Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	accept_v	altar_n	zion_n	20	3	8.5260	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14612	The contrition of a Protestant preacher, converted to be a Catholiqve scholler conteyning certayne meditations vpon the fourth penitentiall psalme, Miserere / composed by Iames Waddesworth, Bachlour of Diuinitie in the Vniversity of Cambridge, & late parson of Cotton, and of Great-Thorneham in the County of Suffolke, who went into Spaine with the Kinges Maiesties first Embassadour-Legier, as his chaplayne ...	Wadsworth, James, 1572?-1623.	1615 (1615)	STC 24924.5; ESTC S2953	166,461	144

benign●iy deale kindly with Sion and builde agayne the walls of Ierusalem that once agayne thou maist accept the sacrifice of iustice oblations burnte offeringes and calues vpon thine Altars A CONTINVED SVPPLICATION FOR the good will mercy of our Lord vnto all estates of his churche and against seuerall vices Sect. 2. 1. AND allso in these wordes the Catholique Churche is described by three names of Sion Ierusalem and his Altar which may signifye the 3. sortes of people in his churche 1. religious persons 2. secular preistes 3. lay people which are designed allso by Noah Daniel Iob. The firste are of spirituall contemplation dwelling aboue in solitary Mounte Sion The thirde laste are in temporall actiōs inhabitants beneath in Ierusalem as in a city full of turmoyle earthly trafique The second and middlemost being preistes doo frequent the Altars of the Temple which was seated betwene Sion aboue the said citye belowe as men of a mixte life partly spirituall partly temporall and therfore be called secular preistes vidz preistes for their exercise and ministration of deuine mysteryes and secular because of their particuler possessions and their often conuersation in the assayres and with the men of this worlde 2. O Iesu deale kindly with Sion replenishing thy monasteryes with multitudes of sayntes worthy to abide in such a holy hill Builde the walls of Ierusalem so that all lay men the citizens of this worlde may be combined dwell together in charity may be limited kepte within the boundes of equity and may be defended safe against all their enemyes And finally grante we beseech the that all thy preistes may offer vnto the with due deuotion the sacrifice of iustice and with decent reuerence present thy oblations vpon thine Altars neither slubbering thy sacrifice nor poasting thy seruice 3. Furtherfore Sion is interpreted speculation and Ierusalem a vision of peace o deale kindly with vs by thy mercy that in this life we may haue some speculation of certein hope thoughe but as in a glasse and that in the nexte life we may possesse the perfect vision of blessed peace Then shalte thou receiue our sacrifices of iustice our due debte of prayses our willing oblations of thankfullnes our whole burnte offeringes and our calues shall be layde consumed vpon thine Altar our concupiscences our sorowes shall then be quite consumed as whole burnte offringes by the heauenly fire of thy diuine feruor Then shall we neede no more contrition or penance which now we must practise in this life for there all teares shal be wiped from our eyes and our heauy mourning as penitent Trutles shall then be changed into the liuely ioyfullnes of innocent Calues 4. And therfore allso we doo so earnestly intreate that thou wouldest builde the walls of Ierusalem because out of the vnity of the churche compassed with those walls of the communion of sayntes we are sure that no sacrifice will be acceptable vnto thee wherfore that these walls may be builded deale kindly with Sion in thy go●d will For as the prophet saith thou arte a clement God mercifull patient of much miseration and pitifull to our wickednes In creating vs clement mercifull in redeeming vs patient in expecting our conuersion in comforting vs of much miseration and in forgiuing all out faultes frayletyes full of pity In all these kindnesses of thy good will O doo good deale kindly with Sion that the walls of Ierusalem may be builded that our prelates may be of good example much reuerenced that thy holy sacramentes may be deuoutly receiued administred that in thy militante churche we may haue the strong Bulwarkes of faith hope charity begonne and in thy churche tryumphante the stately towres of perfecte charity sure possession euident knowledge accomplished 5. Salomon that is Peace did builde the walls of Ierusalem but in the time of Ioas which signifyes temporality they were destroyed Ozias which is interpreted Seeing God or Faith did rebuilde what temporality had ruynated but Nabuzoradan that is a prince of cookes or voluptuousnes againe defaced what faith had repayred Nehemias which signifyes consolation restored all once agayne but Antiochus of Syria that is haughtynes or silence of pouerty beate them downe for vayneglory of our good deeds silence without confession of our bad doo exceedingly tread downe all true consolation Lastly Iudas Machabaeus vidz the confession of a warriour acknowledging his owne frailety fighting against pride he did reedifye but Titus which may be construed good or else durte that is fayre seeming hypocrites good in shew durte in deede these laste of all doo lay waste make desolate the hill of Siō the walls of Ierusalem which shall be lastly succoured by Enoch and Elias And as these thinges pas●ed with the materiall walls of Ierusalem so may they serue as hath bene shewed for our morall information THE TIMES THE MANER THE PLACE the persons offering all these sacrifyces oblations c. Sect. 3. 1. THEN wilt thou accepte the sacrifice of iustice c. Then 1. by the vertue of thy passion after the fulnes of time when the lawe of Moyses shal be consummated 2. Then in the florishing prosperity ofthy churche vpon earthe when persecution shal be abated 3. Then in the perfecte happynes of thy churche in heauē when we shall clearely beholde knowe God face to face When in these three sortes the walls of Ierusalem shal be finished then in the firste wilte thou accepte the sacrifice of iustice euen Christe himselfe our Iustice sacrificed for vs vpon the crosse Then in the second thou wilte admitte our mixed oblations like Martha busyed in many thinges and our entire burnte offringes like Mary choosing the better parte And then in the thirde we shall lay our calues vpon thine Altar that is our youthfull wantonnes or wordly cherfullnes shal be abandoned and being sacrificed here vpō thine Altar of penitence shal be there changed firste into the calues of our lippes cherfully moouing to giue thee honour and prayse and afterwarde accomplished in the joyfull vision cleare sighte and perfect knowledge of thy diuine maiesty in which is comprehended our vnspeakable felicity 2. Then allso wilte thou accepte the sacrifice of iustice the passion and merites of our Sauiour and for them all the good workes of his se●uantes whether they be the oblatiōs of feruorous Confessors or the whole burnte offring●● of zealou● martyrs Or whether they be offred by lay people as deuoute 〈◊〉 or 〈◊〉 the whole burnte sacrifices of religious persons Then will all these lay Calues vpon thi●e Altar that is bring many yonge folke vnto thy seruice to be suckled and to be fed in thy catholique faith with the sacraments of thy churche and with many good examples and Rules of piety and morality wherin they shall abide and remayne For whatsoeuer is laid vpon thine Altar there it oughte to remayne

so in these wordes are compared penance with martyrdome and conquering the worlde with subduing of the fleshe And hereupon is inferred that whosoeuer labours to mortifie himselfe in contrition doth therewithall prepare himselfe for martyrdome for they that afflicte their hartes with penance for the loue of God the same will despise the worlde and endure any tormentes of Tyrantes for the same loue of God And so if martyrdome be an acceptable sacrifice vnto God mortification allso such an afflicted spirite may well be termed a sacrifice because it is a continuall liuing martyrdome 5. Nay in one respect a true contrite harte daily continued is eyther equall or may be preferred before an ordinary martyrdome for as Seneca said melius est femel scindi quam semper premi it is better to haue the head strooke of all at one sharpe blowe then to haue it hackled or harshly cutte of with a handsawe And so S. Martin Bishop of Turyn esteemed the prolonging of his life a greater labour then suffring of death saying vnto God almighty in a prayer made on his death bed Domine si adhuc populo tuo sum necessarius nō re●uso laborem O lord if yet I be necessary for thy people I doo not refuse the labour In respecte of which wordes the churche saith in his following Anthymne that he was a man Nec labore victum nec morte vincendum neither ouercome by labour nor by death to be ouercome In the Breuiary the reason is added For he neither feared to dye nor refused to liue In which wordes we see that what S. Martin called labour these wordes doo name life therfore doo inferre that he would not be conquered by the paynes of death because he was so constant in the labours of life For thoughe death be fearfull to nature yet in truthe it is an end of sinne and of misery wheras the prolonging of a penitent and contrite life is the continuance of a lingring martyrdome which out of doubte hath a wonderfull great merite For as in our excessiue vse of phisicke for feare of sicknes or death well said Martial Hic rogo non furor est ne moriare mori Is it not a folly to dye for feare of death according as we say he liues miserably who liues medicinally that is not in regarde of temperate dyet or discrete physicke but in respecte of vntimely or immoderate medicines or of too nice a care to kepe vs from euery winde that blowes Or as indeede a crazed weake sickely body had better be dead at once then linger in payne and to be in hazarde and feare of euery ayre and of euery meate for euery small matter may soone distemper him so it is easyer for our frayle dispositions by death to be quitte from our inf●rmityes and sinnes then for a contrite harte to liue in danger of so many tentations euer striuing against disordinate delightes auoyding the pleasures which other men seeke brideling his appetites measuring and weighing all his desires marking and composing the very motions and gestures of his feete handes and eyes neuer putting in effecte nor consenting to any thoughte which firste is not examined by the rule of a good conscience Such a contribulated spirite is a sacrifice to God as well as martyrdome not troubled with superfluous scrupulosity but contribulated with religious vigilancy This liuing contribulation is a liuely sacrifice of great merite 6. And as Seneca said he is worthy of prayse quem non piget mori cum lubet viuere vnto whom it is not yrkesome to dye when he may haue ioye in his life for it is small commendacion to desire to dye only because we are vexed with our life so it is a matter of merite to be content to liue in labour danger contrition when by our death we mighte haue ease ioye and content So S. Paul desired to be dissolued to be with Christe in regarde of the gayne which cometh by death and yet was content to liue in labour for the profite and seruice of Gods Churche And such is euery man saith S. Augustin who th●s submitteth his desires of death or of life non solùm patienter moritur sed potius viuit patienter delectabiliter moritur He doth not only dye with patience but rather with patience he liues dyes with delighte his patience and his labour prolonged doo encrease his merite and his delighte differred shal be encreased when he cometh to cease from his labour of a religious life patiently continued is a kind of liuing martyrdome constantly endured and the martyrdome of an humble contrite harte our lorde will not refuse but will accompte such a troubled spirite an acceptable sacrifice O Iesu grante me such a contrite harte in compunction such an humbled minde in confession and such a troubled spirite in satisfaction that so my spirite may be contribulated that is troubled togeather with my body in corporall penance against carnall delightes that so my minde may be humbled by the playne confession of my mouthe against proud vayne glorious wordes and finally that so my harte may be contrite in sorowe against vnlawfull pleasing thoughtes for such sorowe is a sacrifice to God and such a contrite and humbled ●arte O lorde thou wilte not despise MEDITATION XI Benignèfac Domine in bona voluntate tua Sion vt aedificentur muri Ierusalem Tunc acceptabis sacrificium iustitiae oblationes holocausta tunc imponent super Altare tuum vitulos Deale kindly O lord in thy good will towardes Sion that the walls of Ierusalem may be builded Then wilte thou receiue the sacrifice of iustice oblations and whole burnte offeringes then they shall offer calues vpon thine altar A SERIOVS LAMENTATION FOR SION Ierusalem that they may not be layed desolate by externall persecution nor by internall discorde Sect. 1. 1. IT is verily a thinge most worthy iuste that a sinner pardoned shoulde lifte vp his harte to giue thankes vnto God and we are not only to praye giue thankes for our selues alone but as the Churche vseth in the masse after all our particuler petitions to adde a generall Collecte for the vniuersall estate of our Countrye and of all christendome according as Dauid here hauing entreated for himselfe doth now allso remember Sion and Ierusalem and so we must praye both for the Catholique Churche of Sion and for the Common wealthe of Ierusalem 2. And first for Sion as the mother of our soules and nexte for Ierusalem as the nurse of our bodyes and therfore Dauid here firste desireth our lordes good will towardes Sion that so we may haue afterwardes foundation for the walls of Ierusalem for whatsoeuer Atheistes or worldly politicians doo pretend yet the cheife strenghte of a common wealthe doth especially consiste in the florishing of religion neither can the walls of Ierusalem be well fortifyed excepte they be founded in the gracious good will of our lorde towardes Sion they

as in thy presence holy and consecrated to thy seruice and shal be accepted in our lord Iesus in whom alone all our sacrifices of soule body and Goods are of a most excellent sweete sauour gratefull in him who is only our Sauiour our cheife preist our best sacrifice and our principall highe Altar 3. O most gracious God! how kindly haste thou dealte with Sion when thou diddest send thy deare some from heauen to descend vnto the earthe and into the nature of man to saue vs men who are but earthe What thinge can be more kinde and gracious then for the sonne of God to take vpon him the shape of a willfull slaue to be subiect to the cruelty of deathe and to the shame of the crosse to redeeme vs by shedding of his bloud by his innocency to repayre our trecheryes by his iustice to satisfye for our sinnes to pull vs backe from the mouthe of hell gaping for vs to giue vs entrance to the gates of heauen which were shut●e against vs. To enlighten his churche with the clearenes of his truthe in the middest of errors to preserue it by his power against the stormes of persecution to feede it with his owne body to washe it with his bloud to cherish it with all his sacraments to directe it in generall by his holy spirite and to comforte euery particuler with the swetnes of his loue with the hartynes of his grace and with the abundance of his mercy O kinde dealing of extraordinary good will O diuine loue aboue measure O wonderfull worke without any example or paterne a worke of heauenly charity without any foregoing merite and in one worde O God a worke of thy good will 4. This is the building of the walls of Ierusalem Babell walls are builded of bricke and founded vpon sande whiles worldly men either trusting to their riches or fixed on their carnall pleasures are proud or careles but as Augustus said he found the walls of Rome made of bricke and lefte them of marble so by our mortification of the flesh and renunciation of the worlde with the helpe of our Lorde we may change bricke into marble the walls of Babel into the walls of Ierusalem and a foundation vpon sande into a foundation v●on a Rocke So said Esay The brickes are fallen but we will builde with square stone they haue cutte downe the wilde figge trees but we will turne them into Cedars And this they doo who turne delicacy into seuerity liberty into limites the lawe of the flesh into the lawe of the spirite the olde man into the new and Adam into Christe O happy walls which haue such a head corner stone to combine them and such a rocke to vpholde them these walls haue strenghte and comelynes strenghte vpon their rocke and by their Corner stone comelynes or by their vnited charity strenghte comelynes by their decent sanctity and of such saith the psalme strenghte and comelynes are his garmentes not in vertues alone comely yet weake against tentations but stronge against all impugnations and comely in all vertuous ornamentes 5. If Ierusalē which is the militant church here belowe be thus peopled and builded what glory shall we see in the churche triumphante which is Ierusalem aboue the mother of vs all a free citye and the highest Imperiall seate not so much as touched with any corruption or sinne nor can any misery or sorowe approache that place where no enemy can enter in nor any citizen shall desire to go out a city of all peace and prosperity whose streetes are paued with the purest golde c. in whose building is no noyce of hammer axe or sawe no more then was in Salomons temple for all our soules must be apted purged squared and fitted before we come there Dauid a warriour may make preparation but only peaceable Salomon can accomplishe the building we may in this life gather together many merites by fighting and resistance of tentations and vices but only in the peace of our lord Iesus shall we be accomplished and made perfecte WHAT A SACRIFICE IS AND THAT THE holy Masse is our peculiar Sacrifice of the new Testament Sect. 4. 1. WHerfore that we may be prepared for Ierusalem aboue we beseech the o lorde for Ierusalē here on earthe to repayre the olde wasted decayes to builde on forwarde the new Bullwarkes and walls For when or wheresoeuer Ierusalem florisheth in peace Then wilte thou accepte the Sacrifice of iustice not of sinne of constante vertuous Catholiques not of Heretiques Schismatiques nor any vicious persons 2. Allso this sacrifice of iustice is referred by S. Ambrose and others to the sacrament of the Altar which is offered and receiued in the holy masse in which religious seruice of God we doo offer vnto him a sacrifice for the liuing and the dead and we doo receiue vnto our selues a sacrament of iustice conteyning and conferring righteousnes grace 3. And the masse is not improperly or in generall only called a sacrifice as almes and euery good worke may be so termed nor is it alone an inwarde spirituall sacrifice but it is an externall sacrifice properly so called and yet more a peculiar sacrifice instituted of our Sauiour Christe himselfe in his laste supper and ordered and adorned afterwarde by the Apostles their successors as appeareth by the Canon● of the Apostles by the masse of S. Iames S. Marke S. Basil S. Chrysostome and S. Ambrose Yea it may be colected out of the Actes of the Apostles where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles they were liturgizing For we knowe that masses are called in Greeke liturgyes as be the liturgyes of S. Iames S. Chrysostome c. And the vulgar translation is ministrantibus illis Domino whiles they were ministring vnto our lorde which generall wordes doo somtime signifye the particuler action of sacrificing as in the olde Testament is found and Erasmus doth expressely interprete them sacrificantibus illis whiles they were sacrificing althoughe it be friuolous which he addeth that their sacrificing was preaching for neither the sense of the Texte nor the nature of the worde can beare it and were it not absurde to say they were sacrificing that is preaching to God 4. As for the vse of the Masse as a sacrifice in the primitiue times it may appeare by Ignatius who liued in our Sauiours time sawe him on earthe writing to the Smyrnians It was not lawfull then without a Bishop to offer sacrifice nor to celebrate Masse And the same Author writing ad-Trallianos ad Neronem saith when S. Peter celebrated Masse Saynt Clement and Anaclete were his deacons helping him therin And that Timothy Linus were Deacons vnto S. Paul when he celebrated Masse 5. And the same S. Clement Romanus in his 3. Epistle de officio Sacerdot and Anaclete in his Epistle ad omnes Orientales And Dyonisius Areopagita in his ecclesiasticall Hierarchy doo all