Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	father_n	redeemer_n	sinner_n	5,275	5	9.6958	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19563	An aunsvvere by the Reuerend Father in God Thomas Archbyshop of Canterbury, primate of all England and metropolitane, vnto a craftie and sophisticall cauillation, deuised by Stephen Gardiner Doctour of Law, late Byshop of Winchester agaynst the true and godly doctrine of the most holy sacrament, of the body and bloud of our sauiour Iesu Christ Wherein is also, as occasion serueth, aunswered such places of the booke of Doct. Richard Smith, as may seeme any thyng worthy the aunsweryng. Here is also the true copy of the booke written, and in open court deliuered, by D. Stephen Gardiner ...; Answer of the Most Reverend Father in God Thomas Archebyshop of Canterburye, primate of all Englande and metropolitane unto a crafty and sophisticall cavillation devised by Stephen Gardiner doctour of law, late byshop of Winchester, agaynst the trewe and godly doctrine of the moste holy sacrament of the body and bloud of our saviour Jesu Christe	Cranmer, Thomas, 1489-1556.; Cranmer, Thomas, 1489-1556. Defence of the true and catholike doctrine of the sacrament of the body and bloud of our saviour Christ. Selections.; Gardiner, Stephen, 1483?-1555. Explication and assertion of the true catholique fayth, touchyng the moost blessed sacrament of the aulter.; Foxe, John, 1516-1587. Actes and monuments.	1580 (1580)	STC 5992; ESTC S107277	634,332	462

backe the people that were ready to depart to Prayers Brethren sayd hee lest any man should doubt of this mans earnest conuersion and repentaunce you shall heare him speake before you and therfore I pray you Maister Cranmer that you will now performe that you promised not long agoe namely that you would openly expresse the true and vndoubted profession of your fayth that you may take away all suspition from men and that all men may vnderstand that you are a Catholicke in déede I will do it sayd the Archbyshop and with a good will who by and by rising vp and putting of his cap began to speake thus vnto the people I desire you well beloued brethren in the Lord that you will pray to God for me to forgeue me my sinnes which aboue all men both in number and greatnes I haue committed but among all the rest there is one offence whiche of all at this tyme doth vexe and trouble me wherof in processe of my talke you shall heare more in his proper place and then puttyng his hand into his bosome he drew forth his Prayer whiche he recited to the people in this sense ¶ The Prayer of Doct. Cranmer Archb. of Cant. at his death GOod Christen people my dearely beloued brethren and sisters in Christ I beséech you most hartely to pray for me to almightie God that he will forgeue me all my sinnes and offēces which be many without number and great aboue measure But yet one thyng gréeueth my conscience more then all the rest wherof God willyng I entend to speake more hereafter But how great and how many soeuer my sinnes be I beséech you to pray God of his mercy to pardon and forgeue them all And here knéelyng downe he sayd O Father of heauen O Sonne of God redeemer of the world O holy Ghost three persons and one God haue mercy vpon me most wretched caitiffe and miserable sinner I haue offended both against heauen and earth more then my toung can expresse Whether then may I goe or whether should I flye To heauen I may be ashamed to lift vp myne eyes and in earth I finde no place of refuge or succour To thee therfore O Lord do Irunne to thee do I humble my selfe saying O Lord my God my sinnes be great but yet haue mercy vpon me for thy great mercy The great mistery that God became mā was not wrought for litle or few offēces Thou diddest nor geue thy sonne O heauenly Father vnto death for small sinnes onely but for all the greatest sinnes of the world so that the sinner returne to thee with his whole hart as I do here at this present Wherfore haue mercy on me O God whose property is alwayes to haue mercy haue mercy vpon me O Lord for thy great mercy I craue nothyng O Lord for myne owne merites but for thy names sake that it may be halowed thereby and for thy deare sonne Iesus Christ sake And now therfore our Father of heauen halowed by thy name c. And then he rising sayd Euery man good people desireth at that tyme of their death to geue some good exhortation that other may remember the same before their death and be the better thereby so I beseech God graunt me grace that I may speake some thyng at this my departyng whereby God may bee glorified and you edified First it is an heauie case to see that so many folke be so much doted vpon the loue of this false world and so carefull for it that of the loue of God or the world to come they seeme to care very litle or nothyng Therefore this shal be my first exhortation that you set not your myndes ouer much vpon this glosing world but vpon God and vpon the world to come and to learne to know what this lesson meaneth whiche S. Iohn teacheth That the loue of this world is hatred agaynst God The second exhortation is that next vnder God you obey your Kyng and Queene willingly and gladly without murmuryng or grudgyng not for feare of them onely but much more for the feare of God knowyng that they be Gods Ministers appointed by God to rule and gouerne you and therefore who soeuer resisteth them resisteth the ordinaunce of GOD. The third exhortation is that you loue altogether lyke brethren and sisters For alas pitie it is to see what cōtention and hatred one Christen man beareth to an other not takyng ech other as brother and sister but rather as straungers and mortall enemyes But I pray you learne and beare well away this one lesson to doe good vnto all men asmuch as in you lyeth to hurt no man no more then you would hurt your owne naturall louyng brother or sister For this you may be sure of that who soeuer hateth any person and goeth about maliciously to hinder or hurt him surely and without all doubt God is not with that mā although he thinke him selfe neuer so much in Gods fauour The fourth exhortation shal be to them that haue great substaunce and riches of this world that they will well consider and wey three sayinges of the Scripture One is of our Sauiour Christ him selfe who sayth It is hard for a rich man to enter into the kingdome of heauen A sore saying and yet spoken of him that knoweth the truth The second is of S. Iohn whose saying is this He that hath the substaunce of this world and seeth his brother in necessitie and shutteth vp his mercy from him how can he say that he loueth God The thyrd is of S. Iames who speaketh to the couetous rich mā after this maner Weepe you and howle for the miserie that shall come vppon you your riches doe rotte your clothes be moth eaten your gold and siluer doth canker and rust and their rust shall beare witnesse agaynst you and consume you like fire you gather a horde or treasure of Gods indignation agaynst the last day Let them that be rich ponder well these three sentences for if euer they had occasion to shew their charitie they haue it now at this present the poore people beyng so many and victuals so deare The description of Doct. Cranmer how he was plucked downe from the stage by Friers and Papistes for the true Confession of his Fayth First I beleue in God the Father almightie maker of heauen and earth c. And I beleue euery Article of the Catholicke fayth euery word and sentence taught by our Sauiour Iesus Christ his Apostles and Prophetes in the new and old Testament And now I come to the great thyng that so much troubleth my conscience more thē any thyng that euer I did or sayd in my whole life and that is the settyng abroad of a writyng contrary to the truth which now here I renounce and refuse as thynges written with my hand contrary to the truth which I thought in my hart written for feare of

body that shal be giuen for you I answer according to Cirils mynd vpon the same place that Christ alone suffered for vs all and by his woundes were we healed he bearing our sinnes in his body vpon a tree and being crucified for vs that by his death we might liue But what need I M. Smith to labor in answering to your question of the tyme when your question in it selfe contayneth the aunswere appoynteth the tyme of Christ giuing himselfe for the life of the world when you say that he gaue himselfe for vs to death which as you confes skant three lines before was not at his supper but vpon the crosse And if you will haue none other giuing of Christ for vs but at his supper as your reason pretendeth or els it is vtterly naught then surely Christ is much bound vnto you that haue deliuered him from all his mocking whipping scourging crucifying and all other paynes of death which he suffered for vs vpon the crosse and bring to passe that he was giuen onely at his supper without bloud or payne for the life of the world But then is all the world litle beholding vnto you that by deliuering of Christ from death will suffer all the world to remayne in death which can haue no life but by his death AFter the gospell of S. Ihon M. Smith aleadgeth for his purpose S. Paule to the corinthians who biddeth euery man to examine him selfe before he receaue this sacrament for he that eateth and drinketh it vnworthely is gilty of the body and bloud of Christ eating and drinking his owne damnation bicause he discerneth not our lordes body Here by the way it is to be noted that D. Smith in reciting the words of S. Paule doth alter them purposely commonly putting this word sacrament in the steede of these wordes bread and wine which wordes he semeth so much to abhorre as if they were toades or serpents bicause they make agaynst his Transubstantiation where as S. Paule euer vseth those wordes and neuer nameth this word Sacrament But to the matter What need we to examine our selues sayth D. Smith when we shall eate but common bread and drincke wine of the grape Is a man gilty of the body and bloud of Christ which eateth and drinketh nothing els but onely bare bread made of corne and meare wine of the grape Who sayth so good syr Do I say in my booke that those which come to the Lordes table do eate nothing els but bare bread made of corne nor drinke nothing but meare wine made of grapes How often do I teach and repeate agayne and agayne that as corporally with our mouthes we eate and drincke the sacramentall bread and wine so spiritually with our hartes by fayth do we eate Christes very flesh and drincke his very bloud and do both feed and liue spiritually by him although corporally he be absent from vs and sitteth in heauē at his fathers right hand And as in baptisme we come not vnto the water as we come to other common waters when we washe our handes or bath our bodies but we know that it is a misticall water admonishing vs of the great and manifold mercies of God towards vs of the league and promise made betwene him and vs and of his wonderfull working and operation in vs. Wherfore we come to that water with such feare reuerence and humility as we would come to the presence of the father the sonne and the holy ghost and of Iesus Christ himselfe both God and man although he be not corporally in the water but in heauen aboue And who soeuer cōmeth to that water beyng of the age of discretiō must examine himselfe duely least if hee come vnworthely none otherwise then hee would come vnto other commō waters he be not renewed in Christ but in steede of saluation receaue his damnation Euen so it is of the bread and wine in the Lordes holy supper Wherfore euery man as S. Paule sayth must examine himselfe when he shall aproche to that holy table and not come to gods borde as he would do to common feastes and bankets but must consider that it is a misticall table where the bread is misticall and the wine also misticall wherin we be taught that we spiritually feed vpon Christ eating him and drincking him and as it were sucking out of his side the bloud of our redemption foode of eternall saluation although he be in heauen at his fathers right hand And whosoeuer cōmeth vnto this heauenly table not hauing regarde to Christes flesh bloud who should be there our spirituall foode but commeth therto without fayth feare humility reuerence as it were but to carnall feeding he doth not there feed vpon Christ but the deuill doth feede vpon him and deuoureth him as he did Iudas And now may euery man perceaue how fondly and falsly M. Smith concludeth of these wordes of S. Paule that our Sauiour Christes body and bloud is really and corporally in the sacrament AFter this he falleth to rayling lying and sclaundering of M. Peter Martir a man of that excellent learning and godly liuing that hee passeth D. Smith as farre as the sunne in his cleare light passeth the moone being in the Eclipse Peter Martyr sayth he at his first coming to Oxford when he was but a Lutherian in this matter taught as D. Smith now doth But when he came once to the Court saw that doctrine misliked them that might do him hurt in his liuing he anone after turned his tippet and sang an other song Of M. Peter Martyr his opinion and iudgement in this matter no man can better testify than I. For as much as hee lodged within my house long before he came to Oxford and I had with him many conferences in that matter and know that he was then of the same mynd that he is now and as hee defended after openly in Oxford and hath written in his booke And if D. Smith vnderstode him otherwise in his Lectures at the beginning it was for lacke of knowledge for that then D. Smith vnderstoode not the matter nor yet doth not as it appeareth by this folish and vnlearned booke which he hath now set out No more than he vnderstood my booke of the Cathechisme and therfore reporteth vntruly of me that I in that booke did set forth the reall presence of Christes body in the sacrament Unto which false report I haue aunswered in my fourth booke the eight chapiter But this I confesse of my selfe that not long before I wrot the sayd Cathechisme I was in that error of the real presence as I was many yeares past in diuers other errors as of Transubstantiation of the sacrifice propitiatory of the priestes in the Masse of pilgrimages purgatory pardons and many other superstitions and errors that came from Rome being brought vp from youth in them and nouseled therin for lacke of good instruction from my youth the outragious fluds of Papisticall errors at

AN AVNSVVERE BY THE REVEREND FATHER in God Thomas Archbyshop of Canterbury Primate of all England and Metropolitane Vnto a craftie and Sophisticall cauillation deuised by Stephen Gardiner Doctour of Law late Byshop of Winchester agaynst the true and godly doctrine of the most holy Sacrament of the body and bloud of our Sauiour IESV CHRIST Wherein is also as occasion serueth aunswered such places of the booke of Doct. Richard Smith as may seeme any thyng worthy the aunsweryng Here is also the true Copy of the booke written and in open Court deliuered by D. Stephen Gardiner not one word added or diminished but faythfully in all pointes agreeyng with the Originall Reuised and corrected by the sayd Archbyshop at Oxford before his Martyrdome Wherein hee hath beautified Gardiners doynges with asmuch diligence as might be by applying Notes in the Margent and markes to the Doctours saying which before wanted in the first Impression Hereunto is prefixed the discourse of the sayd Archbyshops lyfe and Martyrdome briefly collected out of his Hystory of the Actes and Monumentes and in the end is added certaine Notes wherein Gardiner varied both from him selfe and other Papistes gathered by the sayd Archbyshop Read with Iudgement and conferre with diligence laying aside all affection on either partie and thou shalt easely perceaue good Reader how slender and weake the allegations and perswasions of the Papistes are wherewith they goe about to defende their erroneous and false doctrine and to impugne the truth Anno. M. D. LI. AT LONDON Printed by Iohn Daye dwellyng ouer Aldersgate beneath S. Martines Anno. 1580. Cum gratia Priuilegio Regiae Maiestatis A PREFACE TO THE READER I Thinke it good gentle Reader here in the begynnyng to admonish thee of certaine wordes kyndes of speaches which I do vse sometyme in this myne aunswere to the late Byshop of Winchesters book least in mistakyng thou doe as it were stumble at them First this word Sacrament I doe sometymes vse as it is many tymes taken among writers and holy Doctours for the Sacramentall bread water or wine as when they say that Sacramentum est sacrae rei signum a Sacrament is the signe of an holy thyng But where I vse to speake sometymes as the old Authors do that Christ is in the Sacramentes I mean the same as they did vnderstand the matter that is to say not of Christes carnall presence in the outward Sacrament but sometymes of his Sacramentall presence And sometyme by this word Sacrament I meane the whole ministration and receiuyng of the Sacramētes either of Baptisme or of the Lordes Supper and so the old writers many tymes doe say that Christ and the holy Ghost be present in the Sacramentes not meanyng by that maner of speach that Christ and the holy Ghost be present in the water bread or wine which be onely the outward visible Sacramentes but that in the due ministration of the Sacramentes accordyng to Christes ordinaunce and institution Christ and his holy spirite be truely and in deede present by their mightie and sanctifiyng power vertue and grace in all them that worthely receiue the same Moreouer when I say and repeat many tymes in my book that the body of Christ is present in them that worthely receaue the Sacrament least any man should mystake my woordes and thinke that I meane that although Christ be not corporally in the outward visible signes yet hee is corporally in the persons that duely receiue them this is to aduertise the Reader that I meane no such thyng but my meanyng is that the force the grace the vertue and benefite of Christes body that was Crucified for vs and of his bloud that was shed for vs be really and effectually present with all them that duely receaue the Sacramentes but all this I vnderstand of his spirituall presence of the which he sayth I will be with you vntill the worldes ende And wheresoeuer two or three be gathered together in my name there am I in the myddest of them And hee that eateth my fleshe and drinketh my bloud dwelleth in me and I in him Nor no more truely is he corporally or really present in the due ministration of the Lordes Supper than hee is in the due ministration of Baptisme That is to say in both spiritually by grace And wheresoeuer in the Scripture it is sayd that Christ God or the holy Ghost is in any man the same is vnderstand spiritually by grace The thyrd thyng to admonish the Reader of is this that when I name Doctour Stephen Gardiner Byshop of Winchester I meane not that he is so now but forasmuch as he was Byshop of Winchester at the tyme when he wrote his booke agaynst me therfore I aunswere his booke as written by the Byshop of Winchester whiche els needed greatly none aunswere for any great learnyng or substaunce of matter that is in it The last admonition to the Reader is this where the sayd late Byshop thinketh that he hath sufficiently proued Transubstantiation that is to say that the substaunce of bread and wine can not be in the Sacrament if the body and bloud of Christ were there bycause two bodyes can not be togethers in one place although the truth be that in the Sacrament of Christes bodye there is corporallye but the substaunce of bread onelye and in the Sacrament of the bloud the substaunce of wine onelye yet how farre hee is deceiued and doth vary from the doctrine of other Papistes and also from the principles of Philosophy whiche he taketh for the foundation of his doctrine in this point the Reader hereby may easely perceiue For if we speake of Gods power the Papistes affirme that by Gods power two bodyes may be together in one place and then why may not Christes bloud be with the wyne in the cup and his fleshe in the same place where the substaunce of the bread is And if we consider the cause wherfore two bodyes can not be together in one place by the rules of nature it shall euidently appeare that the body of Christ may rather be in one place with the substaunce of the bread thē with the accidents therof and so likewise his bloud with the wine For the naturall cause wherfore two bodyes can not be together in one place as the Philosophers say is their accidentes their bignes and thicknes and not their substaunces And then by the very order of nature it repugneth more that the body of Christ should be present with the accidentes of bread and his bloud with the accidentes of wyne then with the substaunces either of bread or wyne This shall suffice for the admonition to the Reader ioynyng thereto the Preface in my first booke whiche is this A PREFACE TO THE READER OVr Sauiour Christ Iesus according to the will of his eternall Father when the time thereto was fully complished taking our nature vpon him came into this world from the high throne of hys Father

to declare vnto miserable sinners good newes to heale them that were sicke to make the blinde to see the deafe to heare and the dumbe to speake to set prisoners at liberty to shew that the time of grace and mercy was come to giue light to them that were in darknes and in the shadow of death and to preach and geue pardon and full remission of sinne to all his elected And to performe the same he made a sacrifice and oblation of his owne body vpon the crosse which was a full redemption satisfaction and propitiation for the sinnes of the whole world And to commend this his sacrifice vnto all his faythfull people and to confirme their fayth and hope of eternall saluation in the same he hath ordayned a perpetuall memory of his sayd sacrifice dayly to be vsed in the Church to his perpetuall laud and prayse and to our synguler comfort and consolation That is to say the celebration of his holy supper wherein he doth not cease to geue himselfe with all his benefites to all those that duely receiue the same supper according to his blessed ordinaunce But the Romish Antichrist to deface this great benefite of Christ hatht that his sacrifice vpon the crosse is not sufficient hereunto without any other sacrifice deuised by him and made by the priest or els without Indulgences Beades Pardons Pilgrimages and such other Pelfray to to supply Christes imperfection And that Christen people cannot applye to themselues the benefytes of Christes passion but that the same is in the distribution of the Byshop of Rome or els that by Christ we haue no full remission but be deliuered onely from sinne and yet remaineth temporall payne in Purgatory due for the same to be remitted after this life by the Romish Antichrist and his ministers who take vpon them to do for vs that thing which Christ either would not or could not do O haynous blasphemy most detestable iniury against Christ. O wicked abhomination in the temple of God O pride intollerable of Antechrist and most manifest token of the sonne of perdition extolling himselfe aboue God and with Lucifer exalting his seat and power aboue the throne of God For he that taketh vpon him to supply that thing which he pretendeth to be vnperfect in Christ must nedes make himself aboue Christ so very Antichrist For what is this els but to be agaynst Christ and to bring him in contempt as one that either for lack of charity would not or for lack of power he could not with all his bloudshedding and death cleerely deliuer his faythfull and geue them full remission of their sinnes but that the full perfection thereof must be had at the handes of Antichrist of Rome and his ministers What man of knowledge and zeale to Gods honour can with dry eyes see this iniury to Christ and look vpon the estate of religion brought in by the Papists perceiuing the true sence of Gods wordes subuerted by false gloses of mans deuising the true christen religion turned into certayne hypocriticall and superstitious sectes the people praying with their mouthes and hearing with theyr eares they wist not what and so ignoraunt in Gods word that they could not discerne hypocrisy and superstition from true and sincere religion This was of late yeares the face of religion within this realme of England and yet remayneth in diuers realmes But thankes be to almighty God and to the Kinges Maiesty with his father a Prince of most famous memory the superstitious sectes of Monks and fryers that were in this realme be cleane taken away the scripture is restored vnto the proper and true vnderstanding the people may daylye read and heare Gods heauenly word and pray in their owne language which they vnderstand so that their hartes and mouthes may goe together and be none of those people whome Christ complayned saying These people honour me with their lips but their hartes be farre from me Thankes be to God many corrupt weedes be plucked vp which were wont to rot the flock of Christ and to let the growing of the Lords haruest But what auayleth it to take away beades pardons pilgremages and such other like Popery so long as two chiefe rootes remayne vnpulled vp whereof so long as they remayne will spring agayne all former impediments of the Lords haruest and corruption of his flocke The rest is but braunches and leaues the cutting away wherof is but like topping loppyng of a tree or cutting downe of weedes leauing the body standing and the rootes in the ground but the very body of the tree or rather the rootes of the weedes is the Popish doctrine of Transubstātiation of the reall presence of Christes flesh and bloud in the sacrament of the aulter as they call it and of the sacrifice and oblation of Chryste made by the priest for the saluation of the quicke and the dead Which rootes if they be suffered to grow in the Lordes vineyard they will ouerspread all the ground agayne with the old errors and superstitions These iniuries to Chryst be so intollerable that no christen hart can willingly beare them Wherfore seing that many haue set to their hands whetted their tooles to plucke vp the weedes and to cut down the tree of error I not knowing otherwise how to excuse my selfe at the last day haue in this booke set to my hand and axe with the rest to cut downe this tree and to pluck vp the weedes and plants by the roots which our heauenly father neuer planted but were grafted and sowen in his vineyard by his aduersary the deuil Antichrist his minister The lord graūt that this my trauaile and labour in his vineyard be not in vayn but that it may prosper and bring forth good fruites to his honor and glory For when I see his vineyard ouergrowen with thornes brambles aud weedes I know that euerlasting woe appertayneth vnto me if I hold my peace and put not to my handes and tounge to labour in purging his vineyard God I take to witnes who seeth the hartes of all men thorowly vnto the bottome that I take this labour for none other consideration but for the glory of hys name and the discharge of my duty and the zeale that I beare toward the flocke of Christ. I know in what office God hath placed me and to what purpose that is to say to set forth hys word truely vnto his people to the vttermost of my power without respect of person or regard of thing in the world but of him alone I know what account I shall make to him here of at the last day when euery man shall aunswere for his vocation and receiue for the same good or ill according as he hath done I know how Antichrist hath obscured the glory of god the true knowledge of his word ouercasting the same with mistes and cloudes of errour and ignoraunce through false gloses and interpretations It pittieth me