Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	lord_n	new_a	testament_n	5,489	4	8.4254	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68376	A testimonie of antiquitie shewing the auncient fayth in the Church of England touching the sacrament of the body and bloude of the Lord here publikely preached, and also receaued in the Saxons tyme, aboue 600. yeares agoe.; Sermo de sacrificio in die Pascae. English and Anglo-Saxon	Aelfric, Abbot of Eynsham.; Joscelyn, John, 1529-1603.; Parker, Matthew, 1504-1575.	1566 (1566)	STC 159.5; ESTC S122220	34,758	172

ðisne hlaf hit is min lichama he eft bletsode aenne calic mid ƿine and cƿaeþ heom ðus to drincaþ ealle of ðisum hit is min agen blode ðaere niƿan gecyþnysse ðe biþfor manegum agoten on synna forgyfenysse Se drihten þe halgode husel aer his ðroƿunge and eƿaeþ ꝧ se hlaf ƿaere his agen lichama ðaet ƿin ƿaere ƿitodlice his blod se halgaþ daeghƿamlice ðurh his sacerda handa hlaf to his lichaman ƿin to his blod on gastlicere geryne sƿa sƿa ƿe raedaþ on bocum Nebiþ se liflica hlaf lichamlice sƿa þeah se ylca lichama ðe Crist on ðroƿode Ne þaet halige ƿin nis þaes haelendes blod þe for us agoten ƿaes on lichamlican ðinge ac on gastlicum andgyte AEgþer biþ soþlice se hlaf his lichama ꝧ ƿin eac his blod sƿa sƿa se heofonlica hlaf ƿaes ðe ƿe hataþ manna ðe feoƿertig geara afedde Godes folce ðaet hlutre ƿaeter ƿaes ƿitodlice his blod ðe arn of ðam stane on ðā sestene ða Sƿa sƿa Paulus aƿrat on ƿumon his pistole Omnes patres nostri eandem escam spiritualem manducauerunt et omnes eundem potes spiritualem biberunt c. Ealle ure faederas aeton on þā ƿestene þone ylcan gastlican mete þone gastlican drenc druncon Hi druncon of þā gastlicum stane se stan ƿaes Crist Se apostol saede sƿa sƿa genu gehyrdon ðaet hi ealle aeton ðone ylcan gastlican mete hi ealle druncon ðone gastlican drenc Ne cƿaeþ he na lichamlice ac gastlice Naes Crist ða gyt geboren ne his blod naes agoten þa þaet Israhela folc geaet ðone mete of ðam stane dranc se stan naes lichamlice Crist þeah he sƿa cƿaede Hit ƿaeron þa ylcan gerynu on þaere ealdan ae hi gastlice getacnodon ðaet gastlice husel ures haelendes lichaman ðe ƿe halgiaþ nu SOme pristes keepe the housell that is hallowed on Easter day all the yere for syke men But they doe greatlye amysse bycause it waxeth horye And these will not vnderstand how greuous penaunce the poenitentiall booke teacheth by thys if the housell become hory and rotten or yf it be lost or be eaten of mise or of beastes by neglygence Men shal reserue more carefullye that holy housell and not reserue it to longe but hallowe other of newe for syckemen alwayes wythin a weke or a fortnight that it be not somuch as horye For so holy is the housell whych to day is hallowed as that whyche on Easter daye was hallowed That housell is Christes bodye not bodylye but ghostlye Not the bodye whyche he suffred in but the bodye of which hee spake when he blessed bread and wyne to housel a night before his suffring sayd by the blessed bread thys is my bodye agayne by the holye wyne thys is my bloude whiche is shede for manye in forgeuenes of sinnes vnderstand nowe that the lord who could turne y t bread before his suffring to his body and y t 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 Aelfrike vpon fynding fault wyth an abuse of his tyme whiche was that priests on Easter day filled their housell boxe and so kept the bread a whole yere for sickmen toke an occasion to speake agaynst the bodely presence of Christ in the s acramēt So also in an other epistle sent to Wulfstane Archbyshop of York he reprehending agayne thys ouerlong reseruing of the housell addeth also wordes more at large against the same bodely presence His wordes be these SOme priests fil their boxe for housel on Easter day so reserue it a whole yere for sicke mē as though that housel were more holy thē any other But they do vnaduisedlye bicause it waxeth black or al together rotlē by keping it so long space And thus is he become giltie as y e boke wytnesseth to vs. Yf anye do keepe the housell to long or lose it or myse or other beastes do eate it see what y e paenitential boke sayeth by this So holy is altogether that housell whiche is hallowed to daye as that which is hallowed on Easter day VVherfore I besech you to kepe that holy bodye of Christ with more aduisement for sick men from sonday to sondaye in a verye cleane boxe or at the most not to kepe it aboue a fortnight and then eate it laying other in the place VVe haue an example hereof in Moyses bookes as god him selfe hath commaunded in Moyses lawe How the priestes should set on euery saturnday twelue loaues all newe baked vpon the tabernacle the whiche were called panes prepositionis and those shoulde stād there on gods tabernacle til y e next saturnday the did y e pristes thē selues eate them set other in y e place Sōe priestes wil not eate y e housell which they do hallow But we will now declare vnto you how y e boke speaketh by thē Presbyter missā celebrans et non audens sumere sacrificium accusante cōsciētia sua anathema est The priest that doth saye masse and dare not eate thē housell hys conscience accusynge hym is accursed It is lesse daunger to receyue y e housell thē to hallowe it He y t doth twyse hallowe one host to housell is lyke vnto those heretikes who do christen twyse one childe Christ himselfe blessed housel before his suffring he blessed y e bread and brake thus speaking to hisa postels Eate this bread it is my body And agayne he blessed one chalice w t wyne and thus also speaketh vnto thē Drinke ye all of this it is myne owne bloud of y e newe testament which is shed for many in forgeuenes of synnes The lord which halowed housel before his suffering sayeth y t y e bread was his owne body y t y e wyne was truly his bloud he haloweth dayly by y e hādes of y e prist bread to his body wyne to his bloud in ghostly mystery as we read in bokes And yet y t liuely bread is not bodely so notwithstāding not y e self same body y t Christ suffered in Nor y t holy wine is y e sauiours bloud which was shed for vs in bodely thing but in ghostly vnderstanding Both be truly y t bread hys body and y t wyne also hys bloud as was y e heauenly bread which we call Manna that fed forty yeres gods people And y e cleare water which did then runne from the stone in the wildernes was truly his bloud as Paul wrote one summe of his epistles Omnes patres nostri eandem escam spiritualem manducauerunt et omnes eundem potum spiritualē biberunt c. All our fathers ate in the wildernes the same ghostlye meate and dranke the same ghostly drinke They dranke of y t gostly stone and

beoþ soþlice gesceode gif ƿe efenlaecaþ mid urum faerelde and ƿeorce forþfarenra manna lif ðaena ðe Gode geþugon ðurh gehealdsumnysse his beboda Hi haefdon him staef on handa aet þaere þigene Se staef getacnaþ gymene hyrdnysse þa ðe bet cunnon magon sceolon gyman oþra manna mid heora fultume underƿriþian þam gemettum ƿaer beboden ꝧ hi sceoldon caflice etan forðam ðe God onscunaþ ða sleacnysse on his ðegnum and ða he lufaþ ðe mid modes cafnesse ðaes ecan lifes mirþe secaþe Hit is aƿriten Ne elca ðu to gecyrranne to Gode ðylaes þe se tima losie þurh ða sleacan elcunge þa gemettan ne moston ðaes lambes ban scaenan ne ða cempan ðe Crist ahengon ne moston tobraecan his halgan sceancan sƿa sƿa hi dydon þaera tƿegra sceaþena ðe him on tƿa healfa hangodon ac driht aras of deaþe gesund buton aelcere forrotodnysse And hi sceolon geseon aet ðam micclan dome hƿaene hi geƿundodon ƿaelhreoƿlice on rode þeos tid is gehaten on ebreiscum geneorde Pasca ꝧ is on leden Transitus on englis Faereld forþan ðe on ðisum daege ferde Godes folc fram egipta lande ofer ða readan sae fram ðeoƿte to ðam behaitenan earde Vre driht ferde eac on þisne timan sƿa sƿa se Godspellere Iohns cƿaeþ fram ðisum middan earde to his heofonlican faeder ƿe sceolon fylian urū heafde faran frā deofle to criste frā þissere unscaeþþigan ƿorulde to his staþelfaetan rice ac ƿe sceolon aerest on urū and-ƿeardan life faran frā leahtrum to halgum maegnum fram unþeaƿum to godum þeaƿum gif ƿe ƿillaþ aefter ðisum laenan life faran toþā ecan aefter urū aeriste to haelende Criste He us geli●de to his lifigendan faed●r ðe hine sealde for usū synnum to deaþe Si hun ƿuldor and lof ðaere ƿ●ldaeda on ealr● ƿorulda ƿorulo AMEN MEn beloued it hath bene often sayd vnto you aboute our Sauiours resurrection how he on this present day after hys suffering mightely rose from death Now will we open vnto you through Gods grace of the holy housell whiche ye shoulde nowe goe vnto and instructe your vnderstandyng aboute thys mysterie both after the olde couenaunte and also after the newe that no doubting may trouble you about thys liuelye foode The almyghtie God badde Moyses his captaine in y e land of Aegypt to commaunde y e people of Israell to take for euery familye a lambe of one yeare old the night they departed out of y e countrey to y e land of promise to offer y t lambe to God after to kill it to make y e signe of y e crosse with y e lābes bloud vpon the side postes the vpper poste of their dore afterward to eate y e lambes flesh rosted vnleauened bread w t wilde lettisse God sayth vnto Moyses Eate of y e lābe nothing raw nor soddē in water but rosted w t fire Eate y e head y e feete and the inwardes let nothing of it be left vntill y e morning if any thing therof remaine y t shall you burne w t fire Eate it in this wyse Gyrde your loynes do your shoes on your fete haue you staues in your hādes eat it in hast This time is y e lordes passeouer And ther was slain on y t night in euery house throgh out Pharaos raigne the first borne child and Gods people of Israell were deliuered frō y t sodeine death through the lābes offring his bloudes marking Thē said God vnto Moyses Keepe this day in your remembraunce and holde it a greate feast in your kinredes with a perpetuall obseruation and eate vnleauened bread alwayes seuen dayes at thys feaste After thys deede God ledde the people of Israell ouer y e redde sea w t dry foote and drowned therin Pharao al his army together w t their possessions fedde afterward y e Israelits fortie yeares with heauenlye foode gaue thē water out of the hard rocke vntil they came to the promised land Part of this storye we haue treated of in an other place part we shall now declare to witte y t which belongeth to the holy housell Christian men may not now kepe that olde lawe bodely but it behoueth them to know what it ghostlye signifieth That innocēt lambe which the old Israelites did then kill had significatiō after ghostly vnderstanding of Christes suffering who vngiltie shedde his holy bloude for our redemptiō Hereof sing Gods seruauntes at euery masse Agnus dei qui tollis peccata mundi miserere nobis That is in our speech Thou lambe of God that takest away y e sinnes of the world haue mercy vpon vs. Those Israelites were deliuered from that sodaine death frō Pharaos bondage by the lambes offringe which signified Christes suffering through which we be deliuered from euerlasting death frō the deuils cruel raigne if we rightly beleue in the true redemer of the whole world Christ the Sauiour That lambe was offered in the euening and our Saniour suffered in the sixt age of thys world This age of thys corruptible worlde is reckened vnto the euening They marked with the lābes 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 Aegyptians first borne childe And we ought to marke our foreheades and our bodyes with y e takē of Christes roode that we may be also deliuered from destruction when we shall be marked both on forehead and also in harte with the bloud of our Lordes suffering Those Israelites eate the lambes fleshe at their Easter time when they were deliuered and we receiue ghostlye Christ bodye and drinke his bloude when we receaue with true beliefe that holye housell That tyme they kepte with them at Easter seuen dayes with great worshippe when they were deliuered frō Pharao and went from that land So also Christen men kepe Christes resurrectiō at y e time of Easter these vij dayes because through hys suffering and risiing we be deliuered and be made cleane by goyng to this holy housell as Christ sayth in his ghospell Verely verely I saye vnto you ye haue no life in you except ye eate my flesh drinke my bloud He y t eateth my flesh drinketh my bloud abydeth in me I in him and hath y t euerlasting life I shall raise him vp in y e laste day I am y e liuely bread that came down frō heauē not so as your forefathers eate that 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 Eate thys bread it is my body do this in my remembraunce Also he blessed wyne in one cuppe and sayd Drinke ye all of thys Thys is my bloude that is shedde for many in forgeuenesse

of sinnes The Apostles dyd as Christ commaunded that is they blessed bread wyne to housell agayne afterward in hys remembraunce Euen so also since their departure all priestes by Christes commaundement doe blesse bread wine to housell in hys name w t the Apostolike blessing Now men haue often searched do yet oftē search howe bread that is gathered of corne and through fyers heate baked maye bee turned to Christes body or how wyne that is pressed out of many grapes is turned through one blessing to the Lordes bloude Now saye we to suche men that some thinges be spoken of Christ by signification some thyng by thyng certaine True thyng is and certaine y t Christ was borne of a maide suffred death of his own accorde was buryed on this daye rose from death He is sayd bread by signification a lambe a lyon a mountayne He is called bread because he is our life angells life He is sayd to be a lābe for his innocencie A lyon for strēgth wherwith he ouer came y e strōg deuill But Christ is not so notwithstāding after true nature neither bread nor a lābe nor a Lyon VVhy is then y t holy housel called Christs body or his bloud if it be not truelye that it is called Truely the bread and the wine whyche by the masse of the priest is balowed shewe one thyng without to humayne vnderstanding an other thing they call within to beleuing mindes VVithout they bee sene bread wine both in figure in tast and they be truely after their halowing Christes body hys bloude through ghostly mistery An heathen childe is christened yet he altereth not his shape without though he be chaunged within He is brought to y e fontstone sinfull through Adams disobedience Howbeit he is washed from all sinne within though he hath not chaunged his shape without Euē so the holy fonte water that is called the welspring of lyfe is like in shape to other waters and is subiecte to corruption but the holy ghostes might commeth to y e corruptible water through the priestes blessing and it may after wash the body soule frō all sinne through ghostly mighte Beholde nowe wee see two thinges in this one creature After true nature that water is corruptible moysture after ghostlye misterye hath holowing mighte So also if wee beholde that holye housell after bodely vnderstanding then see we that it is a creature corruptible and mutable if we acknoledge therein ghostlye 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 his proper nature It is neturally corruptible bread corruptible wine and is by mighte of Godes worde truely Christes bodye and his bloude not so notwithstāding bodely but ghostly Much is betwixte the bodie Christ suffred in and the bodie that is halowed to housell The bodie truely that Christ suffered in was borne of the flesh of Marie with bloud and with bone with skinne and with sinowes in humane limmes with a reasonable soule liuing and his ghostlie bodie whiche we call the housell is gathered of many cornes without bloude and bone without lymme without soule and therfore nothing is to be vnderstand therein bodelye but all is ghostlye to be vnderstande VVhat soeuer is in that housell whiche geueth substaunce of lyfe y t is of the ghostlye might and inuisible doing Therfore is y t holy housel called a misterye because there is one thīg in it seen an other thīg vnderstāded That which is ther sene hath bodely shape and y t we do there vnderstand hath ghostlye might Certaynely Christes bodye which suffred death and rose from death neuer dyeth henceforth but is eternall vnpassible That housell is temporall not eternall Corruptible and dealed into sondrye partes Chewed betwene teeth and sent into the bellye howbeit neuerthelesse after ghostlye myght it is all in euery part Manye receaue that holye body and yet notwithstanding it is so all in euerye parte after ghostly mistery Though some chewe lesse deale yet is there no more myghte notwithstanding in the more parte then in the lesse because it is all in all men after the inuisible myght Thys misterye is a pledge and a figure Christes bodye is truth it selfe Thys pledge we doe keepe mistically vntill that we be come to the truth it selfe and then is this pledge ended Truelye it is so as we before haue said Christes bodye and hys bloude not bodilye but ghostlye And ye shoulde not searche how it is done but hold it in your beliefe that it is so done VVe read in an other booke called vita patrum that two Monkes desired of God some demonstration toucbing 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 looking vntill y e priest brake y e housell Then the angell deuided y t childe vpon the dyshe and shedde his bloud into y e chalice But whē they did go to y e housell thē was it turned to bread wine they dyd eate it geuing god thankes for y t shewing Also S. Gregory desired of Christ y t he would shew to a certain womā doubting about his mysterye some greate affyrmation She went to housell w t doubting minde and Gregorye forthwith obteined of God that to them both was shewed y t part of the housell which y e woman should receaue as if there lay in a dish a ioynte of a finger al be bloded and so y e womans doubting was thē forthwith healed But now heare the apostles wordes about this misterye Paule y e apostle speaketh of y e old Israelites thus writing in his epistle to faithfull mē 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 truely of the stone y t followed them and that stone was Christ Neither was that stone then from whiche the water ranne bodelye Christ but it signifyed Christ that calleth thus to al beleauing faithful mē whosoeuer thirsteth let him come to me drinke And from his bowelles 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 y t heauenly meate y t fedde thē xl yeares and that water which from the stone did flowe had signification of Christes bodye and his bloude that nowe be offered daylye in Godes churche It was the same which we now offer not bodely but ghostly VVe sayd vnto you ere while y t Christ halowed