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
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
ouer and he that gathered little had no lack Misericordia est miserorum chorda sayth Vrbanus Mercy is the line or cord by which wretched soules are haled vp with Ieremy out of the dungeon of iniquity and misery this is the three-fold cord of Gods mercy in Iesus Christ which cannot easily nay which neuer can be broken for whom the Lord loues once hee loues to the end the gates of hell shall neuer preuaile against them the deare Elect of God shall stand fast for euer like the Mount Sion which cannot bee remooued O Peter Peter Satan hath desired to fan and sift and winnow thee but I haue prayed that thy faith faile not And there were sealed vnto the Lambe an hundred and foure and forty thousand of all the Tribes of the children of Israel and a great number besides which no man could number of all nations and kinreds and people and languages stood before the Throne and before the Lambe clothed with long white robes and palmes in their hands And these are they that came out of great tribulation and haue washed their soules to be Anathema's as being forsaken of their God no God of mercies now to them nor Father of consolations the Lord standing as Dauid expostulates with God a farre off no gleame of comfort no beameling of blisse but all dismall and shady night vpon the surface of the soule yet at the length as plants that seemed withered and dead in that dull and downe-looke of winter as that Father termes it haue new life infused into them by the blessed rayes of the Sunne when the quickning spring doth once put in so the deare Elect they haue their blessed spring and sun-shine of grace to reuiue as it were their drooping languishing soules to make them flourish and blossome and bud in faith againe And that poore remainder that small sparke of faith couered in cold embers interred as it were in the Sepulcher of their hearts shall once bee raked vp againe and kindled and grow to a big flame the blessed Spirit of God that breatheth where it lusteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with heauenly bellowes blowing it vp againe and so it prooues the sacred fire of Gods Altar that neuer goes out For needes must Gods eternall determination in whom there is no shadow of change stand sure and immutable of sauing his Elect. Faith in the chosen Sons of God may haue a pang a spasme and convulsion a qualme a swound but it shall not dye It may bee remota but not amota percussa not excussa it may haue remissionem not amissionem it may haue a slip a fall but no falling on into Maries heart from embracing the holy seruice of this Rabboni from turning vnto him with teares of true contrition In one of the premises the Maior of his counterfet Syllogisme he puts in all her sinnes in the other which is no Minor he layes before her her long dwelling in the tents of Kedar her continuance in sinning and withall the rigour of the Law the iudgements of her God and so windes vp a weake conclusion otherwise then that in S. Paul Rom. 11. for that is a conclusion of mercy Conclusit Deus omnes in incredulitate vt omnium misereatur He hath shut vp all in vnbeleefe that he might haue mercy on all For this tels her so all the discomforted not discomfited children of God that now there is no balme in Gilead that the good Samaritane is passed by That the Prophets spotted Leopard and vgly Black-more can neuer bee rinsed white That her name was Legion and that El-gibbor or Gabriel himselfe the God of strength and power was vnable to dispossesse Zabûlus that subtill Serpent who was more subtill then all the beasts of the field That they that rise not early can gather not so much as one gomer full of manna That the vnwise Virgins come too late to knocke at mercies gate That her sinne with Cains was greater then God could forgiue That the childrens bread is not to be throwne to dogs who are not worthy of the crums of mercy that fall from the table of the Lord That Nouatus was no Heretike for denying all vertue of repentance vnto them that sinned after baptisme who if they once fell could neuer rise againe That Hels Nabuchadonosors fiery furnace is the guerdon and wages of sinne whose feruent flame made by naptha and pitch and tow and faggots doth licke vp and deuoure all rebellious transgressours Thus formes he from hence a sophisticall inference a cunning conclusion derogatory to true Diuinity that notorious sinners are neuer to expect for mercy But as S. Ambrose seeing S. Augustine to bee too nimble a Disputant and too much skild in sophistry caused this to bee sung in the Letanies A logica Augustini libera nos Domine So let vs all pray From this Logicke of that grand Sophister Satan Good Lord deliuer vs. See I beseech you how with this Logicke this great Enginer of arguments accosts and sets vpon the soule of deuout S. Bernard when the agony and pangs of death were on him a little before his soule and body these two frends of long acquaintance did take their last leaue one of another yet not last if wee haue an eye to the resurrection at the latter day Thus the Diuell the great Iempter appearing to him did accuse him saying Hee had no title nor interest hee could make no plea nor challenge to the Kingdome of eternall blisse This holy Father being nothing appalled or cast downe with Lucifer who was indeede himselfe cast downe like lightning made this present reply I confesse with that faithfull Centurion that I am not worthy to enter vnder the heauenly roofe of my deare Lord except the Word do say the word nor can I challenge it by any merit I build no such Babel which will come tumbling downe vpon my owne head but Iesus my Sauiour whose diuine power the true Vbiquitary is now present with and assistant vnto me hath taken possession of Heauen by a double right Iure hereditatis and Iure redemptionis by right of inheritance and by right of redemption by the first hee hath got possession for himselfe as the eternall Sonne of that eternall Father and by the other in regard of his death passion of his redemption he hath purchased and obtained Heauen for mee and for euery penitent Beleeuer At which words Satan departed And thus thankes bee to the Lord S. Bernards soule as no question Mary Magdalens escaped as a bird out of the snare of the Fowler the snare is broken and it was deliuered And thus hee peaceably resigne◠his soule into the hands of him that created it like Babilas the Martyr he vttering these his last words the vp-shot of his life them words of that Negnim zemiroth the sweet Singer of Israel Now ô my Soule returne vnto thy rest for
the Lord hath blessed thee hee hath deliuered thy soule from death thine eyes from teares and thy feet from falling henceforth shall I walke with the Lord in the land of the liuing Thus ô Lord thy mercy reacheth vnto the Heauens and thy truth vnto the clowds wherefore we will praise thy name yea our soules shall bee satisfied with marrow and fatnesse when our mouths praise thee with ioyfull lips These are the golden Cymbals that so much delight thy skilfull eares ô Lord Almighty O let vs all returne with Mary Magdalen with penitential tears vnto this blessed Rabboni who cries to vs for to returne Shuui shuui hashullammith shuui shuui Returne returne ô Shulamite returne returne Foure times Returne for God the Fathers sake returne for God the Sonnes sake returne for God the Holy Ghost his sake returne for the whole and holy Trinities sake returne And if so bee wee turne vnto the Lord hee will accept of our penitency for he bottles vp all our teares and hee will receiue vs into mercy the mercies of our God shall embrace vs on euery side Maryes penitency and so the repentance of vs all is the Asylum the Sanctuary of euery sinnefull soule the Birth-day of our regeneration the Super-sedeas of all our spirituall debts the heauenly Iordan to bathe and wash the leprosie of our soules and bodyes it is the red sea wherin the hoast of our spirituall Pharaoh and himselfe are drowned it is the swelling waters of the deluge that carries the Arke of the soule aloft and keepes it from drowning in perdition it is the casting out of the old leauen of maliciousnesse and the eating of the sweet bread of sincerity and holinesse it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of physicke for euery sicke soule the Hospitall or Inne of the good Samaritane the Physician of our soules where the wine and oyle of consolation is it is the source and spring the draw-well of Gods fathomlesse and infinite mercies one drop of which one mite one crumme is sufficient to wash away our crimson sinnes to feede our starued discontented soules withall O Lord thou Celestiall Almoner giue vs of the broken meat of thy mercies which thou hast layd vp in more then twelue baskets full for them that turne to thee turne vs ô good Lord with Mary Magdalen so shall we be turned vnto thee ô Rabboni for wee perswade our soules that if our sinnes were more in number by millions then those of Mary Magdalens yet thou in mercy wouldest race them all out of thy booke of Items And for this I beseech you read that heauenly comfortable booke of Fulgentius fore-mentioned to Venantia of penitence and retribution wherin hee hath bundled vp the places of the Scripture pregnant for this purpose saying Non est perfecta bonitas à qua non omnis malitia vincitur nec est perfecta medicina cui morbus aliquis incurabilis inuenitur There is no absolute goodnesse that ouercomes not all maliciousnesse nor perfect drug or true skill in physicke that leaues any malady vncured And hee shewes moreouer that if Iudas as hee legally repented had trusted in Gods mercy he surely had been saued The Lord hath his owne peculiar times and places of gathering together that which was scattered of bringing home the lost sheep vpon his owne shoulders to the heauenly fold of running to meet of falling on the neck and kissing the riotous Prodigall Hee hath a Tolle lege vnder the tree Take vp and read the 13. to the Romanes the three last verses For S. Augustine Not in surfetting and drunkennesse c. He hath a shining light from Heauen both to darken and illumine Pauls or Sauls eyes as hee trauelled to Damascus breathing out threatnings and slaughter against the Disciples of the Lord was their not a heauenly trap layd by this Rabboni our Lord and Sauiour Iesus to catch this Courtier in to make a Courtier a true Conuert A thing some will say something rare Yet surely there be many Courtiers very holy religious and deuout and God encrease the number of them But sure a chaine is sooner and fairer made of purest gold then of impurer mettall mixt with earth Christ Iesus with his heauenly gospelling his powerfull preaching caught this notorious sinner Mary Magdalen Penalty alwayes followes not immediately nor fals vpon the necke of impiety Thus many by the vnspeakable mercies of him that wholly is composed of mercy who in their April and prime of youth haue greeuously sinned in their yeeres of more maturity were happily reclaimed of Apostata's became Apostles of Sauls persecuting were made Pauls diuinely preaching of Succisores were made Successores to vse Bullingers words of Cutters and Swash-bucklers and prophane persons were made Captaines ouer the Host of Israel Successours of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cheefe Shepheard RABBONNI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Who hath measured the waters in his fist and counted Heauen with his span and comprehended the dust of the earth in mea sure waighed the mountaines in a waight and the little hils in a ballance Esay 40. O sweet Iesu my braine is a broken cisterne to contain thee the water of life the euer-flowing springs of Lebanon my carnall reason but like a blinde Bartimae my tongue like dumbe Zacharies locked vp in my mouth when I should runne descant on thee ô Rabboni O let my tongue be the pen of a ready writer to treat of thy wisdome thy mercy thy greatnesse thy goodnesse my pen that like a cursed Israelite ranging like a poore pilgrim in a wildernesse of secular obiects often nay too often lothing that Celestiall Manna surfetting on pleasancies calling rather for the cucummers the onions the garlicke the flesh-pots of Aegypt wherein is naught but Mors in olla Death in the pot ô thou man of God I say my pen is too vnfit a pensill to limbe forth thy praise to describe thy glory excellency and perfection O neither is it safe for pollution to enter into the holy Tabernacle without washing at the golden lauer no more then a weake blemisht sore eye may gaze vpon the Sun-beames O therfore purge me ô Lord with hysope that my hand my heart my tongue may appeare before thy glorious presence as white as snow in Salmon that so thou graciously mayest accept of this my meaner sacrifice in my thought and speech of thee O Lord Rabboni wishing my very heart and soule were made an Holocaust burnt in feruent deuotion vnto thy most sacred seruice Rabboni O my deare Lord and Master En amo te si hoc parum est amem validius Loe I loue thee and if this my loue be too little ô giue mee power to loue thee more Dothi li vaani lo. And Ani ledothi vedothi li harogneh bashoshannim I am my Well-beloueds and my Well-beloued is mine who feedeth among the lillies
en nos facti sumus miraculum If we beleeue not the miracles of Christ though wee see them not loe we are become a miracle to Gath and Askelon Blessed are they that see not and yet beleeue He is called by Sibylla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fish in a riddle and darke saying according to the fiue letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus Christ the Sonne of God the Sauiour on this fish broyled on the Altar of the Crosse by the heate of passion and his own feruent affection we doe all feed vpon by faith He is the Fish taken in the net In vndis passionum in the waters of his sufferings out of whose mouth we pay our Tribute of satisfaction to our God For but for him the blessed Ramme that so happily was caught in the bush all we the sinnefull seed of Adam should with Isaac haue been immolated and offered vp by our heauenly Abraham the Father of all Nations The Cabalists doe call him Vau a coniunction copulatiue because hee doth combine and ioyne together God and man and Cochmah the wisedome of Cheter God the Father for so the Thargum Hierosolimitan beginnes at the beginning of Genesis Becochmah Breshith Barah Elohim In wisedome God created at the beginning c. according vnto that of the Psalmist In wisedome hast thou made them all The Mahumetans call him in the Alchoran Ruhella animā spiritum soule spirit breath flatum verbum Dei word of God and much there is in Alchoran writ in honour of Christ. He is termed also of the afore mentioned Iustin Martyr wisedome the day-star the staffe of Iacob and the like Hee is called Messiah the annoynted King Priest Prophet In S. Iohn the Dore no entrance into the heauenly Holy of Holies but by him The Vine whereinto let vs all pray we may by faith as liuely branches be inoculated and ingraffed so shall wee surely bring forth fruite worthy of repentance Lord grant wee may euer abide in thee The good Shepheard Lord grant that wee thy Flocke may euer be fed by thee The Lambe of God Ioh. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anagram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art that sheepe that Lambe The pascall Lambe on earth that Lambe to whose supper we shal be inuited to in heauen Reuelat. 19.1 Hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cheefe Shepheard of the sheepe in 1 Pet. 5.4 The Bishop of our soules 1 Pet. 2. and the last Hee is that fore-prophesied Shiloh that is a Sauiour He is in that courtly Prophet Esay called Peleh wonderfull Counsellour the mighty God the euerlasting Father the Prince of peace wonderfull in his conception birth and actions In his conception by the spirits ouer-shadowing of the pure Virgin Marie who can declare his Generation Borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the purest inculpable bloud of the Virgin Mary if that his title be not too great Wonderfull in being borne and yet immortall neuer dying according to his Godhead Baptized and yet washing away of sins paying tribute but yet out of the mouth of a Fish weeping and yet wiping all teares from our eyes Counsailour for his vnspeakable wisedome Euerlasting Father being Alpha and Omega the first and the last The mighty God being mighty to saue Esay 63. the first The Prince of peace Sar shalom who leades our feete in the way of peace who giues vs peace of conscience who brings vs to euerlasting peace So here Rabboni O thou that art wonderfull in all thy workes worke thine owne good worke in vs make vs to be borne againe to liue in thee and euerlastingly to with liue thee O Counsailer aduise and direct vs O mighty God saue vs O euerlasting Father let vs bee euerlastingly thy sonnes O Prince of peace rule vs in peace and conduct vs safely to thy endlesse peace Finally ô thou Rabboni grant that wee may euer serue thee in righteousnesse and holinesse all the dayes of our life and after this our wretched life wherein wee too much are seruants vnto Sinne and Satan draw vs after thee for to that end thou ô Lord art lifted vp grant that we may follow thee our Master follow thee the Lambe where euer thou goest euen to those Celestiall many Mansions in thy Fathers house to sing that new song of Halliluiah vnto the blessed Trinity for euermore Rabboni Master Magister Master some will haue of Magis as Minister of Minus some of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skild in wisdome for Magus and Magia among the old Persians were names and words of honour and of wisdome and knowledge Some will haue Magister of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest so your eminent personages and Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Ones In all these regards Christ may be called Master CHRIST is Maries Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As her Lord and Ruler she being of his house of the houshold of Faith 2. As her Builder Creatour and Maker 3. As her gracious and tender-hearted Father her Abrech Father and King or tender Father which word was cryed before Ioseph Gen. 41. 4. And lastly as he is her Schoole-master Teacher Doctor and thus Rabboni for his wisdome and knowledge the hidden treasures therof Col. 2. And neuer man spoke like this man for by his powerfull preaching Mary was conuerted Thus Iesus by his words and by his speciall grace came and rested vnder her blessed Bowre Vine the hallowed and consecrated Tabernacle of her soule as hee doth to all his holy Elect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reuel 7. he shall dwell or take vp his tabernacle in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. Ep. 3.24 So the 1 Ep. of S. Iohn 4. the 12 and 15 verses he shall make his abode and dwelling with his Chosen Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee will come in and sup with them Reuel 3.20 I and more then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will wait at the table of eternity on them serue them bee their Minister their Seruant Luk. 12. Hee will bee a Seruant vnto his seruants not as Cham a seruant of seruants Gen 9. But as Gregory that Pope was stiled Seruus seruorum Dei The seruant of the seruants of God And thus hee is both Maries and our Rabbi and Rabboni our Master to teach vs all Hee is a Prince and Master to the people Esa. 55. Yee call mee Master and Lord and yee say well for so I am Ioh. 13. I sate daily in the Temple teaching Matth. 26. Teaching as one that had power and authority Matth. 7.29 If any therefore want wisdome let him aske it of God of this Rabboni who is the wisdome of his Father who was euer wise Thus Da Magistrum may rightly be spoke of this Rabboni Thus S. Augustine in that Tractate
of thy wedding garment thou blessed Bridegroome Thou Son of righteousnesse touch my charmed eares with the finger of thine omnipotent mercy and cry but Ephthata bee thou opened and I shall euer acknowledge that it was Digitus Dei the hallowed finger of my God that opened the doore of entrance into my soule and so shall I heare of ioy and gladnesse that the bones that thou hast broken may reioyce and so shall I bee sure to heare the sweet concent the heauenly harmony the new song of those blessed Saints these shrill-voyc'd Quiristers in that Triumphant Church in the new Ierusalem the Mother of vs all O call me ô Lord as thou didst the Shulamite Returne returne ô Shulamite returne returne O rouze me out of my slumber my dead sleepe of sin euen by my name so shall I call thee ô Lord with Mary by thy sweet name Rabboni my Lord my Master my onely Lord and Sauiour Rabboni O Rabboni ô Lord God of Hoasts who is like vnto thee Thou rulest the raging of the sea and stillest the waues therof when they arise the Heauens are thine and the earth is thine thou hast layd the foundation of the round world and all that is therin Thou hast created the North and the South Tabor and Hermon shall reioyce in thy name ô Rabboni Thou that hast filled the basket of my soule not with the broken meat of thine incomparable mercies onely I being not worthy to gather vp the crums vnder thy bounteous table but with thy better Manna the hidden Manna euen thy sacred selfe the bread of life And this Manna haue I hid in the golden pitcher in the middest of the Arke of my true and faithfull heart by celestiall meditation and deeper contemplation which neuer shall be transported or depart from thee ô Lord vnto Ashdod of the Philistims except it bee to cause Dagon that Idolatrous God to fall downe vpon his face to breake off his head and the palmes of his hands There will I coffin vp intomb and inshrine my Lord Rabboni Thou that gauest mee what thou didst not owe to mee and forgauest what I did owe to thee O great is thy obligation ô my soule wherin thou standest bound for this vnto this thy Rabboni thy Redeemer Shall I say Vbicunque sum mea sum where euer I am I am mine owne no no where euer I am thine ô sweet Iesu I am Tota sum tua I am wholly thine and will bee euerlastingly As Ruth vnto Naomi so I to thee Intreat me not ô Lord to leaue thee where thou goest I will goe where thou dwellest I will dwel where thou dyest I will dye and there will I be buried the Lord doe so to mee and more also if ought but death nay if death it selfe part thee and mee I haue begun well to serue my Lord and Master Rabboni so will I perseuere vnto the end I neuer will end ill that holy and deuout Father bids me flye this vt daemonium meridianum How haue I poore wretched silly soule wept and lamented for thy losse Now will I weepe no more yes but I will weepe for ioy The ore-flowing Sea of thy gracious fauour did first so inrich and fill the cisterne of my heart and so followed with his pressing and pursuing waight that it hath caused the water to ascend vp to my head the spring-head from whence as out of Paradise foure channels and streames of teares are happily deriued three streames of sad sorrow and but one of ioy and that one running with a brimmer eddie then all the other three The first for thy passion the second for my sin the pully of thy passion the third for thy absence being dead and buried and for thy remooue out of the Sepulcher I deeming thy sacred body to haue beene vnworthily pilfered away the fourth no streame of sorrow but a shedding of teares for exceeding ioy for enioying once againe thy blessed presence and hauing by thee my reconciliation assured me and being of thee so louingly called by my name No word of taxation to my soule as some may dreame descant though to thy immense glory I cannot deny but I much deserue it for the Chenograph the hand-writing of sins that was Item'd against me but a word of assured singular consolation Out of which this blessed balsame may be extracted That if Mary were so much delighted and euen transported with seeing her Sauiour heere and hearing him speake but one sole word to her in calling her Mary Then sure in Heauen both shee and we shall ten thousand times more reioyce there to enioy his presence in whose presence is all fulnesse of ioy and there to heare him speake in the language of Canaan much sweeter words of endlesse comfort to our soules that there by meanes of him the riuer of the water of eternall life shall bathe and drench themselues in streames of blisse But list I pray you still to Mary O deare Lord the loue of my soule what an invaluable losse is it to lose thee here O then what a lamentable losse haue they that lose thine euerlasting presence ô thou heauenly Beniamin thou Son of the right hand sitting in glory at the right hand of thy Father I cannot bee sated nor filled sufficiently with the presence of my Lord Rabboni nor with thinking and meditating on thee A heauenly dropsie hath possest my soule the more I taste the more I thirst after thee the Fountaine of the Gardens the Well of liuing waters and the Springs of Lebanon I know what wisdome sayes Ecclus. 24. they that eat me shall haue more hunger and they that drinke of me shall thirst the more O let me cling to thee euerlastingly my Rabboni my Master my Lord my God the best and sweetest meeter for Deus is Meus my God my Lord my Master In whom Ego credo I beleeue for personall and particular faith must saue O my dearely Beloued in him that loued vs most our Lord and Sauiour Iesus Be no more I beseech you seruants to Sinne and Satan I beseech you as strangers and pilgrims to abstain from fleshly lusts which fight against the soule especially in them that are in the bud and prime of their age who auricularly and iustly may reueale and bewray vnto the Great Confessor of Heauen and earth with S. Augustine in his youth that they doe syluescere varijs vmbro sis amoribus that they lurke with Adam and are tapisht in the shady Thicket of diuerse darling and minion sins For which they had neede to cry with Dauid O remember not the sins and offences of my youth but according to thy mercy thinke thou vpon mee ô Lord for thy goodnesse O bee yee renewed in your spirit put yee on the new man who after God is created in righteousnesse and true holinesse If you haue beene Retainers to Apollyon the Generall of Gebenhinnom of Hell it selfe if you haue