousals ; but there the Holy Ghost the earnest gave, the virgin's bosom filled with bliss ; and she certainly 145 mserra tungla. Ic on Sunu ])inne soSne gelyfe, hselendne Cyning, hider asendne of ]>am uplican engla rice ; ])one Gabriel, Godes serend-raca, sancta jNIarian sylfre gebodode, ides unmaene. Heo J7set serende onfeng freolice, and ^e Fseder sylfiie under breost-locan beam acende. Nses ))8er gefremmed firen set giftum ; ac peer Halig Gast liand-gyft sealde, paere faemnan bosm fylde mid blisse ; and heo cuSlice 146 ceude swa mserne eort5-bueDdum engla Scyppend ; se to frnfre gewearS fold-buendum j and ymbe Bethleem bodedon eiiglas, })8et acenned waes Crist on eortJan. pa se Pontisca Pilatus weold under Romwarum rices and doma, fa se deora Frea deaS J^rowade, on galgan astah, gumena Drihteu : fone geomor-mo3 losep byrigde ; and he of helle huSe gefette, of ]>am susl-hofe, sawla manega ; bet tSa uplicau 147 to earth's inhabitants thus bore the glorious Creator of angels ; who was for consolation to the dwellers on the ground ; and about Bethlehem angels proclaimed that born was Christ on earth. Then the Pontish Pilate ruled under the Romans the kingdom and judgements, when the dear Lord suffered death, on the gallows mounted, the Lord of men : wnom, sorrowful in mind Joseph buried ; and he from hell the booty fetched of many souls, from the abode of torment, [and] bade them the lofty 148 country seek. Therefore on the third day the Ruler of peoples arose, the kingdom's Lord, speedily from the dust. And he fort^ ttays his followers with counsels cheered, and then began to seek his kingdom, the lofty country. He said that he would none forsake, who forth beyond that would follow him, and with firm mind shew goodwill. I with hope embrace the Holy Ghost, equally eternal as is either called Father or noble Son in peoples' languages. Not are inese three Gods, 149 efel secan. pses ))y Sriddan dange peoda Wealdend Eras, rices Frea, recene of moldum. And he feowertig dag?. folgeras sine runum arette ; and Sa his rice began J>one uphcan e6el secan. CwseS ])3et he nolde naenne forlsetan, fe him for3 ofer j)aet fihan wolde, and mid faestum sefaa freode gelsestan. Ic Hahgne Gast hihte beluce, emne swa ecne swa is at5or gecweden, Faeder oS5e freo Beam folea gereordum. Ne synd ])3et preo Godaa, 14 150 |)riwa genemned ; ac is an God, se ^e ealle hafa^ ]7a ]>rj naman ]?inga gerynum, so^ and sige-fsest, ofer side gesceaft, wereda wuldor-g\'fa, wlanc and ece. Eac ic gelyfe, fset syn leofe Gode*, ]7e J)urh senne gej?anc Ealdor heriaS, heofona heah-cyning, her for life. And ic gemsenscipe * Dr. Hickes has given a singular version of this line : — That Spouse helovcd of God, The Holy Church : in a marginal Note he supports his view hy quoting a number of texts in which the Church is designated the Spouse. But the whole of his version and his Note are founded upon the word ' syn/ which he took for a noun signifying * spouse,' upon what authority does not appear ; whereas it is merely the substan- tive verb used elUptically for J^a syn, they or those 151 [though] thrice named ; but is one God, who hath all those three names by mysteries of things, true and triumphant, over the wide creation, the glory-giver of hosts, lofty and eternal. Also I believe that [they] are dear to God who through one thought praise the Lord, heaven's high King, :iere for life. And I believe Rre, as more fully expressed by Lupus or Wulfstane in his Sermo de Fide Catholica, — a paraphrase of the Creed :— Leofan men, we gelyfa"S ]?aet halige c:ela]7nng sy ealra cristenra manna to anum rihtan geleal'an, and ba^t )7a syn Gode leofe J^e J)urh anfeald ge]5ane hine lufia'5 and heriaS. Wheloc's Bede, p. 488. Beloved men, we believe that there is a holy con- vocation of all christian men to one right faith, and that those are dear to God who by simple thoughj [single-mindeduess] love and praise him. ]52 the grand communion of thy saints here for Ufe. Remission I beUeve of every crime. And I the resurrection beheve of all men*s flesh on earth, at the dreadful hour. There thou eternal life to all wilt deal, as here every man shall please the Creator. And I have cried to thee, O Lord, and in the morning my prayer shall prevent thee. I now to thee, eternal Lord, with earnest thought have mightily cried ; and my prayer every morning before thyself sincere shall come. 15S mserae getreowe })inra haligra her for life. Lisse ic gelyfe leahtra gehwylces. And ic ])one serist ealra getreowe flaesces on foldan, on ]?a forhtan tid. peer )?u ece lif eallum daelest, swa her manna gehwylc Metode gecwematJ. Et ego ad te Domine clamaui ; et mane oratio mea preueniet te. Ic nu to ^e, ece Drihten, mid mod-gehygde maegne clypode ; and min gebed morgena gehwylce fore sylfne Se soSfsest become. 154 Uerba mea auribus percipe Domine ; intellige clamorem meum. Word ]?u min onfoh, wuldres Ealdor, and mid earum gehyr, ece Drihten. Intende voci orationis meae^ rex raeus et Deus meus. Ongyt mine cljpunga cu^um gereorde ; beheald min gebed holdum mode ; J)u eart min Cyning, and eac ece God. Quoniam ad te orabo Domine ; mane exaudies uocem meam. Fort5on ic to ^e, ece Drihten, sot5um gebidde ; and J?u symble gehyr morgena gehwylce mine steihe. 155 Perceive with [thine] ears my words, O Lord ; understand my cry. Receive thou my word. King of glory, and with ears hear, eternal Lord. Attend to the voice of ray prayer, my King and my God. Understand my crying with known speech ; behold my prayer with favourable mind : Thou art my King, and also eternal God. For I will pray to thee. Lord ; in the morning thou shalt hear my voice. For I to thee, eternal Lord, will truly pray ; and thou always hear every morning my voice. 156 For thou art not a God willing ini- quity. In the mprning I will stand by thee, and will see. I will stand by thee early in the morning, and to thee [thy] self will look ; because for a truth I wot that thou, Lord, wiliest not any iniquity. Thy w^ays, Lord, make known to me, and thy paths teach thou me. Make thy ways to me intelligible, Lord ; and teach me also the steps of thy paths. Direct me in thy truth, and teach me ; for thou art God my Saviour ; and I have waited for thee the whole day. Direct me in counsel, and speedily teach me, that I in thy truth may ever live. 157 Quonlam non Deus uolens iniquita- tem tu es. Mane adstabo tibi et vi- debo. Ic ]>e setstande ser on morgen, and t5e sylfne geseo ; for(5on ic to so6e wat, J)aet 'Su unriht ne wilt senig, Drihten. Uias tuas, Domine, notas fac milii ; et semitas tuas edoce me. Do me wegas pine wise, Drihten ; and me t5inra stiga Btapas eac gelser. Dirige me in uerltate tua, et doce me ; quia tu es Deus salutaris meuy, et te sustinui tota die. Gerece me on rsede, and me ricene gelaer, );3et ic on )>inre so^faestnysse symble lyfige. 158 Reminiscere niiserationum tuarum Domine et misericordiae tuae ; quae a seculo sunt. Wes ]>u. gemyndig miltsa ]?inra, ]>e '5u, Drihten, dydest syS^an dagas wserou, and Su wislice ))as woruld gesettest. Delicta iuuentutis meas et ignorantias meas ne memineris Domine ; secundum magnam misericordiam tuam memor esto mei. Ne gemynega }>u me minra fyrena gramra to georne, fe ic geong dyde, and me uncuSe segliwaer wseron : For ]nnre ]?sere myclan mildheortnysse weorS gemyndig miiit mihtig Drihten. 159 Remember thy compassions. Lord, and thy mercy ; which are from the age [from everlasting] . Be thou mindful of thy mercies, which thou, Lord, didest since days were, and thou wisely this world establishedst. The faults of my youth, and my ignorances remember not, Lord; ac- cordmg to thy great mercy be mindful of me. Remember thou not to me my heinous crimes too earnestly, which I young committed, and to me unknown were everj^where : For thy great mercy be mindful of me, mighty Lord. 160 Judge, Lord, them that hurt me ; defeat them that fight against me. Judge, Lord, now those -who formerly hurt me fight Ukewise against those who fought against me. Lay hold on arms and shield ^ and arise to my aid. Seize spear and shield and willingly stand up in aid to me against the terror of foes. Discharge the lance, and close against those, who pursue me : say to my soul, I am thy salvation. Guard me with war-weapons against the unfavourable ; and with war enclose me from cruel foes, who are all persecuting me : say then afterwards 161 ludlca Domlne nocentes me; ex- pugna impugnantes me. Dem Drihten nu J)a me deredon ser, afeolit swylce fa me fuhtan to. Apprehende arma et scutum ; et ex- surge in adiutorium mihi. Gegrip gar and scyld and me georne gestande on faltume wis feonda gryre. Effunde frame am, et conclude aduer- sus eos, qui me persecuntur : die anime meae salus tua ego sum. Heald me bere-weepnum wis unholdum ; and wige beluc wraSum feondum, pe min eh tend ealle syndon : saege j^onne sy55an 162 sawle minre, j^set ^u hire on hsele hold gestode. Repleatur os meum laude tua, ut possim cantare gloriara tuam, Sy min mu^ and min mod msegne gefylled, ))aet ic ]?in lof maege lustum singan, and wuldor ^in wide? msersian, and Se ealne dseg seghwser herian. Auerte faciem tuam a peccatis meis ; et omnes iniquitates meas dele. Awend ]?ine ansyne d fram minum frsecnum fyrenum ; and nu forS heonon eall min unriht adwsesc seghwser symle. 163 to my soul that thou for her salvation hast stood favourable. Let my mouth be filled wiili thy praise, that I may chant thy glory. Be my mouth and my mind mightily filled, that I thy praise may gladly sing, and thy glory largely magnify, and thee all the day everywhere praise. Turn away thy face from m.j sins; and blot out all my iniquities. Turn away thy countenance aye from my presumptuous crimes ; and now henceforth all my iniquity blot out everywhere always. 164 A clean heart create in me, O God; and a right spirit renew in my bowels. Give me, holy God, a c\Ran heart ; and a right spirit, God, renew in my mind especially, my Lord. Cast me not forth from thy face ; and take not thy holy spirit away from me. Cast thou me not. Lord of glory, from thy face for evermore ; especially bear not away the holy Ghost, that he to me suddenly become strange. Restore to me the joy of thy salva- tion ; and with thy principal spirit con- firm me. Give me thy salvation's 165 Cor mundum crea in me Deus ; et spiritum rectum innova in uisceribus meis. Syle me, halig God, heortan clsene ; and rihtne gast God geniwa on minre geliigde hum, min Drihten. Ne proiicias me a facie tua ; et apiri- tum sanctum tuum ne auferas a mc. Ne awyrp fu me, wuldres Ealdor, fram 6inre ansyne sefre to feore ; ne hum on-weg aber |)one halgan Gast, ]>8et he me faeringa fremde wyrSe. Redde michi laetitiam salutaris tui ; et Spiritu principali confirma me, Syle me J?inre hselu 15 166 liolde blisse ; and me ealdorlice sejjele Gaste on tSinne willan getryme weroda Drihteu. Eripe me Domine ab homine malo ; a uiro iniquo libera me. Genere me wi5 niSe, for naman ))inum ; fram yfelum men, ece Drihten. Eripe me de inimicis meis Deus meus ; et ab insurgentibus in me libera me. Ahredde me, halig God, hefiges nitSes feonda minra, ]>e me feohtatJ to ; alys me fram laSum, J?e me lungre on risan willaS nympe ]?u me raed gife. 167 gracious joy ; and with thy princely noble Spirit in thy will confirm me. Lord of hosts. Rescue me, Lord, from the evil man ; from the unjust man free me. Save me iVom malice, for thy name ; from an evil man, eternal Lord. Rescue me from my enemies, O my God ; and from those rising against me deliver me. Rid me, holy God, of the heavy mahce of my foes, that fight against me ; free me from the wicked who will instantly rise upon me unless thou give me counsel. 168 Rescue me from those who work iniquity; and from the man of blood save me. Save me from the mahce of evil-doers, who here unrightly all work ; and me from the hlood-thirsty man's violence preserve. So I will sing a psalm to thy name for ever ; that I may pay my vows from day to day. So I to thy name hy constraint will sing, that I my vow may here pay from day to day, as it is meet. Hear us, God our Saviour, the Hope of all the ends of the earth, and on the sea afar. Hear us saviour God ; 1G9 Eri'pe me de operantibus inlquit.i- tem ; et de uiro sanguinum salua me. Genere me fram nit5e naht fremmendra, J)e her unrihtes ealle wyrcea^ ; and me wi3 blod-hreowes wares bealuwe gehaele. Sic psalmum dicam nominl two in seculum seculij ut reddam uoia. mea de die in diem. Swa ic naman J>inum neode singe, J)8et [ic] min gehat her agylde of dsege on dseg, swa hit gedefe wese. Exaudi nos Deus salutaris noster, Bpes omnium finium terre, et in mari longe. Gehyr us, hselend God ; 170 J?u eart hiht ealra fe on Sisse eorSan utan syndon, o^6e feor on sse foldum wuniaS. Benedic anima mea, Domino j et omnia interiora mea nomen sanctum eius. Bletsa mine sawle bli^e. Drihten ; and eall min ineran his ]?one ecan naman. Benedic anima mea Domino ; et noli oblivisci omnes retributiones eius. Bletsige mine sawle bealde Drihten ; ne wilt ^u ofergeotul sefre weor^an ealra goda, J)e he Tie aer dyde. Qui propitiatur omnibus iniquitatibus tuis ; qui sanat omnes languores tuos. 171 thou art the hope of aJl who on this earth %\ithout are, or far in the sea in lands dwell. Bless, O my soul, the Lord ; and ali my inner [parts], bless his holy name. Bless, O my soul, bhthely the Lord ; and all my inner [parts], his eternal name. Bless, O my soul, the Lord ; and will not to forget all his retributions. Bless, my soul, boldly the Lord ; nor wilt thou forgetful ever become of all the goods, which he ere did thee. Who is become propitious to all thy iniquities ; who heals all thy sicknesses. 172 He to thy e\dl deeds all has shown mercy and thy ailings all has healed. Who has redeemed thy life from de- struction ; who fills in good things thy desire. Who redeemed thy dear hfe from destruction ; [and] filled thy will fairly with good. Who crowns thee in compassion and mercy ; thy youth, as the eagle's, shall Le renewed. He has made thee victorious with true mercy ; and thee with merciful mind confirmed : thou art renewed, to the eagle hkest, in youth already become prudent. I confess to the Lord God, 173 He |>inum man-dsedum miltsade eallum ; and fine adle ealle gehaelde. Qui redemit de interitu uitain tuam ; qui replet in bonis desiderium tuum. Se alysde |jin lif leof of forvvyrde ; fylde ])inne willau fsegere mid gode. Qui coronat te in miseratione et mi- sericordia ; renovabitur sicut aquile iu- uentus tua. He 6e gesigefseste sotSre mildse ; and 5e mildheorte mode getrymede : eart 6u edniwe earne gelicost, on geoguSe nu gleaw geworden. Confiteor Domino Deo. 174 Converte nos Deus salutarls noster ; et auerte iram tuam a nobis. Gehweorf us hraSe, haelend Drihten ; and ^in yrre frara U8 eac oncyrre. DIgnare Domine die isto sine peo- cato nos custodire*. Mildsa us nu ])a, mihtig Drihten, mildsa us. Fiat misericordia tua super nos, quemadmodum speravimus in te, "Wese ])in mildheortnis, mihtig Drihten, well ofer us, swa we wenaS on fe. Domine saluum fac regem ; et exaiidi nos in die qua inuocauerimus te. • The Saxon of this and Latin of next omitted, — 175 Turn us, God our Saviour ; and turn . away thy wrath from us. Turn us quickly, saviour Lord ; and thy anger from us also avert. Deign, Lord, this day to guard us without sin. Have mercy on us now, mighty Lord, have mercy on us. Let thy mercy be upon us, as we have hoped in thee. Be thy mercy, mighty Lord, well over us, as we hope in thee. Lord, make safe the king; and hear us in the day in which we call upon thee, [Miserere nostri, Domine, miserere nostri.] 176 Make, Lord, the king by deeds safe ; and us also hear with gracious mood, on such [of] days as w6 call to thee. Lord. Save thy people, Lord ; and bless thy heritage ; and rule them and exalt them to eternity. Heal thy people, holy Lord ; and all thy heritage also bless ; govern thou them also, that they to [all] ages in joys may Hve. Peace be in thy strength, and abun- dance in thy towers. Be to thee in thy strong-hold peace most and foremost* ; ftud in thy towers be for the times abundance. • Properly foremest, i. e. form- est. 377 Do, Drihten, cyng daedum lialne ; and us eac gehyr holdum mode, swilce we $e daga, Drihten, cigen. Saluum fac populum tuum Domine ; et benedic hereditati tue ; et rege eos et extolle illos in seternum. Hal do ]>m folc, halig Drihten ; and 6in yrfe eac call gebletsa ; rece ])u heo swylce, })8et hi on worulde ■wynnum* Ufigen. Fiat pax in uirtute tua ; et abundan- tia in turribus tuis. Sy J)e on Sinum msegne sib maest and fyrmest ; and on finum torrum wese tidum genihtsum. * MS. jynnum. — " Peaceably." Ilickes. 178 Domlne, exaudi orationem meam ; et clamor meus ad te perueniat Du min gebed, msere Drihten, gehyr, heofones Weard ; and gehlyde min to 5e becume, )>eoda Reccend. Miserere mei Deus secundum mag- nam misericordiam tuam. Mildsa me, mihtig Drihten, swa 'Su manegum dydest, aefter 8inre J^sere mycelan mildheortnysse. Domine Deus uirtutum conuerte nos ; et ostende faciem tuam, et salui erimus, Gehweorf us, maegna God, and us milde seteow finne andwlitan, ealle we beo^ hale, Domine sancte, Pater omnipotens, 179 Lord, hear my prayer ; and let my cry come to thee. Hear thou my prayer, glorious Lord, heaven's Guardian ; and let my shouting tome to thee, Euler of peoples. Pity me, O God, according to thy great mercy. Have mercy on me, mighty Lord, as thou to many hast done after thy great mercy. Lord God of virtues, convert us, and shew thy face, and we shall be safe. Turn us, God of mights, and to us mildly shew thy countenance, all we shall be whole. Holy Lord, almighty Father, eternal ]80 God, who hast made us to come to the beginning of this day, save us by thy power, that in this day we may decUne to no sin, but always our words may proceed, and our works be directed to do thy righteousness. Precious in the Lord's view is the death of his saints. May the holy mother of God, the virgin Mary^ and all the saints of God, intercede for us sinners to the Lord of lords, that we may deserve to be aided and saved b}' him: [O Thou] who livest and reignest God, (&c.) God, attend for my aid : Lord, hasten to help me. Be, Lord God, a precious aid ; behold me. Lord, and quickly then assist me at life-need. Glory to the Father. 181 aeterne Deus, qui nos ad principium huius diei peruenire fecisti ; tua nos salua uirtute, ut in hac die ad nullum declinemus peccatum ; sed semper ad tuam iustitiam faciendam nostra proce- dant eloquia, et dirigantur opera. Pretiosa est in conspectu Domini mors sanctorum eius. Sancta Dei genetrix uirgo M ria et omnes sancti Dei intercedant pro nobis peccatoribus ad Dominum dominorum, ut mereamur ab eo adiuuari et saluari; qui uiuis et regnas Deus. Deus in adiutorium meum intende : Domine ad adiuuandum me festina. Wes, Drihten God, deore fultum ; beheald me, Drihten, and me hraSe syS^an ^efultama set feorh-besrfe. Gloria Patri. 16 182 Kyrie eleison. Pater noster. Et ne nos inducas. Resplce in seruos tuos, et in opera tiia Domine ; et dirige filios eorum. Geseoh ]nne scealcas swsesum eagum, and on |>in agen weorc, ece Driliten ; and heora beam gerece bli^um mode. Et sit splendor Domini Dei nostri super nos ; et opera manuum nostra- rum dirige super nos. Wese us beorlitnys ofer bli^au Drihtnes ures, fees godan Godes, georne ofer ealle ; gerece ure liand-geweorc heah ofer usic. Orernus. Dirigere et sanctificare et 183 Lord have pity. Our Father. And lead us not in- - Look upon thy servants, and upon thy ^^•orks, Lord, and direct tUeir sons. Look upon thy servants with pleasant eyes, and on thy own work, eternal Lord : and direct their children with a cheerful mind. And let the brightness of the Lord our God be upon us ; and the vrorks of our hands direct thou upon us. Be over us the brightness of our kind Lord, the good God, freely over all ; direct our Imnd-ywork high over us. Let us pray. — Lord God, King, Cre- 184 ator of heaven and earth, we beseech thee to-day that thou daily deign to di- rect, sanctify and govern our hearts and bodies, our actions also and speeches^ in thy law, and in the precepts of thy commandments ; that here and every- where we may deserve by thee to be always safe and free, O Saviour of the w^orld, who with the Father and the Holy Ghost livest and reignest God through all ages of ages. Amen. Our aid [is] in the name of the Lord, who made heaven and earth. — Bless ye. — May God the Son of God deign to bless us. Amen. Of the Office of the third hour. At Undern we ought to praise God, because at undern-time Christ was by the judgement of the Jews condemned to death, and led toward the cross^ on which he afterwards suffered for the re- demption of the whole world. On the day of Pentecost came the Holy Ghost 1S5 regere digneris Domine Deus rex crea- tor cceH et terras hodie quesumus coti- die corda et corpora nostra, actus quo- que et sermones nostros in lege tua, et in preceptis mandatorum tuorum ; ut hie et ubique per te semper salui et li- beri aesse mereamur, Saluator mundi; qui cum Patre et Spiritu Sancto uiuis et regnas Deus per om.nia secula secii- lorum. Amen. Adiutorium nostrum in nomine Domini, qui fecit coelum et terram. Benedicite. Deus Dei Filius nos benedicere dignetur. Amen. De officio teriice liorce. (Under n-sang.) On undern we sculon God herian, for^am on undern-timan Crist \\a*s -Surh ))ara ludea dom to deaSe for- demed, and to\veard ]?aere rode geloed, \e. he sySSan on |;ro\vode for ealles middan-eardes alysednysse ; and eft, nefter his a^riste, on pentecostenes daeg k86 com se Halga Gast on undern-timan ofer ^a apostolas, J^aer hi astgaedere ge- samnode waeron, and hi ealle sona ge- fyllede wurdon swa swy^e mid Godes gyfe, f>a::t hi eallra gereorda getingnesse hsefdon, and heora lar wear^ geond eahie middan-eard syS^an gecy^ed and ge- dseled ]7eodum to helpe. Undern is daeges "Sridde tid ; ]7onne is eac rihtlic ]?aet we to ]?9ere )7riddan tide )?a halgan 'Srynnesse geornUce herian. Deus in adiutorium meum intende. Gloria Patri. Hymnus. Nunc Sancte nobis Spiritus. Psahnus. — Capitel. Gratia nobis et pax a Deo Patre nostro et Domine Jesu Christo. Deo Gratias. Kyrrie leison. Christe leison. Cyrrie leison. Pater noster. 187 at undern-time upon the Apostles, where they were assembled together ; and im- mediately they were all filled so power- fully with God's grace, that they had the faculty of all languages ; and their doctrine was afterwards made known and dispersed through all the world for a help to the nations. Undern is the third hour of the day; then it is also right that we at the third hour heartily praise the holy Trinity. God attend to my aid. Glory to the Father. Hymx. Now to us, O holy Spirit. Psalm. — Chapter. Grace to you and peace from God the Father and the Lord Jesus ChriKt. 'riianks to God. Lord have mercy. Christ have mercy. Lord have mercy. Oar Father. 183 I said. Lord, be merciful to me ; heal my soul, for I have sinned to thee. I now with might said. Be merciful to me, Lord ; heal my soul, for it repents me now that I crimes against thee committed abundantly. Turn, Lord, a little, and be exorable for thy servants. . Turn us a little, holy Lord ; be to thy servants very easily entreated. Send them help, O Lord. Lord, hear. The Lord [be] with us. Lord God, who at the third hour of the day, for the salvation of the world, wast led to the punishment of the cross, we humbly entreat thee, that we may always find with thee pardon of our 189 Ego dixi, Domine miserere mei; sana animam meam, quia peccavi tibi. Ic nu moegene cwej?e miltsa me Drihten ; hael mine sawle, forSon me hreoAve'6 nu, ])aet ic firene on 6e fremed geneahhige. Convertere, Domine, aliquantulum ; et deprecabilis esto super seruos tuos. Gehweorf us hwaet-hwjga, halig Drihten ; •wes 6inum scealcum wel eaS-bene. (-bede.) Mitte eis Domine auxilium. Domine exaudi. Dominus nobiscum. Domine Deus qui hora tertia diei ad crucis poenam pro mundi salute ductui es, te suppliciter deprecamur, ut de preteritis malis nostris semper apud te inueniamus ueniam ; et de futuris lu- 190 giter habeamus custodiam : qui cum Patre. De Officio sexte hore. [Middceg-sang.) On midne daeg we sculon God he- rian, forSam to middes daeges Crist waes on rode aSened ; and us ealle ]7a ]7urh his -Srowunge, mid his deorwyr- '^an blode gebohte of deofles anwealde and of ecan dea^e : and ^j we sculon on ^one timan to Criste beon georne clypigende, and hine herigende ; J?aet we mid ]?am geswytelian, ]?ae,t we ge- myndige beon ]7aere myclan mildheort- nysse, \e he on mancynne geworhte, ]?a 'Sa he let hine sylfne syllan to cwale for mancynnes Jjearfe. Deus in adiutorium meum intende. Gloria Patri. Ymnus. Rector potens uerax. 191 past evils, and may continually have safeguard for the future : who with the Father. Of the Office of the sixth hour. At mid-day we ought to praise God, because at mid-day Christ was extended on the cross ; and then through his suffering bought us all with his precious blood from the devil's power and from eternal death : and therefore we ought at that time to be eagerly crying to Christ, and praising him that we may thereby manifest that we are mindful of the great mercy which he wrought on mankind, when he let give himself to torture for mankind's necessity, [profit.) God to my help attend. Glory to the Father. Hymn. Ruler mighty [and] true. 192 Chapters. But prove all things, hold that which is good: abstain [yourselves] from every evil appearance. Thanks to God. The Lord rules me. Lord have mercy. Christ have mercy. Lord have mercy. Collect. Lord Jesus Christ, who at the sixth hour didst for us ascend upon the cross, and didst rescue Adam from hell, and didst restore him into paradise, we pray thee that thou command to rescue us from all our sins, and keep us always in thy holy works : Jesus Christ who with (&c.). Of the Office of the ninth hour. At noon-time we ought to praise God, because at that time Christ prayed for those who injured him and afterwards gave up his spirit : and at that time ought faithful men earnestly to pray, and to remember the wonder 193 Capitula. Omnia autem probate, quod bonum est tenete : ab omni specie mala absti- nete uos. Deo gratias. Dominus regit me. C}Trie leison. Christe leison. Kyrrie leison. COLLECTA. Domine lesu Christe, qui sexta hora pro nobis in cruce ascendisti, et Adam de inferno eruisti, eumque in paiadyso restituistij te quesumus ut ab omnibus peccatis nostris eripere nos iubeas, et in operibus tuis Sanctis semper custo- dias : lesu Christe qui cum. Be Officio noTKB lior(R. {Non-sang.) On NON-TIM AN we sculon God he- rian, for^am on )7one timan Crist gebaed for 'Sam ))e him deredon, and sySSaa his gast asende : and on ^one timan sculon geleafulle men hi georne gebid- dan, and gemunan J^ast wundor faet "Sa 194 geworden wear^ ; f'a se sylfa for man- cyn dea^ ge]7olode, \fe eallum mancynne lifes geu^e. Dominus in adiutorium meum, Gloria Patri. Ymnus. Rerum Deus tenax uigor. Capitula. Alter alterius honera portate, et sic adimplebitis legem Christi. Deo gratias. Ab occultis meis munda me Domine. Kyrriel. ChristeL Kyr- riel. COLLECTA. Domine lesu Christe, qui hora nona in crucis patibulo confitentem latronem intra maenia paradysi transire iussisti; tibi suppliciter coniitentes peccata nos- tra deprecamur deleas ; et post obitum nostrum paradisi nobis gaudia introire 195 which then was done ; when he himself suffered death for mankind, who to all mankind gave life. Lord to my help. Glory to the Father. Hymn. God, the firm strength of [all] things. Chapters. Bear one another's burthens, and so ye shall fulfill the law of Christ. Thanks to God. From my secret [sins] cleanse me, Lord. Lord have mercy. Christ have mercy. Lord have mercy. Collect. Lord Jesus Christ, who at the ninth hour, on the gibbet of the cross, didst order the confessing robber to pass with- in the walls of paradise, humbly confess- ing our sins to thee we entreat thee to blot them out; and after our decease grant us to enter the joys of paradise^ 196 O Saviour of the world : who with the Father (&c.). At Evening, At Even we ought to praise God : at that time man offered in the old law, and with smoke of frankincense in the temple willingly honoured the altar to the praise of God; and at even-time our Lord offered at his evening repast, and dealt to his disciples, by holy my- stery, bread and wine, for his selPs body, and for his own blood. And at even-time it was that Joseph unfastened Christ's body from the cross. Then we have much need that we re- member such [things] and thank God, and at that time willingly offer our prayers to our Lord ; as David says : Let my prayer be directed to thee. Lord, as incense in thy sight. Be in thy sight 197 concedas, Saluator mundi : qui cum Patre. Ad Uesperwn. {^fen-sang.) On sefen we sculon God herian : on ■Sone timan man ofFrode on |7aere ealdan ae, and mid recels-reocan on 'Sam temple ]?a3t weofod georne weorSode Gode to lofe ; and on sefen-timan ure Drihten offrode aet his sofen-gereorde, and daelde his discipulum, )7urh halig geryne, hlaf and win, for his sylfes Hchaman, and for his agen blod. And on sefen-timan hit waes |7aet Joseph Cristes lichaman of rode aU- node. ponne we agon myccle J^earfe );aet we swylce gemunan and Gode ban- cian, and on j7one timan ure gebedu urum Drihtne georne ofFrian ; eal-swa Dduid cwae^ : Dirigatur Domine ad te oratio mea sicut incensum in conspectu lUO. Sv on Sinre eesihtJe 17 198 mines sylfes gebed full ricene gerebt, swa recels bi^ ])onne gifre gleda bserna^. Deus in adiutorium meum intende. Gloria Patri. Gratia Domini nostri lesu Christi et caritas Dei et communicatio Spiritus Sancti sit semper cum omnibus nobis. Deo gratias. R. Adiutorium nos- trum in nomine Domini. V. Qui fecit coelum et terram. Hymnus. O lux beata Trinitas. V. Dirigatur Domine ad te oratio mea. Misericordia Dei et sanctum nomen eius super timentes eum. p. Magnificat. Kirri^ leison. 199 my [self s] prayer full quickly directed, as incense is when greedy coals burn. "" O God, attend to my help. Glory to the Father. The grace of our Lord Jesus Christ, and the love of God, and the communi- cation of the Holy Spirit be always with you all. Thanks to God. R. Our help is in the name of the Lord. V. Who made heaven and earth. Hymn. O blessed light, O Trinity. V. Lord, let my prayer be directed to thee. Gospel. God's mercy and his holy name [be] upon them who fear him. [My soul] magnifieth. Lord have merry. 200 Christ have mercy. Lord have mercy. Our Father. And lead us not into temptation. I have said prayers. Lord. Collect. Let us pray. At evening and morn- ing and mid-day, we humbly entreat thy Majesty, that, the darkness of sins being expelled from our hearts, thou make us come to the true light, which is Christ. Of Complene, At Fore-night we ought to praise God ere we go to bed, and to remember that near fore-night Christ was buried in the tomb; and therein his body rested so long as his will was. Then have we therefore great need that we meditate upon that, and at that time betake our- selves to God, ere we go to bed, and 201 Criste leison. Kirrie leison. Pater noster. Et ne nos inducas in temptationem. Preces ego dixi, Domine. COLLECTA. Oremus. Uespere et mane et men- die, Maiestatem tuam suppliciter exora- mus, ut expulsis de cordibus nostris peccatorum tenebris, ad ueram lucem, quas Christus est^ nos facias y 're. De Completorio. {Foran-nihi-^^ng,) On foran-niht we sculon God herian aer we to bedde gan, and gemunan \?ei Crist on byrgene neah forun-nihte be- byrged wear^ ; and ]?aer his lichaman on gereste, svva lange swa his willa waes. ponne age we J7aes micle |;earfe, J^ait we \ddt gef^encan, and us sylfe on ]7one timan Gode betaecan, aer we to bedde gan, and hine biddan ]7aet he us gedefre 202 reste geunne, and wr6 deofles costnunga gescylde, swa his willa sy. Conuerte nos Deus, — Deus in adiu- torium meum. Hymnus. Te lucis ante terminura. Christe, qui lux es, et die*" [Noctis tenebras detegis.] In nocte. Tu in nobis es Domine, et nomen sanctum tuum inuocatum super nos. Ne derelinquas nos Domine Deus nos- ter. Deo gratias. Custodi nos Domine ut pupillum oculi. Kyrrie leison. Christe leison, Kyrrie leison. Pater noster. — Credo in Deum Pa- * Vulg. lux es et dies, Noctis — The true reading, confirmed by the Theodisc or Frankish gloss, ta/ce (daege), not tak (daeg), may be seen in Grimm's 203 pray him that he grant us convenient rest, and shield us against the devil's temptations, so his will be. Turn us, God. — God, to my help. Hymn. Thee before the term of light. Christ, w^ho art the light, and with day [unveilest the darkness of night.] In the night. Thou art in us. Lord, and thy holy name invoked over us. Forsake us not, Lord our God. Thanks to God. Guard us. Lord, as the apple of the eye. Lord have mercy. Christ have mercy. Lord have mercy. Our Father. — I believe in God the Hyranorum veteris ecclesiae xxvi. Interpretatio Theotisca nunc priraum edita. Getting. 1830. 204 Father. — Let us bless the Father. — Blessed art thou, Lord. — May almighty God bless and keep us. Amen. Deign, Lord, this night. Let us pray. Visit, Lord, this habitation, and repel far from it all the snares of the enemy : may thy angels guard us in that peace ; and let thy blessing be upon us through the same [Jesus Christ.] The Lord [be] with you. Let us bless the Lord. The blessing of God the Father almighty, and of the Son, and of the Holy Ghost, remain always with you. Amen. Of the Nocturnal Celebration, At midnight we ought to praise God ; as David says : Media nocte surgebam ad confitendum tibi super judiciajusti- tioe tuse ; that is. At midnight I arose, O Lord, to confess to thee concerning the judgements of thy righteousness. Christ himself commanded that we should eagerly watch : Vigilate ergo. 205 trem. — Benedicamus Patrem. — Bene- dictus es Domine. — Benedicat et custo- diat nos omnipotens Deus. Amen. Dig- nare Domine nocte ista. Oremus. Ui- sita Domine habitationem istam ; et omnes insidias inimici ab ea longe re- pelle : angeli tui nos in ea pace custo- diant ; et benedictio tua sit super nos 2:)er eundem. Dominus uobiscum. Be- nedicamus Domino. Benedictio Dei Patris omnipotentis, et Filii, et Spiri- tus Sancti, maneat semper uobiscum. Amen. Be Nocturna Celebratione. {Uht-sang.) On uhtan we sculon God herian ; eal-swa Dauid cwae^ : Media nocte sur- gebam ad confitendum tibi super indicia iustitiai tu^e ; ^aet is. To middre nihte ic aras Drihten, et cetera. Crist sylf bead ]?a3t we georne wacian sceoldan; he cwaiS : Uigilate ergo quia nescitis 206 quando uenlet Domlnus ; ]^aet hvS : Wacia'S georne ; for^am ]7e ge riyton hwaenne eower Drihten cj'm^. And eft he cwae^ : Beati serui illi quos cum uenerit Dominus ; ])set is^ Eadlge beo^ )?a men J^e se Hlaford wacigende gemet, ]7onne he tocym'S. Us is mycel "Searf J7aet we geornhce wacian and waere beon; for)?am nele dea'S na cy^an hwaenne he cuman wyle, ]^e ma J^e feof ; ache cymj> ];onne man laest wen^. ponne bi^ se swySe gesaelig se ])e h'r6 J^onne waci- gende: Se bi^ wacigende "Se asmea^ ymbe Godes willan and ymbe his agene |?earfe, and on "Sam geenda^ : And se bi^ sleac and slaepende, se ]?e fuUgae^ eallum his ly^rum lustum )7urh deofles lare, and on 'Sam geenda^. And J?onne age we mycle )7earfe, fact we geornhce wacian, and ^ waere been wi'S deofles costnunga, and J^aet we ge- orne to Gode clypian, and aet him ge- 20/ quia nescitis quando venict Dominus; that is, Watch eagerly; for ye know not when your Lord shall come. And again he says : Beati servi illi quos cum venerit Dominus ; that is. Blessed shall be those men whom the Lord shall find watching, when he comes. We have great need that we eagerly watch and bew^are ; for death will not shew when he will come, more than a thief; but he comes when man least expects. Then shall he be very happy, who shall then be watching : He is w^atching who meditates about God's will, and about his ow^n necessities, and in them ends [his Ufe]. And he is slothful and sleep- ing, who, through the devil's instiga- tion, accomplishes all his wicked de- sires, and in them ends. And therefore have we great need, that we eagerly watch, and ever beware against the devil's temptations ; and that we heartily cry to God, and obtain 208 from him that he assist us by his mercy ; that we at our ending- time may be so watching in good deeds, that we ever afterwards may rest us in eternal rest. Now I have in some part touched concerning the daily hour-offices, which man ought to perform as necessary duty. Then there is much need that man understand that man in addition to that, shall often and anseldom praise God, and cry to God for many needs ; as the apostle says : Sine interraissione orate ; that is, Be aye incessantly pray- ing. And again the apostle says : Sive enim manducatis sive bibitis, sive ali- ^ud quid facitis, omnia in gloriam-Dei facite ; that is. If ye eat or drink or elsewhat work, whatsoever ye do*, do all thanking and praising God. Be the thing what it may be, that the man will work to profit, let him pray God for * Or, do what you may. 20y earnian, )?aet he us gefylste )7urh his mildheortnysse ; ]7aet we on urum ende- timan swa wacigende beon on godum daedum^ ]7aet we sy^San a us gerestan magan and motan on ecere reste. Nu ic haebbe be suman dsele ahrepod be -Sam daeghwamlican tid-J^enungum, •Se man to nydrihte don sceall. Donne is mycel J^earf J7aet man un- derstande )7aet man to-eacan J^am oft and unseldan sceall God herian, and to Gode clypian for manegum neodan; eall-swa se apostol cwae^ : Sine inter- missione orate ; }>aet is, Beo^ a symble eow gebiddende. And eft se apostol cwa^^ : Sine enim manducatis, sine bi- bitis, siue aliquid qui facitis, omnia in gloriam Dei facite ; f^aet is, Gyf ge etan, o^Son drincan, o^^on elles hwaet wyr- cean, don J;aet ge don, do^ ealle Gode ]?anciende and herigende. Beo ];aet ^inga )7aet hit beo ])Sit se man to note wyrcean wylle, bidde he God fultumes : 210 a a him spew^ Jje bet ; eall-swa Dauid cwae^ : Adiutor meus esto Domine ; )7aet is, Min Drihten, beo min fultum. And eft he cwae^ : Adiutorium nostrum in nomine Domini^ qui fecit celum et terram. Ure fultum is* God, Ipe gesceop and geworhte heofonas and eorSan, and ealle gesceafta : God us gefultumige to ure tJearfe, swa his wylla sy. Amen. * On Drihtnes naman gelang. Cod. MS. S. 18. C. C. C. C. ap. Wanley. P. IVS. R. /or Responsum. V. — ^Vesper? 211 aid: ever and aye he will speed the better; as David says: Adjutor meus esto Domine ; that is. My Lord, be my help. And again he says : Adjutorium nostrum in nomine Domini, qui fecit coelum et terram. Our help is God, who shaped and wrought heavens and earth, and all creatures : God assist us at our need, so his will be. Amen. P. 206, last, aci— to, MS. P. 209, 7. tidan )>enun- gan, MS. The monastic spelling in mLchi, eesS^e, kyrrieleison, &c. pleads MS. authority. 212 PRAYERS IN SAXON. O dear Lord, good Judge, spare me, eternal Potentate, 1 know my soul wounded by sins j heal thou her. Lord of heavens ; and cure thou her. Prince of life ; for thou most easilj carist of all physicians that have been far or wide. IL O bright Lord, Creator of people, mitigate thy mmd 213 PRECATIONES SAXONICE, Bibliothec. Cott. Jul. A. II. M& Drihten leof, aela Dema g6d, ge-ara me, ece Waldend. Ic wat mine saule synnum forwmidod ; gehael Su hj, heofena Drihten ; and gelacna tSu hy, lifes Ealdor ; forJ)an Su eSest miht ealra laeca, |>8era ]>e- ae-mirde side o5t)e wide. JEla. Frea beorhta, folkes Scippend, gemilsa fyn mod 18 2]i me to gode ; Bile )?yne are, ])yne earminge. Se byS earming, ]>e on eorSan her deeiges and nihtes deoflon campa^, and his willan wyrc?J ; wa him J>8ere mirig(5e, fonne he }>a handleaa hafa^ and sceawaS, bute he ))8es yfeles ser geswice. Se bytS eadig;, se ]?e on eorSan her dseiges and nvhtes Drihtne hyrset»,* and a hys willan wyrr?5 ; wel hym ]>dds geweorKeg, ponne he ^a hand lean hafaS and sceawaS, gyf he ealteawne ende gedreogetli. 2!5 ' for good to me ; grant thy mercy, thy commiseration. He is miserable, who on earth here day and night fights for the devil, and works his will ; woe to him of the mirtl», when he the reward has and sees, unless he from the e^ii previously depart. He is happy, who on eurtn here day and night obeys the Lord and aye his will works • weal to him of the workiiig. when he the reward has and sees, if he a good end shall make. • 216 III. O Light of lights, O joy of life, bestow on me, most glorious King, (when I for my soul ask heaven,) eternal mercy. Thou art clearly God, hast and rulest, alone over all, of earth and heaven the wide creation. Thou art the true Creator alone over all earth's inhabitants, likewise in heaven above. Thou art the Saviour God ; thee cannot praise any of men, though to us we assemble throughout the ample ground men above the mould through all the mid-region. 217 JElsL leohtes leobt, aela lifes wynii, geti])a me, tir-eadig Kyning, j/onne ic minre sawle swegl^ bydde, ece are. Du eart eat5e God, hsefst and waldest» ana ofer ealle, eorSan and heofoiias syddra gesceafta. Du eart sot5 Meotod ana ofer ealle eorS-bugende, swilce on heofonum up, Du eart Hselend God ; ne maeg Se aherian hsele^a senig j ]>eh. us gesomnie geond sidne grund men ofer moldan geond ealne middan-eard, 218 ne msege we naefie asaecgan, ne |J8et soS witan» hu t5u 8et5ele eart, ece Drihten ; ne feah engla werod up on heofonum snotra tosomne ssecgan ongunnon, ne magon hy nsefre areccean, ne ])8et gerim wytan, hu ^u msere eart, mihtig Drihten j ac is wunder ni^ J, "Wealdend enc^a, gif tSu hit syifa wast, sigores Ealdor, hu ?5u maere eart*, mihtig and maegen-strang, eaha kyninga Kjning, Crist hfiend, eaha worulda Sclppend, Wealdend engla, * Thii. thought appears to be original, and be- wrays, as we may say, an eflFort to solve the tran- 219 never can we express, nor the truth know, how noble thou art, eternal Lord ; nor though the host up in heaven of skilful angels together should begin to say, they never can declare, nor the number know, how glorious thou art, mighty Lord ; but there is much wonder. Governor of angels, if thou thyself knowest, Prince of triumph, how glorious thou art, mighty and main-strong, of all kings King, living Christ, Creator of all worlds, Governor of angels, scendental problem— Can the Infinite comprehend the Infinite ? 220 Virtue of all virtues. Lord Jesus. Thou art the Noble, whom in former days the Joy of all virgins gloriously brought forth in the city Bethlehem for a comfort to men, for mercy to all the children of time, who believe in the living God, and in the eternal light, up in the skies. Thy power is so majestic, mighty Lord, that any one of earth's inhabitants knows not the depth of the Lord's might ; and that any one of the order of angels knows not the height of heaven's King. 221 ealra dugepa duguS, Drihten Hselend. Du eart se iE])eIa, tSe on ser-dagum ealra faemnena wyn faegere akende on Bethleem fsere byrig, beornum to frofre, eallum to are ylda bearnum, fam Se gelyfa^ on lyfiendne God, and on J?9et ece leoht uppe on roderum. Dyn msegen is swa maere, mihtig Drihten, swa ]>8et senig ne wat eort5-buenda (-de, M>S.) J>a deopnesse Drihtnes mihta ; ne J)8et senig ne wat engla hades J)a heahnisse heofena Kyninges 222 Ic Se andette, selmihtig God, J>set ic gelyfe on 6e, leofa Hselend, |>8et t$u eart se mircla, and se msegen-straji^^a, and se eadmoda ealra goda, and se ece Kyning ealra gesceafta ; and ic eom se litla for pe, and se ly^ra man, se her syngige swit5e genehhe, dseges and nihtes, do swa ic ne sceolde, hwile mid weorce, hwile mid worde» hwile mid gepohte,, ))earle scildi, inwit-niSas oft and gelome. Ac ic 'Se halsige nu, heofena Drihten, 223 I confess to thee, almighty God, that I beheve on thee, dear Saviour, that thou art the great, and the strong in might, and the lowly of all gods, and the eternal King of all creatures ; and I am the )ittle, before thee, and the wicked man, who here sin very abundantly, day and night, do as I should not (sometimes with work, sometimes with word, sometimes with thought, horribly guilty,) heinous offences oft and frequently. But I beseech thee now, Lord of heavens, 224 and pray to thee, best of princes*, fchat thou have mercy on me, mighty Lord, high King of heavens, and the holy Ghost ; and assist me, Father almighty, that I thy will may perform, ere I from this meagre life depart. Refuse not thou me^ Lord of glory ; v but grant me, most glorious King ; let me with angels mount aloft, sit in the sky, praise heaven's God with holy speech ages without end. Amen. * Or of men, heroes, warriors. 225 and gebidde me to pe, beorna* selost, J)8et t)u gemilsige me, mihtig Drihten, heofena Heab-kyning, and se balga Gast ; and gefylste me. Feeder aelmihtig, |)8et ic Jjinne willan gewyrcean maege, ser ic of ^ysum hiaenan lyfe gebweorfe. Ne forweorn ]>u. me, wuldres Dribten ; ac getyj^a me, tyr-eadig Kyniiig : laet me mid euglum up-si6ian, sittan on swegle, herian beofonas God baUgum reorde a buton ende. Amen. * Bearna, MS. — " setSelust beorna.' Elene. 226 Additional Notes. In the translation, to avoid inversion, the Saxon (and German) "man,'* equivalent to Fr. " on," i. e. horn for homme, has occasionally been employed as modern English. In the last hymn, the genitive or possessive case of heofon occurs twice in a form not re- cognised by grammarians — heofonas ; and as it is found in other places also, in MSS. of the best quality, I have not scrupled to let it appear in print. The reader is left to his choice, whether he shall make it heofones or heofona ; or consider it better as it is. For who can deny that it may be a more ancient form than heofo- nes ? — Compare Runic Hifunaes, and Old [con- tinental] Saxon gen. in as or es. Perhaps the translation p. 216, 9, 11, should be " rulest . . . , earth and heaven," &c. — still, wealdest governs the genitive. The epithet ealra fsemnena wyn, p. 221, might be rendered " Queen of all virgins;" as another poet's Lagu-floda wyn may find an equivalent in "King of floods." — Thomson's Seasons. 227 NOTE. The Illustrations of this Volume are derived from materials of the Anglo-Saxon period. The Frontispiece, representing the Crucifixion, has been very carefully traced (by special per- mission of the Trustees of the British Museum) from the Cottonian Manuscript, Titus D. 27, executed at Hyde Abbey, A. D. 976. In the original the outlines of the flesh and of portions of the dresses are in red, the remainder being drawn in black ink with a pen, with great spirit. The inscription consists of two verses : — '* Hec crux consignet ^Ifpinum corpore mente, In quam suspendens traxi7 Dews omnia Secum. The label on the head of the Saviour ia in- scribed : — "Hie e(8t) IHS Nazerenus rex judeor{um)." The facsimile of the Lord's Prayer is copied from the Royal MS. 7, cxii. in the British 228 Museum, fol. 87 a, and may also be referred to the 10th century. The version is identical with that printed in page 84 of the present volume, although some of the words are spelled dif- ferently. The Ornaments of the Binding are copied from the Missal of Bishop Leofric, in the Bodleian Library, and an Anglo-Hibernian Psalter of the ninth century, in the British Museum. The Divine Hand, emitting triple rays of light, is from the singular Copper Font in the Church of St. Bartholomew, at Liege. THE END, BILLING AND SONS, PRINTFIiS, GUILDFOKD, Date Due f ■^-l^^&^ m^ «u^ ^ft^ Jt»fi*p3 w. 1 ! m PRINTED IN U. S. A. '^fif^-rr^f^^j^. m Princeton Theological Semmary-Speer Library 1 1012 01031 0821 MMMmmmmMmm