Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	blood_n	see_v	35	3	2.7927	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

bread and wyne to housell before his suffering and sayd this is my body my bloud Yet he had not thē suffred but so notwithstanding he turned through inuisible might y t bread to hys owne body y t wyne to his bloode as he before did in y e wildernes before y t he was borne to mē whē he turned that heauenly meate to his fleshe and the flowing water from that stone to hys owne bloude Verye many ate of that heauenlye meate in the wildernes and dranke that ghostlye drinke and were neuertheles dead as Christ sayd And christ ment not that death whiche none can escape but that euerlastynge death whiche some of that folke deserued for their vnbeliefe Moyses and Aaron and many other of that people whiche pleased God eate that heauenly bread and they dyed not that euerlastyng death though they dyed the common death They sawe that the heauenlye meate was visible and corruptible and they ghostly vnderstode by y t visible thing and ghostly receyued it The Sauiour sayeth He y t eateth my fleshe and drinketh my bloud hath euerlasting lyfe And he bad thē not eate y t body which he was going about w e nor y t bloud to drink which he shed for vs but he mēt w t those wordes y t holy housell which ghostly is his body his bloud he y t tasteth it with beleauing hart hath that eternall life In the old law faithful mē offred to god diuers sacrifices that had fore significatiō of Christes body which for our sinnes he himselfe to his heauenly father hath since offred to sacrifice Certaynlye this housell whiche we doe nowe halow at gods alter is a remembraūce of Christes body which he offred for vs and of his bloude whiche he shedd for vs So he him selfe commaunded do thys in my remembraunce Once suffred Christe by hym selfe but yet neuerthelesse hys suffrynge is daylye renued at the masse through mysterye of the holye housell Therefore that holy masse is profitable both to the lyuing and to the dead as it hath bene often declared VVe oughte also to consyder diligently how that this holy housell is both Christes body and the body of all faythfull men after ghostly mysterye As the wyse Augustine sayth of it Yf ye will vnderstand of Christes body heare y e apostle Paule thus speaking Ye truely be Christes body and his members Nowe is your mysterye sett on Godes table and ye receyue your misterye whiche mistery ye your selues be Be y t whiche ye se on the alter receiue that whiche ye your selues be Agayn the apostle Paule saith by it We manye be one bread and one bodye Vnderstand nowe and reioice many be one bread and one body in Christ He is our head and we be his limmes And y e bread is not of one corne but of many Nor the wine of one grape but of manye So also we all should haue one vnitie in our Lord as it is writtē of the faithfull armye how y t they were in so great an vnitie as though all of them were one soule and one harte Christ halowed on hys table the mysterye of our peace and of our vnytye he whyche receyueth that mysterye of vnytye and kepeth not the bonde of true peace he receyueth no mysterye for hym selfe but a witnesse agaynst hymselfe It is very good for Christen men that they goe often to housell yf they brynge wyth them to the alter vngyltynes and innocencye of harte To an euill man it turneth to no good but to destructiō if he receiue vnworthely y t holy housell Holy bookes commaūd y t water be mengled to y t wine which shalbe for housell bicause y e water signifieth the people and the wine Christs bloud And therfore shall neither y e one without the other be offred at y e holy masse y t Christ may be with vs we with Christ the head w t the limmes and the limmes with the head VVe would before haue intreated of the lambe whiche the olde Israelites offered at their Easter tyme but y t we desired first to declare vnto you of this misterye and after how we should receyue it That signifying lambe was offred at the Easter And the apostle Paule sayeth 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 vnleuened bread and wylde lettisse so we should receyue y t holy housell of Christes bodye and bloud without the leauen of sinne and iniquitie As leauen turneth the creatures from their nature so doth sinne also chaunge the nature of man from innocencye to foules spottes of giltinesse The apostle hath taught how we should feast not in the leauen of euelnesse but in the swete dough of puritie and truthe The her be whiche they shoulde eate with the vnleauened bread is called Lettisse and is bitter in taste So we shoulde with bitternesse of vnfayned weepinge purifye our mynde if we wil eat Christes bodye Those 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 shall receyue the bodye of God rawe that shal thynke wythout reason that Christ was onelye man lyke vnto vs and was not God And ●e that wil after mans wisedome search of y e mysterye of Christes incarnation doth lyke vnto hym y t doth seeth lambes flesh in water bycause that water in thys same place signifieth mans vnderstāding but we should vnderstād that al the misterie of Christs humanity was ordered by y e power of y e holy ghost And thē eate we his body rosted wyth fyre because the holy ghost came in fyrye lykenes to the apostles in diuerse tonges The Israelites should eate the lambs head y e fete and y e purtenaunce and nothing therof muste be left ouer night Yf any thing therof were lefte they did burne y t in the fyre and they brake not y e bones After ghostlye vnderstandinge we doe then eate the lambes head when we take hold of Christes diuinitye in our beliefe Agayn when we take holde of hys humanyte wyth loue then eate we the lambes feete bycause that Christ is the beginnyng and ende god before all world and man in the ende of thys worlde VVhat bee the lābes purtenaūce but Christes secrete preceptes and these we eat whē we receiue with gredines the worde of lyfe There muste nothing of the lābe be left vnto the morning bicause y t all godes sayings are to be searched w t great carefulnesse so that all his preceptes maye be knowen in vnderstāding deede in the nyght of thys present lyfe before that the last day of the vniuersall resurrection do 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 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