Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	ghost_n	holy_a	redeemer_n	2,615	5	10.3339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68062	A brief fourme of confession instructing all Christian folke how to confesse their sinnes, [and] so to dispose themselues, that they may enioy the benefite of true pena[n]ce, dooing the woorthy frutes therof, according to th'vse of Christes Catholique Church. Newly translated into English, and set foorth together with certaine other godly brief treatises and praiers, as is to be seene in the side folowing.	More, Thomas, Sir, Saint, 1478-1535. aut; Vives, Juan Luis, 1492-1540. aut; Fowler, John, 1537-1579.; Vaux, Laurence, 1519-1585, attributed name.	1576 (1576)	STC 11181; ESTC S121597	62,758	242

nowght O My swete Sauioure Christ whō thine owne wicked disciple entangled with the diuel thorowe vile wretched couetice betraied inspire I beseche thee the maruaile of thy Maiestie with the loue of thy goodnes so depe into mine heart that in respect of the lest point of thy pleasure my mind may set alway this whole wretched world at nought The ix Praier of Christes true loue toward vs and that we may truely loue him againe O My swete Sauioure Christ which throwgh thine vndeserued loue towarde Mankinde so kindely woldest suffer the paineful death of the Crosse suffer not me to be cold nor luke warme in loue againe toward thee The x. Praier for keping of Christes holy Law and following his exāple in compting our selues but pilgrims on earth ALmightie Iesu Christe whiche wouldest for our ensample obserue the law that thou camest to change and being maker of the whole earth wouldest haue yet no dwelling house therin geue vs thy grace so to keepe thine holy Law and so to recken oure selfe for no dwellers but for pilgrimes vppon earth that we maie longe and make haste walking with faithe in the waie of vertuous woorkes to come to the glorious countrey wherein thou haste bought vs enheritaunce for euer with thine owne precious Bloode The xi Praier against Pride and for mekenes and charitie toward frind or foe ALmightie Iesu my swete Sauiour Christ whiche wouldst vouchesafe thine owne almightie hands to wesh the fete of thy twelue Apostles not only of the good but of the very traitour to vouchsafe good Lorde of thine excellent goodnes in suche wise to weshe the sowle feete of mine affections that I neuer haue suche Pride enter into mine heart as to disdaine either in friende or foe with mekenes charitie for the loue of thee to file mine handes with weshing of their feete The xij Praier for true faith feruent deuotion and fruteful receauing the ghostly Foode of the Sacramēt of Christes own blessed Bodie and Blood. OVr most deare Sauiour Christe which after the finishing of the old Paschal sacrifice hast instituted the new Sacrament of thine owne blessed Body and Bloode for a memorial of thy bitter Passion geue vs such true faith therein such feruent deuotion therto that our soules may take fruitfull ghostly Foode thereby Sir Thomas More made no mo Praiers vpon the last points of the Passion as he did hit●erto vpon these first Hereafter followe certaine deuout and godly Praiers commonly called The Golden Litanie The Goldē Litani in English. LOrd haue mercy vpō vs Christ haue mercy vpō vs Lorde haue mercy vpon vs and graunt vs vertue of soule and minde in earth and aboue earth that we may serue thee after the pleasure of thy will. God euerlasting Father by thy heauēly vertue haue mercy vpon vs. The Sonne of god Redemer of the world haue mercy vpō vs. The holy Ghoste by thy goodnes haue mercy vpon vs. God the increace vndiuided Trinitie haue mercy vpon vs. By thy Diuine nature haue mercy vpon vs. By thy infinite meekenes haue mercy vpon vs. By thy selfe and all goodnes that in thee thou beholdest haue mercy vpon vs. By the creation of heauen earth all things that in them are haue mercy vpon vs. By thy goodnes that didst creat Angels haue mercy vpon vs. By the loue that thou haddest when thou createdst mā to thine owne similitude haue mercy vpon vs. By the greate loue that thou hadst to redeeme man after his fall haue mercy vpon vs. By that ineffable loue that thou haddest when thou didst chuse the worthy Virgin Marie to be thy Mother haue mercy vpon vs. By the holy name of Marie haue mercy vpon vs. By the Conception of the Virgin thy Mother the which was sanctified in her Mothers wombe haue thou mercy vpon vs. By the holy Natiuitie of her haue mercy vpon vs. By the perfite puritie and mekenes of her haue mercy vppon vs. By the most humble affectiō whiche she toke of thee in the lap of the Father in her Virgin Womb haue mercy vpon vs. By the mekenes of thy high Maiestie that thou disdainedst not to descend into the Wombe of the Virgin Marie haue mercy vpon vs. By the fraise nature of ours that it pleased thee to take for our sinne not abhorring the same haue mercy vpon vs. By thy holy Natiuitie that thou wouldest vouchesafe to be borne of a Maide haue mercy vpon vs. By the ineffable ioye whiche thy Mother had in thy birth haue mercy vpon vs. By the colde Cribbe in the whiche with vile clothes thou were wound and put and nourished with maidēs milke haue mercy vpon vs. By the ioy of the shepherds whiche honoured thee in the Cribbe haue mercy vpon vs. By thy painfull Circumcision shedding of thy precious Bloode and by thy holy Name Iesus by al thy holy Saints haue mercy vpon vs. By the oblation and praier of the three Kinges haue mercy vpon vs. By the oblation wherewith thou were offered vp in the Tēple haue mercy vpon vs. By thy fleeing into Egipt and by all the necessitie that thou suffredst there with the Virgin thy Mother haue mercy vpon vs. By thy going againe from Egipt into Nazareth and obedience that thou were vnder thy parentes haue mercy vpon vs. By thy humble and meke cōuersation that thou hadst on earth in the time of three and thirty yeres that thou were conuersant haue mercy vpon vs. By thy meke obedience and paines haue mercy vpon vs. By thy holy meditations in worde and worke haue mercy vpon vs. By thy Baptisme and appearing of the holy Trinitie haue mercy vpon vs. By thy holy stedfast contem●lations and knelings ouercōming of the fiendes tentation in deserte haue mercy vpon vs. By thy thyrst hungre colde and heate whiche in this vale of miserie thou suffredst haue mercy vpon vs. By the sorowe of thy hearte labour and wearines haue mercy vpon vs. By thy greate pouertie and contemplation haue mercy vpō vs. By the obtrectation of thine enemies toward thee haue mercy vpon vs. By thy watchings and praiers haue mercy vpon vs. By thy holsome doctrine benefites strength of resisting in that thou yeldedst not to thine enemies haue mercy vpon vs. By the tokens wonders and miracles that thou diddest haue mercy vpon vs. By thy meke swete and holy cōuersatiō haue mercy vpō vs. By thy holy teares and thy meeke entring into Ierusalem on Palme-sonday haue mercy vpon vs. By the inflamed desire that thou hadst to redeme vs haue mercy vpon vs. By thy meeke washing of thy Disciples and Iudas the traitours feete haue mercy vpō vs. By thy moste louing institution of the worthy Sacrament of thy blessed Body and Blood Lord haue mercy vpon vs. By the profound loue in that thou sufferedst thy Disciple S. Ihon to rest on thy Breaste at thy laste Supper haue mercy vpon vs. By the peace that thou didst geue to thy Disciples haue mercy

spend their time ill Of the contrarie vertue vnto Slouth which is Hope THis accursed sinne is put away from the soule by the exercise of the Diuine vertue of Hope through the which a man doth attempt things that are hard and aboue himself apperteining to God his holy wil. This vertue maketh vs to set nought by trauailes to plucke vp al impedimentes and contradictions and to passe litle on the difficulties that may come and fal in the waie S. Paule calleth it the Anker and very wel For it worketh that effect in the soule which the Anker is wont to do in the sea in the time of stormes and tempestes that is to hold and keepe the soule fast vnmoueable in her purpose which is God although vnto the sense it seme most vnpossible or hard which we hope for or though it shal be long delaied or be yet farre of whiche we loke for The which wheras it is the very frute of the holy Ghost it cannot be gotten nor kept without continuing much in holy praier And therefore it is necessarie that the same be much vsed in the whole processe course of this perilous life if we wil not haue the kingdome of sinne to preuaile and kepe vs away from our beginning whiche is God. Of the sinne against the Holy Ghost ACcording to the mind definition of Doctours learned men the syn against the holy Ghost is cōmitted by one of these six waies the whiche may be reduced to the sinnes abouesaid if they be wel vnderstood They are these 1. To despeir of Gods mercie 2. To presume of our owne good dedes and merites 3. To gainsaie the knowē truth 4. To blaspheme attributing that which belongeth to God vnto creatures or cōtrarywise 5. To enuie the grace of our neighbour 6. To be obstinate in hauing no wil to do penance The syns mentioned of in Scripture the whiche doe crie vnto God for vengeance are foure 1. To shed the bloud of innocēts 2. To oppresse persecute the fatherlesse children widowes and suche as haue no power to resist 3. The vices of vncleannes against nature 4. To withholde the wages of an others labour The workes of mercie are fourtene seuen bodily and seuen ghostly The seuen bodily woorkes are these 1. To giue meat to the hungrie 2. To giue drinke to the thirstie 3. To cloth the naked 4. To lodge the harbourlesse 5. To visite the sicke 6. To raunsome captiues and prisoners 7. To burie the dead It is to be vnderstood that we must vse these woorkes of mercie toward the needy when reason and charitie bindeth vs therevnto and not to tarie til our neighbour be in extreme necessitie as some stony harted and wretched persons do For he that is come to such extreme necessitie can scant take any profit of our charitie It is a sufficient bonde for vs to know that our neighbour is in peril to fal into some manifest great harme through suche necessitie so to vse our charitie toward him according to our habilitie and not to content ourselfe in giuing some smal wretched almes as men are wont to do Al these seuen workes of mercie are fulfilled with the vertue of charitable pitie the which consisteth as we haue said in hauing effectual compassion vpon the miseries and necessities of our neighbours so farre forth as we are able if we can helpe them none otherwise yet with our good wil alwaies to kepe the order which charitie requireth And these are also specially fulfilled in keping the fourth fifth seuenth and eight Commaundement beeing wel vnderstood so the Penitent may accuse himself of the same as he findeth his conscience guiltie The seuen ghostly workes of mercie 1. To comfort the sorowful 2. To instructe and teache the ignorant 3. To counsel them that haue neede 4. To forgiue the wronges that are done vnto vs. 5. To suffer and beare with the faultes of our neighbours 6. To correct amēd the same 7. And to praie vnto God for them Al these are to be done in due time and place when reason requireth the same and namely by keping wel the fourth fifth and eigth Commaundement being wel vnderstood Of the fiue wittes and the inward and outward senses and the two powers of the soule SYnne is also committed in the senses and powers of the minde as 1. in Seeing 2. Smelling 3. Hearing 4. Tasting 5. and Feeling Also in wandring of the fansie and in the discourses and imaginations of the mind and in the two powers of the soule whiche are the Vnderstanding and Memorie not for that they are properly syns of thēselues wheras in their owne actions they vse no freewil but sinne is said to be in thē when we euilly applie them to vnlauful vses And so there nedeth not any particular consideration to be made of them more then that we haue already in the ten Commaundments and in the seuen deadly sinnes For cōcerning the Sight if it be of things that belong to worldly pompe and pride the desire to see suche things shal belong to the sinne of Pride which the Scripture calleth the Concupiscence of the eies and if it be to see wanton things or women for to desire them it apperteineth to the sinne of fleshly lust and to the s●xth ninth Commaundement and so likewise in smelling and touching The exercise of the most of these vertues and the sinnes against the same we haue already touched when we spake of suche sinnes and the Commaundementes thereto belonging And so it needeth not to make any particular consideration thereof minding to be brief in this Treatie as we did entend The conclusion what is to be done after dew examination of our Conscience confession of our synnes NOw then after the Penitent hath made his Cōfession or shrift of al such sinnes as he thinketh himself guiltie and his conscience grudging at the same being truely and hartily sorie therefore with ful purpose and minde to forsake the same to auoide the very neerest occasions thereof being presupposed also that he is not in some suche reserued case by some sinne but that his ordinarie Ghostly Father may assoile him the which must be referred to his iudgement the Penitent with al humilitie shal aske absolution and penance of his Ghostly Father who is there in Gods place and office saying after this maner And in what soeuer other maner I haue offended our Lord and Sauiour byside that which I haue here confessed I would also gladly confesse the same if it came to my mind and knowlege as God doth know that I haue many waies offended him whiche I do not now remember and that other haue also offended through me and by my negligence of al whiche I crie God hartily mercie and aske him forgiuenes and do beseke the blessed Virgin Marie and al the holy Saintes of heauen that by their intercession they helpe me to obteine grace and forgiuenes of God

attend vnto him he wil not faile with good inspirations to speake suche things to vs within vs as shal serue to the great spiritual comfort and profit of our soule And therfore let vs with Martha prouide that all our ourwarde busines may be pertaining to him in making cheere to him and to his companie for his sake that is to witte to poore folke of whiche he taketh euery one not onely for his Disciple but also as for himself For himself saith Quic quid vnī ex istis fecistis in nomine meo mihi fecistis That that you haue donne to one of these in my name you haue done it to my self And let vs with Marie also sitte in deuout meditation and hearken wel what our Sauiour being now our geast wil inwardly saie vnto vs. Now haue we a special time of praier whiles hee that hath made vs he that hath bought vs he whom we haue offended he that shall iudge vs he that shall either damne or saue vs is of his great goodnes become our geast and is personally present within vs that for none other purpose but to be sewed vnto for pardon and so thereby to saue vs Let vs not leese this time therfore nor suffer this occasion to slippe whiche we can litle tel whether euer wee shall get it againe or neuer Let vs indeuour our selfe to keepe him stil let vs saie with his twoo Disciples that were going to the Castell of Emaus Mane nobifcum Domine tarie with vs good Lord and then shall we be sure that he wil not goe from vs but if we vnkindely put him from vs. Let vs not plaie like the people of Genazareth whiche praied him to depart out of their quarters bycause they lost their hogges by him when in stede of the hogges he saued the man out of whom he cast the legion of Diuels that after destroyed the hogges Let not vs likewise rather put God from vs by vnlawfull loue of worldly winning or foule filthy lust rather than for the profit of our soule to forbeare it For sure may we be that whan we waxe suche ▪ God wil not tarie with vs but we put him vnkindly from vs Nor let vs not doe as did the people of Hierusalem whiche on Palme Sōdaie receiued Christ royally and ful deuoutly with Procession and on the Fridaie after put him to a shameful passion On the Sondaie cried Benedictus qui venit in nomine domini Blessed be he that commeth in the name of our Lord and on the Fridaie cried out Non hunc fed Barrabam Wee wil not haue him but Barrabas on the Sondaie cried Ofanna in Excelsis on the Fridaie Tolle tolle crucifige eum Surely if we receiue him neuer so wel nor neuer so deuou●ly at Easter yet when so euer we fal after so such wretched sinful liuing as casteth our Lord in such wise out of our soules as his grace tarieth not with vs we shew our selfe to haue receiued him in suche maner as those Iewes did For we do as much as in vs is to crucifie Christ againe Iterum saith S. Paul crucifigentes Filium Dei. Let vs good Christian Readers receiue him in suche wise as did the good Publican Zacheus which when he longed to see Christ bycause he was but lowe of stature did clym vp into a tree our Lorde seeing his deuotiō called vnto him said Zachee come of come doune for this daie must I dwel with thee And he made haste came doune very gladly receiued him into his house But he not onely receiued him with a ioy of a light soone sliding affection but that it might wel appeare that he receiued him with a sure earnest vertuous minde he proued it by his vertuous workes For he foorthwith was contented to make recompense to al men that he had wronged and that in a large maner for euery penie a groote yet offered to geue out also foorthwith the tone half of al his substance vnto the poore men that foorthwith also by by without any longer delaie And therefore he said not Thou shalt here that I shal geue it but he saied Ecce dimidiū bonorū meorū do pauperibus Lo looke good Lorde the tone halfe of my goodes I doe geue vnto poore men With such alacritie with such quicknes of spirite with suche gladnesse and such spiritual reioysing as this man receiued our Lorde into his house our Lord geue vs the grace to receiue his blessed Bodie Bloud his holy soule his almighty God head both into our bodies into our soules that the fruites of our good woorkes may beare witnesse vnto our cōscience that we receiue him worthily and in such a ful faith and such a stable purpose of good liuing as we be boundē to do And than shal God geue a gracious sentence and saie vppon our soule as he said vpon Zacheus Hodie salus facta est huic domui This daie is health saluation come vnto this house which that holy blessed persō of Christ which we verily in the Blessed Sacrament receiue through the merite of his bitter Passiō wherof he hath ordeined his own blessed Bodie in that blessed Sacramēt to be the memorial vouchsafe good Christian Readers to graunt vnto vs al. FINIS CERTAINE Deuout Praiers and GHOSTLY MEDITATIONS made and collected also by the said Sir Thomas Moore whiles he was prisoner in the Tower of London Pater noster Aue Maria. Credo O Holie Trinitie the Father the Sonne and the Holy Ghoste three equal and coeternall Persons one almighty God h●ue mercie on me due abiect abhominable sinful wretc●● me●kely knowledginge before thine high Maiestie my long continued sinfull lyfe euen now my very chilhood hitherto In my childehood in this point and that point c. After my childhoode in this point and that point c. and so forth by euery age Now good gracious Lord as thou geuest me thy grace to knowledge thē so geue me thy grace not in woorde onely but in heart also with very sorowful contrition to repent them vtterly to forsake thē And forgeue me those syns also in which by mine own default through euil affectiōs euil custome my reason is with sensualitie so blinded y I can not discerne thē for syn And illumine good Lorde mine heart geue me thy grace to know thē to acknowledge thē And forgeue me my sinnes negligently forgotten bring them to my minde with grace to be purely confessed of them Glorious God geue me from hencefoorth the grace with litle respect vnto the worlde so to set firmely fixe mine heart vpon thee that I may say with thy blessed Apostle S. Paule Mundus mihi crucifixus est ego mundo Mihi viuere Christus est mori lucrum Cupio dissolui esse cum Christo. Geue me the grace to amende my life and to haue an eye to mine ende

vinegre giue me to taste of thy swete Spirite and haue mercy vpon vs. By all thy holy Wordes by thee pronounced both vpon the Crosse and in al thy whole life haue mercy vpon vs. By the weeping crie in the whiche thou didst commend thy Spirite to thy Father that our soules may be commended to thee haue mercy vpon vs. By the separation of thy holy Soule from thy blessed and diuine body haue mercy vpō vs. By the enclining of thy holy Head vpon thy breast encline swete Iesus vnto vs and haue mercy vpon vs By the huge dolefulnes of thy death and intolerable brusinges in whiche thy heart was broken haue mercy vpon vs. By the opening of thy side and the read wound of it and the precious Bloode good Lorde pearce our hearte with the speare of thy loue and haue mercy vpon vs. By the precious Bloode and water that ranne out of thy holy 〈◊〉 wash and make vs cleane in the same holy Water and Blood from all our sinnes and haue mercy vpon vs. By the mercy that thou shewedst on the Crosse to the Centurio and al the mercy that euer thou shewedst to mā haue mercy vpon vs. By the descending of thy holy Soule to Limbo Patrum haue mercy vpon vs. By the vertue of thy holy soule wherewith thou brakest vp the gates of hel and deliueredst out the soules of thy friendes haue mercy vpon vs. By the taking down of thy holy Body from the Crosse the solēne Sepulture of it the lamēting of the Virgin thy Mother Marie Magdalen other of thy frinds haue mercy vpō vs. By al the labour wearines sorow heauines that thou suffredst from the daie of thy Natiuitie vnto the houre of the departing of thy holy Soule from thy bodie haue mercy vpon vs. By thy glorious vertuous resurrection in Body Soule haue mercy vpon vs. By the ineffable ioye of thy Mother other of thy frindes and the glorie of thy Resurrection haue mercie vpon vs. By the grace that thou apperedst to Marie Magdelen and other women to thy Disciple in thy impassible body after thy resurrection haue mercy vpon vs. By thy m●ruelous glorious ascēsiō cōfort vs Lord in al our nedes haue mercy vpon vs. By the diuine cōsolation and sending of the holy Ghost into thy Disciples glad vs sanctifie vs strēgth vs in faith hope charitie haue mercy vpon vs. By thy glorious diuine maiestie and the vertue of thy holy name kepe vs gouern vs now euer haue mercy vpon vs. By the Sonne in thy holy Godhed together in thy Manhod hiddē haue mercy vpō vs. By thy selfe and al goodnes and merites that in thee and in thy Mother thou didst behold haue mercie vpon vs. By thy celestial Ministers Michael Gabriel keepers deputed to me al other thy heauenly Spirits haue mercy vpō vs. By the intercession merites of S. Peter S. Paule S. Iohn the Euangelist other of thine Apostles haue mercy vpon vs. By the merites intercession of thy holy Martyrs S. Stephan and S. Laurence and all other haue mercy vpon vs. By the vertues merites of the holy Fathers Confessours S. Augustine S. Hierome S. Chrysostome S. Ambrose and al other haue mercy vpon vs. By the merites praiers of holy S. Anne S. Katherin S. Barbara all other holy Virgins holy widowes chaste women haue mercy vpon vs. By the merits praiers of al thy holy chosen Saintes that are were are for to come in heauē in earth haue mercy vpon vs. Succour vs sweete Iesu in the trembling and strait daie of Iudgemēt graunt vs in this exile trāsitory life those things that be necessarie to the helth of our bodie soule and after this life to liue in ioy with the euerlastingly without end Amen Lorde heare graciously my praiers and let my crie come to thee c. Praie we LOrd giue to the quick grace to the dead rest in especial to thē that I am boundē N. and to the Churche holines peace concord And that thou wilt vouchesafe to take this praier to the honour glorie of thy holy name that thou wilt vouchesafe to haue mercy vpon vs to forgiue vs al our syns graunt euerlastingly that we may perseuer in all goodnes that we may serue thee And after this life we may deserue to raigne with thee in euerlasting glory and life without end FINIS Prou. 24. 1. Ioan. 1. Psal. 140. Matth. 5. Psal. 36. Concil Trident. Sess. 5. cap. 19. x. Cor. 13. Heb. 6. 1. Ioan. 2. Prou. 8. Iohan. 13. Matth. 28. Mat. 8. Mar. 5. Luc. 8. Cap. 11. ● Cor. 11. Eccles. 9. 1. Cor. 4. 1. Cor. 11. Iacob 1. Mar. 9. Luc. 17. Mat. 8. Luc. 1. Psalm 54. Mar. 14. Mat. 21. Mar. 11. Luc. 19. Iohn 12. Heb. 6. Luc. 19. Luc. 19. Gal. 4. Phil. 1. Apocal. 9. Luc. 12. 1. Pet. 4. Actor 7. 1. Petr. 5. Heb. 12. Iacob 4. Esai 31. Apocal. 9. Luc. 12. 1. Petr. 4. 1. Pet. 5. Hebr. 12. Iacob 4. Psalt 5. Psalt 5. Psal. 7. Psal. 4. Psal 9. Psal. 12. Psal. 15. Psal. 16. Psal. 15. Psal. 21. Psal. 24. Psal. 26. Psal. 27. Psal. 29. psal 30. Psal. 33. Psal. 35. Psal. 37. Psal. 38. Psal. ●9 Psal. 41. Psal. 45. Psalt 50. Psal. 54. Psal. 61. Psal. 62. Psal. 66. Name the Sainte of that daie Iohan. 6. Iohan. 6. Name the Sainte of that daie