Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	flesh_n	lord_n	8,965	5	4.3327	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11539	An exposition after the maner of a co[n]templacyon vpon ye .li. psalme, called Miserere mei Deus; Expositio in psalmos Miserere me Deus. English	Savonarola, Girolamo, 1452-1498.; Marshall, William, fl. 1535.	1534 (1534)	STC 21789.3; ESTC S106805	28,705	66

vnto the sith thou saiest by the prophet Psal .xlix. the sacrifice of prayse shall glorifie me / by the meanes shall I be entised to shew him my sauing helth / therfore wyll I offer prayse vnto the euē the praise of infauntes suckelynges for my symies And why shall I offer for my synnes rather praise thē sacryfice for if thou haddest desyred sacryfices I had surely offed them / but thou delyghtest not in brente sacryfices / canst thou be pacefied with the bloude of calues or gootꝭ wilt thou eate the fleshe of bulles / or drynke the bloude of gootes Other dost thou desyre golde whiche possessest heuen and earthe other wylt thou that I sacryfice my body vnto the whiche desyrest not the deathe of a synner / but rather that he were conuerted and lyue Neuerthelesse I wyll chasten my fleshe in a measure that through thy grace it maye be subdued vnto reason and obey it / for in this poynt also yf I passe measure bryng my body so lowe that it is vn apte to serue my neyghboure and to do that office whiche is apoynted me of god / it shall be imputed vnto me for synne Let your seruing of god be resonable sayth the apostle Ro. xij And thou haste sayde also by the prophete I require mercy and not sacrifice Osee vi Therfore shal my mouthe shewe forth thy prayse / for this oblacion doth honour the / and sheweth vs the way vnto thy sauyng helth My herte is ready oh god my hert is readye / it is ready through thy grace to do all thynges whiche are pleasaunt vnto the this one thynge haue I founde most acceptable vnto the / that wyl I offer vnto the / that shall euer be in my herte / on that shall my lyppes euer be harpynge / yf thou haddest desyred a bodely sacryfyce I wolde surely haue geuē it the / for my herte is readye through thy grace to fulfyll thy wyll but in suche brente sacryfyce haste thou no delyght / thou madest the body for the spirit / therfore seakest thou spirituall thyngꝭ and not bodelye / for thou sayste in a certeyne place Prouerb .xxiij. My sonne geue thine herte vnto me / this is the herte that pleaseth the. Let vs offer vnto the an herte repentynge with sorow of our fynnes and enflamed with the loue of heuenlye thyngꝭ and then wylte thou desyre no more / for with suche a sacryfyce wylte thou be content A sacryfyce to god is a broken spyryte a contrite and humble herte thou shalte not despyse oh god ¶ A broken spirite and not broken fleshe pleaseth the o Lorde for the fleshe is broken and vexed because he hath not the carnall thynges that he desyreth / or els fealeth in hym selfe suche thynges as he hateth But the spyrite is broken and vnquyeted for his faute / because he hath offended agaynst god whom he loueth He soroweth the he hathe synned agaynste his maker redeemer / that he hath despysed his bloude / that he hathe not regarded suche a good louynge father this broken sorowynge spryte is vnto the a sacryfyce of most swete sauoure whiche notwithstondynge hathe his confeccyon of most bytter spyces / euen of the remēbraunce of our synnes for whyles our synnes are gathered togyther in to the morter of the herte / and beaten with the pestle of conpunccyon / and made in to poudre and watered with teares / therof is made an oyntemente and sacryfyce moost swete which redolent offrynge thou wylt not despyse / for thou wylt not despyse a cōtryte and humble herte Therfore he that breaketh his stonye herte whiche is made with the most harde stones of synne / that he maye therof prepare an oyntmente of repentaunce in aboūdaunce of teares / not despayrynge of the multytude and greuousnes of his synnes / but humblye offerynge this sacryfyce vnto the he shall in no wyse be despysed of the / for a broken humble her● wylt thou not despise oh god Marye magdalyn whiche was a notable synner made suche an oyntment and put it in the allablaster bore of her herte she feared not to entre īto the Pharesees house she humbled her selfe flat●e before thy fete / she was not a shamed to wepe at thy mele tyde / she coulde not speake for inwarde sorowe / but her herte melted in to teares / with the whiche she washed thy fete / she wypyd them with her here immedyatlye / ye anoynted theym with oyntment and ceased not kyssynge them Who euer sawe suche another thyng ye or who hath euer herde of a thynge lyke vnto this Surely her sacryfyce pleased the well and was so acceptable that thou prefarredst it aboue the Pharise which in his owne syght was ryghtwyse / for it may be gathered of thy wordes Luce .vij. that there was so moch dyfference betwen the ryghtwysnes of marye the pharesee as there was dyfference betwene these to washe the fete with water / to washe them with teares to kysse one on the face / and not to cease to kysse the feete to anoynt the hed with oyle / and to anoynt the fete with most precyous oyntment ye moche more precelled she the pharesee / for he neyther gaue the water / kysse nor oyle O grete is thy power Lord / grete is thy myght which declareth it selfe most cheeflye in sparynge and hauynge compassyon Now se I well that a contryte meke herte thou shalt not despyse oh lord And therfore endeuoure I my selfe to offre suche an herte vnto y● Nether is it ynough that I saye so outwardely / for thou arte a god whiche searchest our hertes raynes Accepte therfore this my sacryfyce and yf it be vnperfyte / amende thou the defaulte which onely arte of power that to do that it may be a brent sacryfyce / all hole enflamed with the heate of thy bounteous cheryte that it may be acceptable vnto the / or at the leest that thou despyse it not / for yf thou despyse it not / I knowe well that I shall fynde fauoure before the and then shall none of thy sayntes other in heauen or erthe despyse me Deale gentlye of thy fauourable beneuolence with syon Let the walles of Hierusalem be bylte agayne ¶ Because it is wreten Psalm .xviij. vnto the holy man thou shalte be holy / with the innocen shalte thou deale innocenlye with the pure and chosen shalte thou doo purelye / and with the wycked shalte thou playe ouertwarte I am verye desyrous the all men were saued / and that they sholde come vnto the knowledge of the truth which thynge were very necessarye for them and also for my profyte / for by theyr prayers exortations and examples I myght ryse frō this fylthye synne and be prouoked daylye to procede vnto better I beseche the therfore Oh Lorde althoughe I be a synner / that thou of thy fauourable beneuolence woldest deale gentlye with syon that the walles of Hierusalē myght be bilt

so come go But thou art suche a louer as do the neuer chaunge for thy loue is very god Thy loue therfore wherwith thou louest a creature / is to do it good and whom thou most truest / to them art thou moste beneficyall Therfore what meaneth / that thou louest truthe / but that of thy gracious mercy thou makest vs promyses / and fulfyllest them for thy truthes sake Thou dydest promyse vnto Abraham a sonne when he was aged / thou fulfilledst thy promyse in olde and bāreyn Sara / because thou louedst truth Thou promisedst vnto the chyldren of Israell a lande that flowed with milke and honye / and at the last didest geue it thē / for thy truthes sake ¶ Thou madest a promyse to Dauid sayenge I shall set vp thy seate regall one of the frute of thy bodye and it came euen to passe / because thou woldest be founde true There are other iunumerable promystes in which thou hast euer bene faithful because thou louedst truthe Thou haste promysed to synners which wyll come vnto the / forgyuenesse and fauour / and thou hast neues defrauded man for thou hast loued truthe That vnthryftye Sonne Luce. xv that toke his iourney in to a farte countre and wasted all his goodes with royatous lyuynge / when he came to hym selfe / he retourned vnto the sayenge father I haue synned agaynst heuen and before the / now am I not worthye to be called thy sonne / make me as one of thy hyred seruauntes When he was yet a greate waye of / thou sawest hym and haddest cōpassion on him / and rannest vnto hym / fallynge vpon his necke and kyssynge hym / thou broughtest forth the best garment and puttest a rynge on his finger and showes on his fete / thou kylledst that fatted calfe and madest all the house mery saieng let vs eate and be mery / for this my sonne was deade and is alyue agayne / he was lost and is now founde ¶ Why didest thou al this lorde god surelye because thou louedst truth Loue therfore o father of mercies this truthe in me / which returne vnto the frō a far cūtre runne 〈◊〉 wardꝭ me geue me a kys of thi mouth / geue me those chefe garmētꝭ / draw me ī to thy house / kyll the fatted calfe that all which truste in the maye reioyce in me / and lette vs eate together in spyrytuall feastes On lorde wylte thou exclude me alone wylte thou not kepe this truth vnto me yf thou shuldest loke narowly on our wickednesse a lorde Lorde who myght abyde the But lorde thou wylte not be soo strayte vnto vs / for thou louest truth ye and that with a feruent and incomprehensyble loue ¶ Whiche is the truth that thou so louest is it not thy sonne that sayde Iohan .xiiij. I am the waye / truth / and lyfe he is the very truthe of whom all truthe is named in heuen and in earthe / this is it that thou haste loued and in it only haste thou delyted for thou dydeste fynde it pure and with out spotte and woldeste that it shulde dye for synners Kepe therfore Oh god this truthe / beholde I am a greate synner in whome thou mayste kepe it / to whome thou mayst forgeue many synnes / whome thou mayste purifye in the bloude of thy Chryste / and whome thou mayste redeme through his passion why Oh Lorde hast thou geuē me this knowlege of thi sonne / and this sayth of hym Because I sholde se my redempcyon and not to attayne it that I myght by that meanes be the more vexed with sorowe God forbyd But rather that I maye perceyue the remission of my synnes purchased by Christes bloude / and so by his grace maye obteyne it Purge me therefore redeme me oh lorde for thou hast vttered vnto me the vnknowne and secret poyntes of thy wysdome that this knowlege maye helpe me and brynge me vnto health / for truely the Phylosophers neuer knewe these thyngꝭ they were vnknowne vnto them / yea and vtterly hyd frō them And no man knewe these thynges excepte a fewe whom thou louedste entyrelye before thy sonnes incarnacyon ¶ The moste curious serchers of the worlde I meanet the wyse men of this worlde lifted vp theyr eyes aboue heuen yet coulde not fynde this thy wysdom / for thou haste hyd these thynges from the wyse and prudente / and haste opened them vnto babes / that is / to hūble fysshers and thy holy propehtes which also haue vittered them vnto vs. And so hast thou vttered the vnknowne and secrete thynges of thy wysdom and of thy scryptures vnto me / why do I knowe them in vayne I knowe theym surelye in vayne if they profyt me not vnto my helth and saluacion For the philosophers when they knewe god by his meruelous creatures they gloryfied hym not as god neyther were thankefull / but vexed full of vanities in theyr imaginacyons and theyr folysshe hertes were blynded When they counted them selues wyse / they became toles Wylt thou suffer me lorde to be or theyr numbre God forbyd For thou arte euen mercye it selfe which doth neuer vtterly forsake any man Fauoure therefore lorde / fauour and spare thy seruaunt / and cōmaunde hym to be of the numbre of thy babes / that the vnknowne secretes of thy wysdome whiche is an hye / that thou mayste be praysed in the worke of thy mercye whiche thou doste exercyse towardes thy seruante Lorde whiche neuer forsakest them that truste in the. Sprynkle me Lorde with ysope and so shall I be clene / thou shalt washe me / and then shall I be whytter then snowe ¶ Because lorde that thou haste loued the truthe and haste opened vnto me the vnknowne secretes of thy wisdom / I am wel counforted and I trust that thou wylt not cast me out of thy fauoure / but thou wylte sprynkle me with ysope and so shall I be etensed Ysope is a lowe herbe / it is hore and of a good sauour / whiche sygnyfyeth nothynge els / but thy onely sone our lord Iesu chryst / which humbled hym self vnto deth euen vnto the deth of the crosse Which with the hete of his feruent charyte loued vs / and washed vs from our synnes in his bloude Which with the redolent sauoure of his beneuolence and ryghtuousnes replenyshed the hole worlde Therfore with this ysope shalte thou spryncle me / when thou poureste vpon me the vertue of his bloude when Chryste thrughe fayth shall dwell in me when thrughe loue I am ioyned with hym when I shall countrefayte his humylyte and passyon / then shall I be clensed frome all myne vnclennes Then shalte thou washe me with myne owne teares which flowe out of the loue of christ / then shall I syghe vntyll I be weeye / I shall water my bed euery nyght with my teares / so that it shall swymme in them / then shalte thou wasshe me and I shall be whytter then snowe Snowe is whyte and

wordes and vayne coulours of the rethorycans Not worldly maters and policyes / not vnfrutfull wayes of vanue / not wayes that leade men in to deathe But thy wayes and thy preceptes whiche lead vnto lyfe / nether wyll I teache them only one waye but many wayes for manye are thy cōmaundementes / how be it all these wayes ende in one / that is in loue charyte / whiche doth so combynde the faythfull hertes / that they haue one mynde and one wyll in god Or elles maye we vnderstonde by thy many waies / the dyuers maner of liuyng / wherin euery man walketh accordyng to his vocacyon some maryed / some lyuynge chaste in wedowhod / some vyrgyns and so forth / these walke after dyuerse wayes in to theyr heuenlye inherytaunce he may best subdue his rebellyous mēbres Thus wyll I teache the wycked thy wayes accordyng to theyr capacite and cōdicyon And the vngodly shall be cōuerted vnto the / for I wyll preache vnto theym not my selfe / but Christ crucified and they shal be conuerted not vnto my prayse / but vnto the / geuyng the all honour prayse / they shal leaue theyr owne wayes come vnto thyne / that they may walke in them and so consequently attayne vnto the. Delyuer me frome bloudes oh god the god of my helthe / and my tongue shal tryumphe vpon thy ryghtwysnes ¶ I am styfled in moch bloude / and from the depth of it shall I crye vnto the lorde / Lorde herken vnto my voyce Tarye not lorde for I am euen at the verye poynte of deathe / this bloude that I speake of ar my synnes / for as the bodelye lyfe consysteth in bloude / euen so is the lyfe of a synner in his synne poure out the bloude / and the beaste dyeth poure out the synne knowlegynge it vnto god / and the synner dyeth and is made ryghtwyse Neyther am I wrapped in bloude / but ouerwhelmed and drowned in bloudes / ful stremes of bloudʒ do dryue me in to hell / helpe me lorde lesse I peryshe Oh God whiche gouernest all thynges / whiche onely canst delyuer me / in whose hande is the spirite of al lyfe / ryd and purge me from these bloudes Deliuer me from bloudes Oh God the auctor of my healthe / God in whome onelye consysteth my saluacyon Delyuer me Lorde / as thou delyueredst Noe from the waters of the floude Delyuer me as thou delyueredst Lothe frome the fyer of Sodom Delyuer me as thou delyueredst the chyldren of Israel frome the depthe of the red see / delyuer me as thou delyuerdst Ionas frō the bely of the whale / deliuer me as thou delyueredst the thre chyldren from the furnace of burnyng fyer Delyuer me as thou delyueredst Peter frome the peryll of the see Delyuer me as thou deliueredst Paule from the depthe of the see Delyuer me as thou hast delyuered infinyte synners from the power of deathe and from the gates of hell And then shall my tongue tryumphe thy ryghtwysnes / that is for thy ryghtwysnes whiche I shall feale ane perceyue in me through thy gracyous fauoure For thy ryghtwysnes as thapostle say the Ro. iij. cometh by the faythe of Iesus Christe vnto all and vpon all them that beleue in hym / then shall my tongue tryumphe in praysyng this thy ryghtwysnes / cōmendynge thy fauoure / magnifieng thy pyty / knowlegynge my synnes / that thy mercye may be declared in me which wold vouch safe to iustefye suche a greate synner / and that all men may knowe that thou sauest them whiche truste in the and delyuerest them from extreme anguysshe and aduersite o lorde our god _____ Lorde opē thou my lippes and then my mouth shal shewe forthe thy prayse _____ ¶ Thy prayse is a great thynge o lorde / for it proceadeth out of thy fountayne wherof no synner drynketh It is no glorious prayse that cometh of a synners mouthe / delyuer me therfore frō bloude oh lorde the god of my helthe my tongue shall magnifie thy ryghtwysnes And then shalte thou lorde open my lyppes my mouth shal shewe forthe thy prayse / for thou hast the kaye of Dauid whiche shettest no man openeth / openest no man shetteth / therfore open thou my lyppes as thou openest the mouthes of infantes sucktlynges / out of whose mouthes thou hast stablisshed thi praise These truely were thy Prophetes / Apostels and other saintes which haue praised the with a syngle and pure herte and mouth / not the Philosophers oratours which haue sayde / we wyll magnyfie our tongue / our lyppes be in our owne power / who is our god They opened theyr owne mouthes / thou openedst them not / neither yet stablysshed thy prayse out of thyr mouthes Thy infauntes lorde praysed the and despysed thē selues The phylosophers went aboute to prayse them selues and magnifye theyr owne name Thy suckelynges extolied thy fame glorye which they knew throughe heuenlye fa●oure The philosophers knowyng the only by natural creatures / coulde neuer perfeytlye exproue thy renowne Thy sayntꝭ magnified the with theyr hert / mouth and good workes The philosophers only with wordes and their own sotle imaginations thy chyldrē haue spred thy glorie throughout all the world The philosophers haue instruct but a few of theyr own adherentꝭ Thy fredes wi●h spredyng thy glorye haue conuerted innumerable men from synne vnto vertue and vnto true felicyte The Philosophers nether knewe true vertues neither yet true felycyte Thy welbeloued haue preached openlye thy bounteous gentlenes mercyable fauoure / whiche thou shewedst in thy deare sonne vnto all the worlde But the philosophers coulde neuer attayne to knowe it Therfore out of the mouthe of infauntes and suckelynges haste thou stablysshed thy praise / for it haue euer pleased the to exalte the humble and brynge lowe the proude / now seynge thou dost euer resiste fyst the proude / geue me true humilite that thou mayste stablysshe thy prayse by my mouthe Geue me a chyldes herte / for excepre I turne backe become as a chylde I can not entre in to the kyngdome of heuen / make me as one of thy infauntes or suckelynges / that I maye euer hange on the teates of thy wysdome for thy teates are better then wyne / and thy wysdome better then all rychesse / so that nothynge can be compared vnto it / for it is to mē an infinite treasure whiche they that vse are made pertetakers of the frendshyp of god / therfore yf thou make me a childe thē shalt thou stablyshe thy prayse in my mouthe for then shalte thou open my lyppes my mouth shall shewe forth thy prayse shall ꝑfeytly declare it euen as thou hast publyshed it by the mouth of thyne infantꝭ and suckelinges Yf thou hadst desyred sacrifices I had surely offered them but thou delyghtedst nor in brente sacryfices ¶ My mouth lorde shall shewe forth thy gloryous fame / for I knowe the this thyng is most acceptable