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	son_n	trinity_n	3,075	5	9.9329	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00919	A Catholike confutation of M. Iohn Riders clayme of antiquitie and a caulming comfort against his caueat. In which is demonstrated, by assurances, euen of protestants, that al antiquitie, for al pointes of religion in controuersie, is repugnant to protestancie. Secondly, that protestancie is repugnant particularlie to al articles of beleefe. Thirdly, that puritan plots are pernitious to religion, and state. And lastly, a replye to M. Riders Rescript; with a discouerie of puritan partialitie in his behalfe. By Henry Fitzimon of Dublin in Irland, of the Societie of Iesus, priest.; Catholike confutation of M. John Riders clayme of antiquitie.	Fitzsimon, Henry, b. 1566.; Rider, John, 1562-1632. Rescript.; Rider, John, 1562-1632. Friendly caveat to Irelands Catholicks.	1608 (1608)	STC 11025; ESTC S102272	591,774	580

amounting consequently to twelue Which as they were spoken being specified by S. Augustin very particularly I intend not to change their ordre but to examin succinctly whether Protestātcy they agree or noe supposing that not only in general but also in particular it indeuoreth ether to infringe euery one of them or at least that it is in some measure erroneous concerning euery of them Other ordre I might haue followed for the diuision of articles acc●rding to the Catechisme of the Concil of Trēt had I not to deale with them Calu. l. 4. Instit c. 14. n. 25. who reiect the Concil of Trent admitting S. Augustin whom I follow to be fidelissimum testem antiquitatis the most trusty witnes of antiquitie AN EXAMINATION OF PROTESTANTCYE CONCERNING THE twelue Articles of beleefe in particular 1. Article of S. Peter I beleeue in God the Father almighty I beleeue 7. FIrst it is necessary that beleefe should be resolute Luther ser Conniual fol. 158. in pref tom 1. Vide tom 2. Ien. fol. 9. in pref lib. de abusu Missae Item in Serm. conniual fol. 10. 158. 273. and not any wayes doubtfull Such first was not Luthers beleefe when he sayd Sperare se vbi horum temporum curiositas saturata fuerit breui monumenta sua interitura That he hoped as soone as the curiositie of these tymes should be satiated his monuments would decaye And againe Istas cogitationes nonquam ex animo demitto quin optem hanc me causam nonquam incepisse I neuer dismisse these cogitations but that I wishe I had neuer begon this course Such distrust and remorse had secondly Zuinglius when he sayd Nihil tamen definimus Zuingl epist. ad Alberum Bolsec in V. Cal. c. 22. Vide num 38. conclusionem huius defensionis sed nostra in medium proferrimus Yet we defyne nothing but only deliuer our opinons Such thirdly had Caluin Beza Oecolampadius Melancthon c. as by them selues in places quoted appeareth Secondly it is necessarie that he bynde not his beleefe to the reache of reason Such was not Vermils beleefe when he sayd as is in the 68. numbre Gods woord ought not so much to be followed in diuinitie as the woords of nature Nor Victorius when he affirmed we should looke with the left eye at the woord of Christ but with the right at naturs of things Caluin in Ioan. c. 6. c. 7. declareth of his bretheren that by means of their carnal conceipt of Chrsst they cannot attayne to perceaue him worthely and that by corrupt interpretations they are come to a contempt of the euangile for when the reason of any thing appeareth not vnto them they suddenly despise it See more in the forsayd 41. numbre Thirdly beleefe in this cause requyreth to beleeue besyde scripturs holy traditions for this beleefe is not knowen by scripture but by tradition and who are enemyes to traditions be enimies to it Such Protestants are knowen general to be In God 8. They beleeue not in God who are Atheists such as by D. VVhitgifts who was pastor and primat of protestants and had best cause to knowe them confession Whitg a pag. 31. ad 51. the congregation of England is repleanished with all For by signification of the woord Atheist they renounce and disclaime all loue or beleeue of God Secondly nether they who beleeue in God authoure of euil Luth. tom 2. de seru arbitr fol. 461. do beleeue in God whom the Apostle saith doth tempt none to euil of whom only this forme of Creed treateth Such mystake God and as Caluin confesseth Vide Caluin Turcism pag. 691. ad 701. Zuingl de prouidentia Dei tom 1. fol. 365. transforme him into the deuil Which notwithstanding is the doctrin of Caluin Peter martyr Zuinglîus Beza c. Of whom Zuinglius saithe Quando facimus adulterium aut homicidium Dei opus est motoris authoris atque impulsoris Latro Deo impulsore occidit saepenumero cogitur ad peccandum VVhen we cōmit adultrye or murther it is Gods woorke as the mouer Vide Caluino Turcis loc cit authour and inforcer The theefe by Gods impulsion doth kill and is often constrayned to offend Behould welbeloued to what God these men conduct their followers I confesse to deale sincerly most other Protestants do inueigh and argue against this doctrin but in deede for no other intention then to haue credit during their meditatiōs how to bring their hearers by other degrees from all beleefe in God Thirdly they beleeue not in God who accompt questions concerning him to be but trifles and things indifferent Beza de hereticis à Ciuili magistratu puniendis and not necessarie to iustification Such is Beza who affirmeth such to be the questions of Christ and his office of his consubstantialitie with the Father of the Trinitie of predestination of Freewill of God of Angels c. For in true beleefe the reputation of God and questiōs therto belonging is of greater importance then all other things in heauen and earthe The Father Caluin l. 1. Instit c 13. n. ● Lib. ad Valētin Gētil Epist 2. ad Polō Och●m Dialog l 2. toto dial 19 20. Ed. Rogers cont familiam ●ōdinis an 1579. art 24 25. 26. Luth. in Enchirid precum 1543. Cont Iacob ●atom Beza ep 81. Symler an 1560 in vita Bullingers ●ol 33. Bredembach l. 7. c. 19. 9. They misbeleeue the Father who acknowledge noe Trinitie Such is Caluin saying he would the name of Trinitie were buryed and the prayer holy Trinitie one God haue mercie vpon vs to be barbarouse and impropre reiecting out of his prayer books the clause glory be to the Father Sonne and holy Ghost Suche was Ochin now a Turke but befor one of the Apostles of England in K. Edwards dayes saying the name of Trinitie to be a Sathanical name Suche is the familie of loue reiecting the Trinitie and diuinitie of Christ as papistical fictions Such was Luther disclayming the forsayd prayer holy Trinitie c. and saying that his soule did detest the woord homoousson or consubstantial betwixt the persons in the holy Trinitie Such were the Seruetians tearming the B. Trinitie a three headed Cerberus or hell hound Such the solemne legation of all Caluinists in Polonia to Zurick and Geneua to haue the mysterie of the Trinitie abolished Such was the Caluinian Synod at Vilna anno 1589. May 11. by publick decree forbidding ministers in sermons to mention the name of Trinitie Secondly they misbeleeue the Father Caluin l. 1. Instit. c. 13. n. vlt. Ibid. n. 13. 23. 24. Melanct. loc com an 1539 fol 8. 10. 1545. fol. 53. 1558. loco de Filio Symb. Athanas. who with Caluin affirme it foolishnes to thinke that God the Father doth continualy begett his Sonn Wheras by his continual vnderstanding he must euer produce a woord which is the wysdome of the Father and his Sonn Thirdly all they

ibid. That he was a deceiuer of the worlde ibid. That he was not Gods Sonne ibid. That he was ignorant in his discourses absurde and him selfe no more God then Socrates or Trismegistus ibid. Cartwright that he could not be perswaded the Israelites to be so madd as to beleeue him to be the liuing God whom they saw with their eies to be a miserable and simple man pag. 142. Luther that it is no maruell if a Iew if a Turke if all the world denie Christ to be the Sonne of God pag. 143. Cureus that Christes blood is putrified in earth pag. 144. Rider his Birth Life and Death not a sufficient satisfaction for sinne pag. 145. Caluin that he refused to dischardge the office of a Mediator pag. 145. That at his passion he had no sufficiēcie aboue other men ibid. That in his prayer appeared not a temper at moderation ibid. That he was tormented with doubtfullnes of his conscience ibid. That he was astonished with the feare of the Bottomlesse pitt of horrible destruction ibid. That ouer-whelmed in desperation he ceased to pray to God ibid. this he Luther and Caluin that Christs diuinitie endured death pag. 146. Heshusius Christ our deliuerer not our Redemer pag. 145. Caluin that the humanitie of Christ is not ascended into heauen pag. 149. Celius that his sitting at the right hande of his Father will continue no longer then till the day of iudgment ibid. Caluin they are furiouslie madd who affirme any blood to be lōger conioyned with Christes flesh pag. 201. Socinus that Christ was not an instald Priest till after his death yea after his ascention pag. 232. VVilliam Cowbridge that all that did beleeue in the name of Christ were damned pag. 308. Iohn Teuxsburie that the Iewes of good zeale put Christ to death pag. 309. Slibus that Christ is dead according both to Humanitie and Diuinitie pag. 150. Musculus That the diuine and humaine nature of Christ died both together vpon the Crosse ibid. Molineus that Christes meritts profit vs nothing pag. 144. Caluin that his meritts are not to be opposed to the Iudgments of God pag. 146. That by all his woorkes he deserued not heauen ibid. He that he wanted some perfection of a glorious Resurrection pag. 148. Others Christ neuer to haue risen but yet to remayne dead ibid. Zuinglius that the great Pretor of Luther apparelled in his red hose might as easilie haue issued out of his Sepulcher as Christ did out of his pag. 149. Caluin that Christ had not power to giue vs his bodie and together to be in heauen pag. 123. Christ to be all one with S. Michaell Replye pag. 65. These woordes to be vntrue In God the Sonne who hath redeemed me and all mankinde ibid. BLASPHEMIES Blasphemies against the holie Ghost Melancthon Caluin and Beza exclude the Sonne and the holie Ghost from infinit diuinitie and coequallitie with God the Father pag. 141. Others that the holie Ghost was Father to Christ in maner of other Fathers towards their children pag. 143. Caluin flouteth at the holie Ghost and sayth that nether in the ould Testament nor the new is there any thinge to be founde of his Diuinitie pag. 151. Another that he would returne sooner to his Cloister then beleeue in him pag. 153. Iohn VVessell Foxes Martyr denied the holie Ghost to proceede from the Father and the Sonne pag. 308. Another Iniquitie is not fulfilled by men but by the holie Ghost Replye pag. 41. Puritans that the holie Ghost Baptiseth before Baptisme ibid. pag. 66. The holie Ghost not to teache the Church all truth ibid. VVhom he sanctifieth thoughe he afterwardes sinne yet neuer needeth to repent ibid. BLASPHEMIES Blasphemies against the holie Trinitie Caluin wisheth that the name of Trinitie were buried pag. 140. The prayer O holie Trinitie one God haue mercie vpon vs to be Barbarous ibid. Reiecting out of his prayer bookes Glorie be to the Father and to the Sonne c. ibid. Ochinus one of the Apostles of England in K. Edwardes dayes saith the name of Trinitie to be a Sathanicall name ibid. The familie of Loue reiect the Trinitie and Diuinitie of Christ as papisticall fictions ibid. Luther disclaimeth the forsaid prayer O holie Trinitie c. pag. 140. The Seruetians tearmed the B. Trinitie a three headed Cerberus or hell hounde ibid. A solemne legation of Caluinists into Polonia to haue the mysterie of the Trinitie abolished ibid. A Caluinian Sinod helde forbidding by publick decree Ministers in sermons to mention the name of Trinitie pag. 140. Och nus they of the ould Testament did not beleeue the Trinitie Coequalitie Cōsubstantiallitie Eternitie c. ergo no more ought we pag. 178. Englishe Puritans Glorie be to the Father and to the Sonne c. to be a vaine repetition Replye pag. 65. BOOKES Of the hurt which proceedeth by reading of hereticall Bookes pag. 163. Of the censure of the Puritans touching the Communion Booke of the Protestants pag. 12. Et Reply pag. 88. 89. Bookes sett out by Protestants with these Titles Caluin tending to Iewishnes pag. 272. Another Booke An admonition out of the woorde of God that Caluinists are not Christians but only Iewes pag. ibid. The prohibition of readinge hereticall Bookes by Beda pag. 270. The seuerall changes of the Booke of Common prayer confessed by Doctor Doue Replye pag. 109. CALVIN How impudently Caluin is commended by some Reformers One saith Caluin the chiefest interpreter of Scripture then whom neuer any better or wiser pag. 15. Another the most noble instrument of Gods Church which hath bene since the Apostles times ibid. Another that if in the same houre wherein Caluin should preach S. Paul come from heauen and preach that leauing Paul he would goe heare Caluin ibid. Another Caluin the stone reiected by the bu●lders made vp in the corner head pag. 15. Another Caluin is to be preferred before all the Doctors of the Catholique Church that haue beene from the beginning ibid. Another then which the sunne neuer beh●ld any thinge more holie or more excellent since the Apostles departure pag. 334. Caluins forme of ecclesiasticall Discipline pag. 219. CALVIN In what contrarie colours other Reformers haue pictured Caluin One calleth Caluin a Sacramentall heretique pag. 16. Another Caluin died desperat ibid. Caluin at his death rendred vp his soule into the handes of the Diuels ibid. Caluin died gnawed with wormes issuing out of a filthie sore in his prieuie members ibid. Caluin marked on the showlder for Sodomie pag. 16. Caluin cruell bloodie tirranous treacherous c. ibid. Another Beware Christian Reader beware of the bookes of Caluin and especially in the article of the Trinitie pag. 151. Another that he openeth a gate to Mahumetisme Arianisme ibid. Another Arianisme Mehumetisme and Caluinisme three brethren and sisters and three paire of breeches of one clothe pag. 151. Another who feareth to fall into Arianisme let him beware of Caluinisme ibid. Caluin for his insolencie together with Farrell and Viret

corpus meum which is the proposition whereupon all this disputation and contention dependeth After the same manner a man may prooue the blessed virgin Marie to be Iohn the Euangelists mother Ihon 19.27 and say still notwitstanding any text brought against him as Christ said Ecce mater tua B●hold thy mother say what yee will the words be Christs words therefore they must be true they need no interpretation Christ is not a lyer And if a man aske a confirmation and say how prooue you this proposition of Christ to be true literallie in deed as Christ spake it This is a loose kinde of Logique You bring in for confirmation of the proposition the proposition it selfe and say Ecce mater tua Behold thy mother Th●● when the Catholiques demaund of you to prooue your proposition of Hoc est c●●pus meum whether it must be taken corporallie or spirituallie grammaticallie o● misticallie In Schools it is called Petitio principij then you bring the proposition it selfe and say Hoc est corpus meum to prooue Hoc est corpus meum and so you would prooue idem per idem which is verie childish and a begging of that as graunted which is yet in question betwixt vs and vndetermined VVhether the woords Behould thy mother had one or lyke sence with the woords This is my bodye Fitzimon 49. WE approue our sacrament to be the true body and blood of Christ because he being the Trueth and whose saying as the prophet saith is effected Ioan. 14.6 Dixit facta sunt mandauit creata sunt he spoke and it was done Psal 32.9 he commaunded and they were created because he I say 1. Cor. 11.24 Matt. 26.28 him selfe did affirme it to be his body which was to be deliuered and his blood which was to be shedd and consequently his true body and his true blood which truely and not only figuratiuely were deliuered and shedd These powerfull woords of Christ which your great Melancthon saith Melanct. l. 3. epist Zuing. Oecolamp fol. 132. Mat. 24.35 wil be one day thunder to the misbeleeuers and which woords when heauen and earthe will fayle will remayne are our foundation Yf the blessed Virgin Marie be sayd to be the mother and S. Ihon the sonne it is sayd in such maner as only to giue to vnderstand that he should honoure and cherishe hir as his mother and no otherwyse and so the scripture sheweth he conceaued it as being without any circumstance conioyned to conceaue otherwyse But in the B. Sacrament Christ a whole yeare befor in the sixt of S. Ihon haueing forwarned Ioan. 6.55 c. that he would giue to be eaten his true fleash which should be their meat truely and his true blood which should be their drincke truely at the last supper making his new testament all being very attentiue in solemne maner he tooke blessed and broak bread saying this is my body c. So that it is not an idle proofe or idem per idem to proue it to be Christ corporaly when we shew Christ our omnipotent Lord to haue affirmed it with the former circumstances more to this effect shall follow God willing in our 62. number 50. But you should haue prooued by other places of Scriptures Rider that Hoc est cor●us meum changeth the nature and substance of bread and wine and you should haue proued by the Scriptures Esay 7.10 that the Prophets foreshewed this strange con●eption of Christ to be conceaued of bread as well as they did foreshew his con●eption of the virgin And you should haue prooued by the Scriptures that it is ●ot onelie a Sacrament but a sacrifice not onely Eucharisticall but as well pro●itiatorie and not onelie profitable to the quicke but also to the dead nay not ●nelie for plagues among men but murren and diseases also among beasts Cum ●ultis alijs quae nunc c. Now shew by the Scriptures that Hoc est corpus meum hath such a sence that the simple people may repose themselues more securely vpon your opinion and proofes But till you prooue it which you can neuer doe they must know you haue and doe deceiue them with false expositions against veritie antiquitie au●horitie yea consent of the old Church of Rome VVhether Christs woords doe testifie a change of nature And whether it was prophecied 50. THe nature of bread and wyne must be changed Fitzimon when they are turned into the body and blood of Christ one proofe serueth to proue the one and the other What proueth Eua to be a woman Gen. 2. Exod. 43. Exod. 7.17 Ioan. 2.8 proueth hir not to ●e a bone wherof she was made What proueth Moises rodd turned to a serpent and after into a rodd the riuers of Egipt turned into blood water turned into wyne and all other such alterations proueth thē not to haue bene what thy were befor The prophets did shew this not conception but transubstantiation when they fortould that Christ should be a preest according to the ordre of Melchisedech who sacrificed in bread and wyne wherby was signified Psal 109.4 Hebr. 5.6.20 c. 11.17 Iuel in his reply art 1. saith Iuel the sacrifice of the holy communion I say who sacrificed by confession of VVhitaker as also did Christ according to his being a preest of that ordre and that can not be conceaued of ether of bothe but in bread and wyne For the other cruental sacrifice of his passion was done not actiuely by Christ but only passiuely and that rather according to the ordre of Aaron then of Melchisedech Malach. 1. The prophets did shew this transubstantiation when they fortould that among the Gentiles from east to west there should be a cleane oblation offred to Gods name in euery place c. Which can not be vnderstood of any thanksgiuing or prayses as you imagin such being not peculiar to the Gentils Chrysostom hom in ps 95. but frequent among the Iewes Vpon which woords saith S. Chrysostom Behould how cleerly and playnly he hath interpreted the mystical table which is the vnbloodie Host Yea besyds all other proofs by Scripturs and Fathers which by the mercie of God shal be afforded in our treating of the Masse take this also from your Beza Beza in cap. 22. Luc. u. 20. Regius in 2. par operum resp ad 2. libros E●ky de missa c. 7. Bibl. l. 1. de paschate Israelit pag. 25. 26. Vrbanus Regius Tremelius and Bibliander That befor the coming of Christ the ancient Israelits were commanded to celebrat a figuratiue communion in bread and wyne in token that the Messias would institute no figuratiue but true and substantial communion in the same By which is proued to the full contentment euen of the least indifferent that for whom soeuer Christ offred it may be proffitable be they quick or dead such sacrifice contayning truely and substantialy the same