Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	bread_n	35,000	5	8.1520	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00376	An epistle of the famous clerke Erasmus of Roterodame, concernynge the veryte of the sacrament of Christes body and bloude whyche epistle is set before the excellent boke, intytuled D. Algeri De veritate corporis et sanguinis dominici in Eucharistia.)[sic] which boke was made by the sayd Algerus aboute fyue hondred yeared passed. And nowe of late yeares, hath agayne ben ouer seen and reuysyted, by the sayde famous clerke Erasmus of Roterodame, and dedycated by hym, unto the Reuerende father Balthasar bysshop of Hyldesyn. This present epistle of Erasmus makynge is to be founde oute, in the great volume of all his epistles, pagina, 1577. Hauynge this lytell wrytynge ouer it. In Algerum.	Erasmus, Desiderius, d. 1536.	1547 (1547)	STC 10490; ESTC S109905	10,138	36

readers to be in y e readyng of these auncyent Fathers dewly syrcomspect let vs now retourne to oure chefest purpose and for so moche as that we haue for the proffe of our specyall matter the euydent testymonie both of our Sauyoure christ hym selfe and also of saynt Paule And furthermore sence it is by these two holye Fathers here abouesayd Guymundus and Algerus moste euydently in theyr bokes declared howe that in veryte the bodye and bloude of our Sauyoure christ is in the blyssed Sacrament of the alter and that al the auncient fathers here aboue sayde and mo a great nombre bysydes all those fathers whom clerkes do nowe call scole men whom the catholyke churche not without great and worthy causes euer haue done and styll do gyue soo hyghe auctorite and credyte vnto with one assent agrement concorde do holde and constantly mayntayne and euer frō age to age haue done that as I haue sayde in the sacrament of the alter is the verye substaunce of the body and bloude of our Sauyour Christ. And for so moch also as besydes all these aforesayd wytnessys the constant and full auctorite of all generall Counselles doo agre with them and specyally for so moch as al the hole nombre and congregacions of such as be faythfull Christians throughe the hole Christendome do concernynge his hyghe mystery consent and agre in one with the sayde auncyent Fathers and generall councelles and Scolemen Let vs nowe also at this tyme ioyne our selues vnto all these and agre also amongest our selues concernynge this heauenly mystery And whyle we be here present in this transitorie lyfe let vs so with concorde and harty deuotion thoughe it be duryng this our lyfe but vnder a darke shadowe and as it were vnder a couert maner of spekyng vnto vs mekely eate and drynke of this breade and cup vntyl the tyme may come that we may farre otherwyse to our heauenly comforte eate and drynke it in the kyngdome of God That wolde to God that suche parsons as haue folowed Berengarius in his maner oferrynge concernyng the veryte of the body and bloude of our sauyour Christ to be in the blyssed sacrament of y e alter which thyng he denyed so to be wolde in lykwyse folowe hym in repentynge of theyr selues as he dyd and that they whiche nowe in our dayes be infectyd with the same erroure wold so vnite themselues vnto the catholyke Churche agayne as he dyd which dyed for his offence full sore repentaunt Futhermore there haue rysen aboute this blyssed sacramēt innumerable questions As how is the transsubstantyacyon broughte to passe that is to saye howe doeth the substaunce of breade gyue place vnto the verye substaunce of the body of our Sauyour Christ Also howe the accidentes of breade and wyne be preserued and do remayne after theyr former substaūces be gone And howe is it that those accidentes do kepe theyr coloure theyr smell theyr sauoure also power to fyll lyke other fode and to make dronken all whiche qualites the breade and wyne had in them selues afore that they were consecrat also at what moment of tyme doth the body and bloude of christ begyn to be in the Sacrament Also at what tyme the body and bolude of christ doth sease to be in the Sacramente Also whether that after the formes be corrupted any other substaunce do succede Also howe that one selfe same body maye be at once in places innumerable Also how the body of a perfyte man may be vnder so lytyll a broken peace of breade And many suche other questions which it behouith with sobernes to be entreated of amongest suche persons as haue theyr wyttes exercysed in disputynge and reasonynge vpon suche hyghe matters But as vnto the laye people it doth suffise yf they do beleue y t after the wordes of cōsecracion be once by the mynyster spoken ouer the creatures of breade and wyne that there is incontynent the very body and bloude of our sauyour Christ which neyther can be deuyded nor yet receyue any hurte nor is not mete to receyue any maner in iurye what so euer chaunces do become of the outward formes For yf the sacred body of our lorde shulde be throwne into the myer or into any vyle gonge or any otherwise vnto any irreuerent persons thynkynge shuld be iniuryd or soyled in dede the most iniurye y t can be done vnto it Is whan it is receyued in to the mouth of a wycked and synfull person whiche is sore soyled and spotted with greuous and odyble synne Nowe suerly it is therfore syttynge for oure christian religyon to entreate and order the outwarde formes of breade and wyne of the holy sacrament with all dewe reuerence but as concernynge the very body of our Sauyour it selfe lyke as god is after his nature is no lesse glorious in a vyle synk than he is in heauen and can by no malyce of man or chaunce by man or other wyse happenynge receyue any hurte or Iniurye no more can the glorified body of our Sauyour christ what Iniurye so euer be done vnto the outwarde tokens And to be brefe agaynst all the doubtes and scrupules of mans weake knowlege Let vs fyrst call into our myndꝭ the Immesurable power of God vnto whom nothyng is impossible Ye and vnto whom there is nothynge but it is lyghte to be done so it be his pleasure that it shuld so be And farther more let vs cōsyder how inestymable the gyftes of any body gloryfied be but specially incomparablye of the body gloryfied ye and these hyghly super exaltyd body in glory and honor of oure lorde Iesus There restyth therfore nowe no more but that the thynge of which the veryte is here so sufficyently vnto vs perswadyd may on our parte be worthely worshyppyd and had in reuerence and that the thynge whiche we do professe to beleue to be so we may by matter in dede declare vnfaynedly that suche is oure beleue as we do make for For with howe great a purenes of lyuynge With howe moch humble reuerence and with howe moch ferefull tymerousnes oughte this thryse ye foure tymes to worthy to be worshypped mystery to be receyued ordered and entreted who can suppose that they do beleue earnestly and from the bottome of theyr hartes whiche whan this holye mysterye at the masse tyme is in doing do walke vp and downe in the churche pratyng and Iangelynge togyther or that which now in some places is taken vp for a custome do stande in the market place without the church dores there spending theyr tyme aboute tellynge of Idell tales In olde tyme that place was appoynted for penitentes or for them that were but newe come to our fayth and had not yet learned theyr belefe and so thought them selues not worthye once to entre into the churche dores Some other or euer the mynisters be shewed vnto the people at the leuaciō tyme do get them into some tauerne or alehouse do in maner leaue

the same order And of these two notable clerkes Guymūdus is in his wrytynge more earnest and feruent his style is more beautefyed with with the science of rethorike but Algerus prosedyth more quietly and tasteth more of deuotion mete for a relegious person to haue but eche of them do shewe theyr selues to be very well learned both in the art of disputacion and also in Philosophie and yet apereth it not in theyr bokes that there is any affected desyre in them to shewe them selues soo to be but yet they both were gretly exercysed in the study of the canons of holy scripture And in the auncyent fathers of christꝭ churche as in the workes of Ciprianus Hylarius Ambrosius Hieronimus Augustinus Basilius and Chrisostomus whose wrytynges do yet represente vnto vs that heuenly spiryte which the holye apostles had in theyr tyme and farther more y e sayd two holy fathers haue wryten theyr workes with as moche eloquēce as vnto a deuyne is requesite and suerlye thorowout all theyr workes there is no place which wanteth any quycknes of wyt in bestowynge of theyr wordes nor any fyne pythynes in cothynge of theyr matters togyther they do so affectually set forth theyr sentēces with such substanciall and well grounded reasons Nor they do not as to many wryters do nowe a dayes whiche do bestowe a gret parte of theyr bokes with chydynges braulynge wordes agaynste other men or with disfamynge checkyng and tauntynge wordes nor moche worse is they do not bestowe somtyme hole pamphelettes with irreuerent and bytter wordꝭ agaynst those thynges which both they and all other ouhgt to haue in hyghe reuerence and dewly to worshyp nor they do not hādell theyr matters with sophystical reasons as many do now a dayes whiche do care for nothynge more than to yllude suche as do gyue credence to them and yet doeth it well appere that these two here aboue named aunciente fathers which ī theyr dayes were so notable clerkes dyd floryshe byfore Bonauentures dayes or Thomas de aquino or Dunce whom they otherwyse do call Scotus or Albertus mangnus or Petrus bombardus whom clerkes do also nowe call the master of the sentences Ye and of these latter writers lyke as some of them do moche bost them selues to be profoūdly sene in Aristoteles philosophy euen so is the maner of theyr endytynge by meanes of that theyr to moche affectyd style but harsche roughe and without any comelye settynge forth of theyr matters whiche they do intreate of As who shulde saye that in theyr so doynge to theyr Iudgemēt they haue thought the nerar therby to folowe the style of theyr Arystotele where as it is with thē moche contrary in dede for though that Arystotele regardynge chefly the hardenes of the matters whiche be entreated of and therfore dyd not regarde to sette forth his workes with the vsynge of any affections or by any other meanes affectately beautyfie his wrytynges yet vsed he in all his workes the hyghest sorte of eloquence that coulde be whiche thynge these afore named wryters otherwyse called scole men coulde in no poynte attayne vnto But as to me warde I wot not howe it semyth to be comely vnto a deuyne that in the settynge forth of the mysteryes of oure fayth there ought to be vsed a certayne dignitie and magestie in theyr wrytyng there ought furthermore no conuenient affections to be wātynge for by suche maner of enditynge in effect it is brought to passe that the reader doth not onelye the better vnderstande that whiche by any learned man is after such maner taught hym but he shall also the better fauour and caste his loue vnto suche thynges as he shall perceyue them to be wrytten by a deuoute louer of such diuine mysteries We haue it of the Gospell This is my body whiche is betrayde for you And of S. Paule we haue I haue receyued of oure lorde that whiche I haue gyuen vnto you c. And foloweth after He that shall eate drynke vnworthelye he shall be gyltie of the body and blode of our lorde This is and ought to be vnto all christianed men a foundaciō immoueable But certayne of the auncyent fathers of Christes churche haue vpon this hygh misteries somtyme wrytten darkely sometyme they do some to varye one from a nother yea and somtyme they do seme to wryte dyuersly of this blyssed and holy sacrament but all suche darkenesse and all suche semynge to varye one from a nother or whan that they do to any readers seme to wryte thynges that do dyffer one frō an other that ought to be ascrybed vnto the vnspeakeable profoūditie of this hyghe mysterie or els to theyr ware and syrcomspecte speakynge or wrytynge of the sayd auncyent fathers which many tymes speakynge vnto the multytude whiche dyd assemble togyther to here them they beyng of dyuerse sortes myxed of Iewes and Gentyles and Christians togyther for that cause oftentymes dyd they not thynke it conuenient to gyue that holy of all holyes vnto dogges And the varyte whiche semyth to be in theyr wrytynges ryseth here vpon that somtyme the formes sacramentall them selues be called of them holye tokens Somtyme the very receyuyng is called of them an holy token And in conclusyō the very body it self is by them called an holy token somtyme of it selfe and some tyme of some other thynge And for so moch as vnder these tokens the body of our sauyour Christ lyeth hydden by meanes of applyenge of those thyngꝭ vnto y e body itselfe which do belonge vnto the vysyble sygnes the doctours doo vse in theyr speakynge to saye that the body is brokē or mynished or crushed into small pecys furthermore for so moch as there is in the sacrament consecrate the selfe body in substaunce which dyd hange for vs vpon the crosse though it be not now the selfe bodye in qualyte for why it is nowe gloryfyed and spirituall vnto such as do take but lytell hede what they do reade the auncient fathers do seme vnto them contrarye amongest them selues to holde one agaynst an other whā they at any tymes be founde in theyr wrytynges to saye The selfe same body and not the same body Where as in verye dede there is in theyr saynges no contrariete at all vnto suche as haue the knowlege to dyscerne the true meanynges of theyr wordes and for a conclusyon the body of christ is somtyme taken for that naturall bodye whiche he toke of the virgyn Mary and often tymes by his bodye is ment his mysticall bodye whiche is the catholyke churche whiche thynges hath also gyuen occasion vnto suche readers as haue not ben attentyfe and in these matters of so great importaunce haue not taken dyligent hede what they haue red that the holye doctours haue semed vnto them to be contrarie in theyr sayenges one to an other or at the leste that they haue not agreed amongest them selues But nowe here makynge an ende any farther to aduertyse all