Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	call_v	lord_n	sinner_n	2,337	5	7.5568	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14460	The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse Togither, the Masse intituled of the body of Iesus Christ. Fully and wholy set downe, both in Latine, and Englishe, the Latine faithfully taken out of the Masse booke after the romishe vse. Imprinted at Lyons by Iohn Cambray, in the yeare a thowsand fiue hu[n]dred and twenty, the title whereof hereafter ensueth on the next page. With certaine annotations for the vnderstanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.; Cautèles et canon de la messe. English	Viret, Pierre, 1511-1571.; Stocker, Thomas, fl. 1569-1592.; Catholic Church. Liturgies. Missals. Rome.	1584 (1584)	STC 24775; ESTC S119146	152,334	417

cleaue to my bowels and graunt that there remaine in me no spot of sinne which haue bene refreshed with this pure and holy Sacraments who liuest and raignest c. p Lord now lettest thou thy seruaunt depart in peace according to thy word c. Vnto the ende of the songe with Glory be to the Father c. as it was c. Lorde haue mercie vppon vs. Christ haue mercy vpon vs. Lorde haue mercie vppon vs. Our Father c. Of the matters that are to be considered of vpon the Priest his breakefast and Communion CHAPTER LII a THe bodie of Christ is not a round cake deuided into foure quarters as is the rounde cake of this our Sir Gurdegobreasse b He must receaue another kinde of breade then this round cake if he will haue the heauenly bread c Here is a verie pitifull Sir Gurdey d Here is a pleasant Centuriō who speaketh vnto his round cake euen as the Centurion in the Gospell spake vnto Iesus the very Sonne of God e The house rouffe of this scuruie shaueling is his belly wherinto he meaneth like a rauening wolfe to swallowe vp this sillie lambe which he now calleth Lorde vpon whome before he hath called for mercie that afterward he might deuour him f The bodie that is to say the round cake is verie easilie to be handled and very light to crosse him selfe and serue him to play withall like a flie flap because the flies should not trouble and vex him when he is at breakefast and drinking of his wine g Such a prayer no whit appertaineth vnto this round cake nor yet vnto this banquet wherat Iesus Christ is not present h Here he more honoureth his Goblet then he doth the bodie of his God Howbeit I doe not greatly maruell at that Because his Goblet is made either of goulde siluer or at least of verie fine tinne and his God is made of no better stuffe then of a peece of paast And besides the Goblet is a pleasaunt thing to such sipping mates i These verses of Dauid are here againe as properly applied as they were in that place wherin they were heretofore propounded k Here hee must make the Goblet also to friske a little about for the crossing of him selfe as well as hee made the rounde cake friske about to crosse his reuerende worshipfulnesse l This wine and this water are no blood as that was which he euen nowe swallowed downe but are onely giuen him to make cleane and rinse his Goblet and wide weasant least there should remaine any blood in them m But in this prayer which he here maketh at his last washing which they call purifying is great reason For they haue reason to purifie and cleanse them selues after they haue polluted their handes and mouthes with such horrible sacrileadges and blasphemies committed as well against the death and passion as also against the bodie and blood of our Sauiour and Redeemer Iesus Christ Howbeit let vs consider of that which they speake Howe shall we receaue the selfe same thing with our soules which we receiue with our mouthes For the soule hath no such mouthas the body hath neither doth it eate or yet drink so neither is it in such sort fed either with such meates such drinkes For bread wine do serue to feede the bodie and not the soule saue that the soule is taught by them by reason of the bodelie senses of spirituall and inuisible thinges which are signified by these visible and materiall signes But the right meate and drinke of the soule are the bodie and blood of Iesus Christ not corporallie taken by the mouth of the bodie as the Popish Church teacheth But spirituallie by the mouth of faith which is the mouth of the soule and spirite by meane whereof the bodie is also afterwarde spirituallie fedde and it can not otherwise bee For admit that a man should eate the verie bodie and drinke the verie blood of our Lorde and Sauiour Iesus Christ yet should neither soule nor bodie Communicate thereof nor yet be fedde therewith vnto euerlastinge life For the heauenlie and deuine meate and drinke is spirituall and receaued by fayth And where that is we shall neede none other And therefore the signes of breade and wine that are distributed to vs in the Supper are not giuen vs that with them and by them wee shoulde receaue the bodie and blood of our Lorde and Sauiour Iesus Christ as if a peece of flesh should be giuen vs to eate without bread or in paast and wine in a cup to drinke as the Romish rabble and certaine others vnderstande and take it who corporallie conioyne the signes with the thinges signed and signified But are giuē to vs liuely to represent vnto our bodily senses that which our Lorde representeth to our inward senses or rather to stirre vp and dispose the whole man to receaue the heauenly and diuine giftes through faith and in spirite Againe if this bread and wine which the Priest receaueth in the Supper vnto him self alone are the bodie and blood of Iesus Christ as he taketh it and woulde haue men beleeue it so that there remaineth no more substance of the breade and wine then surely this gift and present is not corporall but euerlasting euen as Iesus Christ him selfe is And therefore he doeth him great wrong so to name it If this thē be not the bodie bloud of Iesus Christ but onely breade and wine as in verie deed it is which way can he make it becom a remedie for eternall life which remedie is in none but in Iesus Christ alone And besides we ar here further to note that which the Priest sayeth as if there were manie which banquetted with him at the verie same table as if they had communicated of the selfe same Sacrament Is not this a maruelous kinde of mockerie He verily thinketh that this prayer was not made to be sayed in particular Masses but when the people communicated together n He forgetteth not here to sucke his fingers o Our yong Maisters say that after this Supper is done the bodie of Iesus Christ returneth to heauen Howbeit this our scabd scald shorne Squier who gobleth him vp meaneth to haue him remaine in his entrailes and bowelles It is also written in that small pamphlet called Stella Clericorum that the Priest is Iesus Christ his Sepulcher because he swalloweth downe his bodie and blood into his bellie Morouer he hath great reason to haue his sinnes cleansed by the meanes of these notable and pure Sacramentes which he hath receaued by which he hath so horriblie renounced and blasphemed euen Iesus Christ him selfe p We here see a verie pleasant Simeon singing that song which that good Simeon soong when he held the yong child Iesus Christ in his armes Howbeit this our newe Simeon hath done much more if we would beleeue him For he hath holden him handled and tossed him both aliue dead euen as bigge and great as he

determined to enquire further of him more substātially asking him what it was that he would steale whō the deuill answered That it was this last prayer whereof we now speake Vpon which answer enquiry was made whether it was so as the deuill had sated or not it was found so in deed Whervpō this said Nicholas de Ploue a Doctor of the decrees cōcludeth that the Priests ought not onely to be verie carefull to see that this prayer with these ceremonies were not omitted but also nothing else that was wonted to be obserued in the Church in the Masse What is he then that will not in good earnest haue great regard herevnto considering that so great a Doctor as the deuill is is a witnes herof hath giuen his sentence iudgement vpon the same For without all doubt this is a doctor prophet witnesse that is worthy to be brought in in such a matter For he is able to be a witnes therof as of a matter of his owne handie work which he right well vnderstood and knew Of the finall conclusion of the Masse and of the last blessing thereof CHAPTER LV. VVHē a he hath made an end of this prayer he maketh a crosse vpō the Altar therwith al kisseth it After that he riseth vp putteth of his Chasuble saying The Lord be with you And with thy spirit The beginning of the holy gospel according to S. Iohn Answer Glorie be to thee O Lorde The Priest He that was born of the most pure virgine help vs at this day euermore In the beginning was the word the word was c. vnto Full of grace and veritie Aunswer Thankes be giuen to God The Priest O blessed Trinity we call vpon thee we worship thee and we glorifie thee Blessed be the name of the Lord. Answer From this time foorth for euermore The Priest Let vs pray O God which art the protector of all those that put their trust in thee without whom nothing is permanēt nor holy increase thy mercies vpon vs that hauing thee for our gouernor guide we may so passe through these worldly benefits as that we lose not the heauenly through Christ our Lord. So be it Blesse ye Answer The Lord. The Priest God the Father God the Sonne deliuer vs from sudden death and from euerlastinge damnation Towardes the people making a crosse let him say The holy Ghost enlighten you all Answer So be it Priest And the blessing of God almighty be and remaine with vs now euermore In the name of the Father of the Sonne and of the holy Ghost Answer So be it Then putting of his Aube he saith Ye priests of the Lord blesse ye the Lord ye seruants of the Lord blesse ye the Lord. c. vnto the ende of the same song then let him say Praise the Lord in his Saints and praise the Lorde in the firmament of his power c. vnto the ende of the same Psalm afterward bowing his knees before the Altar he giueth thanks saying h Lord now lettest thou thy seruant depart in peace Let vs sing the song of the 3. children which the said Saincts sang in the fierie furnace praising blessing God Lord haue mercie vppon vs Christ haue mercy vpō vs Lord haue mercy vpō vs. Our father lead vs not The Prayer O God which mitigatedst the flames of fire vnto the 3. childrē in the firie furnace be mercifull vnto vs and graunt that the burning heate of our sinnes burne vs not vp through Christ our Lorde So be it FInita hac oratione signat Altare simul osculatur Deinde erigens se exuit casulam dicendo Dominus vobiscum cū spiritu ●uo Initium sancti Euangelij secundum Iohannem Resp Gloria tibi Domine Sacerdos Ille qui natus est de purissima sima virgine succurrat nobis hodie in omni tempore In principio erat verbum et ver bum erat c. vsque ad Plenū gratiae et veritatis Resp Deo gratias Sacerdos Te inuocamus te adoramus te glorificamus ô beata Trinitas Sit nomen Domini benedictum Resp Ex hoc nunc vsque in saeculum Sacerdos Oremus Protector in te sperātiū Deus sine quo nihil est validum nihil sanctum multiplica supra nos misericordiā tuam vt te rectore te duce sic transeamus per bona temporalia vt non amittamus aeterna per Christum Dominū nostrum Amen Benedicite Resp Dominus Sacerd. A subitanea improuisa morte à damnatione perpetua liberet nos Pater Filius Versus populū faciendo crucem dicat Illuminet vos omnes Spiritus sanctus Resp Amen Sacerd. Et benedictio Dei Patris omnipotētis descendat super nos mane at semper In nomine Patris Filij Spiritus sancti Resp Amen Tunc exuēdo albā dicit Benedicite Sacerdotes Domini Domino benedicite serui Domini Domino c. vsque ad finem eiusdē Cantici Deinde dicat Laudate Dominū in sanctis eius Laudate eum in firmamento virtutis eius c. vsque ad finem eiusdē Psalmi Postea flexis genibus coram Altari gratias agit dicendo Nunc dimittis seruum tuū Domine c. Trium puerorum cantemus hymnum quē cantabant sancti in camino ignis laudantes benedicentes Deū Kyrie cleison Christe eleison Kyrie eleisō Pater noster ne nos Oratio Deus qui tribus pueris in camino ignis mitigasti flāmas ignium concede propitius vt nos nō exurat flamma vitiorū per Christum Dominum nostrum Amen Of the pointes that are to be considered of vpon the text next going before CHAPTER LVI a BEcause this our Iuggler would bid his table farewell that he might go to another where he should haue better cheere he crosseth and kisseth it for his last farewell b Soone after because he hath playd in this enterlude with his Chasuble all that is needefull he pulleth of that peece first which he last put on Then pawseth he a while still standing in his white smocke with the rest of his masking robes for the ending of some parte of the playe that yet remaineth behind vnplayed c There is a Canon in the Salegunstadien Councell Lib. Con. celebrated in the dayes of Pope Benedict the eight and of the Emperour Henry the second wherein mention is made of the superstition of certaine men and women which customably alwayes had the beginning of the Gospell after S. Iohn and of the especiall Masses of the Trinitie and of S. Michael c. which thing is there forbidden Nowe the maner of the reciting of this peece of the Gospell after S. Iohn which the Priest here reciteth in the ende of his Masse is nothing els but such a meere superstition and witchery as was forbidden in this Councell For it is not sayd to instruct the people withall because it is

world for the name of the Lord and do afterward greatly glad thē selues in their deliurance and receaue with great ioye the frute of their tribulations and after that are greatly comforted in the haruest time bringing home with them their handes full of corne and other frutes of their trauelles The priestes in like sorte who haue taken great paines to sow for Iesus Christ bring home with them also out of their haruest some prety childes string wreathed about their armes which they call a Maniple that is to saye an handfull of corne that their haruest might be according to their seade time Is not this good stuffe to be put in g The Stole taketh the name of Stola which both in Greek Latin doth signifie a long robe especially of a woman We haue already interpreted in what sence this Stole is taken in this iolly enterlude Some of them take it for a robe of righteousnesse and other some for a yoke Galat. 6. In stead of Iesus Christ the true robe of righteousnesse wherwith all they which are truly baptized in him are clothed the priest taketh this breast plate for an horse that should draw in a carte or carry a sadle h Iesus Christ sayeth come vnto me all ye that are heauie laden and I will refresh you Take my yoke vpon you for it is easie and light Matth. 11. By these wordes he would haue euery mā submit him selfe to his discipline and acknowledge him for their maister come to him for succour and aide And in stead hereof the priest putteth on this Gew Gawe and slitted garmēt which they call a Chasuble into which he putteth his head through an hole as a partridge putteth his head out of a cage M. G. Here is a iolly yoke of Iesus Other of them do take it for a Shirte of Maile or Brigandine Loe now here you see good Maste whip point de vise armed cape a pie to enter the listes and disguised to lead his base daunse and play his parte But before he putteth on his Chasuble he must needes make cōiure his holy water in his long smocke like a Grape treader euery time he maketh it whether it be in winter or sommer so it be on the Sonday and the Masse parrochiale Now we will speake no more of the coniuring and sprinkling about of this holy water Alexander 5. by reason we haue handled this matter else where Neither will we make mention of going of procession about the church Agapetus 1. which Agapetus ordeined as hath heretofore bene said Thus we see how maister Curate beginneth to giue the assault to the table vpon which he intendeth to breake his faste and play a cast of legier de maine Of the diuision of the office of the Masse and first of that parte which is called the Preparation and of the comming of the priest to the Aultar And of the confession which he maketh before it CHAPTER VII ACcording to the exposition of the doctours of the Masse Nico. de Plou de expo Mis we may deuide the office thereof into six partes The first is called the Preparatiō that lasteth from the beginning vntill he come to the Epistle The second is called the Instructiō and that dureth vnto the Offertorie The third is called the Oblation and continueth vnto the Preface The fourth is called the Consecration and lasteth vnto the Lordes prayers The fifth is called the perception of the Sacrament dureth vnto the communion The sixt is called the Actiō of thankesgeuing and continueth vnto the ende Now we will shew you the reasons why they are so named when as we shall enter into the particular interpretation of euery of them The beginning thē of the Masse is called the Preparatiō because it is put in for the prayers which the aunciēt Church made that thereby the ministers thereof might be aswell prepared to the preaching of the word of God as the hearers to heare and receaue it with frute and edifying And there is a forme of publike confession There are also prayers singing of Psalmes But let vs see how the forme and maner of the auncient Church is here turned vpside down what blasphemies are vsed amōgest this stuffe And to the ende that euery man might the better remember the names of the authours to whom the peeces that are eeked to the Masse are attributed according to that discourse which hath bene made of it we will set them downe in the margine in the behalfe of euery of them and shal be marked with the lettres of the alphabet And whersoeuer any one ordenance shal be attributed to many I will set downe one lettre for all a The priest being thus prepared Miss G. R let him approch the Aultar saying the 43. Psalme b b Damascen Iudge me ô God c. Vnto the ende with Glory be to the Father Then must he repeat the versicle c c Damascen And I will goe d vnto the Aultar of God vnto that God which gladdeth my youth The versicle e Confesse your selues vnto the Lord because he is good The aunswere For his mercy endureth for euer Pontien f And I sinnefull and vnworthy priest confesse my selfe vnto almightie God and to the blessed virgine Marie to all the Saintes and to you my brethren because that I miserable sinner haue greatly sinned against the lawe of my God in thought word deede and by negligence and that through mine owne default my fault my greeuous default g and therefore I beseech Marie the most blessed mother of God and all the men and women Saintes of God and you my brethren to pray for me wretched sinner vnto the almightie Lord our God to haue mercie vpon me h VVhen he hath thus made his confession with a lowly bending downe of himselfe let him so stand still vntill such time as the rest haue aunswered The Clarkes shall say Amen i Misereatur c. Paratus sacerdos accedat ad altare dicendo Psalmum 43. a a Celestine Iudica me Deus c. Totum cum b b Damascen Gloria patri Et postmodum repetat versum Et introibo ad altare Dei ad Deū qui laetificat inuentutem meam Versus Confiteminī domine quoniam bonus Respons Quoniam in seculum misericordia eius c c Damascen Et ego reus indignus sacerdos cōfiteor Deo on● nipotēti beatae Marie virgini omnibus sanctis eius vobis fratres quia ego miser peccator peccaui nimis cōtra legē Dei mei cogitatione locutione opere omissione mea culpa mea culpa mea grauissima culpa I. deo deprecor beatissimam Dei genetricē Mariā omnes sanctos sanctas Dei vos fratres orare pro me peccatore apud dominum Deum nostrum omnipotentem vt ipse misereatur mei Et sic facit cōfessionē inclinatus profunde sic stet donec