A testimony of antiquity shewing the ancient faith in the Church of England, touching the sacrament of the body and blood of the Lord here publickly preached, and also received in the Saxons time, above 600 years agoe.

A SERMON Of the PASCHAL LAMB, And of the Sacramental body and bloud of CHRIST our Saviour.

Written in the old Saxon tongue before the Con∣quest, and appointed in the Reign of the Saxons to be spoken to the people at Easter, be∣fore they should receive the Communion.

MEN beloved, it hath been of∣ten said unto you about our Saviours Resurrection, how he on this present day af∣ter his suffering, mightily rose from death. Now will we open unto you, through Gods grace, of the holy housell, which ye should now go unto, and instruct your under∣standing about this mystery, both after the old Covenant, and also after the new, that no doubting may trouble you about this live∣ly food. The Almighty God bad Moses his Captain in the land of Aegypt, to command

the people of Israel for to take for every fami∣ly a Lamb of one year old, the night they de∣parted out of the country to the land of pro∣mise, and to offer that Lamb to God, and after to cut it, and to make the sign of the Cross, with the Lambs blood, upon the side posts, and the upper posts of their door, and afterward to eat the Lambs flesh rosted, and unleavened bread with wild lettice. God saith unto Moses, Eat of the Lamb nothing raw, or sodden in water, but rosted with fire. Eate the head, the feet, and the inwards, and let nothing of it be left until the morning: if any thing thereof remain, that shall you burn with fire Eat it in this wise. Gird your loins, and doe your shoes on your seet, have you staves in your hands, and eat it in hast. This time is the Lords Passover. And then was slain on that night in every house throughout Pharoahs raign, the first born child: and Gods people of Israel were delivered from that suddain death through the Lambs offer∣ing, and his bloods marking. Then said God unto Moses. Keep this day in your remem∣brance, and hold it a great feast in your kin∣reds

with a perpetual observation, and eat unleavened bread alwaies seven daies at this feast. After this deed, God led the people of Israel over the red sea, with dry foot, and drowned therein Pharaoh, and all his army together, with their possessions, and fed af∣terward the Israelites forty years with hea∣venly food, and gave them water out of the hard rock, until they came to the promised land.

Part of this story we have treated of in another place, part we shall now declare, (to wit) that which belongeth to the holy housell. Christian men may not now keep that old law bodily, but it behoveth them to know, what it ghostly signifieth. That innocent Lamb which the old Israelites did then kill, had significa∣tion after ghostly understanding of Christs suffering, who unguilty shed his holy blood for our Redemption. Hereof sing Gods servants at every Mass. Agnus dei qui tollis pecca∣ta mundi, miserere nobis. That is in our speech, Thou Lamb of God that takest away the sins of the world, have mercy upon us.

Those Israelites were delivered from that suddain death, and from Pharaohs bondage by the Lambs offering, which signified Christs suffering: through which we be delivered from everlasting death, and from the Devils cruel raign, if we rightly believe in the true Redeemer of the whole world, Christ the Sa∣viour. That Lamb was offered in the evening, and our Saviour suffered in the sixt age of this world. This age of this corruptible world is reckoned unto the evening. They marked with the Lambs blood upon the doors and the upper posts Tau, that is the sign of the Cross, and were so defended from the An∣gel that killed the Aegyptians first born child. And we ought to mark our foreheads, and our bodies with the token of Christs rood, that we may be also delivered from destruction, when we shall be marked both on forehead, and also in heart with the blood of our Lords suffering. Those Israelites eat the Lambs flesh at their Easter time, when they were delivered, and we receive ghostly, Christs body, and drink his blood, when we receive with true belief that holy housell. That time they kept with

them at Easter seven daies with great worship, when they were delivered from Pharaoh, and went from that land. So also Christian men keep Christs resurrection at the time of Easter these seven daies, because through his suffer∣ing and rising we be delivered, and be made clean by going to this holy housell, as Christ faith in his Gospel. Verily, verily, I say unto you, ye have no life in you except ye eat my flesh, and drink my bloud. He that cateth my flesh, and drinketh my blood, a∣bideth in me, and I in him, and hath that everlasting life: and I shall raise him up at the last day. I am the lively bread, that came down from heaven, not so as your forefathers eat that heavenly bread in the wilderness, and afterward died. He that eateth this bread, he liveth for ever. He blessed bread before his suffering, and divided it to his Disci∣ples, thus saying. Eat this bread, it is my body, and do this in my remembrance. Also he blessed wine in one cup and said. Drink ye all of this. This is my blood that is shed for many, in forgiveness of sins. The Apo∣stles did as Christ commanded, that is, they

blessed bread and wine to housell again after∣ward in his remembrance. Even so also their successors and all Priests by Christs command∣ment do bless bread and wine to housell in his name with the Apostolick blessing. Now some men have often searched and do yet often search, how bread that is gathered of corn, and through fires heat baked, may be turned to Christs body, and how wine that is pressed out of many grapes, is turned through one blessing to the Lords blood. Now say we to such men, That some things be spoken of Christ by signification, some thing by thing certain. True thing is and certain, that Christ was born of a Maid, and suffered death of his own accord, and was buried, and on this day rose from death. He is said bread by signifi∣tion, and a Lamb, and a Lyon, and some where otherwise. He is called Bread, because he is our life and Angells life. He is said to be a Lamb for his innocency. A Lyon for strength wherewith he overcame the strong Devil. But Christ is not so notwithstanding after true nature neither Bread, nor a Lamb, nor a Ly∣on. Why is then the holy housell, called Christs

body, or his blood, if it be not truely that it is called? Truely the bread and wine which by the Mass of the Priest is hallowed, shew one thing without to humane understanding, and an other thing they call within to believ∣ing minds. Without they be seen bread and wine both in figure and in tast: and they be truely after their hallowing Christs body and his blood through ghostly mystery. An heathen child is christened, yet he altereth not his shape without, though he be changed within. He is brought to the font-stone sinful through Adams disobedience. Howbeit he is washed from all sin within, though he hath not changed his shape without. Even so the holy Font wa∣ter that is called the well-spring of life is like in shape to other waters, and is subject to corruption, but the holy ghosts might cometh to the corruptible water, through the Priests blessing, and it may after wash the body and soul from all sin, through ghostly might. Be∣hold now we see two things in this one crea∣ture. After true nature that water is corrup∣tible water, and after ghostlie mystery, hath hollowing might. So also if we behold that

holy housell after bodily understanding, then see we that it is a creature corruptible and mutable: if we acknowledge therein ghostly might, then understand we that life is therein, and that it giveth immortality to them that eat it with belief. Much is be∣twixt the invisible might of the holy housell, and the visible shape of his proper nature. It is naturally corruptible bread, and corrup∣tible wine: and is by might of Gods word truly Christs body, and his blood: not so not∣withstanding bodily, but ghostly. Much is betwixt the {double barline} body Christ suffered in, and the body that is hallowed to housell. The body truly that Christ suffered in, was born of the flesh of Mary, with blood, and with bone, with skin, and with sinewes, in humane limbs, with a reasonable soul living: and his ghost∣ly body, which we call the housell, is ga∣thered of many cornes: without blood, and bone, without limb, without soul: and there∣fore nothing is to be understood therein bodi∣ly, but all is ghostly to be understood. What∣soever is in that housell, which giveth sub∣stance of life, that is of the ghostly might,

and invisible doing. Therefore is that holy housell called a mysterie, because there is one thing in it seen, & an other thing understand∣ed. That which is there seen, hath bodilie shape: and that we do there understand, hath ghostlie might. Certainly Christs bodie which suffered death and rose from death, never dieth henceforth: but is Eternal, and unpassi∣ble. That housell is Temporal, not Eternal. Corruptible, and dealed into sundry parts. Chewed between the teeth, and sent into the belly: howbeit nevertheless after ghostly might, it is all in every part. Many receive that holy bodie: and yet notwithstanding, it is so all in every part after ghostly mysterie. Though some chew less deal, yet is there no more might notwithstanding in the more part, then in the less: because it is whole in all men after the invisible might. This mysterie is a pledg and a figure: Christs bodie is truth it self. This pledge we do keep mysticallie, untill we be come to the truth it self: and then is this pledg ended. Truly it is so as we before have said Christs body, and his blood: not bodilie, but ghostlie. And

ye should not search how it is done, but hold it in your belief that it is so done. We read in an other book called Vita patrum, that two Monkes desired of God some demon∣stration touching the holy housell, and after their request, as they stood to hear Mass, they saw a child lying on the altar, where the Priest said Mass, and Gods Angel stood with a sword, and abode looking untill the Priest brake the housel. Then the Angel divided that child upon the dish, and sbed his blood into the Chalice. But when they did go to the housel, then was it turned to bread and wine, and they did eat it, giving God thanks for that shewing. Also S. Gregory desired of Christ, that he would shew to a cer∣tain woman doubting about his mysterie some great affirmation. She went to housell with doubting mind, and Gregory forthwith ob∣tained of God, that to them both was shewed that part of the housel which the woman should receive, as if there lay in a dish a joynt of a finger all beblooded: and so the womans doubting was then forthwith healed. But now hear the Apostles words about this mystery.

Paul the Apostle speaketh of the old Israelites thus writing in his Epistle to faithful men. All our fore-fathers were baptised in the cloud, & in the sea, and all they eat the same ghostlie meat, and drank the fame ghostly drink. They drank truly of the Stone that followed them, and that Stone was Christ. Neither was that Stone then from which the water ran bodily Christ, but it signified Christ, that calleth thus to all believing and Faithful men, Whoso∣ever thirsteth let him come to me, and drink. And from his bowels floweth lively water. This he said of the Holy Ghost, whom he receiveth which believeth on him. The Apo∣stle Paul saith That the Israelites did eat the same ghostly meat, and drink the same ghostly drink; because that heavenly meat that fed them forty years, and that water which from the Stone did flow, had signifi∣cation of christs body, and his blood, that now be offered daily in Gods church. It was the same which we now offer; not bodily, but ghostly. We said unto you ere while, that christ hallowed bread and wine to housel be∣fore his suffering, and said, This is my bo∣dy,

and my blood. Yet he had not then suffered, but so notwithstanding he turned through invisible might that bread to his own body, and that wine to his blood, as he before did in the wilderness before that he was born to men, when he turned that heavenly meat to his flesh, and the flowing water from that Stone to his own blood. Very many eat of that heavenly meat in the wilderness, and drank that ghostly drink, and were never the less dead, as christ said. And christ ment not that death which none can escape; but that everlasting death, which some of that folk deserved for their unbelief. Moses and Aaron, and many other of that people which pleased God, eat that heavenly bread, and they dyed not that everlasting death, though they dyed the common death. They saw that the heavenly meat was visible, and corrupti∣ble, and they ghostly understood by that visi∣ble thing, and ghostly received it. The Sa∣viour saith: He that eated my flesh, and drinketh my blood, hath everlasting life. And he bad them not eat that body wherewith he was enclosed, nor that blood to drink which

he shed for use, but he ment with those words that holy housel, which ghostly is his body, and his blood, and he that tasteth it with be∣lieving heart, hath that eternal life. In the old law faithful men offered unto God diverss Sacrifices, that had signification of Christs body, which for our sins he himself to his hea∣venly Father hath since offered to sacrifice. Certainly this housel which we do now hallow at Gods Altar is remembrance of Christs bo∣dy which he offered for us, and of his blood which he shed for us. So he himself com∣manded, Do this in my remembrance. Once suffered Christ by himself, but yet nevertheless his suffering is daily renewed at the Mass through mysterie of the holy housel. There∣fore that holy Mass is profitable both to the living, and to the dead: as it hath been often declared. We ought also to consider dili∣gently how that this holy housel is bath Christs body, and the body of all faithful men, after ghostly mysterie, as the wise Augustine saith of it. If ye will understand of Christs bodie, hear the Apostle Paul thus speaking. Ye truly be Christs body and his members. Now is

your mysterie set on Gods Table, and ye re∣ceive your mysterie, which mysterie ye your selves be. Be that which ye see on the Altar, and receive that which ye your selves be. A∣gain the Apostle Paul saith by it: We ma∣ny be one bread, and one body. Ʋnderstand now and rejoyce, Many be one bread, and one body in Christ. He is our head, and we be his limbs. And the bread is not of one corn, but of many. Nor the wine of one grape, but of ma∣ny. So also we all should have one unity in our Lord, as it is written of the faithful Army, how that they were in so great an unitie, as though all of them were one soul, and one heart. Christ hallowed on his Table the my∣sterie of our peace, and of our unitie: he which receiveth that mysterie of unitie, and keepeth not the bond of true peace, he receiv∣eth no mysterie for himself, but a witness a∣gainst himself. It is very good for Christian men, that they go often to housel, if thy bring with them to the Altar unguiltiness, and inno∣cencie of heart. To an evil man it turneth to no good, but to destruction, if he receive un∣worthily that holy housel. Holy books com∣mand

that water be mingled to that wine which shall be for housel: because the water signifieth the people, and the wine Christs blood. And therefore shall neither the one without the other be offered at the holy Mass, that Christ may be with us, and we with Christ; the head with the limbs, and the limbs with the head. We would before have intreated of the Lamb which the old Israelites offered at their Easter time, but that we desired first to declare unto you of this mysterie, and after how we should receive it. That signifying Lamb was offered at the Easter. And the Apostle Paul saith in the Epistle of this pre∣sent day, that Christ is our Easter, who was offered for us, and on this day rose from death. The Israelites did eat the Lambs flesh as God commanded with unleavened bread, and wild Lettice: so we should receive that ho∣ly housel of Christs body and bloud without the leaven of sin, and iniquitie. As leaven turneth the creatures from their nature: so doth sin also change the nature of man from innocencie to uncleanness. The Apostle hath taught how we should feast not in the leaven of

evilness but in the sweet dough of puritie and truth. The hearb which they should eat with the unleavened bread is called Lettice, and is bitter in tast. So we should with bitterness of unfained repentance purifie our mind, if we will eat Christs bodie. Those israelites were not wont to eat raw flesh, although God forbad them to eat it raw, and sodden in wa∣ter, but rosted with fire. He shall receive the bodie of God raw, that shall think without reason that Christ was only man like unto us, and was not God. And he that will after mans wisdom search of the mysterie of Christs Incarnation, doth like unto him that doth seethe Lambs-flesh in water; because that wa∣ter in this same place signifieth mans under∣standing: but we should understand that all the mysterie of Christs Humanitie was ordered by the power of the Holy Ghost▪ And then eat we his body rosted with fire; because the Holy Ghost came in fiery likeness to the Apostles in diverse Tongues. The Israelites should eat the Lambs head, and the feet, and the purtenance; and nothing thereof must be left over night: If any thing thereof were left,

they did burn that in the fire: and they break not the bones. After ghostly understanding we do then eat the Lambs head, when we take hold of Christs Divinitie in our Belief. A∣gain when we take hold of his Humanitie with Love, then eat we the Lambs feet: be∣cause that Christ is the beginning and end, God before all world, and Man in the end of this world. whit be the Lambs Purtenance, but Christs secret precepts, and these we eat, when we receive with greediness the word of Life. There must nothing of the Lamb be left unto the morning, because that all Gods sayings are to be searched with great carefulness: so that all his precepts may be known in understanding and deed in the night of this present life, before that the last day of the universal resurrection do appear. If we cannot search out throughly all the mysterie of Christs Incarnation, then ought we to betake the rest unto the might of the Holy Ghost with true humilitie: and not to search rashly of that deep secretness above the measure of our understanding. They did eat the Lambs flesh with their loynes girt. In the loines is the lust of the bodie. And he

which will receive that housel, shall cover that concupiscence: and take with chastitie that holy receipt. They were also shod. What be shoes but of the hides of dead beasts. We be truly shod if we follow in our steps and deeds the life of men departed which please God with keeping of hiscommandements. They had Staves in their hands when they eat. This stafe signifieth a carefulness and a diligent o∣verseing. And all they, that best know and can, should take care of other men, and stay them up with their help. It was injoyned to the eaters that they should eat the Lamb in haste. For God abhoreth slouthfulness in his servants. And those he loveth that seek the joy of everlasting life with quickness, and hast of mind. It is written: Prolong not to turn unto God, least the time pass away through thy slow tarrying. The eaters might not break the Lambs bones. No more might the Souldiers, that did hang Christ break his holy legs, as they did of the two Theeves that hanged on either side of him. And the Lord r••se from death sound without all corruption; and at the last judgment they shall see him,

whom they did most cruelly wound on the Cross. This time is called in the Hebrew tongue Pasca, and in Latine Transitus, and in Enghish a Passover; because that on this day the people of Israel passed from the land of Aegypt over the Red sea; from bondage to the Land of promise. So also did our Lord at this time depart, as saith John the Evan∣gelist, from this world to his heavenly Father-Even so we ought to follow our head, and to go from the devil to Christ; from this un∣stable world to his stable kingdom. Howbeit we should first in this present life depart from vice to holy virtue; from evil manners to good manners, if we will after this corrupti∣ble life go to that eternal life, and after our resurrection to Christ. He brings us to his everliving Father who gave him to death for our sins. To him be honour, and praise of well∣doing, world without end Amen.

This Sermon is found in diverss Books of Sermons written in the old English or Saxon tongue: whereof two books be now in the hands of the most Reverend Father the the Arch-bishop of Canterbury.

Notes

• Exod. 14.
• Exod. 17.
• Mat. 27. Mar. 15. Luke 24.
• No such sign com∣manded by God in that place of Scri∣ture, but it was the bloud that God did look upon. Exod. 12.
• Under∣stand this as that of S. Paul, Ephes. 2. Christ re∣conciled both to God in one body through his Cross.
• John 6.
• Matth. 26. Luke 22. Mark 14.
• 1 Cor. 11.
• This was now inque∣stion, and so before Beringarius time.
• A necessary distinction.
• The wa∣ter in Bap∣tisme, and bread and wine in the Lords sup∣per, com∣pared
• No Tran∣substantia∣tion.
• Differen∣ces betwixt Christs na∣tural body, and the Sa∣crament thereof.
• 1. Diffe∣rence.
• Not the body that suffered is in the hou∣sell.
• 2. Diffe∣rence.
• 3. Diffe∣rence.
• 4. Diffe∣rence.
• Math. 15.
• 5. Diffe∣rence.
• These tales seem to be infarsed, placed here upon no occasion.
• 1. Cor. 10.
• Note this exposition which is now adaies thought new.
• John. 4.
• 1. Cor. 10.
• Exod. 17.
• Mat. 26. Luke. 22. Mark. 14.
• Nov we eat that bo∣dy which was eaten beeore he was born by the faithful.
• See a transub∣stantiation.
• Manna.
• John. 6.
• John. 6.
• What bo∣dy do the faithful now eat.
• A signifi∣cation be∣fore Christ.
• A Sacri∣fice in Christs time.
• A Re∣membrance after Christ Math. 26. Hebr. 10.
• This do∣ctrine with praying to Images, & to the dead bodies of men at their tombs took his be∣ginning of the avarice of Monks unto whom it was gain∣ful.
• The hou∣sel is also the body of all faithful men.
• No Scri∣pture en∣forceth the mixture of water with the wine.
• The wine signisieth Christs blood.
• How we should come to the holy! Communi∣on.