Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	heart_n	lord_n	way_n	4,954	5	4.7237	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16347	Incipit Speculum vite Cristi; Meditationes vitae Christi. English.	Love, Nicholas, fl. 1410.; Bonaventure, Saint, Cardinal, ca. 1217-1274, attributed name.	1494 (1494)	STC 3261; ESTC S111579	210,740	291

deuocyon fellen doune prostrate to fore the Trone N. ● of Almyghty god kynge of heuen and Gabriel to whome as Seynte Bernard saith was made speciall reuelacion of Crystes Incarnacōn in her owne name sayd in thys maner 〈…〉 ¶ Almyghty lord hit lyked to youre hyghe mageste of your endles goodnes to make of nouȝt that noble and resonable creature man for oure comforte and oure goodnes that of hym shold be made the restoryng of oure fals companye Lucifer hys felawes that felle doune fro vs by Apostasye soo that he sholde dwelle here in thys blessyd place wyth vs louynge and worshyppyng yow wythouten ende But loo go od lord now all thei perysshen and none is saued And in so many thousand yere passed we sene none of hem all here Oure enemyes hauen the vyctorye of hem oure partye is not restored but the pryson of helle contynuelly fylled wher to lord be they borne to grete meschyef For though it be doune after your ryȝtwysnes Neuertheles lord it is now tyme of mercy haue in mynde that ye made hem after youre owne lykenes And though her fornfaders folyly wrechydly breken youre maūdement Neuertheles youre mercy is aboue al thynge wherfore all their eyen ben set vpon as the seruaūtes on the lordes handes tyll ye haue mercy helpe hem wyth a spedeful heleful remedy Seqiut de cōtencōe īter mīam veritatem ¶ HEre wyth beganne a maner of altercacion and disputacion bytuene the foure kynges deughters that is to saye Marcy and sothfastnes pees and ryght wysnesse Of the whiche foure mercy and pees accordyng to the Aungels prayer for sayde were fauourable to mannes restorynge But that other two systers soth Be 〈…〉 in s●r ▪ de An 〈…〉 fastnes and right wysnes ageyne sayden ¶ As saynte Bernarde by deuout me ditacion maketh herof a processe faire longe but for to take therof shortly as to our purpos at this tyme sōwhat in other maner in other wordes we may ymagyne thynke thꝰ Fyrst mercy pees knelyng to fore her fader kyng of heuen by y● ꝓphetes wordes Dauid said thus Lord shalt thou cast a Nunquid in ●●●●num p●●●ci●● de u● way fro the mā withoutē ende ▪ or hast thou foryetē to do mercy And this oft they reherceden than said our lord lete clepe forth your other two systers the whyche ye sene redy ayenste you lete vs see also what they wol saye here to they were Miser●●●● 〈…〉 cor●●● 〈…〉 s●● o●● M 〈…〉 n● 〈…〉 cleped comen al to gyder mercy began said in this wyse My fader of mercy it was youre wyl euer withouten ende a mōge your other douȝters my systers to yeue me that prerogatyue aboue al other werkes that only I shold specially regne here wyth you in heuen but also that the erthe shold be replenyshed wyth me to soo moche vertu that who so wold truly besely aske my helpe in ony meschyef or nede he shold wythout fayl finde your socour helpe thoruȝ the meditacōn of me But now lo my dere fader that worthi partie of erthe your noble creature man in hys grete wretchydnesse myschyef so longe tyme lyggyng cryeth cōtinuelly asketh after my helpe now time is comen in the whyche but yf ye helpe hym saue hym I lese my name Here ayenst that other sister ●eri●●● P 〈…〉 i 〈◊〉 b●r●o● tuoru 〈…〉 ●e 〈…〉 sothfastnes sayd ye knowe wel my fader sothfast god that I am begynnyng of your wordes after ye made man in so grete worthynes that ye wedded me to him in that cōdycyon that what tyme he breke your heste he al that come of hym shold lese her blessyd lyf be dāpned done to deth wherfore he forsoke me betoke hym to your enmy myn the fader of lesyng witnes my syster riȝtwysnes I perysshe lese my name but he haue deth that he hath deseruyd thā spake riȝtwys Jus●i●i● Jus●i●i● 〈◊〉 〈…〉 〈◊〉 ●●● 〈◊〉 ●e ●●t●● nes Ryȝtwis lord thou hast made me gouernour of thi dome lastyng wythoute ende my sister trouth techer of thy lawe al thouȝ it so be that our sister mercy be styred of pyte a good zele for mannes sauacyon neuertheles in that she wolde saue hym that hath so gretely forfetyd ageinst yow vs also Ca. i. withouten dewe satisfaccion she wolde destroye vs both hir susteren that is to say trouthe ryghtwysnes fordo our name Pa● Here with y● fourth syster came forth that is to saye pees ●irite sovirly blamyng hir susters for her contrarious wordes her stryt said to hem thus knowe ye not wel sisters that In pace ●actu●●s●●ocu●●●●● our fader hath ordeyned made his place only there as I am I may not abyde ne dwelle there as is stryf dissēcion and that is not semely but fully ageynst kynde to be amōges vertues wherfor but ye cease of stryf be acorded I must forsake yow my fader also lo here is agrete cōtrauersy bytwene the se four douȝters of our lorde so grete reasons that it was not sene how that in mannes sauacion mercy sothfastnes ▪ pees ryȝtwysnes myght fully be kepte accorded than bad Pater ōn●●udicuim de di●●i●i● the fader of heuen that for as moche as he had cōmytted ye uen all his dome to his dere sone souerayne wysedome kyng euerlastyng with him in one godhede y● these four douȝters shold go to hym he to termyne this question yeue a dome ther on And than the kynge souerayne wysedome wrote y● sēte●●e the dome in thys maner toke it to hys chaūceler Reson to rede it in his name sayenge in these wordes This doughter sothfastnes saith that she peryssheth leseth hyr name but man haue the deth that he hath deserued with hyr acordeth hir lister riȝtwysnes on y● other syde mercy sayth that she perissheth leseth hir name but man haue mercy be saued with hir accordeth her fourth sister pees wherfor to accorde all these to gyder for a fynal dome in this mater lete be made a good deth of man so y● one be founden wyd●uten Judicium ●egis synne y● may wyl innocētly for charyte suffre deth for mā than haue they all y● they asken For than may not dethe lenger holde hym that is without syn̄e or trespas And so he shal perse hym makynge in hym a hole a wey thorugh the whyche man may passe and be saued ¶ In this sentence and dome all the Courte of heuen wondrynge and commēding the souerayne wysdom assented wel here to but ferthermore askeden amonge them self where that one myght be foūden that shold fulfille and doo this dede of charyte And than mercy toke with her reson and sought among all y● ordres of augels in heuene to see whether ony of hem

mynde of his passyon and passyng loue to vs sholde be euermore this hyghe worshipfull sacrament this is that precyous ghostly mete specyall mynde of our lord Jhū in the whiche is had al ghostly likynge the sauour taast of all swetnesse And also this is that swete memoryale where thrugh we ben wythdrawe kept fro wyckednesse and comforted strengthed in goodnes and protyten euery day in encreace of vertues of grace in sothfastnesse This is that hic yefte moost noble memoryale that oweth worthily to be prynted euer in our mynde and to be bestly kept in the inward affeccōn of the hert in contynuel mynde of hym that yeuith vs this swete memoryale precyous yeft For whos yett is ofttyme seen hins mynde is likyngly prynted in the hert Thus our lord Jhūs of his grete mercy hath made a likynge mynde of his merueyles yeuyng this mete specyally to he that dredē hym And here we shal vnderstonde that in ii maners men dreden god and therafter he yeuith this mete diuersly to hem For some dreden god as seruaūtes dreden her lorde leuyng eschewynge to syn̄e on̄ly for drede of payn and to thise maner of men yf they ben out of dedely syn̄e in grace our lorde yeuith this forsayd mete as to her ghostly sustenaūce soo that bi the vertue therof they ben susteyned in lyf of soule and kept fro euerlastyng dethe But other ben that dreden god as true chyldern dreden to offende their fader for the loue of him And to thise maner of men our lord god yeuith his precyous mete not on̄ly to her ghostly sustenaūce but also to her souerayn likynge wōderful comfort in soule And of this maner of dreding folke spekith of the same prophete dauid in thise wordes O lorde god how moche is the manyfolde plentee of thy swetnesse the whiche thou hast hidde to hem that dreden the But they that dreden not god haue neyther ghostly sustenaūce nor heelful likynge of this precyous noble mete but thrugh her owne wyckednesse vndisposyng in soule taken it and eten it to her ghostly dethe euerlastynge dampnacōn And that bē two maner of peple One is of hem that dreden not to receyue this holiest sacrament in dedely syn̄e or elles by defaulte of drede contynuen in her synne For as the wyse man sayth The drede of god casteth out syn̄e and therfore who soo contynueth in dedely syn̄e it is an open preyf that he dredeth not god And then̄e he is vnable to receyue and heelfully ete thys worthy sacrament Another maner of peple that lacken the drede of god ben heretikes the whiche in defawte of buxome drede to god holy chirche presūptuously leuynge vpon her bodily wyttes kyndly reison Leue not that holy doctours haue tauȝt holy chirche determyned ▪ of this blessed sacrament but falsly trowen obstynatly sayē that it is brede in his kynde as it was before the consecracōn So that the substance of brede is not torned in to y● substance of goddis body but abydeth styll brede as it was before by cause that it semyth so to all her bodily wyttes The whiche errour heresie al other of this holyest sacrament wythout doubt spryngē of ghostly pryde presūpcyon of kyndly wytt in defawte lacke of lowly drede For eyther suche men leuen that god may worche al those merueyles aboue the comin cours of kinde as holy chirche techyth in this holy sacrament or noughte And yf they leue not that he maye then̄e dreden they hym nought as god almyghty and so ben they wors men than iewes or sarrasynes For bothe byleue that god is almyghty And on that other side yf they sayen leuen that god for he is almyghty may werke those merueyles but they leue not that he dooth soo for as moche as her kynde by reason tellyth hem the contrary then̄e dreden they not for to ayensay the souerayne goodnes l●ne of god to mākinde as in y● party that holy chirche techith by leuyth of this holy sacrament and in that they preuen hēself grete foles For though it were so y● it were in doubt whether the techyng byleue y● holy chirche hath of this holy sacramēt were sooth or nought Or elles also sett caas that it were so the yet the syker pa●te were to byleue as holy chirche techyth with a buxome drede For in that we leuen our kindly reson ben obeysaūt to god holy chirche as hymself byddeth vs ▪ And also we wythdrawe not in our byleue of the myght of god nor of his loue souerayn goodnes to vs but rather maken it more yf it so were y● it were not soth as we byleuen that were lytyll peryl or rather none but mede in vs in al partes for our good wyll to god holy chirche And also in that byleue there is noo peryl of ydolatrye as the fals heretykes sayen that we honouren maken brede our god For we sayen bileuē that in that holy sacrament brede is torned in to goddis body by vertue of crystis wordes And soo we all honouren not brede but god and his blessed body in forme of brede That is to say in that lykenesse of brede that we seen by true byleue in soule wyth our ghostly eyen Thus we hauyng loue drede of god and stondynge stedfastly in the byleue y● holy chirche hath taughte vs specially of this holyest sacrament we shall consyder Inwardly beholde the kyndlynge nourisshyng of our loue to our lorde Jhū that yeuyth vs of his hye grace this precyous mete of his blessed body The merueyles that he makyth and worchyth therin specyally in two maneres That is to saye in one manere euery daye pryuely wher of we haue knowynge oonly by byleue wythin forth and also in a nother maner somtyme openly wherof we haue knowynge by true tellynge of myracles shewed wythout forth ▪ Towchyng the fyrste manere of merueyles it is a full grete merueyle that by vertue of crystis wordes brede is torned into goddis body and wyne in to his blode And to strength vs in bileue of this merueyle whe shal haue in mynde that he with the self myghte of his worde made all the worlde of nought and of the rybbe of adam made eue in flesshe blode and torned the wyfe of loth in to an ymage of salte and moyses yerde in to a serpent And welles waters of egypte torned in to blode wherfore sythen god almyghty wrought all thyse merueyles and many moo aboue the reason of man and the comyn cours of kynde why maye he not also by the self myght torne brede in to his body There is noo reason to preue the contrary But yf we wolde saye that god were not almyghty ▪ That god forbede ¶ Also it is a grete merueyle that the self body of our lorde Jhesu that sittyth in heuen vpon the faders