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
A77347	Saul and Samuel at Endor, or The new waies of salvation and service, which usually temt [sic] men to Rome, and detain them there Truly represented, and refuted. By Dan. Brevint, D.D. As also a brief account of R.F. his Missale vindicatum, or Vindication of the Roman Mass. By the same author.	Brevint, Daniel, 1616-1695.	1674 (1674)	Wing B4423; ESTC R212267	257,888	438

mouths possessed me in the beginning of his waies I was set up from everlasting when he prepared the Heavens I was there c. and so all along They scruple not o Bust Marial Serm. de Nomin Mariae to say of her what God Almighty saies of himself Malach. 1.11 From the rising up of the Sun unto the going down of the same my Name shall be great among the Gentils And that of Christ Matth. 28.18 * Novarin Vmbra Virgin l. 4. excurs 122. n. 1149. All power is given unto me in Heaven and in Earth and what John the Baptist saies p Antonin 4. part tit 15. c. 6. sect 3. of her Fulness have all received c. namely q Salazar Prov. c. 3. v. 29. n. 200. the Sinner Pardon the Righteous Grace the Angels joy and the whole Trinity Glory And therefore r Idiot Contempl. 1. say they as blasphemously God hath highly exalted her and given her a name above all names that in her name all knees should bow c. Phil. 2.9 10. And after the same rate what God saies of his only begotten Son Heb. 1.6 Let s Vitis Florig Lect. 27. all the Angels of God worship her and let Men boldly come unto the Throne of Grace from him to her that we may obtain Mercy and find Grace to help us in time of need Hebr. 4.16 It were endless to rehearse all 4. Fourthly They allow her a whole Psalter * Vid. Psalter S. Bondvent as the Church doth to God Almighty And whatever David could say in the Highest strein of his Zeal towards the magnifying of Gods Glory or the imploring of his Mercy or the expressing his Faith in him Gods name being out and that of the Virgin in they both transfer and improve it towards the magnifying of this Lady For Example in the first Psalm instead of Blessed be the Man c. it begins thus Blessed be the Man that loves thy name O Virgin Mary Thy mercy shall comfort his Soul c. The second Why do the Heathen c hath it thus Why do our Enemies imagine vain things against us Thy right hand O Mother of God shall protect us Come ye to her all ye that Travel and are heavy laden and you shall find rest for your Souls c. The fourth thus When I did call thou O Lady heardest me Thou wert pleased to remember me out of thy high Throne for thy mercy is on all them that call upon thy holy Name and thy Majesty be blessed thro out all Generations Glorifie her O all ye Nations c. The 16. thus Save me O Lady for I have put my trust in thee c. The 19. thus The Heavens do declare thy glory O Virgin c. The 29. thus Bring to our Lady O ye Sons of God bring praise and worship to our Lady Give strength to thy Servants O holy Mother and bless them that magnifie thee Let Heaven and Earth bless thee the Sea and all the corners of the World c. The 42. thus Like as the Hart desires the water Brooks so longs my Soul after thy love O holy Virgin for thou art the Mother of my life the Nurse and restauration of my flesh and both the beginning and end of my Salvation c. The 44. thus We have heard with our ears O Lady and our Fathers have told us that thy Merits are ineffable and thy Miracles wonderful Thy Virtues are innumerable and thy Mercies inestimable Rejoice in her O my soul for many good things are laid up for them that praise her Blessed be thou O Queen of Angels c. The 51. thus Have mercy on me Lady who art call'd the Mother of Mercies and according to the Bowels of thy Compassions make me clean from all mine Iniquities Pour thy Grace upon me and withdraw not thy usual Mercies from me c. The 68. thus Let Mary arise and let all her Enemies be crush'd under her feet c. The 72. thus Give the King thy judgments O Lord and thy Mercy to the Queen his Mother Salvation and life O Lady are in thy hand perpetual Joy and glorious Eternity c. The 73. thus Truly God is loving unto Israel even to such as worship his Mother c. The 84. O how amiable are thy Dwellings O Lady of Hosts c. The 92. It is a good thing to give thanks and confess to the Virgin Mary and to sing Praises to her Glory to tell of her Merits that rejoice the heart and to imitate her Works which rejoice the Angels c. The 94. It is the Lord God to whom Vengeance belongs but thou art the Mother of Mercy who turnest him to compassion The 95. thus O come let us sing to our Lady let us heartily rejoice in the Virgin our she Savior The 103. Praise the Virgin Mary O my Soul and all that is in me praise and glorifie her name c. The 110. thus The Lord said unto my Lady Mother sit thou at my right hand Be thou reigning with me Have mercy upon me O Lady Mother of splendor enlighten me O thou Mother of Truth and Virtue c. The 117. O praise the Lady all ye Heathen glorifie her all ye Nations for her Merciful kindness remains upon us for ever whosoever will serve her shall be justified but whosoever neglects her shall die in his sins c. The 144. begins thus Blessed be our Lady who teaches her Servants to fight c. The 148. thus O praise our Lady of Heaven praise her in the height Praise her Sun and Moon And so all along to the very last O praise the Lady in her Holiness praise her in her Virtues and Miracles Let every Spirit or every thing that hath breath praise our Lady This Service goes under the name of a Superangelical and Seraphical Doctor a Roman Saint and a Cardinal besides whom they call St. Bonaventura Give this Worship what name you please it is all that David and Moses and other Prophets could bestow on the Lord God of Israel Now when the same is bestowed upon a holy Creature how great and holy soever yet a Creature judge what it is 5. Fifthly Lest the Lord God of Israel should receive any kind of honor from Men where the Lady had not her share what ever more eminent pieces of Divine Service they can find scattered in Holy Scripture they will be sure to give it her For example that of Moses Deut. 32. Give ear O ye Heavens to what I will speak of the Virgin Mary Magnifie her with me c. O perverse and crooked Generation acknowledg our Lady for thy she Savior Is she not thy Mother that hath begotten thee in Faith If thou forsakest her thou art no friend unto our Soveraign Cesar O that thou wert wise and wouldest consider thy last end As an Infant cannot live without his Nurse no more canst thou be saved without this our Lady Therefore let thy

them after they are dead without Repentance It is enough for you to know y Rich. ibid. she doth it And what might she not do for these Villains since she can with her two Angels be a Midwife z Discipulus De Miracul Mar. Tom. 2. Serm. Exempl 25. Palbart l. 21. c. 13. to very whores your main Interest is to see in return of these great Mercies Kindnesses and Protections what Services now she will have CHAP. VI. Concerning the Adoration and new Waies of serving the Virgin Mary WHEN the Roman Doctors are among themselves either worshipping at their Altars or discoursing in their Pulpits or teaching in their public Scholes they freely talk of adoring a Vid. Concil Nicenum 2. the blessed Saints they think them to be Canonized most principally for this end that they may publicly b Antonin Sum. part 3. l. 22. c. 8. be adored and praied to and they highly commend the Greek who at his first Conversion professed that he did c Salazar Prov. c. 8. v. 15. n. 114. adore from his heart our Lady the Queen of the world And their S. Damascen is herein their great Goliah driving before him all the Fathers with this weapon Decet enim c. It must be so f Damasc 1. De Nativ 2. de Assumt or t is fitting that this Mother of God should enjoy that which belongs to her Son and therefore the Glory of being adored by all men But when the Papists are amongst us tho they keep still their hearty thoughts they do quite reform their Language they are ashamed to say in England what they are proud to do at Rome If you believe what they say here it was never heard in their Church that they must adore any Saint g Censura Colon. p. 228. unless by chance it be in that sense in which Jacob adored his Brother and Abigail King David which is no Divine honor at all but only such a reverence as is deferred h Coster in Enchirid. to Kings or Fathers or such honorable Persons and therefore and justly too why not to Saints And if you be inquisitive and press them farther about this Point then they will run out into so many Distinctions and terms of Art as will puzle any Lay-man Dulia Latria hyperdulia Absolute and Relative Worship Divine Adoration and bordering upon Divine Godhead essential and Godhead participated so that it will go very hard with them if they do not leave him whom they pretend to satisfie as ignorant and more confounded then he was before They will tell you that they intend not either to adore the Virgin or to adore her otherwise then respectively that it is in a mere relation to her Son and those Intentions being in their hearts it is impossible there to search out either the Truth or the untruth of what they say But if you look to what they do instead of hearkning to what they say their most solemn and practical Devotions have such a plain and real language as must declare to all the world both what their Religion is in it self and what you may best think of it 1. First they bestow and accumulate upon the Virgin all the best Titles which both in the Church and in the Scripture are proper to God For in their most solemn Devotions she is a She God a She Savior the Queen of Queens the Fountain of Salvation the Ladder and Gate of Heaven c. And it were great folly in us to think that they do not worship her according to what they call her since it is not in such Rencounters that men use to play the Hypocrites 2. Secondly in their ordinary Praiers and Praises and Giving of Thanks they do most commonly join her with God Jesu Maria comes in one word out of their Mouths and Glory be to God and to the blessed Virgin is but one compleat Doxologie at the end of most of their Books Now such an Association as this is in the judgment of the Fathers a clear Evidence of being God Thus they prove i Athanas Orat. 4. contr Arian pag. 260. Edit Comel against the Arians that the Angel whom Jacob praied to when he blessed his Grand-children Gen. 48.16 is the Lord Christ because in that praier he is joined with the God of his Fathers and that this Christ is very God k Ibid. p. 159. because the Apostles join him with God both in their Praiers and their Praises Grace be to you and Peace from God the Father and the Lord Jesus Christ. Rom. 1.7 c. The strength of their Demonstration consists in this that in all those daies both when the Prophets and Apostles did write the Holy Scriptures and when the holy Fathers did maintain the Faith which is contained in them no man was seen or heard praying l Athanas suprà Cyrill Alexand. Tom. 5. in Thesaur pag. 115. Ed. Paris 1638. for any thing both to the Father and to an Angel or to any other Creature for Popery was not yet abroad nor wishing that God or his Angel or any greater Creature whatsoever would grant or give him any thing And they take it for an insufferable piece of m Cyrill Alex. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sawciness when the Arians dare couple as upon their Principles they do any Creature with the Lord God Such was the known Catholic Faith and Profession of the Primitive times for otherwise judicious and learned Men would not have produced it in that manner as an undoubted Evidence against such subtil and dangerous adversaries Now both the Roman Faith and practice taking a quite contrary way we I hope are more bound to think that the Papists who follow this are Idolaters then that the holy Fathers who went on in that were very Fools 3. Thirdly The Papists apply to the Virgin the most illustrious Places of Scripture that belong directly to Christ and by this means either disable all true Christians from the possibility of proving by the Scriptures that He is God or prove as well that She is so too I will mention out of many but few Instances Every word almost of the eighth Chapter of the Proverbs which doth describe the Eternal Wisdom of God which by the Fathers is applied to Christ alone and which is none of the least cogent Mediums they stand upon to demonstrate him to be that true essential and uncreated Wisdom is now turned another way n Vid. Salazar in Prov. to deifie their Virgin It is by her namely the Virgin if you believe those Abusers of Holy Scripture that Kings reign and that Princes decree Justice v. 15. By her Princes rule and Nobles and all Judges of the Earth 16. Riches and honor are with her true durable Riches and Righteousness 18. She leads in the way of Righteousness she causes them who love her to have substance The Lord saies she out of these Blasphemers

Christianity might well go farther m Damian Epist l. 2. Ep. 14. His Brother Marinus being full of this Roman Spirit when yet he was but a young man puts off his Clothes and instead of a halter about his Neck with a lethern Girdle which before he had about his loines he ties himself to the Altar Vowes and gives himself up to the Virgin Mary upon the account of being her slave then whips him self in such a manner as one would hardly whip a wicked wretch and in these words resigns himself into her hands My glorious Mistress and Lady and the true Model of all Vertues whom I have offended by the rottenness of my Flesh All I have more wherewith to help my self I give it up to thee to serve thee with I submit the neck of my heart to the Dominion of thy Dignity Order thou my rebellious self undertake the stubborn and let not thy Mercy reject the sinner By this small Offering 't was a sum of mony which he laid down at her Altar I do now give over to thee whole Estate and from this time ever hereafter I will pay to thee the yearly Rent or Tribute of the same as long as I shall live Papists may call this as they please the best Israelites in their most solemn Adorations never did and said half so much before the Lord. Deuter. 26.12 and the best Christians can do and say nothing to God the Savior that expresses more This height of palpable Idolatry procured at several occasions remorse and shame to its Authors in the very darkest Ignorance before it could be well settled For few years after some had brought in this Office n Gonon Chronic. an 1056. Gozo an eloquent and acute Monk prevailed so far with his reason upon the whole Monastery that these solemn Praiers and Praises of the Virgin were quite voted out of Gods Service But alas presently after this voting it fared just with these poor Monks as it had don once with the Jews when they had left worshipping the Moon Jerem. 44.18 Since we say they left off to burn Incense to the Queen of Heaven we have wanted all things and have been consumed by the Sword by the Famine For then it seems there fell upon the Country where the Convent was situated such a complication of wars and troubles which Cardinal Damian moved with a quite other Spirit then Jeremy was in the like case interpreted to be Judgments inflicted on them by the same Queen that they were perswaded to worship her again and then presently all was well Whosoever then preached S. Damian hath turned o Chronicon ibid. out of this monastery the blessed Mother of true Piety it is fit he should be turned out and whirled about with tribulations and Stormes But turn ye unto me again saies the Lord by the Prophet and I will return unto you saies the Lord he should have said saies the Lady and then the Impertinency had been complete The like but more hellish Illusion if their story be true happened to the Carthusian p Surius in vita Brunon 6. Octob. Order For when they were as poor as they are now rich some of them lookt on this new Marian Worship as nothing less then pernicious and the others were so much perplexed what with it what with the horror of the wild place wherein they were that they thought of leaving both the Place and the Miracle of the seven Stars But then comes to them an old man with long white and curled Hair who assured them from God as he pretended that the Virgin Mary would protect them if they would but read every day Preces ejus Horarias that is her small Office at the due hours So without any more ado they took her for their Patroness and consequently for their she God and since that time her Praiers went on A while after the old man came an Angel q Chronic. Carthus l. 5. c. 5. who advised them to put in between the first and the third hour Ave sanct a Parens and one Mass more to her Glory and if you please to believe all Christ himself r Anton. Caracciol ap Al. Gaz. pag. 108. dictated a Rule to S. Briget where he commands them of that Order to repete every day the said Service No mortal tongue can express how much that ambitious Spirit who assum the Virgin Maries Name is delighted with the hearing of those Praiers She now and then will come to say s Al. Gazaeus de Offic. B. M. pag. 94. Edit Atrebat 1622. them her self when tired or sick Friers as Herman was once cannot do it She will come down also and leave Heaven and all to hear them and in a t Chronic. Deip. an 1230. Majestic Apparel will smile upon and kiss the Choristers if they happen to sing them well and if this be not encouragement enough She will make her Son a Baby whom she commonly carries about run about them and exhort them x Wadd Annal Min. Tom. 3. an 1338. to be fervent in her Service and tell them that nothing can ever be more acceptable to God Almighty then is the honor which they shall bestow on his Mother especially when they fall upon some verses as is in singing the Te Deum When thou tookest c. thou didst not abhor the Virgins Womb y Gaz. Ibid. p. 99. her heart jumps and leaps with joy and so St. Ludgard advises his friend then to bow down to the very ground At the words Eja Advocata z she promises to speak to her Son At these words of the Antiphone Pulcra es decora a Stell B. V. l. 12. c. 10. Gazaeus p. 91. that is thou art fair and gracious She presently came with two Angels and proud with hearing her Beauty praised she took a young man from the Altar and perswaded him to take her for his Wife since she was so beautiful Hence her Roman Chaplains argue well b Al. Gazaeus de Offic. B. V. pag. 8. that if she be so taken with some Parcels of her Office how much must she be with the whole It is upon this account and her being charmed with these Caresses that she hath nothing about her too dear for her Spiritual Courtiers She leaves all her Nobles above to converse veiled and c Gonon Chronic. an 234. hooded and fing like a devout Nun among her white and black Friers she feigns to admire them when they sing she kisses them when they have sung and whilst she is hot and busy with an excessive Passion to divert by all means possible these supreme and Divine Services from God to a mere Creature nothing discovers the Devil more then this foolish overdoing But to lay aside these fond kindnesses of kissing suckling and marrying men and hiding them under her Coat which a Fairess or a white witch could better do the Magnificency of her Promises backt as they are

the Rosary both to save all sorts of sinners and to please the Holy Virgin I say St. Dominic knew it before for when he praied against the Albigenses r Bovius Tom. 13. an 1213. the Queen of Mercy appeared to him and bad him to set up the Rosary and to teach all men that form of Praier as most acceptable Service both to her self and to her Son And besides this Instrument saies she shall be a singular weapon to destroy Heresies and Vices to advance all sorts of Vertue and to obtain both the Divine Mercy and my help All this was farther represented by two notable Visions which a Bishop saw in a Dream In one he saw S. Dominic s Gonon Chronic. an 1315. making a Bridg with 150 Towers upon it to bring sinners into a Garden where the Queen of mercy was giving Crowns to others but to himself a sharp Censure for his being not sound in the Faith concerning that Article of Catholic Religion But in the other this prelat being grown very little better by what he had seen in the former he found himself and many more in a most stinking t Ibid. Lake and Puddle where certainly they had bin choakt but that both the Goddess and the Apostle of the Rosary let down from above a long Chain made of 150 small Rings and some few others bigger among them by means whereof all were drawn out Thus far you see what the Holy Rosary can do now you must learn how to use it 1. It is needful to begin it deliberately u Mart. Navar. de Horis Canon c. 13. n. 15. that is saies the best and surest Author you can find in that Church not to do it like men in a dream who may walk and kneel and say their praiers altho they sleep but to begin it with a set purpose of doing what the Church enjoines For tho there are several Examples of men that were saved out of Hell for either wearing x Alan Rediv. part 5. c. 43. a Rosary or for giving it to y Id. part 1. c. 21. a friend without using it otherwise these are extraordinary Blessings rather granted to some to recommend the Excellency of Rosaries then to encourage holy men to that abuse 2. Tho of course as it appears by the ordinary Gloss z Clement in Concil Vien de Celebrat Misserum Tit. 13. upon the Council of Vienna Rosaries might be used as well as other forms of Praiers are without actual attention which manner of Praying without the mind is called by them the fruit † Ibid. of the Lips and thus the Lips may do the work in reading the hourly Praiers whilst the heart runs another way yet besides the first Deliberation and set purpose in the Beginning my more sober and severe director requires a kind of General attention in the Progress of this Service that is to say you are not bound to attend what words you say nor to care much what sense they bear since neither of these two can be well done without some help of the Latin tongue which you have not But whilest you dispatch your Aves and tumble over and over your Beades you must have what they call the Third or the * Paul Layman Theol. Moral l. 4. Tract 1. c. 5. n. 9. Spiritual Attention that is a Navàrrus De Hor. Can. c. 13. n. 4. to remember for example that you are at Mass there to fancy the Real Presence and to pray heartily that what the Mass Priest doth or saies for you tho you do not know what it is may be granted My good God or my sweet Lady saies the Catholic worshipper as b Navar. Ibidem this severe Divine advises him I do not understand what I hear and I as little understand what I say yet I believe that I both hear and say thy Praises and that I pray for my self and all other Christians after the intention of the Holy Church Grant me O Dear Lord or Lady what I desire not knowing what This being done and the men being thus well disposed let Mass hourly Praiers and Rosaries be what they will Greek or Latin Pater noster or la sol fa all is one to Roman Worshippers And as to the 15 Mysteries and 165 Contemplations all this must not trouble his head as it might most really do and it may be c turn his Brain too if he were oblig'd to care for it for it seems these Contemplations and Mysteries are involved in the Rosary as a great Tresure under Walls to make it vastly rich and powerful altho the owner perceive it not Thus their consecrating Words Hoc est enim corpus meum can work Miracles from the mouth of an Ignorant and so do mostly Spells and Characters in the mouth of a Conjurer Origen observes somewhere that the words of Abraham Isaac and Sabaoth that Magicians did enchant with did work far better in that Tongue which was unknown to them then in their own You may hear of strange Fears also don by words taken out of the Latin Psalms which the Witches do not understand And so must at this rate Ave Maria Pater noster good and holy words otherwise if they do such Miracles as they say contract likewise a strange Virtue from some Extrinsecal Principle which is neither understood nor thought of Mean while what Church is this and where can the Papists find such another that dispatches the Divine Service as Conjurers do their mischief in a strange Tongue 3. To say the Rosary after the best way without distracting your self about Contemplations and Mysteries take me the Virgin d Navar. de Rosar Miscell 26. n. 2. by her self that so the whole strength of your Soul may the better mind her alone And fancy her the best you can in some of those Conditions which her Images can help you to either as hearing with reverence the Message of the Angel Gabriel Ave Maria c. or looking stedfastly on her Baby whom she hath commonly on her left Arm or else sitting like a great Queen close to God upon a high Throne and there hearkening to what we say To use your fancy to this way you must salute her thrice a day at Morning Noon and Sun-setting when you hear the Bell Salve Regina and at each time e Ibid. adore one of those three Members or parts of her which were the seats of the greatest Wonders 1. Her Belly in these or such Words O most glorious Queen of Mercy I do salute the venerable Temple of thy Womb Ave Maria. 2. Her Heart O most glorious Queen of Mercy I salute thy Virgin Heart which never had any tincture of sin Ave Maria. 3. Her Soul O most glorious Mother of Mercy I salute your most noble Soul deckt as it is with all the pretious Ornaments of Gifts of Vertues and of Graces Ave Maria 4. Thus having got your self into some f Ibid.