Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	great_a	life_n	time_n	1,561	5	3.0874	3	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

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

ought we to betake the rest vnto the might of y e holy ghost w t true humilitie not to searche rashlye of that deepe secretnes aboue y e measure of our vnderstāding They did eat y e lambes flesh w t their loynes gyrt In the loines is the lust of the body And he whyche wyll receyue y t housell shall restrayne that concupiscēce and take with chastitie that holy receypt They were also shod VVhat be shoes but of the hydes of dead beastes VVe be truely shod if we folow in our steps deades the lyfe of those pilgrimes which please god w t keping of his commaūdemēts They had staues in their handes when they ate This stafe signifieth a carefulnes and a diligēt ouerseing And al they y t best know and cā should take care of other men and staye them vppe with their helpe It was inioyned to the eaters y t they shoulde eate the lambe in haste For god abhorreth slouthfulnes in his seruantes And those he loueth that seeke the ioye of euerlasting life with quicknes hast of minde It is written Prolong not to turne vnto god lest the time passe awaye through thy slowe tarrying The eaters mought not break the lābes bones Nomore mought the souldyers y t did hang Christ breake his holy legges as they did of the two theefes that hanged on either syde of him And y e Lord rose frō death sound without al corruption at the last iudgemēt they shal see him whom they did most cruelly hange on y e crosse This time is called in y e Ebrue tonge Pasca and in latine Transitus in English a Passouer bicause y t on this daye the people of Israell passed from the land of Aegipt ouer the read sea from bondage to the lande of promyse So also dyd our Lord at thys tyme departe as sayeth Iohn the Euangelyste from thys world to his heauēly father Euen so we ought to folowe our head and to go from the deuill to christ from this vnstable world to his stable kingdōe Howbeit we should first in this presēt life depart frō vice to holy vertue from euill manners to good manners if we will after thys lente lyfe go to that eternal life after our resurrection to Christ He bring vs to his euerliuing father who gaue him to death for our sinnes To him be honour praise of wel doing world wythout ende Amen ¶ This sermon is found in diuerse bookes of sermōs written in the olde English or Saxon toung whereof two bookes bee nowe in the handes of the most reuerend father the Archbishop of Caunterburye Here followeth the wordes of Aelfrike abbot of S. Albones also of Malmesberye taken out of his epistle written to Wulfsine byshop of Scyrburne It is founde in a booke of the olde Saxon tounge wherin be xliij chapters of Canons and ecclesiasticall constitutions and also Liber poenitentialis that is a poenitentiall booke or shryfte booke deuided into iiij other bokes the epistle is set for the 30. chapter of the fourth boke intituled be preost sinoþe that is a Synode concerning priestes and this epistle is also in a canonn boke of the churche of Exeter SVme preostas healdaþ þaet husel ðe biþ on easter daeg gehalgod ofer gear to sceocum mannum ac hi misdoþ sƿyþe deope ꝧ ðaet halige husel sceole fynegian nellaþ understandan hu mycele daedbote seo poenitentialis taecþ be ðam gif ðaet husel biþ fynig oþþe haeƿen oþþe gif hit forloren biþ oþþe gif mus oþþe nytenu ðurh gymeleaste hit etaþ Man sceal healden þaet halige husel mid mycelre gymene ne forhealdan hit ac halgian oþer edniƿe to sceocum mannum a embe vii niht oð ðe embe xiiii niht ꝧ hit huru fynig ne sy forþon ðe eal sƿa halig biþ ꝧ husel þe nu to daeg ƿaes gehalgod sƿa ꝧ ðe on easter daeg ƿaes gehalgod Ðaet husel is Crister lichama na lichamh ce ac gastlice Na se lichama ðe he on ðroƿode ac se lichama ðe he embe spraec ða ða he bletsode hlaf and ƿin to husle anre nihte aer his ðroƿunge and cƿaeþ be ðā gebletsode hlafe ðis is min lichama and eft be ðam halgan ƿine ðis is min bloode þe biþ for manegū agoten on synna forgyfennesse Vnderstandaþ nu ꝧ se drihten ðe mihte aƿendon ðone hlaf aer his ðroƿunge to his lichaman and ꝧ ƿin to his blode gastlice ðaet se ylca daeghƿamlice bletsaþ ðurh sacerda handa hlaf ƿin to his gastlican lichaman and to his gastlican blode Here thou seest good reader how Aelfrike vpon fynding fault wyth an abuse of his tyme whiche was that priestes 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 sacramēt 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 SVme preostas gefyllaþ heora husel box on eaftron and healdaþ ofer tƿelf monaþ to untrumum mannum sƿylce ðaet husel sy haligre ðonne oþer Ac hi doþ unƿislice for þam ðe hit ƿannaþ oþþe mid ealle forrotaþ on sƿa langum fyrste and he biþ ðonne scyldig sƿa sƿa us saegþ seo boc Se ðe husel forhylt oþþe hit forlyst oþþe mys eton oþþe oþre nytenu sceaƿa ða poenitentialem hƿaet he saegþ be þisum Eall sƿa halig is ðaet husel ðe biþ gehalgod to daeg sƿa ðaet ðe biþ gehalgod on ðam halgan easter daege Healdaþ forþig ic bidde ðone halgan Crister lichaman mid maran ƿisdome to scocū mannum fram sunnan daege to sunnan daege on sƿiþe claenum boxe oþþe be þam maestan feoƿertyne niht and ðicgaþ hit ðonne lecgaþ ðaer oþer ƿe habbaþ bysene be þam on Moyses bocum sƿa sƿa God sylf bebead on Moyses ae ðaet se sacerd sceolde on aelcū saeternes daege settan tƿelf hlafas on þam tabernaculo ealle niƿe bacene ða ƿaeron gehatene panes propositionis and hig sceoldon ðaer standan on ðam Godes getaelde oþ oþerne saeternes daeg ▪ etan hi ðonne ða sacerdas sylfe settan ðaer oþre Sume preostar nellaþ ðicgan þaet husel þe hi halgiaþ Nu ƿille ƿe eoƿ secgan hu seo boc segþ be ðam Presbyten missam celebrans et non audens sumere sacrificium accusante conscientia sua anathema eft Se maesse preost ðe maessaþ and ne dear ðaet husel ðicgan ƿat hine scyldigne se is amansumod Laesse pleoh is to ðicgenne ðaet husel ðonne to halgienne Se ðe tuƿa halgaþ ane ofletan to husle se biþ þam gedƿolan gelice ðe an cild fullaþ tuƿa Crist syif gehalgode husel aer his ðroƿunge he bletsode þone hlaf tobraec ðus cƿeþende to his halgum apostolum etaþ