But in meere mercy thou hast got the blessing not for thy selfe with old Iacob but for me ô Lord and so for all who claime an interest in thy prizelesse drops of bloud the true Purgatory that purges our consciences from dead workes to serue the liuing God I therefore and let vs all therefore with the golden Censors of the Sanctuary in our hands and in our hearts burne deuotion as incense vnto thee and with the 24 Elders wee fall downe before him that sits on the Throne and worship him who liues for euermore and wee will cast our crownes before the Throne saying Thou art worthy ô Lord to receiue glory and honor and power for thou hast created all things and for thy wils sake they are and haue been created but more and much more for thy deare loues sake thou hast redeemed vs by that thy dearest bloud-shed powred out for our saluation What doe I heare the sweet voyce of my heauenly Iacob calling me Mary out of his mercy ô then let mee returne backe the drops of my deerest loue and dutifulnesse and acknowledge we may in this respect of Maries Few or none at all such Maries nay hardly euer such a Mary saue Mary Theotôcos the mother of our Lord. Mary Magdalen much louing and much beloued of Christ stiles him Rabboni O well-deseruing duty vnto an all-meriting loue garded with Gods especiall grace vshered on by faith attended with singular affection deuotion admiration she is as out of her selfe her selfe being wholly in Christ her more then second selfe for shee estimates and prizes him far aboue her selfe shee beleeues it is her Lord and Master and Sauiour yet stands she agashed and amazed first at this so sudden happy end inexpected sight O heauenly change a blessed Conuert a true Penitentiary Thus Beloued thus shee was not she that is now Christ Iesus his Follower his Retainer was erewhile Satans seruitour the daughter of darknesse very loth to haue beene seene in committing the deedes of darknesse but now with Henoch shee walkes with God as in the presence of God with S. Basils Virgin shee dreaded the sight of holy Angels and the soules of Saints departed who if they see might mourne at her vnchaste and lewd misdemeanor she with Drusus now desires her house may be so built of the Architectours if there be any skill in them as that euery one passing by might see what was done within Shee paints not out with the men of Crête Iupiter without eyes For hee that made the eye shall not he see shee knowes of it shee thinkes on it that it cannot bee and hard to bee sit who will often cast Reason I and Grace too the Riders did carry her away a ho-gallop euen to the brinke of death the suburbs of Hell O blessed and euermore blessed be God in that like Marcus Curtius shee was not hurried head-long into the gulfe the bottomelesse pit Tsalmâueth Beershacatb the shadow of death the fountaine of destruction where there is weeping and gnashing of teeth Beloued in our Lord they runne farre that neuer turne God hath his owne times and houres and moments for the conuersion of a sinner though his soule bee litted in a crimson die of sinne the bloud of Iesus shall lauer and rinse it as white as that snow in Salmon if wee returne to him by weeping Crosse and bathe our selues in Bethesda the teares of true repentance the sacred poole that God delights to see a sinner swim in Mary Magdalen while she was plunged in the midst of mare mortuum the dead sea of her misdeedes acknowledged not this blessed Rabboni But after her heauenly retired thoughts her deepe and serious consideration of that Legion wherwith she had been possessed the talent of lead wherewith her soule was burthened her infinite sins she had committed her good and gracious God she had displeased the terrors of eternall death she had deserued and with all his remarkable mercies who is multus ad misericordiam of much mercy and very ready to forgiue as the Prophet termes him And as Fulgentius well sayth In hoc multo nihil deest in quo est omnipotens misericordia misericors omnipotentia In this much is nothing wanting wherin is both omnipotent mercy and mercifull omnipotency shee thinking to despaire of mercy was most impious and sacrilegious and derogatory to the sufferings of her sweet Sauiour shee then was big-bellyed with sorrow for her sinne and brought forth like an Hebrew woman without Midwife such a faire off-spring such an issue as is acceptable to the Lord of Hosts euen her relenting teares the sweetest Wine and Hypocras of Angels the sad and drery drops that peirce the Following Rocke CHRIST IESVS which make him supple and milde and gentle and mooue him vnto mercy And thus as Dionysius Egesippus record she betook her self solitary sequestred from all the world and the pleasures therof vnto the mountaine Balma full thirty yeeres to meditation fasting and prayer for which as also for sitting at Iesus his feet and hearing him preach she might be truly said of Christ to haue chosen the good or better part And as Iosephus reports after Christs ascension from the Mount of Oliues into Heauen she neuer could endure any company See now how this new Conuert puts on now a new liuery she that before stood in defiance of Iesus and scorned to haue the title and name of any of his meane despised Followers now happily challenges him to bee her Master and Lord and cals him by the name of Rabboni lo heere is the sauing power of him who is mighty to saue O doe but ponder the difficulty of her and our turning after so much sinning it will make vs much more admire and stand in a deepe amazement at the exuberant loue and mercy of our Lord and Sauiour Iesus In the prime act at our first entrance into conuersion when we begin to forsake Satan and neuer till then ô Lord to feele the plunges and pangs and convulsions and apoplexies and swounds that the soule hath with Satan now is the time for Satan the most of all to bestirre himselfe to labor tooth and naile to continue his long challenged interest in a sinner now hee fomes and rores and rages and rends and teares as much as is permitted him from God a poore sinner in peeces like a sauage fierce and hungry Lyon so long as his prey the silly Lambe is vnder his paw so long will hee play with it and licke it with his tongue dandle it ouer with an easie gentle tallon but if it once seeke to struggle and to make an euasion and escape out of his clawes timorously to crawle away then begins hee to yell and rore and with his cruell clutches and mercilesse teeth to seaze vpon it and so to deuoure it So long as Iacob stayed in Labans house he was at quiet but when he
RABBONI Mary Magdalens Teares Of Sorrow Solace The one for her Lord being lost The other for Him being found In Way of Questioning Wondring Reioycing 1. Quest. Whether it were Hee 2. Wond That it should be Hee 3. Reioy That indeed it was Hee Preached at S. Pauls Crosse after the Rehearsall and newly reuised and enlarged By Thomas Walkington Doctor in Diuinity and Minister of the Word at Fulham LONDON Printed by Edw. Griffin for Richard Whittakers and are to bee sold in Pauls Church-yard at the signe of the Kings Head 1620. To RABBONI My deare Lord and Master my soueraigne Sauiour IESVS IF all our limbes ô Lord were turned into tongues they all were far vnfit and most vnable to limbe and pencill frrth thy praises to pay their due debt of dutifull thanksgiuings for all thy gracious mercies and deliuerances Thy heauenly worth may be be much more adored by silence then by our ruder vtterance In lieu of that my humblest deuotion I owe vnto thy Sacred Selfe the Beameling of that euer-glorious Sunne I haue selected no other Patron but Thee ô Lord my sole Aduancer whose deuoted though vnworthy Chaplaine I euer wish to bee To whom I dedicate and consecrate these few lines the true coppy of my loyallest affections the Widowes Mite this poore Corban which I cast into thy Treasury not out of superfluity but meere penury desiring to bee inriched with thine abundant mercy I am ô my Rabboni obliged much more I owe my selfe and that I le pay and would pay more if more I had but all I haue and all that is within me praise thy holy name The good things ô Lord I haue receiued of thy bounteous hands of mercy I merit not and the euills which I haue not receiued at thy hand of Iustice I doe deserue O let mee partake of the sweet influence of thy blessings from the mount Gerisin and free me from thy curses on that mount Ebal I aime not at the guerdon of this respectlesse world the mouldring rubbidge and remainder of our fall the defaced Embleme of our ruine for wee know that euery creature groneth with vs also and trauelleth in paine together vnto this present I breath and pant after true perfection that vnfathomed blisse of thine who will giue me the wings of a Doue hauing the Oliue-branch of peace of conscience and ioy in the Holy Ghost then would I flye away and be at rest and set footing in that thy Celestiall Arke free from all sublunary inundations Let the impure Rauens who vsually adiourne the day of their conuersion continue still to feed on putrid carion the garbidge of transgression and neuer haue any care thither to returne vnto thy Arke againe I sure will feede on Thee the Bread of life the Manna that came downe from Beth-lechem the house of Bread Omnia amarescunt vt tu mihi Domine dulcescas All things of this life doe vtterly distaste my soule like vineger and gall and myrrhed wine in respect of that true gust and relish of thy goodnesse and sweetnes which in this earthly pilgrimage to heauenly Canaan that flowes with milke and hony of eternity thou exhibitest vnto vs all as a viaticum or iournall prouision in that holy Eucharist thy pure flesh our meat thy prizelesse drops of bloud our drinke Lord I haue lou'd the beauty of thine house and the place where thine Honour dwelleth my soule gaspeth after God as a thirsty and dry land where no water is My soule thirsteth for God euen for the liuing God ô when shall I appeare before thy presence There is my true Treasury and there my heart also O good Iesu be vnto me a Iesus a Sauiour thus will I cry with deuout Anselmus and to all that doe beleeue in thee Else when thou sittest on that glorious Tribunall to iudge the quicke and dead when those bookes shall once be opened of all our Item'd accounts and of all our consciences each line writ in capitall red letters accusing vs euery letter condemning vs for the letter kills then with Iob wee 'l say Loe wee are vile and cannot answer thee one of a thousand without thy sweet prompting mercies We humbly beg at thy rich hands by thy brinish teares and precious bloud thou once didst shed and by that vnparalleld loue that shed both teares bloud blot out that Cheirograph the hand-writing of ordinances against vs all Though wee haue committed that which iustly might condemne vs Thou hast nor lost nor forgot that wherby thou canst assoyle and saue vs O say vnto our soules that thou art our saluation O let thy crimson prizelesse drops of bloud that yet thrill and trickle downe thy azur'd veines to each beleeuing soule they being not yet dry let that truest Purgatorie expiate our crimson scarlet sins O our good and gracious Rabboni what are we vile wretches without thee Lodges of sin cages of all impurity lothsome and nasty carcasses scarce fit to bee repast for wormes who iustly might expect and gape for far more dainty morsells satchells full of all corruption vnrinsed vessels of dishonour and fuell for Tophet in Gebenhinnom All our hopes is in thy death ó Iesu thy death is my merit my merit thy mercy and thy mercy the pulley to draw on that death to ransome mee and make mee merit I neuer can be bankrupt in merit so long as thou ô Lord art so rich in mercy O good Iesu my Rabboni thou that didst daigne to descend from the Zenith of all glory to dwell in the Nadir of all obscurity the pure crystalline spring that issued from the boundlesse sea of all blessednesse Thou euer-flourishing Spray and Science of Eternity The delicious Fruit of the Virgins wombe the sacred Inne where thou vouchsafedst to take vp lodging in The Sourcing Fountaine of all Graces and of all our Actions The Hope of all the ends of the Earth The Sanctuary and Refuge of all our sinfull soules The Anchor of our hopes euen from our mothers brests The Crowner of our patient Triumphes Our sweetest Solace and Companion in this wildernesse of Sin as wee goe along vnto the Land of Promise The Hauen and Harbour of our Rest The Consummation of our Blisse Accept ô Lord our meaner sacrifice our Holocaust that Burnt-offering of praise we tender and present vpon the Altars of our hearts wholly enflamed with the loue of Thee O Lord lodge in the poore Tabernacle of our soules bee Thou there entombed ô good Iesu stay thou there in that Sepulcher wherin neuer man as our maine Repose but God and Man was yet layd roll away the heauy Tomb-stone our flintinesse of heart that presseth Thee downe as a Cart with sheafes yet Lord abide there still Abide with vs for it draweth towards night and the day of our life is far spent O let it neuer bee sayd of Thee Resurrexit non est hîc He is risen he is not heere Lord ouer-mantle vs with thy mercy illumine our darkned capacity accept
disconsolate and drowzy doe sit within their bowres and eaues and on their branches But when the winter is past the raine is changed and is gone away when the flowers appeare in the earth when the time of singing of Birds is come when the cheerefull spring arises to apparrell the earth with such ornature as that Salomon in all his royalty and princely paludaments may not compare with it and when the glorious Sunne vnlockes the doore of the morning to run his race like a Gyant then they begin to prune and picke themselues and in their circling turnes doe mount and soare aloft and chirp and caroll out their praises to God Almighty as rendring their dutifull deuotions and thankes vnto the Lord who thus reflects the beames of the Sun vpon them Loe heere Beloued in our Lord a hainous sinner that was aye and yet is for this viper can neuer be shaken off from S. Pauls hand this Iebusite will needs remaine wonted sluces her eyes the daily-dropping Conduit-pipes of her greefe Shee goes wringing her myrrh-dropping fingers being robbed by the Sabeans the cursed Iewes of her prizelesse pearle the signet of her owne right hand Iesus her Sauiour whom she tendred and loued as the apple of her eye she is grown Extaticall intranced in a deliquium a swound ready to fall ready to dye After her running to and fro her timorous heart throbbing panting within her with her iourneying and greeuing her seeking and sighing she at length takes vp her Inne at the tombe of Iesus the Hoast of the house of Israel and there thinkes to refresh and recouer her pining consumed soule with her restauratiue wonted Manna the bread that came downe from heauen But out alas the childrens bread was gone no crums were left for the silly whelps that wait at their Masters table She no lost sheep seekes the lost shepheard of her soule she disburses many a brinish siluer drop many a salt teare that drilled downe her cheekes into the lap of the earth Was it I pray you to mollifie the earth which as she thought was growne obdurate hard-hearted in so soone deliuering vp her Lord in retaining and keeping him no longer or else did she trow yee bedeaw the earth in thankfulnesse as hauing carried these hallowed feet of his and hauing borne her owne defiled feet vnto the sacred Temple the presence-chamber of the King of Kings where Iesus powerfully preached and she her selfe was happily conuerted No no Rachel mourned for her lost Lord and would not bee comforted because hee was not And thus she mones Aye mee poore forlorne wretch I haue lost my Lord my most louing Lord the crowne of my head of my hopes the Shrine of my blisse the Sanctuarie of my disconsolate soule the Graue of all my greefes the Rock where I the Doue did make my nest whose fiue wounds were as them fiue Cities of refuge vnto mee who so often fled from his sacred presence to doe the works of darknesse whose Sun-shine brightnesse neuer yet could brooke any impiety or impurity O wish I now rather to dye then to liue for thus dying I may liue so dying I may happily finde him whom I see I cannot finde liuing therefore Viuere cùm ne queam sit mihi posse mori O Let me dye Lord now let thy seruant depart in peace it is now enough ô Lord take my soule so shall I haue a full fruition of thee ô Lord in Heauen the City and Colledge of deceased Saints Alas what good can I enioy on earth without thee and what good shall I not enioy in Heauen with thee For with thee is the well-spring of life in thy light shall we see light the light of that Celestiall Goshen O call me no more Naomi no more Mary but Marah Bitternesse Lam. 3.15 Hee hath filled mee with bitternesse and made my soule drunke with wormewood Yet heere is the benefit of bitternes Marcus Heremite in his booke De Lege spirituali Wormewood is good for ill stomacks and so for good no question it will stir vp still a farre more eager appetite in mee to desire Christ Iesus the hidden manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord giue vs euermore of this bread Praeda canum lepus est vastos non implet hiatus Wee put on sable weedes and mourne for our ordinary acquaintance departed and yet we know that they were but earthen vessels as there is a moulding so there is a marring of the body as there is a Genesis so an Exodus a comming in so a going out they are our Harbingers sent before vs we haue onely left them for a time not lost them But Mary Magdalens sorrowfull madrigals in a higher key they ayme at another farre more eminent and glorious obiect shee wept not with those indiscreet women for Thammyz which as some write was a brazen Image with leaden eyes which being molten with heat seemed to weepe and then the women in sympathy did weepe too and mourne for their Goddesse which was thought to bee Adonis no shee mournes not for Adonis but for Adonai her Lord her sole Mediatour Lord of Lords shee deplores his absence in whose presence is fulnesse of ioy and at his right hand pleasures for euermore Shee complaines They haue taken away the Lord first but after she betters her stile They haue taken away my Lord And this is sutable to that of Christ in calling her first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman then after that Mary See I beseech you her vnparallel'd and vntraced loue First she ran thither before the Disciples Secondly she ran back for them and no question though they ran hard and Iohn out-ran Peter yet she ran very hard too almost as soone there as they Thirdly shee stayed there after they were gone Peter the Disciple that is said to loue Christ best the accounted Primate of the Apostles and Iohn the Disciple who is sayd to be the best beloued of the Lord Cubicularius Domini the Chamberlaine of Iesus as S. Cyprian sayth to whom Christ commended Thalamum humanitatis the Bed-chamber of his humanity his mother Mary Magdalen was not much behinde them in expedition Triplex hic funiculus amoris Loue is as strong as death and ought to be for him especially of whom it may rightly bee sayd as in that riddle of Sampson out of the strong came sweet for hee alone was able to saue Mary stayd after them the weaker sex but stronger in affection They ran but their deuotion was sooner spent was sooner out of breath they stayed not shee stood still and blubbred out many a teare when as shee saw that Iesus her Rabboni was gone Stetit she stood still and stood to it not like Peter a flincher a reuolter an abiurer of Christ for he cowardly went out and wept Stetit she stood oportet Mariam stantem flere stantem mori
It behooues Mary to stand to her teares I as Vespasian sayd at his death of an Emperour to dye standing Stetit shee stood shee had no prop no pallet no ease for her greefe no bed of downe to cast her sorrow asleepe on as Dauid had his couch Euery night wash I my bed and water my couch with my teares Stetit she stood A positure of the body ready still for to remooue as if she would neuer lin seeking vntill shee had found him whom her soule loued and so much desired Mary comes first earely while yet it was darke like a Manna-gatherer very earely to finde him happily out whom her soule I say affected and embraced so much In that time shee came vnto the Sepulcher Iohn 20.1 when she by course of nature should haue beene in bed and fast asleep But her eyes are like the morning watch that watch for the morning shee takes away from Nature to giue to Grace Peraduenture in the whole circuit of that night shee gaue no sleep vnto her eyes nor any slumber to her eye lids in musing of him who is the Keeper of Israel that neither slumbreth nor sleepeth but watcheth ouer hers and all our soules Thus with the Spouse in the Canticles shee may well say In my bed I sought him whom my soule loued I sought him but I found him not and so shee rises earely and sought him but found him not The watch-men can tell her no tydings of him she askt the two Angels in linnen the one sitting at the head the other at the feet where the body of Iesus had layen Those Nightingales that were making of their nests and singing at the Sepulcher of Orpheus that heauenly Orpheus our Sauiour Iesus The Angels she sought not but all our hearts O fountaine o◠these gardens ô well of liuing waters ô the springs of Lebanon water and moysten ô Lord with thy speciall grace these gifts and heauenly vertues of thine owne plantation Thus let my beloued come to his garden and taste of his pleasant apples his delicacies his sweetnesses So peri mega◠thau signifies This word in the plurall number denotes out vnto vs both the multiplicity and excellency of Gods graces wherewith from his heauenly Exchequer hee in mercy and bounty doth inrich vs. Well Mary enquires of Iesus himself whether he knew where Iesus was and shee cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord which S. Hierom seemes to tax in way of dispute for that she cals the Gardiner Lord Iesus but Rabboni Master But heere Beloued in our Lord was her feruent and longing desire much more exprest in giuing such a title to the Gardiner as whereby to woe and to win him to tell her the sooner as being impatient to brooke the least delay or else as S. Augugustine Prophêtat nescit quando dicit Domine This was in a prophetike straine by a heauenly Enthousiasme calling him Lord who was Lord indeed who hath vpon his garment and on his thigh a name written King of Kings and Lord of Lords But sure it is no more then thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr or Sir write it as you list as if on this manner O my deere and gentle Sir good Gardiner Thou seemest to bee the Keeper of this garden where the loue of my soule was laid where he was interred Petra in petra nouus in Nor was she like to timorous Nicodemus that came to see our Sauiour by night no beameling of heauenly boldnes illustrating his too too darkned soule Nor was she like to Ioseph of Arimathia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Counsellour who secretly for feare of the Iewes begged of Pilate the body of Iesus but she like an heroyke spirit steeled and maled with a manly resolution she feares not death it selfe maugre the breards of all them that may stand in opposition in despite of al affronts Ego illum tollam I will take him away and will neuer basely beg any other helpe but his alone of whom our help standeth in the name of the Lord who hath made both heauen and earth Ego illum tollam Loe here a resolute new S. Christopher Quam non mille modi mortis c As Lucan of Scaeua that valiant Souldier of Caesar so wee may say of her She feared not a thousand sorts of death to lose her dearest life for him in whom she liu'd and moou'd and had her cheefest being And thus Mary speakes and mournes and pines within her selfe and weepes No man but would rather haue imagined Mary her selfe had been the Gardiner who with the full bottles of her heart the water pots of her head her eyes did all to be-water that garden O heauenly showres such sweet riuers make glad the City of God Thus while shee with a languid dead and longing eye a heart full heauy big with greefe was sighing and sobbing and blubbring and crying O stay me with flagons and comfort me with apples for I am sicke of loue Quia te Domine Iesu prae caeteris dilexit Maria ideo meruit c. Because Mary loued thee ô Lord aboue all therefore shee obtained to bee both seene of thee first to bee called of thee so louingly Mary and to call thee so loyally Rabboni Iesus our gracious Lord speakes to Mary in a passionate straine of affection no obiurgation and chiding as some doe write But as S. Chrysostome saith out of a singular and deepe affection and compassion he vtters out this one word Mary The onely Electuary and Cordiall the Ros Solis to recouer her drowping and dying soule Mary Vnto whom shee turning with an open and a nimble eare for the touch of such a heauenly string with a liuely alacrity and cheerefulnesse of spirit hauing thus heard his sweet and gracious voyce in terming her Mary she out of a singular dutifull strict obligation of her loue to him ecchoes backe this one and sole reciprocall word of her lowly loue and most humble respect vnto him Rabboni Non nouit ex vultu fides ex auditu She knew him not at first by his outward lineaments faith comes by hearing Shee heard him and then beleeued in him Thy rough garment shewes thee to be the Gardiner but thy voyce is Iacobs voyce I Iacob indeed the true supplanter the true wrastler supplanting the old Adam thy elder brother for thou hast got the birth-right and the blessing for thou art the First-begotten Alpha Omega the Beginning and the Ending and God blessed for euermore Thou art Iacob the true Huntsman who hast brought the true venison the pleasant and sauoury meat the saluation of thy beloued brethren vnto thine euerlasting Father that celestiall Isaac for God would in no wise the death of a sinner For this ô thou heauenly Iacob thou didst put on our sinnes these were thy rough skins ô Lord wherewith thou wast arrayed
full of all redolency and full of all purity Mary payes tribute of thankfulnesse vnto her Lord for his deare loue exhibited vnto her As the water sources and springs in her heart so it bubbleth vp in her religious tongue for ex abundantia out of the abundance of the heart the mouth speaketh The tongue is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cauod or chalon either a mans glory his grace or his greefe either his renowne or his reproch Heere Mary awakes her glory Awake my glory awake my lute and harpe Glory that is the tongue the sweetest tuned instrument of musike to rauish the eares of the Almighty The Poet saith of Menelaus for his curt and excellent speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee spoke very concisely but sweetly and shrilly for hee was not addicted to the descant of many words neither to erre and go astray from the scope he first aimed at Heere is no battologie no vaine babbling but very few words nay but one sole word and that is not ociosum verbum an idle word shee shall giue no account thereof she had learnt the first verse of the 39. Psalme which Pambo was nineteen years a learning I sayd I will take heed vnto my wayes that I offend not with my tongue Shee spake this one word to the Word who himselfe vsed not many words for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was his opus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was his res his fiat was his fuit He spoke but the word and they were made Heauen and Earth and Sea and Hell and all that in them is Thus this Rabboni saith I will be thou whole bee it as thou beleeuest so thy faith hath saued thee Hee vses no faire flourish of the ignorant Empericke who brings his Patient into a trance by needlesse words of Art Thus hee sayes Talitha Coumt to the Damosell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Lazarus Iazarus come forth Thus when the cheefe Ruler askt him Art thou Iesus the King of the Iewes Hee answers neuer a word but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou sayest it And thus this Rabboni cals her by one word Mary This is the dropping of the word Ezech. 20. And thus sayes Iob super illos stillabat eloquium meum my talke dropped vpon them Iob 29. Thus Mary becomes an excellent Scholler of so worthy a Tutor she speaks but one word but this one word comprized a great deale more then what shee spake as that of Caesar in the Senate when he saw Brutus his own adopted Heire to stab him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies he Etiam tu mi fili What and thou my sonne Brutus So that of Eliah vnto Naaman 2 King 5. lech le shalom Goe in peace Heere Mary vtters but one sole word Rabboni And ô thou blessed Rabboni set a watch ô Lord before our lips that we offend not with our tongues Rabboni List ô list vnto her heauenly tang her sweetest straine see how diuinely she runs descant heere is the curious Diapasωn of her soule which harmony fals not vnder the censure of euery vulgar vntutoured eare for this heauenly name comprizeth all the names of Christ as hee is Iesus a Sauior Christ the Annoynted Gnimmanuel God with vs c. In all these is he Maries and our Rabboni Mel in ore melos in aure Iubilus in corde Hony to the mouth melody and harmony to the eare and a Iubile to the heart He it is who after the striking with the diuine finger of affliction begets true concord and reconciliation betweene God and vs. Harken I pray attentiuely to her insinuated diuision O my deare Lord and sweet Sauiour my Master the loue of my soule whom I haue sought thus long sorrowing Where hast thou harboured and lodged all this while O thou precious Balme of Gilead why wast thou thus long locked vp from thy true Loue from my sad soule all all forlorne and wounded and gashed with greefe Thou whose liuely Idaea diuine character and faire feature my soule hath copied out of my senses that were the first Pen-men of thy perfections blessed in that they haue seen thee and heard thee whose exact pourtraiture and liuely lineaments of face are there more fairely limbed forth then that which thine owne pure hands did reach vnto Agbarus King of Edessa impressed on the handkerchiffe if credence may bee giuen vnto that O my Lord whom I haue euer set as a seale vpon my heart and as a signet on my right hand for whose sake I haue payed vnto the Aire many a sigh and many a sob the subsidies of mine indebted soule and vnto the earth many a brinish and salt teare the tribute due vnto my deare Lord. Where wast thou ô good Lord Whither wandredst thou out of thy new Sepulcher What sacrilegious impious hands did steale thee away Or didst thou by thy Diuinity steale thy selfe away For sure I deeme it an omnipotent diuine no humane hand tooke thee away O my Lord my Rabbi my Rabboni my Teacher my Preacher my Conuerter my Sauior I cannot I will not forget thee though thou wert a great while longer absent still my memory shall bee the Register of all thy benefits the true Recapitulatour and Treasurer vp of all thy kindnesse My tongue sent in Embassie from my princely heart shal euer send forth such streams of thankfulnesse as it first receiued frō thy sacred flow ô thou Ocean of all blisse Thou art the Manna Angels food the food I fed vpon I feed vpon my daily bread my supersubstantiall bread my To morrow bread my bread that lasts for euer the bread which I most now hunger after for man liueth not by other bread onely but by thy word ô thou euer-blessed Word What haue I once more happily set eye on thee whose glorious face the Angels Seraphims and Cherubims those watchfull Sentinels of Heauen desire euer to behold and are neuer glutted with thy glorious presence and sweet resemblance And haue I once more heard thy pleasant voyce who hast the words of eternall life and neuer any man spoke like this man O thy face is comely thy voyce is sweet Thy lips drop down pure myrrh thy loue ô Lord to me is better then wine henceforward will I neuer serue other Master I will euerlastingly serue thee I 'le neuer weare any other liuery but Christ Iesus our Sauiours crimson one for hee it is that came from Edom with red garments from Bozrah who treads the wine-presse of Gods wrath alone I will euer follow thee ô Lord per tesqua vepres dumeta praecipitia thorow all the craggy thorny steepy places of this world thorow thicke and thin I will be another Ionathan whose soule shall euer bee souldred and glued vnto thee ô thou the eternall Dauid I will follow the Lambe where euer he goeth I will account all as drosse and dung
haue broke their prison-wals or haue had a Gaol-deliuery by the match of a bloudy Boute-feu match-lesse for his villany Faux or Fax Infernalis the Titio the Fire-brand of Hell at one-sudden blow to haue blowne vp all But thankes bee vnto the Lord who with the bellowes of his breath and fearefull indignation hath blowne them all downe to Hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Iudas his owne proper vault and place to whom is reserued the mist of darknesse for euer Thus the Diggers and Pioners for others doe become their owne Sextons to dig their owne graues and are fallen into the same pit they delved for others Thus Haman is hanged by the crag on Mardoche's gibbet And thus those Stygian Sheolits that thought with the damp of their powder mine to haue put out all the lustring and glorious Lights of Israel to haue huft vp so high the Annoynted Cherubes the Cedars of Libanon with all the sacred Sciences the goodly Chesnut-trees in the garden of God the Flowre of Nobility the graue Senatory the vncorrupted Iudges the Reuerend Ephod-wearers the Chariots of Israel and the Horse-men thereof the wise Rabbies nay Rabboni himselfe some of their hairy scalps which God hath wounded are without honour staked vp higher then euer they dreamed they dreaming of height of honour their brainelesse sculs are made gazing stocks to God to Angels and to Men their braines which euer were at a dead low ebb for wisdome are long agoe dropt out of their too fiery sockets and haue left a nasty noysome stench behinde them So let thine enemies perish ô Lord doe vnto all such as haue ill will to Sion doe vnto them as vnto the Midianites as vnto Sisera and to Iabin at the riuer that ancient riuer Kishon which perished at Endor and became as the dung of the earth make them and their Princes like Oreb and Zeb like Zebah and Zalmanah the foure Kings of Midian which say Let vs take our selues the houses of God in possession c. And Lord protect and blesse the shield of this our Island our most gracious and Soueraigne Lord the King Iames the first of that name from all forraigne inuasion and from all viperine and inbred domesticke conspiracy and treason smite through the loynes of all his enemies but on him let his crowne florish and the good will of him that dwelt in the Bush bee vpon his sacred head the thrice-noble Prince Charles Vntill the second comming of Shiloh our Lord and Sauiour Iesus Christ and let all loyall true-hearted Subiects say Amen And now let our streames of deuotion and thanksgiuing returne vnto the fathomlesse Ocean of all mercies from whence they were first deriued and had their flow Thanks be vnto the Lord who hath shewed vs meruailous great kindnes in a strong Cittie whose strength was from the Lord O pray for the peace of our Ierusalem they shall prosper that loue thee peace be within thy walls and plenteousnesse within thy Palaces And blessed be Rabboni our Lord and Master the Lord God of Israel world without end and let all the people say Amen Amen RABBONI Note here an admirable extract Christ Iesus hee first calls Mary before Mary can call him Rabboni All our vtterance all our action all our power and ability proceeds from the sacred spirit the blast to the organ pipe the hand that moues the golden Cymball here we may cry Gelgel ô wheele and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ô profundity the depth of the power of God his wayes are past finding out we loue him because he loued vs first 1 Iohn 4. The spirit helpeth our infirmities RoÌ„ 8. Draw me and we will runne after thee Cant. 1. First there must be a drawing then a running Prayer is premised the action is performed but Grace presupposed No man saith Christ comes to me except the Father that sent me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do draw him yet not violentèr but volentèr not haled by constraint but readily led by a mercifull manuduction Arise ô North and come ô South and blow vpon my Garden let my Beloued heere shee corrects her owne stile come to his Garden and taste of his pleasances first she cals it Ganni and then Ganno my Garden and then his Garden As though all the fragrant flowres of Gods graces in her were of his plantation and setting So worke out your saluation with feare and trembling and then immediatly as reuersing reclaiming his owne errour hee saith For it is God that worketh in you both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to wiâ—â— and to effect First in the Psalme Seeke yee my face and then is ecchoed backe Thy face ô Lord will I seeke Esay 40. The Spirit sayd cry and he answered what shall I cry The Holy Spirit must first dictate then can wee make repetition It giues vs Hindes feet be fore wee can run or so much as stand Ezech. 2. The Spirit saith Son of man stand vpon thy feet and in the next verse the Spirit set mee vpon my feet Hashiuenu Iehouah Eleca venashuna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turne vs ô Lord and so shall wee be turned First there was a flauit Spiritus then a fleuit Maria. The Spirit first breathed and then this blast begot the showre Mary mourned Rabboni heere first calls Mary before Mary is able to cry Rabboni Therefore Da Domine quod iubes iube quod vis Lord giue vs power to performe what thou commandest and then command what thou wilt O good Iesu in the attracting odour of thy sweet oyntments we will run after thee for words for works For words thou hast the words of eternall life and neuer any man spake like thee For workes Thou didst not reiect the penitentiary Theefe confessing the woman of Canaan imploring the Adulteresse deploring nor the Euangelist at the receipt of custom sitting and sinning not the poore Publican suppliantly praying not the Disciple Peter reuolting nay nor thy very enemies smiting thee scourging thee mocking thee crowning thee crucifying thee with a Father forgiue them for they know not what they doe If I ô Lord bee poore and bankrupt in merit hauing the palsie of spirituall imbecility my sinnewes resolued by surfet of sin the blindnesse of internall ignorance the bloudy issue and flux of concupiscence the deafnesse and dulnesse and stupidity of heauenly vnderstanding if I cannot call thee Rabboni ô then thou blessed Rabboni the Totall Summe of all my blisse the true Treasury and Exchequer it selfe of all my happinesse Lord enrich me with thy mercies giue mee a firme and steddy hand to all holy actions make with thy spirituall spittle and clay the scales of mine eyes to fall that I may see the wonders of thy Law ô thou bright Morning Star thou Star of Iacob Lord lighten mine eyes that I sleepe not in death O let mee poore wretch but touch the hem
and Master Christ be true S. Christophers as Athanasius calls Beleeuers carry Christ Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In your hand and in your heart In your hand by outward profession In your hart by inward perswasion holy conuersation daily imitation nay by the sealing of this your profession by confession by effusion of your own dearest heart-bloud by blessed Martyrdome the Guerdoner of constant holy Confessors which for a piercing crowne of thornes heere impalls and girts our head with the golden wreath the flowry garland of Immortality For he that loseth his life for my sake saith Christ and for the Gospels sake he shall saue it if we taste here of the bitter cup of his passion we shall then quench our thirst in the full streames of his endlesse consolation If wee suffer with him wee shall also raigne with him O let vs all imbrace and loue this Rabboni Iesus our Master the Sauiour of our soules And let euery one of vs thus Apostrophize in priuate retire vnto himselfe with Mary Araris and Tygris Ister and Isis the bitter waters of Marah and the sweet and still waters of Siloam shall sooner meet together Quam nostro Illius labatur pectore vultus Then mine ingratefull want of memory and my dearest Lord Rabboni He is engrauen and enameld in my soule in neuer-dying golden characters Namque erit ille mihi semper Deus He euen He shall bee my God for euer to him will I sacrifice my heart my truest Holocaust burnt with fire of due deuotion As Artemisia did Mausolus his hart who pounced macerated it to poulder after this her deare Husband was deceased and euery day did eat it like salt to season her repast withall saying with sobs and teares that her owne brest was the fittest and choysest tombe to interre him in so will I euery day or at least as often as I can feede vpon my sweet Sauiour in the Eucharist and bury him in the new Sepulcher of my soule My loue to him shall bee like the Bow of Ionathan that neuer turned back from wounding the enemies of my Lord. If I forget thee ô Rabboni ô sweet Iesu then let my right hand forget her best cunning in apprehending the mercies and promises of my God which are in Iesus Christ Yea and Amen sure to come to passe yea let my Tongue the Timbrell the sweet Cymball of thy praise cleaue in silence to the roofe of mine vnhallowed mouth If all memories doe turne Apostata's yet will I ô Lord neuer forget thee Though Israel play the Harlot yet my little Iuda shall neuer doe so Let the Impenitent Theefe reuile and raile on Christ I will beg for a Memento Lord remember me when thou commest into thy Kingdome Let those idolatrous Mamzers serue and worship other Gods the Gods of the Ammonites the Gods beyond the flood I and my house will serue the Lord Rabboni Let the ten Tribes follow Ieroboam son of Nebat c. offer incense to the golden Calfe at Bethel and Gilgal adore Dagon bow downe to Rimmon and in this God bee mercifull vnto them I know what the Angell sayd vnto S. Iohn Reuel 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship thou God what Nabucadonosor sayd Blessed bee the God of Shadrach Mesach and Abednego who hath sent his Angell and hath deliuered his seruants that put their trust in him what S. Paul saith There is none other God but one For though there be that are called Gods whether in Heauen or earth as there be many Gods and many Lords yet vnto vs there is but one God which is the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and wee by him c. one Lord one Master one Rabboni Of whose greatnesse and glorious Maiesty that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that astounding glorious vision to bee trembled at not to bee imagined much lesse imaged I can say nothing at all but as Nazianzene speaks so will I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victus sum me victum esse fateor I am at a non-plus and ingenuously doe confesse I am at a non-plus And with S. Ambrose Hic est de quo cùm dicitur non potest dici This is hee of whom when we haue spoke all that wee can of him wee haue spoke nothing at all of him Neither Henoch translated nor Elias carried vp to Heauen in a fiery Charriot nor Paul rapt vp into the third Heauens who heard things inutterable nor Salomon whose wisdome was as the sand of the sea-shore so much admired of the Queene of Saba nor Moses skild in all the learning of the Aegyptians nor the Disciples who did receiue the Holy Ghost in a visible shape nor the Cherubims and Seraphins that daily doe minister at the high Altar nor the whole Quire and Hierarchy of Heauen can diue into the Essence of this God either by their matutine or vespertine knowledge to limb forth rightly this Rabboni To conclude with the woman of Samaria Hydriam non habeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue no bucket and if I had the Well is too deepe To this God to this Iesus to this Rabboni I will euerlastingly cleaue vnto As the soule of Ionathan was knit and glued and souldred vnto Dauid hee louing him as his owne soule so shall euer mine vnto this heauenly Dauid for so the Holy Ghost termeth him Ezech. 37.24 Iesus Christ our Rabboni was this Dauid for Dauid was dead long before Ezechiel prophesied Though I bee cauteriz'd and sear'd with hot irons my ioynts strappado'd and puld and rackt in sunder with wilde Horses my flesh nipt off with hot burning pincers mine eies the cazements of my soule the lamps of my body bored and wombled out Though I walke on hot burning coles bare-foot with Tiburcius I will say with him I am videor mihimetipsi super rosas incedere Now me thinkes I walke vpon a bed of roses Though with S. Agnes in S. Ambrose I be cast into the flaming fornace I will cry with her Ecce nunc rore coelesti perfusus per Spiritum Sanctum focus iuxta me moritur flamma diuiditur ardor incendij c. Now the raging flame is as besprinckled with celestiall deaw by the Holy Ghost it is extinguished c. It shall in no wise touch me as indeede it did not for they were to put her otherwayes to death Though with Polycarpus I be put to the sword and first to bee burned I will neuer cry Domine Caesar but Domine Rabboni Though with Ignatius I bee giuen vp to bee grinded in the iawes and tearing teeth of sauage beasts as the Lesbian woman in Plutarch sang so wil I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grinde mill grinde so that I may bee made by kneading mundus panis Christo qui mihi panis est vitae pure manchet for the table of
the great King Christ Iesus who was and is to mee the Bread of life and euer shall be Opto ad Bestias pugnare I doe thirst and long to fight and grapple with wilde beasts be it at Ephesus or elsewhere Though I see with Irenaeus on the two hils the idoll of the Tyrant on one and the Crosse of our Lord Iesus on the other I will chuse rather the ignominy and curse of this then the greatest glory of that Though with Cyprian that holy Saint and happy Martyr I heare that decree of Galerius Thacius Cyprianus gladio fodiatur Now Cyprian to the sword I will answer Amen ô Lord and Deo gratias thankes be to the Lord Iesus Christ Though I bee pounc't and brayed in a morter with iron pestles as was Anaxarchus the Philosopher I will cry vnto the Tyrant-Tormentour to Nicocreon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bray bray the sachell of Anaxarchus his soule his body Anaxarchus himselfe thou neuer canst bray Though with Vincentius I bee rackt and torne with wilde horses I will with courage crye Insurge ô Daciane c. Bristle vp thy selfe ô Dacianus thou Tyrant against mee and vomit out all thy virulency and bitternesse of spirit thou shalt see that I can do more who am tormented then thou possibly canst doe that doest torment me Though with Ieremie I bee sawne in pieces of Manasses my owne Cosin-germane with Amos bee killed with a wooden beame bee boyled as S. Iohn should haue beene in a hote caldron of scalding oyle broyled on a Grid-iron with S. Laurance my soule it selfe diuorced from my trembling panting throbbing limmes I will neuer whiles I breath be diuorced in my loue to thee since thy loue ô Lord was neuer diuorced from me I stand in awe of no torment whatsoeuer for I know Wisedome 16. The creature that serueth thee which art the maker is fierce in punishing the vnrighteous but is easie and gentle to doe good vnto such as put their trust in thee O Lord maile and arme vs with heauenly and manly resolution to lay downe our dearest liues for thee being well assured that although the Alabaster boxes of our bodies bee broken all to peeces for thee the precious spikenard of our soules besides the anoyling of thee our sacred Head a sacrifice of our best deuotion shall cast forth a redolent and sweet perfume ouer all the House the whole Vniuerse thy habitation and footstoole and be an incitation vnto many to suffer martyrdome it selfe with all alacrity vndauntednesse of spirit for the confession of thy holy name and withall shall strike thy heauenly nostrils with all acceptable fragrancy like to that sweet smelling sacrifice of Noah a sauour of diuine rest And so Lord let this our due deuotion bee Let this erect another new Sabboth a sacred memoriall of thy rest from those dissoluing workes of Iustice and Indignation And thus the sound of my little Saints-Bell is ended The Lord grant that this Bell may ring vs All-In to glorifie God in the great Congregation in this Church Militant that so wee may be glorified of God in that Church Triumphant in the new Ierusalem the Citty of thrice-blessed soules where is our happy Incorporation our right Infranchisement our truest Denization And now my breath and spirits are spent but sure that 's wel spent which is expended layd out for the seruice of this great Rabboni yet haue I so much spirit in-bosom'd in my humblest heart by Gods Eternall Spirit the right and sole Incumbent in this Temple or rather his vnworthy Synagogue that by it I can and so I le winde vp all sing that sacred Hymne of Halliluiah heere on Earth and so I hope I shall in Heauen which those deuout and holy and euer-blessed Saints with long white Robes and Palmes in their hands doe caroll out in that Heauenly Quire to that Rabboni our sweet Sauiour in whom all blessednes doth hiue Glory bee to the Father and to the Son and to the Holy Ghost As it was in the Beginning is now and euer shall bee world without end Amen FINIS 1 Reg. 18. Ester 10.10 1 Tim. 2.5 Gen. 32.24 Exod. 15.3 Acts 7.30 31. Diog. Laertius in vita Herac. Origen * And Eucaria was their mother Iohn 11. Vide Hadrico m. Delph Redditio effectus non causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heming * S. Hierom. epist. de Quaest. Hedibiae As Agamem Menelaus * Aristinaetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.16 1 Ioh. 4.19 1 Reg. 17. Cant. 2.11 Ios. 15. Recedentibus discipulis Maria non recedebat she stayd and wept vt propheticum Teares were her meat day and night whiles they sayd Where is now thy God See Bonauent lig vit cap. Iesus intumulatus 1 Reg. 19.4 Psal. 36.9 Lam. 3.15 Marcus Heremita 2. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 6.34 Mart. Corporis factura Corporis fractura S. Cyprian lib. de mortalitate praemittuntur non amittuntur Exech 8.14 Rabbi Dauid and Rab. Shel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 20 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 13. Ioh. 20.15 Verse 16. Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyp. lib. de ablutione pedum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Entre le châ—â—n le loup Cant. 3.1 2 3. Si non inuenit amor quando inuenâ—et tepor Gilbert Abbas sir. vicant Ioh. 20.12 Pausanias in Baeotiâ—s Cant. 4.15 Cant. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Meged delicatum dulce pomum So Meged shammaijm is the deaw the excellent gift of Heauen S. August in Serm. 133. Reuel 19.16 Ioh. 19.38 Lucan lib. 6. S. Augustin cap. 35. medit S. Chrysostom Homil. 28. S. Cyrill 10.45 Oraculo non oculo credebat Reuel 1.8 Rom. 1.25 Gen. 27. S. Bernard Heb 9.14 Reuel 4.10 11. Gen. 5. Marcus Drusus in Velleius Paterculus Melancthon Esa. 55. Fulgent ad Venantiam filiam 1 Cor. 10.4 Dionys. in Matth. 20. Luk. 10.42 Isa. 63.1 Dum à Deo auertimur ludit Dum ad Deum conuertimur laedit Satan Iob 39.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huc vsque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 38.11 Ierem. 5.22 Theodoret. ser. 4. pag. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodotus Diogen Laert. in vita Anax. archi Tertullian S. Bernard hom de Coena Domini Heb. 11. Amos 8.2 S. Gregory Of Spikenard Ioh. 12.6 Canc. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. An Ephah a Gomer full Vrbanus quartus in exposit 51. Psalmi Qua de lacu facis miseriae extrahuntur Reuel 7. Psal. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz Orat. in Laud. Cypriani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith may looke all forlorne and pine and winâ—le away but sure it withereth not Rom. 11.32 Ierem. 13.23 Gen. 3.1 * S. Cyprian but Hierome saith 2. ag Iouinian it was Montanus his heresie before Nouatus for Montanus