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A53364 A discourse of the unlawfulness of praying to saints and angels being a full answer to a letter of Sabran the Jesuite : wherein the practice of the Church of Rome, in praying to saints and angels is plainly proved to be contrary to the doctrine of Christ and the presented authority by him produc'd, to be either forged or impertinent / by Titus Oates, a presbyter of the Church of England. Oates, Titus, 1649-1705. 1689 (1689) Wing O33; ESTC R38151 88,775 90

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The first is that Hymn which you in your Church for what Reason or Etymology I know not and should be at little cost or trouble to be informed calleth a Sequence The Council of Constance did to Invocate the Blessed Virgiu in the same manner as the Council did use to Invocate the Holy Ghost they call her the Mother of Grace the Remedy to the Miserable the Fountain of Mercy and the Light of the Church Attributes proper to God and incommunicable they Sing her Praises and Pray to her for Grace they Sing to her with the Heart they call themselves her Sons they declare her to be their Health and Comfort in all Doubts they call on her for Light from Heaven they trust in her for the destruction of Heresies and the repression of Schisms and for the lasting Confederations of Peace This Piece of Service and Worship did the Prelates of that remarkable Council perform And Sir you may know that many approved Doctors of your Church have followed the Footsteps of those Counsellours One saith That she being the Mother of God who doth give the Holy Ghost are by her Hands administred to whom she pleaseth when she pleaseth and how she pleaseth and as much as she pleaseth Bernardin Senen Sermon 6. Art. 1. Cap. 8. Your Doctors have taught and I do not believe them Changlings That she is Constituted above every Creature and whosoever doth bow his Knee to Jesus doth fall down also and supplicate his Mother So that the Glory of the Son may be judged not to be so much common with the Mother as to be the same I will do your Writers no wrong for I will set down the very words of Barnerdinus Senensis which are these Mater est filii Dei qui producit Spiritum Sanctum Ideo omnia Dona Veritatis gratiae ipsius Spiritus Sancti quibus vult quando vult quomodo vult quantum vult per Manu ipsius administratum The other Saying hath for its Author Arnoldus De Laudibus Beatae Virginis Constituta est super omnem Creaturam quicunque Jesu Curvat Genu Matri quoque pronus supplicat filii gloriam cum Matre non tam communem Judico quam eandem But Sir to proceed there is another Saying of Bernardus Senensis Ipsa Dei Mater de omnipotentia filii sui ●ui est innixa quando vult sibi assumit de Bust Ma. P. 12. Ser. 2. That she assumeth to herself as much of the Omnipotency of her Son as she pleaseth Damian Serm. 1. de nat B. V. accedit ante aurum humanae Reconciliationis Altare non solum Rogans sed Imperans Domina non ancilla That she comes before the Altar of Human Reconciliation not Interceeding only but Commanding as Mistress not a Servant A Divine of your Church that was willing to shew the strength of his fancy tells us That the History of Ahasuerus in Esther was a figure of God's bestowing half his Kingdom upon the Blessed Virgin that having Justice and Mercy as the chiefest Goods of his Kingdom he retained Justice to himself and granted Mercy unto her Hence if a Man find himself agrieved in the Court of God's Justice he may appeal to the Court of the Mercy of his Mother she being that Throne of Grace whereof the Apostle speaketh in the Hebrews chap. 10. my Author is Gabriel Breit upon the Canon of the Mass Reading 80. Well Sir there is a Prayer to the Virgin Mary in the Psalter approved by th● Doctors of the Sorbonne that is well worth considering and 't is this My only Succour my Lips are bound to publish no other Praises but thine by thee the Head of the Serpent hath been bruised the World repaired thy Power is boundless unto thee I confess my Sins into thy Hands I commit my Soul come unto Mary all ye that have thirst pray unto her that with her Water she will wash away the filthiness of your Sins This Sir is your Devotion and how blasphemous it is I leave to the World to judge The latter part I suppose is intended for some pious Meditation rather than a Prayer but here you make her infinite in Power for you say her Power is boundless here you make her to have bruised the Head of the Serpent which is only to be attributed to Christ Jesus here you commend your Souls into her Hands who are all at the disposal of Almighty God. Christ saith Come unto me but your Doctors call upon Men to come to our Lady God through Christ hath Power to forgive Sins but you say the Virgin Mary hath that Power What can be greater Blasphemy then this In a word in this Prayer you give the Virgin the same Power that God himself hath nay some will give her more and impudently justifie themselves therein But at this also I do not wonder for your Barnardinus tells us That in respect of her God after a sort is more bound to us then we are to him Propter Beatam Virginem Deus quodamodo plus obligetur nobis quam nos sibi Then again the said Writer saith speaking to the Virgin Tu fecisti Majora ei qui Potens est she saith He that is mighty hath done great things for me but of her we may say she hath done greater things that is mighty The same Author further saith Though she be subject to God inasmuch as she is a Creature yet she is said to be superior and preferred before him inasmuch as she is his Mother And is not that the reason why ye direct more Prayers to her than to God himself Do you not teach your People to say ten Ave's for one Pater And she hath more days set apart for her then Christ himself I have but one thing more to trouble you with upon this Head and that is the Psalter of our Lady which is made in imitation of David's Psalms the Name of the great God is every-where put out and the who Name of the Virgin Mary is put in its place You know very well who the Author is that it was compiled by your Seraphical Doctor Bonaventure Bishop of Alba and Presbyter-Cardinal of your Church You may know also the great esteem it is in the Church of Rome it hath been several times Printed at Venice and Paris and else-where Instead of In thee O Lord you read it In thee O Lady have I put my trust let me never be confounded Instead of Let the Lord arise it is Let our Lady arise and let her Enemies be scatter'd And instead of O come let us sing unto our Lord it is O come let us sing unto our Lady let us make a joyful Noise unto the Queen of our Salvation Now whether these things can be said without horrible Blasphemy I suppose needs not much disputation From all which I must conclude that it is irrational to practise Praying to Saints and Angels because of the horrid Blasphemy those that perform this Worship and