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. ... 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.
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So Exod. 15. NONLATINALPHABET A man of warre. A man NONLATINALPHABET, for excellency, the second person in Trinity, Angelus Domini, and Dominus Angelorum, The Angell of the Lord, nay, the Lord of Angels: for so in two neighbouring verses is Christ termed, The Angell of the Lord,
So Exod 15. A man of war. A man, for excellency, the second person in Trinity, Angelus Domini, and Dominus Angels, The Angel of the Lord, nay, the Lord of Angels: for so in two neighbouring Verses is christ termed, The Angel of the Lord,
of whom, as it was sayd of Heraclitus: NONLATINALPHABET NONLATINALPHABET, — One man to mee as three thousand, & they that are numberlesse, as no man to mee.
of whom, as it was said of Heraclitus:, — One man to me as three thousand, & they that Are numberless, as no man to me.
This man has restored saluation to vs, by so louingly and mercifully dying for vs, that we for euer might liue and raigne with him, and this is this Rabboni. Secondly, one woman:
This man has restored salvation to us, by so lovingly and mercifully dying for us, that we for ever might live and Reign with him, and this is this Rabboni. Secondly, one woman:
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Mary Magdalen, a noble woman, one of the bloud-royall of the Tribe of Iudah, sister to Lazarus and Martha, which three diuided the Inheritance from their father Syrus .
Marry Magdalen, a noble woman, one of the Blood royal of the Tribe of Iudah, sister to Lazarus and Martha, which three divided the Inheritance from their father Syrus.
To Martha fell Bethanie, not far from Hierusalem, where Lazarus was raised out of his graue by Iesus, where Christ out of the Mount Oliuet ascended vp to Heauen:
To Martha fell Bethany, not Far from Jerusalem, where Lazarus was raised out of his graven by Iesus, where christ out of the Mount Olivet ascended up to Heaven:
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the vnprizeable loue of the one to the other. (To let that passe, many sinnes bee forgiuen her, there was Christs loue to her, for she loued much, there was her loue to Christ: ) But this: to the poynt:
the vnprizeable love of the one to the other. (To let that pass, many Sins be forgiven her, there was Christ love to her, for she loved much, there was her love to christ:) But this: to the point:
to tell the Disciples, and euen to preach like that blessed Cohêleth, a shee-Preacher, the resurrection of this Rabboni, in so soone returning, staying, standing at the Tombe, in weeping,
to tell the Disciples, and even to preach like that blessed Cohêleth, a shee-Preacher, the resurrection of this Rabboni, in so soon returning, staying, standing At the Tomb, in weeping,
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and wailing, and howling for his losse, in vigilantly looking and searching her lost Lord; neuer linning, vntill shee had found him whom her soule loued.
and wailing, and howling for his loss, in vigilantly looking and searching her lost Lord; never linning, until she had found him whom her soul loved.
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her loue to him, in calling him Rabboni. NONLATINALPHABET, wee may terme them, Nobile par, a paire of sweet Turtle Doues, true Louers indeede, Louers in life,
her love to him, in calling him Rabboni., we may term them, Noble par, a pair of sweet Turtle Dove, true Lovers indeed, Lovers in life,
And here is that pugillus farinae in hydria: The widdowes handfull of meale in the barrell, which the Lord God our heauenly Eliah, or El-iah increase to the feeding of all our soules,
And Here is that pugillus farinae in hydria: The widow's handful of meal in the barrel, which the Lord God our heavenly Elijah, or Elijah increase to the feeding of all our Souls,
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vntill (as in that Text) the raine doe fall, that is, some others sweeter and selecter doctrine doe drop on you, as the deaw, as the showre vpon the herb,
until (as in that Text) the rain do fallen, that is, Some Others Sweeten and selecter Doctrine do drop on you, as the dew, as the shower upon the herb,
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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.
and chirp and carol out their praises to God Almighty, as rendering their dutiful devotions and thanks unto the Lord, who thus reflects the beams of the Sun upon them.
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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.
Shee Goes wringing her myrrh-dropping fingers, being robbed by the Sabeans, the cursed Iewes, of her priceless pearl, the signet of her own right hand, Iesus her Saviour, whom she tendered and loved as the apple of her eye, she is grown Ecstatical, entranced, in a deliquium, a swoon, ready to fallen, ready to die.
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:
After her running to and from, her timorous heart, throbbing & panting within her, with her journeying and grieving, her seeking and sighing, she At length Takes up her Inn, At the tomb of Iesus, the Host of the house of Israel, and there thinks to refresh and recover her pining consumed soul with her restauratiue wonted Manna, the bred that Come down from heaven:
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.
She, no lost sheep, seeks the lost shepherd of her soul, she disburses many a brinish silver drop, many a salt tear that drilled down her cheeks, 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,
Was it I pray you, to mollify the earth, which, as she Thought, was grown obdurate, hardhearted, in so soon delivering up her Lord, in retaining and keeping him no longer? or Else did she, trow ye, bedew the earth in thankfulness,
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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,
as having carried these hallowed feet of his, and having born her own defiled feet unto the sacred Temple, the presence-chamber of the King of Kings, where Iesus powerfully preached,
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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.
and she her self was happily converted? No, no: Rachel mourned for her lost Lord, and would not be comforted, Because he was not. And thus she mones.
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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 Sunshine brightnesse neuer yet could brooke any impiety or impurity.
whose fiue wounds were as them fiue Cities of refuge unto me, who so often fled from his sacred presence to do the works of darkness, whose Sunshine brightness never yet could brook any impiety or impurity.
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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.
Alas, what good can I enjoy on earth without thee? and what good shall I not enjoy in Heaven with thee? For with thee is the wellspring of life, & in thy Light shall we see Light, the Light of that Celestial Goshen. Oh call me no more Naomi, no more Marry, but Marah, Bitterness: Lam. 3.15. He hath filled me with bitterness, and made my soul drunk with wormwood.
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, NONLATINALPHABET, Lord giue vs euermore of this bread, Praeda canum lepus est, vastos non implet hiatus.
Marcus Hermit, in his book De Lege Spiritual, Wormwood is good for ill stomachs, (and so for good no question) it will stir up still a Far more eager appetite in me to desire christ Iesus, the hidden manna,, Lord give us evermore of this bred, Praeda Dogs lepus est, vastos non Implet hiatus.
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,
she wept not with those indiscreet women, for Thammuz, which, as Some write, was a brazen Image with leaden eyes, which being melted with heat, seemed to weep,
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but after, she betters her stile, They haue taken away my Lord: And this is sutable to that of Christ, in calling her first NONLATINALPHABET, woman, then after that, Mary.
but After, she betters her style, They have taken away my Lord: And this is suitable to that of christ, in calling her First, woman, then After that, Marry.
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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.
Secondly, she ran back for them, and no question, though they ran hard, and John outran Peter, yet she ran very hard too, almost as soon there as they.
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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;
and John, the Disciple who is said to be the best Beloved of the Lord, Cubicularius Domini, the Chamberlain of Iesus, as S. Cyprian say, to whom christ commended, Thalamum humanitatis the Bedchamber of his humanity; his mother;
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:
oportet Mary stantem flere, stantem Mori, It behooves Marry to stand to her tears, I (as Vespasian said At his death of an Emperor) to die standing. Stetit, she stood:
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.
Marry comes First, early, while yet it was dark, like a Manna - gatherer, very early, to find him happily out, whom her soul, I say, affected and embraced so much.
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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.
nor any slumber to her eye lids, in musing of him, who is the Keeper of Israel, that neither Slumbereth nor Sleepeth, but watches over hers and all our Souls.
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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.
The watchmen can tell her no tidings of him, she asked the two Angels in linen, the one sitting At the head, the other At the feet, where the body of Iesus had lain.
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 <2^PAGES^MISSING> all our hearts:
Those Nightingales, that were making of their nests, and singing At the Sepulcher of Orpheus, that heavenly Orpheus, our Saviour Iesus. The Angels she sought not, but <2^PAGES^MISSING> 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.
Oh fountain o• these gardens, o well of living waters, o the springs of Lebanon water and moisten, o Lord, with thy special grace, these Gifts and heavenly Virtues of thine own plantation.
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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.
This word in the plural number denotes out unto us, both the Multiplicity and excellency of God's graces, wherewith from his heavenly Exchequer, he in mercy and bounty does enrich us
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Well, Mary enquires of Iesus himself, whether he knew where Iesus was, and shee cals him NONLATINALPHABET, Lord, which S. Hierom seemes to tax in way of dispute,
Well, Marry enquires of Iesus himself, whither he knew where Iesus was, and she calls him, Lord, which S. Hieronymus seems to Tax in Way of dispute,
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,
or Else, as S. Augustine, Prophêtat & nescit quando dicit Domine, This was in a Prophetic strain, by a heavenly Enthousiasme, calling him Lord, who was Lord indeed, who hath upon his garment,
and on his thigh, a name written, King of Kings, and Lord of Lords. But sure it is no more then thus, NONLATINALPHABET, Cyr, or Sir, write it as you list: as if on this manner.
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.
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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
O my deer and gentle Sir, good Gardiner, Thou seemest to be the Keeper of this garden, where the love of my soul was laid, where he was interred, Petra in Petra, Novus in
<2^PAGES^MISSING> 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.
<2^PAGES^MISSING> Nor was she like to timorous Nicodemus, that Come to see our Saviour by night, no beameling of heavenly boldness illustrating his too too darkened soul.
Nor was she like to Ioseph of Arimathia, NONLATINALPHABET, the Counsellour, who secretly, for feare of the Iewes, begged of Pilate the body of Iesus: but she,
Nor was she like to Ioseph of Arimathea,, the Counselor, who secretly, for Fear 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,
like an heroic Spirit, steeled and maled with a manly resolution, she fears not death it self, maugre the breards of all them that may stand in opposition, in despite of all affronts, Ego Ilum tollam, I will take him away, and will never basely beg any other help,
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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,
Ego Ilum tollam. Lo Here a resolute new S. Christopher. Quam non mille modi mortis, etc., As Lucan of Scaeva, that valiant Soldier of Caesar, so we may say of her, She feared not a thousand sorts of death, to loose her dearest life for him, in whom she lived,
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.
No man, but would rather have imagined Marry her self had been the Gardener, who with the full bottles of her heart, the water pots of her head, her eyes, did all to bewater that garden.
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:
But as S. Chrysostom Says, out of a singular and deep affection, and compassion, he utters out this one word, Marry. The only Electuary and Cordial, the Ros Solis, to recover her drooping and dying soul:
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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,
Marry. Unto whom she turning with an open and a nimble ear, for the touch of such a heavenly string, with a lively alacrity and cheerfulness of Spirit, having thus herd his sweet and gracious voice, in terming her Marry, she out of a singular, dutiful,
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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.
for thou hast god the birthright, and the blessing, for thou art the Firstbegotten, Alpha & Omega, the Beginning and the Ending, and God blessed for evermore.
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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.
and so for all, who claim an Interest in thy priceless drops of blood, the true Purgatory, that purges our Consciences from dead works, to serve the living God.
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
What? do I hear the sweet voice of my heavenly Iacob? calling me Marry, out of his mercy? o then let me return back the drops of my dearest love and dutifulness, and acknowledge
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O well-deseruing duty vnto an all-meriting loue, garded with Gods especiall grace, vshered on by faith, attended with singular affection, deuotion, admiration:
Oh well-deserving duty unto an all-meriting love, guarded with God's especial grace, ushered on by faith, attended with singular affection, devotion, admiration:
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,
she that is now christ Iesus his Follower, his Retainer, was erewhile Satan servitor, the daughter of darkness, very loath to have been seen in committing the Deeds of darkness,
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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:
with S. Basils Virgae, she dreaded the sighed of holy Angels, and the Souls of Saints departed, who (if they see) might mourn At her unchaste and lewd misdemeanour:
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.
O blessed, and evermore blessed be God, in that like Marcus Curtius, she was not hurried headlong into the gulf, the bottomless pit, Tsalmâueth Beershacatb, the shadow of death, the fountain of destruction, where there is weeping and gnashing of teeth.
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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.
as white as that snow in Salmon, if we return to him by weeping Cross, and bathe our selves in Bethesda, the tears of true Repentance, the sacred pool 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,
Marry Magdalen, while she was plunged in the midst of mare mortuum, the dead sea of her misdeeds, acknowledged not this blessed Rabboni. But After her heavenly retired thoughts, her deep and serious consideration of that Legion, wherewith she had been possessed, the talon of led wherewith her soul was burdened, her infinite Sins she had committed ▪ her good and gracious God she had displeased, the terrors of Eternal death she had deserved,
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,
even her relenting tears, the Sweetest Wine and Hypocras of Angels, the sad and dreary drops that pierce the Following Rock, CHRIST JESUS, which make him supple,
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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,
See now how this new Convert puts on now a new livery, she that before stood in defiance of Iesus, and scorned to have the title and name of any of his mean, despised Followers,
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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.
now happily challenges him to be her Master, and Lord, and calls him by the name of Rabboni: lo Here is the Saving power of him who is mighty to save.
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We will sing an NONLATINALPHABET, a song of victory and triumph vnto God, All glory vnto him, who curbs in and martingales Iobs proud Horse, so that hee cannot fling and yerke out at his pleasure:
We will sing an, a song of victory and triumph unto God, All glory unto him, who curbs in and martingales Jobs proud Horse, so that he cannot fling and yerk out At his pleasure:
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who bindes the strong man, who rebates and duls the edge of Satans fury, who stints his malice, who limits his power, who cancels this huge Ocean, with a Gnadth po, hitherto shalt thou come,
who binds the strong man, who rebates and duls the edge of Satan fury, who stints his malice, who Limits his power, who cancels this huge Ocean, with a Gnadth po, hitherto shalt thou come,
nay more, without the Diuine Prouidence & Permission, he hath not so much power, as ouer the bristle of a Swine, Porcorum setae, the very bristles of Hogs, are numbred to God, that heauenly Arithmetician,
nay more, without the Divine Providence & Permission, he hath not so much power, as over the bristle of a Swine, Porcorum setae, the very bristles of Hogs, Are numbered to God, that heavenly Arithmetician,
This blessed woman being of the seed of that more blessed woman, or of that man, who is God blessed for euermore ( Cuius sanguis prius profuit quam fuit ) by a powerfull faith did, as it were, break his head, did stop the mouth of this roring Lyon, Heb. 11.33. Shee, though once a publike and notorious sinner, a stigmaticke, branded, a marked sinner with murderous Cain, she now shakes hands with all her old and sweetest embracements:
This blessed woman being of the seed of that more blessed woman, or of that man, who is God blessed for evermore (Cuius sanguis prius profuit quam fuit) by a powerful faith did, as it were, break his head, did stop the Mouth of this roaring lion, Hebrew 11.33. Shee, though once a public and notorious sinner, a stigmatic, branded, a marked sinner with murderous Cain, she now shakes hands with all her old and Sweetest embracements:
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she refuses to bee called the darling daughter of the world, chusing rather to suffer a short affliction, to endure a hard penance with the children of God,
she refuses to be called the darling daughter of the world, choosing rather to suffer a short affliction, to endure a hard penance with the children of God,
and take away the rancknesse and rottennesse of her sins, from the sacred nostrils of her Sauiour Iesus, shee comes to Simon the Pharisies house, who had enuited Iesus, as a guest, to take repast with him, shee comes trembling,
and take away the rancknesse and rottenness of her Sins, from the sacred nostrils of her Saviour Iesus, she comes to Simon the Pharisees house, who had enuited Iesus, as a guest, to take repast with him, she comes trembling,
and blushing, and crouching, and blubbring, to the table where Iesus was sit downe, she came quiuering behinde that Lord, that saw her well enough, shee did her decent obeysance, she bowing downe her selfe, began to kisse the feet of her deare Sauiour,
and blushing, and crouching, and blubbering, to the table where Iesus was fit down, she Come quivering behind that Lord, that saw her well enough, she did her decent obeisance, she bowing down her self, began to kiss the feet of her deer Saviour,
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and to wash them with her teares (the liuely expression of her penitence and penance) and shee wipes them cleane with her disheueld locks, that she had layd out before for lewd enticements:
and to wash them with her tears (the lively expression of her penitence and penance) and she wipes them clean with her disheueld locks, that she had laid out before for lewd enticements:
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Quod membra tot olocausta: Euery limbe that shee had lent before to sinne, now shee makes an Holocaust, a sweet burnt Sacrifice to Christ: Her Teares are her best Aduocates and Proctours, to plead for mercy and remission before the Throne of grace.
Quod membra tot olocausta: Every limb that she had lent before to sin, now she makes an Holocaust, a sweet burned Sacrifice to christ: Her Tears Are her best Advocates and Proctors, to plead for mercy and remission before the Throne of grace.
Neuer a word she spake, for shee knew it was vnto the Word, who knew her speech that was retired into her inner Cabinet, the priuate with-drawing chamber of her heart.
Never a word she spoke, for she knew it was unto the Word, who knew her speech that was retired into her inner Cabinet, the private withdrawing chamber of her heart.
And more, lest the sacred feet of Iesus, should seeme vnto the dissembling Pharisies, to take a taint, to receiue the least pollution by her sinnefull teares, the pudled water of her infected heart, her soule that had the crimson graine and dye of all iniquity,
And more, lest the sacred feet of Iesus, should seem unto the dissembling Pharisees, to take a taint, to receive the least pollution by her sinful tears, the puddled water of her infected heart, her soul that had the crimson grain and die of all iniquity,
and in another place, she powred oyntment on his sacred head, an oyntment of so much worth, that Iudas the Treasurer, the Bearer of the burse, repined (but in an easily-detected policy) with a Quanto melius, How much better had this been sold for three hundred pence,
and in Another place, she poured ointment on his sacred head, an ointment of so much worth, that Iudas the Treasurer, the Bearer of the burse, repined (but in an easily-detected policy) with a Quanto Better, How much better had this been sold for three hundred pence,
but for enriching of himselfe, by vnlawfully detaining the almes of the poore, for hee carryed the bagge, NONLATINALPHABET, the purse, or tongue (the word of the Euangelist) for that was it, hee thought would alway speake for him:
but for enriching of himself, by unlawfully detaining the alms of the poor, for he carried the bag,, the purse, or tongue (the word of the Evangelist) for that was it, he Thought would always speak for him:
but more liuely to expresse her thankfulnesse, for he was he, of whom the Spouse speaketh Cant. 5.16. vecullo macomaddim, hee is wholly delectable, nothing but sweetnesse it selfe.
but more lively to express her thankfulness, for he was he, of whom the Spouse speaks Cant 5.16. vecullo macomaddim, he is wholly delectable, nothing but sweetness it self.
<2^PAGES^MISSING> tent Beleeuer) is sufficient to wash away the magnitude and multitude of all thy sinnes, bee they neuer so mighty, bee they neuer so many:
<2^PAGES^MISSING> tent Believer) is sufficient to wash away the magnitude and multitude of all thy Sins, be they never so mighty, be they never so many:
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For great sinnes, he is a God of great mercy, and for many sinnes, hee is a God of much mercy, of manifold compassion. One grape of the clusters of the vine of Engaddi, is able to cheere and reuiue thy swounding and dying heart. One glance of fauor, one glimpse of mercy is enough.
For great Sins, he is a God of great mercy, and for many Sins, he is a God of much mercy, of manifold compassion. One grape of the clusters of the vine of Engedi, is able to cheer and revive thy swooning and dying heart. One glance of favour, one glimpse of mercy is enough.
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;
Misericordia est miserorum chorda, say Urban, Mercy is the line or cord, by which wretched Souls Are haled up (with Ieremy) out of the dungeon of iniquity and misery;
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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,
for whom the Lord loves once, he loves to the end, the gates of hell shall never prevail against them, the deer Elect of God shall stand fast for ever,
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:
yet At the length, as plants that seemed withered and dead, in that dull and down-look of winter, (as that Father terms it) have new life infused into them, by the blessed rays of the Sun, when the quickening spring does once put in:
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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,
so the deer Elect, they have their blessed spring and sunshine of grace, to revive (as it were) their drooping & languishing Souls, to make them flourish,
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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 that poor remainder, that small spark of faith covered in cold embers, interred (as it were) in the Sepulcher of their hearts, shall once be raked up again ▪ and kindled,
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:
and withal, the rigour of the Law, the Judgments of her God, and so winds up a weak conclusion, otherwise then that in S. Paul, Rom. 11. for that is a conclusion of mercy, Conclusit Deus omnes in incredulitate, vt omnium misereatur:
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That her name was Legion, and that Elgibbor, 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 her name was Legion, and that Elgibbor, or Gabriel himself, the God of strength and power, was unable to dispossess Zabûlus, that subtle Serpent, who was more subtle then all the beasts of the field:
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Thus formes he from hence a sophisticall inference, a cunning conclusion, derogatory to true Diuinity, that notorious sinners are neuer to expect for mercy.
Thus forms he from hence a sophistical Inference, a cunning conclusion, derogatory to true Divinity, that notorious Sinners Are never to expect for mercy.
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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:
But as S. Ambrose, seeing S. Augustine to be too nimble a Disputant, and too much skilled in sophistry, caused this to be sung in the Litanies, A Logica Augustini Libera nos Domine:
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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,
how with this Logic, this great Engineer of Arguments, accosts and sets upon the soul of devout S. Bernard, when the agony and pangs of death were on him, a little before his soul and body, these two Friends of long acquaintance, did take their last leave one of Another, (yet not last,
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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.
if we have an eye to the resurrection, At the latter day.) Thus the devil, the great Iempter, appearing to him, did accuse him, saying, He had no title nor Interest, he could make no plea nor challenge to the Kingdom of Eternal bliss.
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,
I built no such Babel, which will come tumbling down upon my own head, but Iesus my Saviour (whose divine power, the true Ubiquitary, is now present with,
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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:
and assistant unto me) hath taken possession of Heaven by a double right, Iure hereditatis, and Iure redemptionis, by right of inheritance, and by right of redemption:
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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 by the other, in regard of his death & passion, & of his redemption, he hath purchased and obtained Heaven for me, and for every penitent Believer: At which words Satan departed.
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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,
like Babilas the Martyr, he uttering these his last words, the upshot of his life, them words of that Negnim zemiroth, the sweet Singer of Israel. Now, o my Soul, return unto thy rest, for the Lord hath blessed thee, he hath Delivered thy soul from death, thine eyes from tears,
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 :
Oh let us all return with Marry Magdalen, with penitential tears, unto this blessed Rabboni, who cries to us for to return, Shuui, shuui, hashullammith, shuui, shuui:
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.
And if so be we turn unto the Lord, he will accept of our Penitency, (for he bottles up all our tears) and he will receive us into mercy, the Mercies of our God shall embrace us on every side.
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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;
the Birthday of our regeneration, the Supersedeas of all our spiritual debts, the heavenly Iordan, to bathe and wash the leprosy of our Souls and bodies;
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it is the NONLATINALPHABET, 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, an house of physic for every sick soul, the Hospital or Inn of the good Samaritan, the physician of our Souls, where the wine and oil of consolation is;
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,
for them that turn to thee, & turn us, o good Lord, with Marry Magdalen, so shall we be turned unto thee, o Rabboni: for we persuade our Souls, that if our Sins 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:
then those of Marry Magdalene, yet thou in mercy Wouldst raze them all out of thy book of Items. And for this, I beseech you read that heavenly & comfortable book of Fulgentius forementioned, to Venantia of penitence and retribution:
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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:
The Lord hath his own peculiar times and places, of gathering together that which was scattered, of bringing home the lost sheep upon his own shoulders, to the heavenly fold:
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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,
was their not a heavenly trap laid, by this Rabboni, our Lord and Saviour Iesus, to catch this Courtier in? to make a Courtier a true Convert? (A thing, Some will say, something rare:) Yet surely, there be many Courtiers very holy, religious,
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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:
christ Iesus, with his heavenly Gospel in, his powerful preaching, caught this notorious sinner, Marry Magdalen. Penalty always follows not immediately, nor falls upon the neck of impiety:
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of Cutters, and Swash-bucklers, and prophane persons, were made Captaines ouer the Host of Israel, Successours of that NONLATINALPHABET, the cheefe Shepheard
of Cutters, and Swashbucklers, and profane Persons, were made Captains over the Host of Israel, Successors of that, the chief Shepherd
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,
nay too often, loathing that Celestial Manna, surfeiting on pleasancies, calling rather for the cucumbers, the onions, the garlic, the fleshpots of Egypt, wherein is nought,
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:
but Mors in olla, Death in the pot, o thou man of God, I say my pen is too unfit a pencil, to limb forth thy praise, to describe thy glory, excellency, and perfection:
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.
as white as snow in Salmon, that so thou graciously Mayest accept of this my meaner sacrifice, in my Thought and speech of thee Oh Lord Rabboni, wishing my very heart and soul were made an Holocaust, burned in fervent devotion unto thy most sacred service.
The tongue is either NONLATINALPHABET, or NONLATINALPHABET, cauod, or chalon, either a mans glory, his grace, or his greefe, either his renowne, or his reproch. Heere Mary awakes her glory;
The tongue is either, or, Caused, or chalon, either a men glory, his grace, or his grief, either his renown, or his reproach. Here Marry awakes her glory;
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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,
This is the dropping of the word, Ezekiel 20. And thus Says Job, super Illos stillabat eloquium meum, my talk dropped upon them, Job 29. Thus Marry becomes an excellent Scholar of so worthy a Tutor, she speaks but one word,
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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;
List, o list, unto her heavenly tang, her Sweetest strain, see how divinely she runs descant, Here is the curious Diapasωn of her soul, which harmony falls not under the censure of every Vulgar untutored ear;
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 ;
for this heavenly name compriseth all the names of christ, as he is Iesus a Saviour, christ the Anointed, Gnimmanuel, God with us, etc. In all these is he Mary's, and our Rabboni, Mel in over, melos in Aure, Jubilus in cord;
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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.
He it is, who After the striking with the divine finger of affliction, begets true concord and reconciliation between God and us Harken, I pray, attentively to her insinuated division.
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,
Where hast thou Harboured and lodged all this while? O thou precious Balm of Gilead, why wast thou thus long locked up from thy true Love, from my sad soul, all all forlorn and wounded,
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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 gashed with grief? Thou, whose lively Idaea, divine character, and fair feature, my soul hath copied out of my Senses, that were the First Penmen of thy perfections (blessed in that they have seen thee,
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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,
then that which thine own pure hands did reach unto Agbarus King of Edessa, impressed on the handkerchief, (if credence may be given unto that:) Oh my Lord, whom I have ever Set as a seal upon my heart,
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.
Where wast thou, o good Lord? Whither wandredst thou out of thy new Sepulcher? What sacrilegious impious hands did steal thee away? Or didst thou, by thy Divinity, steal thy self away? For sure I deem it an omnipotent, divine, no humane hand took thee away.
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,
Thou art the Manna, Angels food, the food I fed upon, I feed upon, my daily bred, my supersubstantial bred, my To morrow bred, my bred that lasts for ever, the bred which I most now hunger After,
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'll never wear any other livery, but christ Iesus our Saviour's crimson one, for he it is that Come from Edom, with read garments from Bozrah, who treads the winepress of God's wrath alone:
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 ;
thorough all the craggy, thorny, steepy places of this world, thorough thick and thin, I will be Another Ionathan, whose soul shall ever be souldred and glued unto thee, o thou the Eternal David;
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O my Prince, my Preist, my Pastour, my Master, my Physician, my Redeemer, my Sauiour, my Protectour, my Tutour and Guardian, still be thou present, ô Lord with mee,
Oh my Prince, my Priest, my Pastor, my Master, my physician, my Redeemer, my Saviour, my Protector, my Tutor and Guardian, still be thou present, o Lord with me,
Lo, I haue begun to serue thee, a meere vassall vnto Legion before, a vessell of dishonour, a true Haemeroissa, who had had an euerlasting bloudy issue, but for thee the truest Haematites, whom I but touching by the hand of faith (euen the hemme onely of thy garment) must acknowledge to be my Raphael, my medicinall curing God.
Lo, I have begun to serve thee, a mere vassal unto Legion before, a vessel of dishonour, a true Haemeroissa, who had had an everlasting bloody issue, but for thee the Truest Haematites, whom I but touching by the hand of faith (even the hem only of thy garment) must acknowledge to be my Raphael, my medicinal curing God.
O thou Solace of my disconsolate soule, thou great Preseruer of men, thou Easer of the fretting yoke of all bondage, thou Master, thou Frend, thou Father vnto all seruants,
Oh thou Solace of my disconsolate soul, thou great Preserver of men, thou Easer of the fretting yoke of all bondage, thou Master, thou Friend, thou Father unto all Servants,
but slaues, for mee the Gally slaue of sinne and Satan once, still, ô still, let me be thy seruant, thy Mary, and and still and euer shalt thou bee my Rabboni.
but slaves, for me the Galley slave of sin and Satan once, still, o still, let me be thy servant, thy Marry, and and still and ever shalt thou be my Rabboni.
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So that the Iewes, in the Captiuity, forgat their owne natiue Hebrew tongue, & brought in another tongue into Palestina, the Chaldaean and Syriacke tongue, which was much vsed in Christs time:
So that the Iewes, in the Captivity, forgot their own native Hebrew tongue, & brought in Another tongue into Palestine, the Chaldaean and Syriacke tongue, which was much used in Christ time:
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So Christs word vpon the Altar of the Crosse Sabactani, hast thou forsaken mee, Mat. 27. was Syriac: which Dauid in the 22. Psal. hath Gnasabtani: and thus Abba, Hacaldemo, Moranetho, or Maranatha, in Hebrew, Adonenu bo our Lord comes,
So Christ word upon the Altar of the Cross Sabactani, hast thou forsaken me, Mathew 27. was Syriac: which David in the 22. Psalm hath Gnasabtani: and thus Abba, Hacaldemo, Moranetho, or Maranatha, in Hebrew, Adonenu Bo our Lord comes,
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the first is a Lord, Father of his Family, or Children, hauing sole true iust dominion ouer all. (From whence that word is deriu'd and fet, NONLATINALPHABET to be dominêring Lords ouer Gods Inheritance, to vsurpe authority and domination ouer the flocke of Christ:
the First is a Lord, Father of his Family, or Children, having sole true just dominion over all. (From whence that word is derived and fetched, to be dominêring lords over God's Inheritance, to usurp Authority and domination over the flock of christ:
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S. Pauls word Maranatha, comes of Mar, or Maran, Dominus, a Lord, and atha venit, commeth, that is, the Lord comes (whose seruants we either are or should bee) and brings a malediction or curse vpon vs. It is a word of cursing and Imprecation,
S. Paul's word Maranatha, comes of Mar, or Maran, Dominus, a Lord, and Atha venit, comes, that is, the Lord comes (whose Servants we either Are or should be) and brings a malediction or curse upon us It is a word of cursing and Imprecation,
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Thus were the learned Iewes called Rabbies, or Rabbins, Esa. 19. Veijslach lachem moshiang varau. He shall send the Aegyptians a Sauiour, a great man, and shall deliuer them:
Thus were the learned Iewes called Rabbies, or Rabbis, Isaiah 19. Veijslach lachem moshiang varau. He shall send the egyptians a Saviour, a great man, and shall deliver them:
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Ier. 50. Call vp the Archers against Babell, the word for Archers is there Rabbim, that is, they that haue a great deale of knowledge and singular skill to shoot,
Jeremiah 50. Call up the Archers against Babel, the word for Archers is there Rabbis, that is, they that have a great deal of knowledge and singular skill to shoot,
and Physitions of no value, Iob 16.2. and Iob. He it is that forgiueth all thy sinnes, and healeth all thine infirmities, Psal. 103.3. a Psalme of vnspeakable comfort.
and Physicians of no valve, Job 16.2. and Job He it is that forgives all thy Sins, and heals all thine infirmities, Psalm 103.3. a Psalm of unspeakable Comfort.
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He, as S. Bernard saith, hath both pretiosas & speciosas medicinas, both good and goodly, costly and cordiall physicke, profitable for sanity, delectable for sight, sweet for the taste.
He, as S. Bernard Says, hath both pretiosas & speciosas medicinas, both good and goodly, costly and cordial physic, profitable for sanity, delectable for sighed, sweet for the taste.
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O let vs pray vnto God in his name, and pray to him, who is our Mediatour and onely Sauiour, God and Man, and so let vs liue that wee be not separated with the Goats on the left hand.
O let us pray unto God in his name, and pray to him, who is our Mediator and only Saviour, God and Man, and so let us live that we be not separated with the Goats on the left hand.
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Lord giue vs this true circumcision of the heart, in the spirit, (not in the letter) whose praise is not of men, but of God, Rom. 2.29. Hee is called in Bonauent. lib. de ligno vitae superessentialis radius, & radius fontalis. The Headspring Beame whose being is aboue all being.
Lord give us this true circumcision of the heart, in the Spirit, (not in the Letter) whose praise is not of men, but of God, Rom. 2.29. He is called in Bonaventure. lib. de ligno vitae superessentialis radius, & radius fontalis. The Headspring Beam whose being is above all being.
for a kingdome diuided against it selfe cannot stand, Si nos non credamus Christi miraculis en nos facti sumus miraculum, If we beleeue not the miracles of Christ,
for a Kingdom divided against it self cannot stand, Si nos non Credamus Christ miraculis en nos facti sumus miraculum, If we believe not the Miracles of christ,
He is called by Sibylla NONLATINALPHABET the Fish, in a riddle and darke saying, according to the fiue letters NONLATINALPHABET, Iesus Christ the Sonne of God the Sauiour:
He is called by Sibylla the Fish, in a riddle and dark saying, according to the fiue letters, Iesus christ the Son of God the Saviour:
and Cochmah the wisedome of Cheter, God the Father; for so the Thargum Hierosolimitan beginnes at the beginning of Genesis, Becochmah Breshith Barah Elohim:
and Cochmah the Wisdom of Cheter, God the Father; for so the Targum Hierosolimitan begins At the beginning of Genesis, Becochmah Genesis Barah Elohim:
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 NONLATINALPHABET the cheefe Shepheard of the sheepe in 1 Pet. 5.4. The Bishop of our soules, 1 Pet. 2. and the last.
Thou art that sheep, that Lamb. The Pascal Lamb on earth: that Lamb to whose supper we shall be invited to in heaven, Reuelat. 19.1. He is called the chief Shepherd of the sheep in 1 Pet. 5.4. The Bishop of our Souls, 1 Pet. 2. and the last.
In his conception, by the spirits ouer-shadowing of the pure Virgin Marie: who can declare his Generation? Borne NONLATINALPHABET, of the purest & inculpable bloud of the Virgin Mary: if, that his title be not too great.
In his conception, by the spirits overshadowing of the pure Virgae Marry: who can declare his Generation? Born, of the Purest & inculpable blood of the Virgae Marry: if, that his title be not too great.
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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,
and After this our wretched life, wherein we too much Are Servants unto Sin and Satan, draw us After thee, (for to that end, thou, o Lord, art lifted up) grant that we may follow thee our Master, follow thee the Lamb, where ever thou goest,
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Some will haue Magister of NONLATINALPHABET, the greatest, so your eminent personages and Magistrates are called NONLATINALPHABET, the Great Ones. In all these regards Christ may be called Master.
some will have Magister of, the greatest, so your eminent Personages and Magistrates Are called, the Great Ones. In all these regards christ may be called Master.
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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,
and Maker. 3. As her gracious and tender-hearted Father, her Abrek, Father and King, or tender Father, which word was cried before Ioseph, Gen. 41. 4. And lastly,
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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,
Thus Iesus, by his words, and by his special grace, Come and rested under her blessed Bower & Vine, the hallowed and consecrated Tabernacle of her soul,
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as hee doth to all his holy Elect, NONLATINALPHABET, Reuel. 7. he shall dwell, or take vp his tabernacle in them: NONLATINALPHABET, Ioh. 14.23. NONLATINALPHABET, 1 Ioh. Ep. 3.24.
as he does to all his holy Elect,, Revel. 7. he shall dwell, or take up his tabernacle in them:, John 14.23., 1 John Epistle 3.24.
Againe, - NONLATINALPHABET, Hee will come in and sup with them, Reuel. 3.20. I, and more then this, NONLATINALPHABET, 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;
Again, -, He will come in and sup with them, Revel. 3.20. I, and more then this,, he will wait At the table of eternity on them, serve them, be their Minister, their Servant, Luk. 12. He will be a Servant unto his Servants;
Thus, Da Magistrum may rightly be spoke of this Rabboni. Thus S. Augustine in that Tractate of the Master, a Dialogue betweene himselfe and Adeodatus, where hee teaches him the elements of learning,
Thus, Dam Magistrum may rightly be spoke of this Rabboni. Thus S. Augustine in that Tractate of the Master, a Dialogue between himself and Adeodatus, where he Teaches him the elements of learning,
for signes, syllables, words, at length in the close of that booke he concludes, that in vaine he teaches his sonne Adeodatus, except he be instructed & taught of the Lord.
for Signs, syllables, words, At length in the close of that book he concludes, that in vain he Teaches his son Adeodatus, except he be instructed & taught of the Lord.
There is no Rabbi, or Master, to teach a man true wisedome, but God, according to that in the Gospell, one is your Master, Christ. Who, I say, was euer wise, Siue latens in vtero, siue vagiens in praesepio:
There is no Rabbi, or Master, to teach a man true Wisdom, but God, according to that in the Gospel, one is your Master, christ. Who, I say, was ever wise, Siue latens in vtero, siue vagiens in praesepio:
commending vnto the Church of Magnesium, that young Teacher, yet of rare and almost vnparralleld worth, Damaeus, or Damas: Instancing a great wisdome to bee in Daniel, detecting at twelue yeeres of age, the vnlawfull lust and plot of the two Seniours:
commending unto the Church of Magnesium, that young Teacher, yet of rare and almost vnparralleld worth, Damaeus, or Damas: Instancing a great Wisdom to be in daniel, detecting At twelue Years of age, the unlawful lust and plot of the two Seniors:
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In Samuel, who very young, taxed olde Eli, being ninety yeeres of age, for winking at the wickednesse and outrage of his two vngracious sonnes, Hophni and Phineas : he but remissely taxing them.
In Samuel, who very young, taxed old Eli, being ninety Years of age, for winking At the wickedness and outrage of his two ungracious Sons, Hophni and Phinehas: he but remissly taxing them.
And this ought to be the barre, cancell and limit of our too scrutinous nature, which often will assay to plummet the fathomlesse and bottomlesse sea of Gods most secret and hidden actions, intentions, presciences, predestinations, reprobations, determinations, and daily iudgements:
And this ought to be the bar, cancel and limit of our too scrutinous nature, which often will assay to plummet the fathomless and bottomless sea of God's most secret and hidden actions, intentions, presciences, predestinations, reprobations, determinations, and daily Judgments:
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whereas wee should say with S. Ambrose, — diuinely treating of these needlesse scrutinies, — Tutum est nescire quod tegitur, non intelligimus iudicantem, sed videmus operantem :
whereas we should say with S. Ambrose, — divinely treating of these needless Scrutinies, — Tutum est Not know quod tegitur, non intelligimus iudicantem, sed Videmus operantem:
yet hee confesseth of himselfe, that hee was — NONLATINALPHABET, more foolish then any man, and not to haue the vnderstanding of a man in him, Prou. 30.2.
yet he Confesses of himself, that he was —, more foolish then any man, and not to have the understanding of a man in him, Prou. 30.2.
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and when it lusteth, euen Integrally, by diuine infusion, without admixtion of errour, as in Salomon, when hee writ the books of Misthle, Shir-ha-shirim, and Cohêleth, and so in all the sacred Pen-men of the Scriptures, who were the Amanuenses, the Secretaries of the Holy Ghost.
and when it Lusteth, even Integrally, by divine infusion, without admixtion of error, as in Solomon, when he writ the books of Misthle, Shir-ha-shirim, and Cohêleth, and so in all the sacred Penmen of the Scriptures, who were the Amanuenses, the Secretary's of the Holy Ghost.
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and this Integrall knowledge and wisdome is in Christ, and thus in Christ dwells the fulnesse of wisdome (as the God-head dwels in him bodily) beyond the orbe and reach of the wisest that euer liued:
and this Integral knowledge and Wisdom is in christ, and thus in christ dwells the fullness of Wisdom (as the Godhead dwells in him bodily) beyond the orb and reach of the Wisest that ever lived:
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as appeared in his bloudy sweat, his praying against that cup of passion. Ioh. 18.11. and Matt. 26.39. and in that dolefull crie, of - My God, my God, why hast, &c. therfore in a sutable manner, wisdome and knowledge in Christ, had his cancels and lifts (as being not infinite) in regard of his humane flesh, he being like vnto vs in all things, sinne onely excepted:
as appeared in his bloody sweat, his praying against that cup of passion. John 18.11. and Matt. 26.39. and in that doleful cry, of - My God, my God, why haste, etc. Therefore in a suitable manner, Wisdom and knowledge in christ, had his cancels and lifts (as being not infinite) in regard of his humane Flesh, he being like unto us in all things, sin only excepted:
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for if any of eminent parts doe desire and affect regiment, magistery, power, authority, and degree competent for the managing of any place of eminency, wherein the rule of wisdome is required,
for if any of eminent parts do desire and affect regiment, magistery, power, Authority, and degree competent for the managing of any place of eminency, wherein the Rule of Wisdom is required,
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To desire Rabbi - ship, a degree or honor solely, is, as the Schole speakes, — Appetere consequens sine Antecedente, As if an inferior ignorant person should affect to make a leap with Elizeus, from the plow to be a Prophet;
To desire Rabbi - ship, a degree or honour solely, is, as the School speaks, — Appetere Consequent sine Antecedent, As if an inferior ignorant person should affect to make a leap with Elisha, from the blow to be a Prophet;
and admired at, it is NONLATINALPHABET, vaine-glory: if at gaine, it is NONLATINALPHABET, loue of lucre: if at ease, and rest, and voluptuousnesse, and luxury, then is it NONLATINALPHABET, loue of pleasure:
and admired At, it is, vainglory: if At gain, it is, love of lucre: if At ease, and rest, and voluptuousness, and luxury, then is it, love of pleasure:
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Lagnalucath shette Banoth? Nay more: wee haue descryed the Horse-leech to haue three daughters; all of them the Limbes and Brats of Abaddon. The sinne lies three wayes.
Lagnalucath shette Banoth? Nay more: we have descried the Horseleech to have three daughters; all of them the Limbs and Brats of Abaddon. The sin lies three ways.
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Thus where there is a competent number of Iusticiary Magistrates, for the managing of any peculiar place, City, Common-wealth, a requisite number of Captaines and Colonells,
Thus where there is a competent number of Justiciary Magistrates, for the managing of any peculiar place, city, Commonwealth, a requisite number of Captains and Colonels,
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a sufficient number of Doctors, graue, wise, learned, religious (hauing both Vrim and Thummim ingrauen on their brests.) In the Church of Iesus Christ, so many Mosesses and Aarons, Leaders to the Land of promise.
a sufficient number of Doctors, graven, wise, learned, religious (having both Urim and Thummim engraved on their breasts.) In the Church of Iesus christ, so many Moses and Aaron's, Leaders to the Land of promise.
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It is a fault to be desirous for honor and repute sake, that we our selues should make a needlesse addition to that number, not considering this, that to whom much is giuen, of him much shall bee required.
It is a fault to be desirous for honour and repute sake, that we our selves should make a needless addition to that number, not considering this, that to whom much is given, of him much shall be required.
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Vnicus est Rabbi vester, One is your Master, Christ: One cheefe, prime, celestiall Master, who teacheth and is not taught himselfe, howsoeuer he learned vs obedience by that which he suffered:
Vnicus est Rabbi vester, One is your Master, christ: One chief, prime, celestial Master, who Teaches and is not taught himself, howsoever he learned us Obedience by that which he suffered:
This speech, of — one, is your Master, denyes not regulated Dominion, Superiority, Rabbi ENDITALICSship, as the Anabaptists, and Iudas Galilaeus would haue it;
This speech, of — one, is your Master, Denies not regulated Dominion, Superiority, Rabbi ENDITALICSship, as the Anabaptists, and Iudas Galileus would have it;
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And whiles they were in the midst of their Mosaicall sacrifices, to which onely they held themselues, abandoning and abrogating all others, Pilate mixed their bloud with their owne sacrifice.
And while they were in the midst of their Mosaical Sacrifices, to which only they held themselves, abandoning and abrogating all Others, Pilate mixed their blood with their own sacrifice.
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nor inferiour Masters and Rabbies: It brings not in the Rabbi of Romes primacy, as if thus, — Vnicus est Rabbi Romanus: It brings not in Viretus and Caluins Presbytery and new Papacy:
nor inferior Masters and Rabbies: It brings not in the Rabbi of Romes primacy, as if thus, — Vnicus est Rabbi Romanus: It brings not in Virtus and Calvin's Presbytery and new Papacy:
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These, in the Scripture, are termed Whisperers, Raylers, Murmurers, Male-contents for their owne meane fortunes, Mockers, Makers of Sects, Schismes and Dissentions, And as S. Paul, Rom. 16.17. he first bids vs NONLATINALPHABET, to look about vs, then NONLATINALPHABET, to auoyd them.
These, in the Scripture, Are termed Whisperers, Railers, Murmurers, Malcontents for their own mean fortune's, Mockers, Makers of Sects, Schisms and Dissensions, And as S. Paul, Rom. 16.17. he First bids us, to look about us, then, to avoid them.
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Now, I beseech you Brethren, marke them diligently, which cause dissention and offences, contrary to the doctrine which yee haue receiued, and auoyd them:
Now, I beseech you Brothers, mark them diligently, which cause dissension and offences, contrary to the Doctrine which ye have received, and avoid them:
nay where hee grants a Toleration, if not of Indulgency, yet of Conniuency, there the Schismaticke, there the turbulent male-contented spirit, (who is like Quick-siluer, euer tumbling vp and downe, till hee bee imprisoned within such wals,
nay where he grants a Toleration, if not of Indulgency, yet of Connivency, there the Schismatic, there the turbulent Malecontented Spirit, (who is like Quicksilver, ever tumbling up and down, till he be imprisoned within such walls,
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as possibly he cannot eat thorow.) There the men of thy hand ô Lord, the sonnes of Belial, belk out and vomit their impostumations, their virulency most, against Principality, Hierarchy, all Oeconomy, and Authority.
as possibly he cannot eat thorough.) There the men of thy hand o Lord, the Sons of Belial, belk out and vomit their impostumations, their virulency most, against Principality, Hierarchy, all Oeconomy, and authority.
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There the Mintmaster of Hell bestirres him, the Powder-plotter, the God of Flyes, - Beelzebub, to cause those Flyes that came flickering out of the bottomlesse pit, that came humming out of Hells Larder, to seeke to ouershade the Sunne with an Aegyptian darknesse;
There the Mint master of Hell bestirs him, the Powder-plotter, the God of Flies, - Beelzebub, to cause those Flies that Come flickering out of the bottomless pit, that Come humming out of Hells Larder, to seek to overshade the Sun with an Egyptian darkness;
like close prisoners, should 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.
like close Prisoners, should have broke their prison-walls, or have had a Gaol delivery, by the match of a bloody Boute-feu (matchless for his villainy) Faux, or Fax Infernal, the Titio, the Firebrand of Hell, At one-sudden blow, to have blown up all.
But thankes bee vnto the Lord, who, with the bellowes of his breath, and fearefull indignation hath blowne them all downe to Hades, — NONLATINALPHABET, to Iudas his owne proper vault and place, to whom is reserued the mist of darknesse for euer.
But thanks be unto the Lord, who, with the bellows of his breath, and fearful Indignation hath blown them all down to Hades, —, to Iudas his own proper vault and place, to whom is reserved the missed of darkness for ever.
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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:
And thus those Stygian Sheolits, that Thought with the damp of their powder mine, to have put out all the lustring and glorious Lights of Israel, to have huft up so high, the Anointed Cherubes, the Cedars of Lebanon, with all the sacred Sciences, the goodly Chestnut-trees in the garden of God, the Flower of Nobilt, the graven Senatory, the uncorrupted Judges, the Reverend Ephod-wearers, the Chariots of Israel, and the Horsemen thereof, the wise Rabbies, nay Rabboni himself:
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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:
Some of their hairy scalps, which God hath wounded, Are without honour, staked up higher then ever they dreamed, (they dreaming of height of honour) their brainless skulls Are made gazing stocks to God, to Angels, and to Men:
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:
do unto all such as have ill will to Sion, do unto them as unto the midianites, as unto Sisera, and to Iabin At the river, that ancient river 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,
make them and their Princes like Oreb and Zeb, like Zebah and Zalmanah, [ the foure Kings of Midian ] which say, Let us take our selves the houses of God in possession, etc. And Lord Pact and bless the shield of this our Island, our most gracious and Sovereign Lord the King, James the First of that name, from all foreign invasion,
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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.
And now let our streams of devotion and thanksgiving return unto the fathomless Ocean of all Mercies, from whence they were First derived and had their flow.
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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:
christ Iesus he First calls Marry, before Marry can call him Rabboni. All our utterance, all our actium, all our power and ability proceeds from the sacred Spirit, the blast to the organ pipe, the hand that moves the golden Cymbal, Here we may cry Gelgel, o wheel:
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and NONLATINALPHABET, 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, Rō. 8. Draw me,
and, o profundity, the depth of the power of God, his ways Are passed finding out, we love him Because he loved us First, 1 John 4. The Spirit Helpeth our infirmities, Rō. 8. Draw me,
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:
Arise, o North, and come, o South, and blow upon my Garden, let my beloved (Here she corrects her own style) come to his Garden, and taste of his pleasances:
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and then immediatly, as reuersing & reclaiming his owne errour, hee saith, For it is God that worketh in you both, NONLATINALPHABET, both to wi•• and to effect.
and then immediately, as reversing & reclaiming his own error, he Says, For it is God that works in you both,, both to wi•• and to Effect.
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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.
Ezekiel 2. The Spirit Says, Son of man, stand upon thy feet, and in the next verse, the Spirit Set me upon my feet. Hashiuenu, Jehovah Eleca venashuna.
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,
Rabboni Here First calls Marry, before Marry is able to cry Rabboni. Therefore, Dam Domine quod iubes, & iube quod vis, Lord give us power to perform what thou Commandest,
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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.
nay, nor thy very enemies smiting thee, scourging thee, mocking thee, crowning thee, crucifying thee, with a — Father forgive them, for they know not what they do.
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,
If I, o Lord, be poor and bankrupt in merit, having the palsy of spiritual imbecility, my sinews resolved by surfeit of since, the blindness of internal ignorance, the bloody issue and flux of concupiscence, the deafness,
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;
and dulness, and stupidity of heavenly understanding, if I cannot call thee Rabboni, o then thou blessed Rabboni, the Total Sum of all my bliss, the true Treasury and Exchequer it self of all my happiness;
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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:
Lord enrich me with thy Mercies, give me a firm and steady hand to all holy actions, make with thy spiritual spittle and clay, the scales of mine eyes to fallen, that I may see the wonders of thy Law, o thou bright Morning Star, thou Star of Iacob, Lord lighten mine eyes, that I sleep not in death:
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 cry but Ephthata, be thou opened, and I shall ever acknowledge, that it was Digitus Dei, the hallowed finger of my God, that opened the door of Entrance into my soul,
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:
and so shall I be sure to hear the sweet concent, the heavenly harmony, the new song of those blessed Saints, these shrill-voiced Quiristers, in that Triumphant Church, in the new Ierusalem, the Mother of us all:
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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:
Thou hast created the North and the South, Tabor and Hermon shall rejoice in thy name, o Rabboni: Thou that hast filled the basket of my soul, not with the broken meat of thine incomparable Mercies only, (I being not worthy to gather up the crumbs under thy bounteous table) but with thy better Manna, the hidden Manna, even thy sacred self, the bred 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,
And this Manna have I hid in the golden pitcher, in the midst of the Ark of my true and faithful heart (by celestial meditation and Deeper contemplation) which never shall be transported,
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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,
or depart from thee, o Lord, unto Ashdod of the philistines, except it be to cause Dagon, that Idolatrous God, to fallen down upon his face, to break off his head,
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 third, for thy absence, being dead and buried, and for thy remove out of the Sepulcher, I deeming thy sacred body, to have been unworthily pilfered away:
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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 hearing him speak but one sole word to her, in calling her Marry: Then sure in Heaven, both she and we shall ten thousand times more rejoice there, to enjoy his presence, in whose presence is all fullness of joy,
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.
and there to hear him speak in the language of Canaan, much Sweeten words of endless Comfort to our Souls, that there by means of him (the river of the water of Eternal life) shall bathe and drench themselves in streams of bliss.
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.
Oh deer Lord, the love of my soul, what an invaluable loss is it to loose thee Here? O then what a lamentable loss have they that loose thine everlasting presence, o thou heavenly Benjamin, thou Son of the right hand, sitting in glory At the right hand of thy Father.
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.
especially in them that Are in the bud and prime of their age, who auricularly and justly may reveal and bewray unto the Great Confessor of Heaven and earth, with S. Augustine in his youth, that they do — syluescere varijs & vmbro sis amoribus, that they lurk with Adam, and Are tapisht in the shady Thicket of diverse darling and minion Sins.
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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.
For which they had need to cry with David, Oh Remember not the Sins and offences of my youth, but according to thy mercy think thou upon me (o Lord) for thy Goodness.
if you haue beene Followers and Attendants vnto many, nay, to any Masters, saue with Mary to Rabboni himselfe, ô cast and rend off their liueries, shake hands with their seruice, diuorce your affections from this cerus'd Iezabel - world,
if you have been Followers and Attendants unto many, nay, to any Masters, save with Marry to Rabboni himself, o cast and rend off their liveries, shake hands with their service, divorce your affections from this cerused Jezebel - world,
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With Iacob the heauenly Pilgrim, passe ouer Iordane, the troublesome waters of this wretched, dolefull and wearisome life, wherin there is no Road, no Harbour, no Port or Hauen of blisse,
With Iacob the heavenly Pilgrim, pass over Iordane, the troublesome waters of this wretched, doleful and wearisome life, wherein there is no Road, no Harbour, no Port or Haven of bliss,
but many Euroclydons, many strugling blasts, and contrary-pointed gusts of all anxiety: and you shall eat the true Passouer, the right Paschall Lambe in Heauen:
but many Euroclydons, many struggling blasts, and contrary-pointed gusts of all anxiety: and you shall eat the true Passover, the right Paschal Lamb in Heaven:
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better things are there prouided for you in your owne Countrey: clamber vp with that good old Patriarch, by the ladder of blessed and sanctified thoughts,
better things Are there provided for you in your own Country: clamber up with that good old Patriarch, by the ladder of blessed and sanctified thoughts,
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Yea, with Elias, cast away the crimson mantle of thy flesh by martyrdome (if so required) and soare vp to the Habitations of the Highest, of him that is I AM THAT I AM, in the fiery Chariot of all feruent and regulated zeale.
Yea, with Elias, cast away the crimson mantle of thy Flesh by martyrdom (if so required) and soar up to the Habitations of the Highest, of him that is I AM THAT I AM, in the fiery Chariot of all fervent and regulated zeal.
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Tender no more seruice euer vnto Satan, hee is that NONLATINALPHABET of Theophrastus, who is wont to giue to his Followers, insupportable great burthens, NONLATINALPHABET, and but little meat:
Tender no more service ever unto Satan, he is that of Theophrastus, who is wont to give to his Followers, insupportable great burdens,, and but little meat:
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Matth. 5. As S. Paul termes an euerlasting waight of glory, and most excellent, — NONLATINALPHABET, 2 Cor. 4. O the cursed, damned, and deplored dayes wherein wee liue, and woe is mee that I am constrained to dwell in Mesech, and to haue my habitations in the tents of Kedar :
Matthew 5. As S. Paul terms an everlasting weight of glory, and most excellent, —, 2 Cor. 4. Oh the cursed, damned, and deplored days wherein we live, and woe is me that I am constrained to dwell in Mesech, and to have my habitations in the tents of Kedar:
that subtill Euill, that secret Poyson, a hidden Plague, the Grand-mother of Hypocrisie, the Parent of Enuy, the Spawne and Source of all Impiety, the Touch-wood of ill Concupiscence, the Canker and Rust of all Vertue, the Moth of Sanctity, the Hood-winker of the Heart, the Begetter of all Maladies without all Remedies,
that subtle Evil, that secret Poison, a hidden Plague, the Grandmother of Hypocrisy, the Parent of Envy, the Spawn and Source of all Impiety, the Touchwood of ill Concupiscence, the Canker and Rust of all Virtue, the Moth of Sanctity, the Hood-winker of the Heart, the Begetter of all Maladies without all Remedies,
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Are not the dayes farre worse, then those that were in Isay the Prophets time? Isa. 3. Are not sexes altered? Contrary to that in Deut. 22.5. The woman shall not weare what pertaineth to man, nor man put on the attire of women.
are not the days Far Worse, then those that were in Saiah the prophets time? Isaiah 3. are not sexes altered? Contrary to that in Deuteronomy 22.5. The woman shall not wear what pertaineth to man, nor man put on the attire of women.
The dayes were ill in Polycarpus his time, when as hee cryes, O bone Deus, in quae me tempora reseruasti, vt ista patiar? O good God, to what sinfull and tainted times hast thou reserued me, that I should be burthened with hearing and seeing such things.
The days were ill in Polycarp his time, when as he cries, Oh bone Deus, in Quae me tempora reseruasti, vt ista patiar? Oh good God, to what sinful and tainted times hast thou reserved me, that I should be burdened with hearing and seeing such things.
S. Chrysostome powres out his complaint of that great City Antioch, saying, How many, I beseech you, thinke ye, of all this City, this spacious City, shall bee saued? It is (saith hee) a fearefull thing to speake,
S. Chrysostom Powers out his complaint of that great city Antioch, saying, How many, I beseech you, think you, of all this city, this spacious city, shall be saved? It is (Says he) a fearful thing to speak,
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as Saint Chrysostome was, what shall become of other Countries, Cities, Townes, Villages, Houses, the Sinks of all Impiety? Lord Iesus amend all that is amisse, both in this populous City,
as Saint Chrysostom was, what shall become of other Countries, Cities, Towns, Villages, Houses, the Sinks of all Impiety? Lord Iesus amend all that is amiss, both in this populous city,
I wish the most, the greatest part of the multitude and fry of men, were not of that impious and irreligious minde, Raboldus the President and Prince of the Frizons was of, who comming to the Font to bee baptized,
I wish the most, the greatest part of the multitude and fry of men, were not of that impious and irreligious mind, Raboldus the President and Prince of the Frizons was of, who coming to the Font to be baptised,
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but holy fraught to Heauen, pluckt backe his vncircumcised foot out of the Font, and stept desperately into the Wherry and Barge of Satan, so to be ferried into Mare mortuum, the dead Sea and Lake of Hell, Tophet, the burning whereof is fire and much wood, the breath of the Lord,
but holy fraught to Heaven, plucked back his uncircumcised foot out of the Font, and stepped desperately into the Wherry and Barge of Satan, so to be ferried into Mare mortuum, the dead Sea and Lake of Hell, Tophet, the burning whereof is fire and much wood, the breath of the Lord,
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as a riuer of brimstone kindleth it: From whence the Lord of his infinite mercy deliuer vs. O yee holy and blessed Cherubims, that euer behold the Mercy-seat, yee that are clad in Sables, Ermins, scarlet and purple robes, that sit at the feet of so many learned Gamaliels, the great Expositours of the Law and Gospell too, yee that feede on the myrrh-drops that fall from the lips of Salomon himselfe:
as a river of brimstone kindleth it: From whence the Lord of his infinite mercy deliver us Oh ye holy and blessed Cherubims, that ever behold the Mercy-seat, ye that Are clad in Sables, Ermins, scarlet and purple robes, that fit At the feet of so many learned Gamaliels, the great Expositors of the Law and Gospel too, ye that feed on the myrrh-drops that fallen from the lips of Solomon himself:
Serue Rabboni, our Lord and Master Christ, be true S. Christophers, as Athanasius calls Beleeuers, carry Christ Iesus, — NONLATINALPHABET, In your hand, and in your heart.
Serve Rabboni, our Lord and Master christ, be true S. Christophers, as Athanasius calls Believers, carry christ Iesus, —, In your hand, and in your heart.
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.
In your heart, by inward persuasion, holy Conversation, daily imitation, nay, by the sealing of this your profession, by Confessi, by effusion of your own dearest Heart blood, by blessed Martyrdom, the Guerdoner of constant holy Confessors, which for a piercing crown of thorns Here, impalls and girts our head with the golden wreathe, the flowery garland of Immortality.
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.
And let every one of us thus Apostrophize, in private retire unto himself with Marry: 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.
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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:
and every day did eat it like salt, to season her repast withal, saying with sobs and tears, that her own breast was the Fittest and Choicest tomb to inter him in:
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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:
If I forget thee, o Rabboni, o 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 pass:
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 those idolatrous Mamzers serve and worship other God's, the God's of the Ammonites, the God's beyond the flood, I and my house will serve the Lord Rabboni.
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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:
Let the ten Tribes follow Jeroboam son of Nebat, etc. offer incense to the golden Calf At Bethel and Gilgal, adore Dagon, bow down to Rimmon, and in this, God be merciful unto them:
I know what the Angell sayd vnto S. Iohn, Reuel. 19. NONLATINALPHABET, worship thou God: what Nabucadonosor sayd, Blessed bee the God of Shadrach, Mesach, and Abednego, who hath sent his Angell,
I know what the Angel said unto S. John, Revel. 19., worship thou God: what Nabucadonosor said, Blessed be the God of Shadrach, Mesach, and Abednego, who hath sent his Angel,
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,
For though there be that Are called God's, whither in Heaven or earth, as there be many God's and many lords, yet unto us there is but one God, which is the Father, of whom Are all things,
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Of whose greatnesse and glorious Maiesty, that — NONLATINALPHABET, that astounding glorious vision, to bee trembled at, not to bee imagined, much lesse imaged;
Of whose greatness and glorious Majesty, that —, that astounding glorious vision, to be trembled At, not to be imagined, much less imaged;
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.
nor the Whole Choir and Hierarchy of Heaven can dive into the Essence of this God, either by their matutine or vespertine knowledge, to limb forth rightly this Rabboni.
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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.
so shall ever mine unto this heavenly David, for so the Holy Ghost termeth him, Ezekiel 37.24. Iesus christ, our Rabboni, was this David: for David was dead long before Ezechiel prophesied.
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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,
Though with S. Agnes in S. Ambrose, I be cast into the flaming furnace, I will cry with her, — Ecce nunc roar Coelesti perfusus, per Spiritum Sanctum, focus Next 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;
& ardor incendij, etc. Now the raging flame is as besprinkled with celestial dew, by the Holy Ghost it is extinguished, etc. It shall in no wise touch me;
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as the Lesbian woman in Plutarch sang, so wil I, NONLATINALPHABET Grinde mill grinde, so that I may bee made by kneading, mundus panis Christo, qui mihi panis est vitae :
as the Lesbian woman in Plutarch sang, so will I, Grind mill grind, so that I may be made by kneading, World Paris Christ, qui mihi Paris est vitae:
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, NONLATINALPHABET:
Though I be pounced and brayed in a mortar with iron pestles, as was Anaxarchus the Philosopher, I will cry unto the Tyrant-tormentor, to Nicocreon,:
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,
Though with Vincentius I be racked and torn with wild Horses, I will with courage cry — Insurge o Daciane, etc. Bristle up thy self o Dacianus thou Tyrant against me,
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,
being well assured that although the Alabaster boxes of our bodies be broken all to Pieces for thee, the precious spikenard of our Souls, beside the anoiling of thee our sacred Head, (a sacrifice of our best devotion) shall cast forth a redolent and sweet perfume over all the House, the Whole Universe, thy habitation and footstool,
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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.
for the Confessi of thy holy name, and withal shall strike thy heavenly nostrils with all acceptable fragrancy, like to that sweet smelling sacrifice of Noah, a savour of divine rest.
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.
The Lord grant that this Bell may ring us All-In to Glorify God in the great Congregation, in this Church Militant, that so we may be glorified of God in that Church Triumphant, in the new Ierusalem, the city of thrice-blessed Souls, where is our happy Incorporation, our right Enfranchisement, our Truest Denization.
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;
but sure that's well spent which is expended & laid out for the service of this great Rabboni: yet have I so much Spirit in-bosomed in my Humblest heart, by God's Eternal Spirit, the right and sole Incumbent in this Temple, or rather his unworthy Synagogue;
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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.
and holy, and ever-blessed Saints, with long white Robes, and Palms in their hands, do carol out, in that Heavenly Choir, to that Rabboni, our sweet Saviour, in whom all blessedness does hive.
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S. Cyprian : but Hierome saith 2. ag. Iouinian, it was Montanus his heresie before Nouatus : for Montanus was in Commodus his time, but Nouatus in Decius, &c.
S. Cyprian: but Jerome Says 2. ag. Jovinian, it was Montanus his heresy before Nouatus: for Montanus was in Commodus his time, but Nouatus in Decius, etc.
Christus s•mpiternali scientia ex parte diuinitatis nouit omnia. See Bonauent in Centiloquijs. cap. 29. There hee shewes fiue manners of knowledge to be in Christ.
Christus s•mpiternali scientia ex parte diuinitatis Novit omnia. See Bonaventure in Centiloquijs. cap. 29. There he shows fiue manners of knowledge to be in christ.
