An Homily of mary Magdalene, declaring her fervent love and zeal towards CHRIST: written by that famous clerk ORIGENE.  
Newly Translated and Imprinted ANNO DOM. M.D.LXV   
Proverbiorum. 1. 
Audience Sapiens, sapientior erit.  Proverb. 18. 
Non recipit Stultus verb● prudentiae:  
Nisi ea dixeris quae versantur in cord cius.  
This worthy man Origene lived and taught in the year of our Lord, 225.   
The Gospel, johannis. ●0. 
MARY stood without at the sepulchre, we pinge: And as she wept, she bowed herself into the Sepulchre.  
And saw two Angels in white, sitting, the one at the head, and the other at the feet, where the body of JES US had lain.  
And they said unto her: Woman, why weepest thou? She said unto them: They have taken away my lord, & I know not where they have laid him.  
When she had thus said, she turned herself back, and saw JESUS standing, and knew not that it was JESUS.  
jesus saith unto her: Woman, why weepest thou? whom seekest thou? She supposing that he had been the gardener, said unto him: Sir, if thou hast born him hence, tell me where thou hast laid him, & I will take him away. JESUS said unto her: Mary. She turned herself, and said unto him: Raboni, which is to say, Master.  
JESUS saith unto her: touch me not, for I am not yet ascended to my Father, but go to my breetherns, and say unto them: I ascend unto my father, and to your father, and to my GOD, & your God.  
Marry stood without at the Sepulchre, weeping. etc.  
PURPOSING to speak to your chartable ears at this present solemnity, (most dearly beloved) the godly love of that blessed woman Mary Magdalene recoursed to my remembrance, how, for that she loved our Lord above all things, followed him going to his death, where his Disciples forsook him: And how for that she was kindled with the fire of true love, in her vehement desire weeping continually, departed not from his sepulchre. For mary (as sayeth the Evangelist) stood without at the Sepulchre weeping. We do hear (welbelo●●d) of Mary's standing without at the Sepulchre, we hear also how she weepeth, let us (if we can) consider the cause of her standing, let us also see why she weepeth: for both of this her standing may we take profit, and also of her weeping may we be edified. Love it was that made her to stand, & sorrow constrained her so to weep. She stood looking about, if perchance she could see him whom she loved. But wept therefore, because whom she sought for, she thought was quite taken away, whereby her sorrow was doubled: first sorrowing for him being dead, and now sorrowing for him taken away: and of both griefs this last was the greater, for it was without comfort. The first cause of her sorrowing was for that she had lost his life: but of this sorrow had she some comfort, for that she thought to have retained him dead as he was▪ But yet of this heaviness could she not find comfort, for that she found not his dead body. Thus fearing if that she found not his body, the love of him her Master would soon wax cold within her breast, by the sight yet whereof she hoped she might wear warm again. In deed Mary was come to his sepulchre bringing with her the odours & ointments which she had prepared, that as before when he was alive she had anointed with precious ointment his feet, so now she mought anoint his whole dead body with ointment and with her spices embalm it. And like as first she had at 
Luc. 7.  his feet shed her tears and wept bitterly, and with her tears watered his feet for the death of her own soul: so now she cometh to water the Sepulchre with tears for the death of her Master. But finding not the body in the Sepulchre, her labour of anointing was lost, but the sorrow of her wailing more increased. Present he was not to have her service, and yet absent he was not to cause her to sorrow. Present he was not whom she would have embau●ed, and yet absent he was not to cause her to weep. Therefore the more she wept, the further he was absent. Certes Mary bitterly wept, for Sorrow was heaped upon sorrow. And two great sorrows she carried in one heart, which fain she would have eased with her tears, but they could not. And therefore was wholly plunged in sorrow, fainting both in heart and body, and what she should do she knew not: for what could this woman do but weep? which both had dolour intolerable, and found in comfort no remedy? In deed Peter and john came with her to the Sepulchre, but when they found not the body, they went forthwith their way home again, But Marry abode without at the Sepulchre weeping. And as one 
Rom. 4.  hoping against hope, did yet pet sovere in hope. Peter and john were afraid, and therefore stood not, but Mary feared not, because she had nothing left her (as she thought) for which she ought to fear, for she had lost her Master, whom she loved so singularly, that beside him she could love nothing, could hope for nothing: she had lost the life of her foul, & now she thought it better to die than to live, thin king perhaps in her death to have found, whom in her life she could not find, without whom notwithstanding she was not able to live. Strong as the 
●anti●. 8.  Death is love: for what more could death do in mary? She became as it were without life, without sense: having sense she used no sense: seeing, she did not see: hearing, she heard not, neither was she where she was, for wholly was she there where her Master was: who notwithstanding where he was, she knew not: she sought for him, but found him not, and therefore continued standing at the Tomb and wept, altogether lamentable, all together miserable. O Mary what hope, what counsel, what heart was in thee, which alone didst stand at the Sepulchre when the Disciples were departed? Thou camest before them, thou returnedst with them, and after them also there remainedst. Why dyddst thou this? wert thou wiser than they? Or didst thou love more than they, because thou fearedste not as they? Truly Mary was now wise in nothing but in loving, and to sorrow for her beloved. She had forgot to fear, forgot to joy, yea forgot her own self. What should I more say? She had forgot all things, except him whom she loved above all things. And (which is wondered) she was so forgetful, that she knew not him neither. Believe me, if she had known him, she had not searched for him in his Tomb: and if she had kept his words still in mind, she had not forowed as of one dead, but should have rejoiced of him, as living: nor should she have wept as of one which was taken away but she should have rejoiced for that he was risen again. For jesus had forespoken that thus he 
Luce. 14.  should dyc, and that he should rise again the third day. But alack for pity, overmuch sorrow had filled her heart, & had quite blotted out the remembrance of these words. In her no sense remained, all counsel in her was lost, all hope failed: to weep her belly full, did only remain. She wept therefore, for weep she might. She bowed down herself and looked into the Tomb, and saw two Angels sitting in white, one at the feet, the other at the head, which said unto her: woman, why wepeste thou? O mary, lo, now thou haste found great comfort, and perchance it hath happened unto thee better than thou haste hoped: for thou soughtest one, and hast found two. Thou soughtest one dead, and hast found two living. Thou hast found that seem to take care for thee, and that will ease thy heaviness. For he whom thou seekest seemeth to set nought by thy sorrowing, he seemeth not to regard thy tears. Thou callestc him, and he heareth not: Thou prayest, and he giveth no favourable care unto thee. Thou seekest him, and findest him not: Thou knockeste, but he openeth not. Thou foloweste him, and he flieth. Alas what meaneth this? O lord what a great change is this? Alas how is all turned upside down? For this is JESUS who of late went from thee: and how cometh this thus to pass? Peradventure thou knowest not whether he loveth thee. Once he loved thee, once he defended thee from 
Luc. 7.  the Pharisey, once he excused 
Luc. 10.  the to thy sister diligently, once he commended thee as when thou annoyntedst his feet with ointment, wateredst them with 
Luc. 7.  thy tears, and wypedst them with thy hear, he assuaged thy sorrow, forgave thy sins. Once 
joh. 11.  he sought thee when thou wert not present, he called for the when thou wert away, he commanded the by thy sister to come unto him, she saying: Thee Master is here and calleth the▪ O how quickly did Marry then arise after she heard that, how carefully came she, and after her accustomed manner fell at thy feet? O sweet JESV, thou when thou sawest her weep, weeptst also. O how pitifully did thou comfort her when thou saidst: 
joh. 1●.  Where have ye laid him? To conclude, for the love of her which much loved thee, thou didst raise from death her brother Lazarus, and so thou turnedst the mourning of this thy lover into joy. And O most gentle Master, what hath this disciple since offended thee? And wherein hath this thy d●relouer displeased the kindness of thy heart, in that thou goest so from her? We have since that time heard of no offence doen by her, except because when thou wert puried, She came in the morning and that very▪ early before all other to the Sepulchre, bringing ointementes wherewith she might anoint thy body. And when she 
joh. ●0.  found the not in the Sepulchre, she ran and told this thing unto thy disciples. They came, they sanwe, and they straight went their way again: but she standeth still and weepeth. And if this be an offence, if all this be done for love of thee, and of a fervent desire she beareth towards thee, wherefore goest thou thus from her? why dost thou thus hid thyself? thou that lovest all that love thee, and thou that art found of all them that seek thee: for thou sayest: I love those that love me. 
Prou. 8.  Why doth not therefore this silly woman find thee, which did so early watch for thee? Why dost thou not comfort her tears which she sheddeth for the her lord, like as thou didst once comfort her tears which she shed for her brother? If truly thou lovedst her after thy wont manner, what meanest thou to prolong her desire? O true and faithful Master, call to thy remembrance the good report and testimony thou once gavest of her to her sister Martha. For thou saidst: Mary hath chosen the best part, which shall not be taken from her. In deed Mary 
Luc: 10.  did chose the best part, for she did chose to stand at thy feet and to hear thy preaching. She chose in deed the best part, for The she choosed. But how is this true which shall not be taken from her, if thou be taken from her? and if the best part that she chose be not taken away, why then weepeth she? Or what then doth she seek? Certes Mary seeketh nothing else but the which she chose. And for this alone she ceaseth not to weep for that which she hath chosen she hath now lost. Therefore (O thou man saviour and keeper) either save in her the part she hath chosen, or else I know not how this is true, which shall not be taken from her, unless it may be thus understanded, that although thou art taken from her sight, from her corporal eyes, yet art thou not taken away from her heart. But alas Mary why makest thou any longer tarrying? why art thou troubled? why weepest thou? Lo, see thou hast Angels, let the sight of Angels suffice the. For peradventure, he whom thou seekest, for whom tho● weepest, espieth in the something for which he will not be seen of thee: 〈◊〉 of now thy sorrow, measure thy tears: ca● to mind what he said both to the and to other women: Weep 
Luc. 23.  not for me. Therefore what is this thou dost? He forbade the to weep, & yet thou sparest not to weep. I fear me least by th● weeping that offend him for whom thou dost so continually weep. For if he loved thy tears, he could perchance no more now than he did once suffer thy tears. Now therefore hear my advice. Let the comforting of Angels content and satisfy thee, abide thou with them, ask & inquire of them. And it may fortune that they shall tell what is become of him thou seekest, and for whom thou weepest. And I believe assuredly, their coming was to be are witness of him, as also believe that he whom thou weepest for, hath sent them for himself & for thyself, to tell the of his Resurrection, and to comfort thy lamenting. For they said to her: woman, why weepest thou? What is the cause of this thy great heaviness? hide not thy tears from us, open to us thy grief, and we shall show the thy desire. Marry wasted with to much sorrow out of measure, and as it were wholly cast in a trance, receiveth no comfort, & resorteth to no comfort, but museth thus within herself and saith: Alas that ever I was borne, what comfort is this? what manner of visitation is this? All comforts be but ● burden unto me, they do but grieve me, and not comfort me, For I seek the Creator, therefore heavi to my sight is all manner of creature. I will not behold Angels, with Angels will not I abide, for they may augment my sorrow, but they can not utterly put away my sorrow. If they shall begin to tell me many things, and I to every thing shall make them answer, I fear me they will rather hinder my love, than further my love. To be short, I seek not for Angels, but him who made me and Angels. I seek not angels, but the Lord of myself and of angels. They have take away my sovereign Lord, him only will I seek, he alone can comfort me: but I can not tell where they have laid him. I look about if I can see him, but I see him not: feign I would find the place where he is laid but I find it not. O woeful Wtoman that I am, what shall I do? whether shall I go? and whether is my beloved gone? I sought for him in his Sepulchre, and there I found him not. I called him, but he answered me not: woe is me, where shall I seek him? where shall I find him? I will rise truly, I will go about, I will search in all places I can, I will give no sleep to mine eyes, I will give no rest to my feet, until I shall find him whom my Soul loveth. Weep ye mine eyes, gush out with tears & stint not, walk ye my feet, run about & rest not. Alas alas whether is my joy gone? where doth my love hide him? where is my sweet Lord? why hast thou m● health forsaken me? O unsufferable sorrows: O intolerable perplexity of mind, I see trouble on every side, & what to choose I know not. If I abide next his Tomb, yet I find him not. if I go from his Tomb, I know not wretch whether to go, I know not whereto seek him. To depart from the Tomb is death unto me, to stand at the Tomb is grief incurable: how be it, better it is for me to keep still my lords Tomb, then to go far from it any further: for in going further, perchance at my return again, I shall find both him taken away, & also his sepulchre destroyed. I will stand therefore, & here will I die. that yet at lest wise I may be buried nigh the sepulchre of my Lord. O how happy shall my body be, if it be buried nigh unto my Master. O how blessed shall my Soul be, which passing forth of this brickle vessel of my body, may by and by enter into my Lords glorious Sepulchre. My body hath always been to my soul labour and travail, my Lord's sepulchre shallbe unto me rest and honour. Therefore I will not forsake this Sepulchre, because thus to die it shall be my comfort, and in my death it shall be my rest. So long as I live I will abide by it, when I die I will cleave fast unto it, neither alive nor dead I will be separated from it. Alas what a wretched woman I am, wherefore did I not then this foresee when I beheld my lord buried? why did not I stand with him? wherefore did I not with true attendance keep the Sepulchre: then had I not bewailed his taking away, for I had either withstanded them which took him away, or else had gone after them. But O woeful case, I would have kept the law, and have let go the Lord of the law: I would have obeyed the law, and have not kept him to whom the law itself is obedient, though with Christ to abide had not been to transgress the law, but to fulfil the law. For the paschal Lamb is not distained by the death of him, but is again iterate & renewed. His corpse doth not defile the clean, but cleanseth the defiled: he healeth all such as touch him, and doth illuminate all such as come to him. But what do I renew the memory of my sorrow? I went, I returned, I found the Tomb opened, but found not him I sought for. I will stand therefore, I will wait, looking if happily he may any where appear. But how, shall I stand alone desolate? The Disciples be gone their way, and have left me alone weeping. None do appear who would sorrow with me. No where doth he appear, which with me would seek the Master. Here have appeared Angels, but I know not for what cause they have appeared. If to comfort me, they ought not then to be ignorant wherefore I weep. If they be not ignorant for what I weep, why say they to me: Why weepest thou? Do they therefore question with me, to let me from weeping? I beseech them, not to suade me to that, that they will not counsel me to that, for or else let them kill me. What needs more words? I will not obey them, I will not cease to weep during my life but I find my lord. But what may I do to find him? whither shall I turn me? to whom shall I go? of whom shall I inquire? of whom shall I ask counsel? who shall have compassion on me? who shall comfort me? who shall 
Cant. 1●  show me whom my soul loveth, 
Cant. 2.  where he is bestowed, where he lieth at noontide? where he resteth? I beseech you tell him how I pine with love and consume with sorrow, and that there is no dolour as is my dolour. Turn 
Trens. ●.  again my beloved, turn again 
Cant: 6.  my hearts desire and darling. 
Psalm. 50.  O amiable, O delitable, give again to me the gladness of thy comfortable presence. Show me 
Cant. 2.  thy countenance, let thy voice 
Psal. 90.  sound in mine ears, for thy 
●0, 118.  voice is sweet, and thy visage is beautiful. O my hope, confounded me not in mine expectation. Show me thy face, and it shall suffice my soul. While mary did thus mourn and thus wept as she spoke these things, She turned herself back, and saw jesus standing, and knew not it was jesus. jesus said unto her woman why weepest thou? & Whom seekest thou? O thou the desire of her soul, why dost thou ask her why wepeste thou? and whom seekest thou? She but a little before, with her very eyes, to the great dolour of her heart, beheld the her whole hope, to be hanged upon the tree, and saieste thou now unto her, why weepest thou? She the third day beheld thy hands wherewith she hath been often blessed, thy feet which she had kissed, and which she had watered with her tears nailed upon the cross, & thou being her whole sorrow, sayest unto her: Why weepest thou? She beheld the giving up of her spirit, that is to say, thy spirit: and sayest thou now, why weepest thou? Yea furthermore she supposeth thy body is stolen away which she came to anoint, that by some means she might comfort herself, and sayest thou, why weepest thou? whom seekest thou? Thou well knowest, that the alone she seeketh, the alone she loveth, for that she contemneth all things, and sayest thou, What seekest thou? Sweet Master, for what purpose I pray that dost thou provoke this woman's spirit? for what purpose dost thou vex her Soul? She wholly dependeth on thee: she wholly abideth in thee. All her hope is in thee, all despair in herself. She doth so seek thee, that seeking thee, she can seek nothing but thee, she can mind nothing but thee: and therefore perchaunte she doth not know thee, because she is not in herself, but for thy sake is out of herself: why therefore sayest thou: Why weepest thou? whom seekest thou? Dost thou think that she can say: I weep for thee, I seek thee, except thou first inspire her, and say in her heart: I am he whom thou we pest for, and for whom thou sekeste? dost thou think that she can know thee, so long as it shall please the to hide thyself? But she supposing that he had been the gardener, said unto him: Sir, if thou hast carried him hence, tell me where thou hast laid him, and I will take him up. O sorrow miserable, O love unspeakable. This woman was so covered with a thick cloud of woe and sorrow, that she saw not the Sun, that in the morning tide arising, shone by her windows, and by the ears of her body was now entered into the house of her heart. But because she languished in her love, of this languishing the eyes of her heart became so dim, that she could not see him whom she saw. For she did see jesus, but she knew not it was jesus. O Mary, it thou seekest jesus, why dost thou not acknowledge jesus? And if thou knowest jesus, why seekest thou jesus? Behold, jesus cometh unto thee, and he whom thou seekest asketh of thee? Woman, why weepest thou? and thou supposest him to be a gardener, to show thou knowest him not. For jesus is also a gardener, because he soweth all good seed in the gardin of thy soul, and in the hearts of his faithful he planteth every good Herb, and watereth it in the souls of his saints. And it is JESUS himself which talketh with the. But therefore perhaps thou dost not know him, because he corporally talketh with thee. Thou seekest a dead one, and therefore thou dost not acknowledge him as living. Have I not truly espied, that this is the cause wherefore he went from thee? and why he appeared not unto thee? For why should he appear unto the for whom thou dost not seek? Thou verily soughtest for that which was not, and soughtest not for the which was. Thou didst seek jesus, and didst not seek jesus: and therefore in seeing jesus, thou didst not know jesus. O pitiful and sweet Master, I can not altogether excuse this thy disciple: I can not freely defend this her error: And yet for all that she erred, because she sought the for such an one as once she had seen thee, and for such a one as she had left thee, when thou wert laid in thy grave. For she had seen thy body taken down dead from the cross, & laid in a tomb, and so great sorrow had taken hold of her for thy death, that she could not hope of thy life. And such sorrow had possessed her heart for thy burial, that she could think nothing of thy resurrection, To conclude, joseph put thy body into a tomb, & Mary had buried there her spirit also, & so unseparably joined it, & as it were, united it with thy body, that she could more easily separate her living soul from her living body, them her loving spirit from thy dead body: for the spirit of Mary was rather in thy body, than in her own body. and when she eaftsones sought for thy body, she did then also seek for her own spirit: and when she lost thy body, she lost with it her own spirit: what marvel them if she had no sense, which had lost her spirit? what marvel was it if she knew not the which had no spirit where with she should know thee? Restore therefore unto her again her soul, which thy body hath within itself, and she shall recover forthwith her sense again, and forsake her error But how did she err which did so sorrow for thee, and did so love thee? Truly if she erred, I speak without doubting, that she wist not she erred, and so her error proceeded not of error, but of love and grief. Therefore O merciful and just judge, the love she bore to thee, and the sorrow she took for thee, may excuse her before thee, if perhaps she erreth of the. And mark not the error of the woman, but the love of thy disciple, which did not weep of error but of sorrow and of love, and said unto thee: Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him up. O how skilfully is she ignorant, & how learnedly doth she err? To the Angels she said, They have taken him away, and they have laid: And she said not? Ye have taken him, and Ye have laid him, because the angels neither took the out of thy Tomb, nor laid the in any place: but to thee she said (If thou hast borne him away) &, (where haste thou laid him) because thou indeed didst bear thyself out of the Tomb, and laid thyself in the place where thou art. To the angels she said not Tell ye me. because thee Angels could not tell wholly what had been done of thee, nor how it had been done of thee, but to the she saith: Tell thou me, because it is not unpossible for the to tell that which was possible for the to do: for thou rosest again by thine own power, & that which was done of thee, thou diddest it thyself. But what is this (Lord) that Mary so often speaketh & repeateth this word, Where hast thou laid him? For she had said to the Apostles first of all, where have they laid him? The self-same answer she spoke unto the Angels, Where have they laid him? And now speaketh to the of thyself, Where hast thou laid him? This word wax eth exceeding sweet in her heart that so aboundeth in her mouth. Lertes thy sweetness maketh it more sweet, and she doth this for thy love sake, because she remembreth that thou saidst once 
joh. 11.  of her brother, Where have ye laid him? for sithence that she heard this word of thy mouth, she hath kept it diligently in her heart, and hath delighted to use it in her speech. O how doth she love thy person, that so loveth thy voice? O how much doth she desire to see thy countenance which so desirously pronounceth thy word? And how gladly would she kiss thy feet, which so gladly useth thy sayings? what is this also (O good jesus) that she speaketh to the of thee? And I will take him up. joseph feared and durst not take down thy body from the Cross but in the night, and but asking it of Pilate: but Mary abideth not 
joh. 19  for the night, nor feareth Pilate, but boldly pronounceth saying, I will take him up. O Mary put the case that the body of jesus were laid in the palace of the high Priest where the chief Apostle did warm himself at the fire, what wouldest thou do? I would take him up. O wonderful woman in boldness. O woman, no woman. and what if the Dam sell, the door keeper should ask● thee? what wilt thou do? I will take him up. O unspeakable love of this woman. O marvelous audacity of a woman. O woman, no woman: she excepter hno place she preferreth none, she speaketh without fear, she promiseth absolutely, Tell me where thou hast laid him, and I will take him up. O Woman great is thy faith, great is thy constancy. Therefore (O good Lord) why hast thou forgotten to say: Let it be done unto the as 
Mat. 1●.  thou wilt? And, Be of good cher, 
Mat. 1●.  thy faith hath made thou safe. Hast 
Psal▪ 76.  thou forgotten to have mercy? wherefore then dost thou not te● her where thou hast laid thyself, that she may take the up upon her heart, and bear thee in her body, and show the unto thy disciples. Do not (I beseech the sweet Master) prolong her desire any more: for lo now these three days she hath endured waiting for thee, & hath nothing 
Mat. 8.  to eat, and hath nought where with to feed her hungry soul: but thou by disclosing thyself, dost reach unto her the bread of thy body, & dost fill her with thy fragments of the basket of her heart. Wherefore, if thou wilt that she faint not by the way, refresh and comfort the bowels of her soul with the plesauntes of thy taste. For thou art 
Sapi. 16.  the living bread which haste in the all manner delectablenes and all savour of sweetness: for the life of her body will not long endure, unless thou quickly showest thyself, which art the life of her soul. jesus said unto her: Mary. She turned herself and said unto him. Rabboni, which is to say: master, jesus said unto her. Touch me not. Opermutation of the right hand of the highest. Great sorrow is now turned in to great joy. The tears of sorrow be changed into the tears of love. So soon as Mary heard this word, Marry, (for so was her Master wont to call her) she did perceive before in that name, a certain singular sweetness of calling, and by that she knew him to be her Master, of whom she was called. Then her spirit revived, & her sense came again. And when jesus would more have added, Marry could not patiently tarry to hear any more: but for very great joy interrupted him, saying: Rabboni. for she thought she needed no word that had found the word, and thought it far more profitable to handle the word then to hear any manner of words. O love strong and unpatient. It was not enough for her to see jesus, and to speak with jesus, 
Luc. 6. and. 8.  unless also she touched jesus, for she knew that virtue went out from him, and how that he healed all men. O most pitiful Lord, and most sweet Master, how good art thou to those that be of a pure heart: 
Psalm. 73.  how sweet art thou to those that be of an upright heart, and be 
●ap. 1.  lowly in spirit. O how blessed be they that seek the in singelnes of heart: and how happy be they that trust in the. It is verily true, & undoubtedly true, that thou lovest all that love thee, 
Prou. 8.  and dost never forsake them that 
Psal. 9  put their trust in thee. For behold, this thy lover did seek the unfeignedly, and hath found the truly. She trusted in thee, & she is not forsaken of thee, but hath obtained by thee, more than she looked for at the. Let us therefore (brethren) follow the good affection of this woman, that we may come to the like effect. Let every one weep unto jesus, and seek faithfully jesus, that will not hide himself from a sinner that seeketh him. Learn sinful man of a sinful woman, whose sins notwithstanding be forgiven her: Learn to weep for God's absence, and to desire his presence. Learn of mary to love jesus, and to trust in jesus, and by seeking jesus in this search, to fear no adversity, and besides jesus to receive no comfort, and for jesus to contemn all things. Learn of Mary to seek for jesus in the Se pulcher of thy heart, Rol away the stone from the door of the Sepulchre of God, remove all hardness, and put away every thing that may hinder thy faith: take away all worldly desire from thy heart, and search diligently whether jesus be in it. And if thou find not jesus in it, stand without and weep: persist in faith, and look outwardly to others, whether happily thou mayest see him in any. And with weeping pray jesus that he will vouchsafe to enter into thee, and will dwell in thee, and lest perchance with a proud stiff up right neck, thou put him away from thee: humbly incline thyself and bow down unto him, and look often into the Sepulchre of God which is in thee, and if thou shalt see Angels there sitting, one at the head, an other at the feet, that is, if thou shalt know in thy heart as it were heavenly desires, appertaining aswell to this active life as to the contemplative life, by the which nevertheless thou canst not see and have jesus, be not with these contented, do not yet faint and give over, but weep & seek still jesus in thyself, until thou find him. And if he so chance at any time to appear unto thee, and to present himself unto thy desire. do not presume of thyself as though thou knowest him, but inquire of him, and beseech him he will show himself unto the. I dare boldly undertake, if in faith thou shalt stand at the tomb of thy heart, if wepingly thou shalt seek jesus, & shalt continued in seeking: if thou shall bow down thyself with humbleness, if by Maries example thou wilt receive no comfort of jesus, except thou recevest jesus, he will reveal himself unto thee, & thou shalt find him and know him. So that thou shalt not need to ask of other, where is jesus, but thou shalt rather tell and show him to others, & say: For I have seen the Lord, and he spoke these things unto me. To whom with the Father and the holy ghost be all honour and glory, world without end.  
AMEN.   

AN HOMILY OF ABRAHAM, how he offered by his son Isaac. written by ORIGEN.  
Newly translated.  
Anno. M.D.LXV.   

An Homily of Abraham, how he offered up his Son: written by ORIGEN.  
AFter these things, God did prove Abraham, and said unto him: Abraham, Abraham. Take thine only son Isaac whom thou lovest, and offer him up for a brent sacrifice unto me, in one of those mountains which I shall show the.  
give ear to this which I have to say (I speak to you thou drawnye to the Lord) you I say which think your scluesto be faithful, and consider diligently how the faith of the faith full is proved: as by the words which have been rehearsed unto you, shall appear. And it came to pass, that after these things almighty God did prove Abraham, and said unto him: Abraham, Abraham: and then answered he, Lo here I am. Mark well every thing as it is written: for in every one of them, if a man can dig deep, he shall find treasure. and perhaps where it is not thought, shallbe hidden some precious jewels of secret mysteries. This godly man is called Abraham: & no where we read that God called him with that name, or that he spoke to him saying, Abraham Abraham: for he could not be called of God by a name which should be diminished, but he called him with that name which himself did give him: & not with the name only he called him, but he dubleth his name, Abraham, Abraham. And when he had answered, Lo here I am, he said unto him: Take now thine only son whom thou lovest, Isaac I say, and offer thou him up for a brent sacrifice, in one of the montaines, which I will show unto the. For what cause God gave him a name, and called him Abraham, himself declareth it, for (saith he) I have apoited the to be the father of many nations. This promise made God to him after he had Ismahell his son: how be it he made the promise to be fulfilled in that soon which Sara should be are unto him. Thus therefore had he kindled his heart in the love of his son, not only in consideration of the posterity, but also in the hope of the promises. And yet is he commanded to offer this his son to the Lord for a brent Sacrifice in one of the mountains: his only Son in whom so great and marvelous promises were made: I say even that son, in whose respect he had his name to be called Abraham. What sayst thou to this Abraham? what manner cogitations are tossed in thy heart? A word is come from God himself, which will discuss and try thy faith: What sayest thou to this? What thinkest thou? what musest thou? dost thou think thus with thyself, within thy heart: that if in Isaac that promise is made unto me, and I offer him up for a brent sacrifice, it must needs fall out that the hope of the promise is frustrate? or rather dost that thus reason within thyself, & sayst: because it is not possible for him to lie who hath made the promise, therefore what so ever that promise be, it shall stand? How be it, because I am so base, I am not able to search out the cogitations of so excellent a patriarch, nor yet am I able to find out what manner of deliberations that voice which came from God to prove him stirred him to, what counsel it brought with it, when he was commanded to call his only son. notwithstanding because the spirit which is in prophets is subject to prophets, 
Rom. 4.  Paul the Apostle which (as I believe) was instructed by the holy spirit, what mind, what counsel Abraham bore in his heart, hath revealed it saying: Abraham in his faith staggered not when he was about to offer up his only son, in whom he received the promises: judging thus in himself: God was able to raise him up again, though he we are dead. Thus therefore doth the Apostle declare unto us the cogitations of this faithful man, that the faith of the Resurrection was then seen to have a beginning in Isaac. Abraham therefore did hope that his son Isaac should rise again. And he believed that it would be hereafter fulfiled which as yet was not done. How then? be they Abraham's children which do not believe to be fulfilled in Christ, which he believed would be fulfilled in Isaac? yea if I should speak yet more plainly: Abraham knew that he did form out before as it were an Image of that truth which was to follow: That is, he knew before that Christ should be borne of his seed, which should as a more parfa●ct sacrifice be offered up for the whole world: and that he should also rise again from death. But thus in the mean while (writeth Moses') God did prove Abraham, and said unto him: Take up thy on lie beloved son whom thou dearly lovest. It was not enough to say: Take up thy son, but thy only beloved son. Let it be so, what is more added? And whom thou lovest. O see & consider the weighty gravity of this tentation, how with so dear & sweet names, so oft and oft repeated, is the Father's heart and affecrion stirred up: whereby the fresh remembrance of his love, this father should hold of his right-hand to offer up his son: whereby the whole power of his flesh should fight against the faith of his heart. And further is added even in the very run when he proved him: Take up (saith he) thy most dear Son Isaac, I say, whom thou lovest. Let it so he O Lord, that thou puttest the father in remembrance of his son, and commandest him to kill him, why addest thou, Thy most dear Son? Let this suffice to the torment of a Father, Thou joinedst to it again, Yea whom thou lovest. Let this double & triple affliction be enough and enough to the Father's heart. What need it to rehearse to memory the name Isaac: was not Abraham advised of this, that his only so well beloved son, he whom he loved, was called Isaac. But why is mention made of him at this very time: was it for the Abraham calling to his remembrance how thou saidst unto him, that in Isaac thy seed shallbe called, & that in Isaac should the promises be fulfilled: and by remembrance of his name he should be driven to despair of all the promises which were made unto him under that name? But what? All these things thus were done, for that God did prove Abraham. And what yet followeth? Go thy way, saith he, into the high land, to one of the mountains which I will show thee, and there offer thou him for a brent sacrifice. Consider every thing by it self, how the temptations abounded. Get the up into the high land. I pray you would not Abraham first be led with the child to the high land, & to be placed upon the hill which the lord had chosen out, & there to be said unto him that he should offer his son? But it is first said unto him that he should offer his son, & then is he commanded to go to a high Land, and to ascend up into the hill. What meaneth this? Truly, that whilst he went and made his journey, he should as I might say, be torn in pieces by his own thoughts throughout the whole way: and that he should be crucified of one side through the commandment of god urging him, on the other side through the Fatherly affection of his only son, g repining and abhorring the fact. Therefore, for this cause he was enjoined to go a long wave, to climb up an high hill, to this intent, that his fancy and faith, the love of God, and the love of his own flesh, the desire of things present, and the looking after things to come, should strive together for a time in all those things, he is sent therefore into an high land. And it sufficed not to prescribe unto the patriarch which should do so not able a work unto the Lord, for to go unto an high land, but also he is commanded to ascend up into an high hill: Truly that he might forsake earthly things being exalted by faith, & ascend to those things which are above in heaven. Ahraham then rose early in the morning, he saddled his Ass, and cut wood for to burn at the sacrifice: he took his son Isaac with him and two servants, and came at the third day to the place that God appointed him to go unto. Abraham rose early. Wherefore doth the text add, Early in the morning? peradventure it would declare that light began to shine in his heart. He sadleth his Ass, he prepareth wood, he taketh up his son, he taketh no deliberation in the matter, he maketh no sticking or staying, he maketh no man privy of his purpose, but forth with he taketh himself to his journey, and came (as the text saith) to the place which the Lord told him of, on the third day. I here pass over to say what secret mystery the third day doth signify, I only have a regard to the wisdom and purpose of God that minded to prove and try him. Was there no hill at all nigh at hand, seeing the whole country was set in hills, but that his journye must be drawn out three day long, and for the space of those three days, his father's heart must be tormented with so many cares recoursing together? so that all this long time the father should behold his son, he should eat meat with him, and so many nights the son should be embraced of the Father, should sit in his father's lap, and lie in his bosom? See I pray you, how greatly his temptations were multipled & increased. But yet the third day is very apt to express mysteries: For when the people of Israel came out of Egypt, they did offer sacrifice unto god on the third day, and on the third day were purified: and Christ's resurrection was upon the third day: and many other mysteries bec comprehended within the third day. Abraham (saith the text) looked up & saw a far of the place appointed, & he said to his servants: Stay ye here with the ass, I & the child will go together to yonder place, and when we have done our offering, we will return unto▪ you again. And thus he leaveth his servants: for the servants might not ascend with Abraham unto the place of sacrifice which god had prescribed. Therefore saith he to his servants: Sit ye here, I & the child will go up into the hill, & when we have made our sacrifice, we will return unto you. Abraham I pray the tell me, dost thou say the truth to thy servants, that thou mindest to do sacrifice & to return with thy child again unto them, or dost thou dissemble? If thou sayest the truth, ergo thou shalt not make him a sacrifice. If thou dost dissemble, it becometh not so great a patriarch to dissemble. What mind therefore doth this word bewray in th'? Truth saith he I speak, and I offer the child for a  sacrifice: for to that intent do I carry wood with me, & with him will I return unto you. For I do believe and this is my faith, that God is able to raise him up, yea though he be dead. After this (saith the text) Abrahātoke wood to the sacrifice, and laid it upon Isaac his son: and he took fire in his hands and a sword, and went for ward together. In that Isaac carried for himself would unto sacrifice, it was a figure of that that Christ himself bore his own cross. And yet to carry wood to sacrifice, is the priests office. Thus is he made both Sacrifice & Priest. But where as it is added in the text: They went both together, is referred unto this consideration: for when Abraham (as minding to make a sacrifice) carried fire and a knife, Isaac doth not drag after him, but goeth jointly with him, to signify that he jointly with him enjoined the priesthood. And what followeth after this? Isaac, saith the text, spoke to his father Abraham: Father. even this word spoken at that time of his son, was a word of much tentarion. For how think you? did the son which was strait way to be sacrificed, shake his father's bowels by this word? And although that Abraham was somewhat the more constantly set for the faith that was in him, yet he putteth out a word of like affection and answered: What me nest thou my son? Whereunto he said: Behold (saith he) fire & wood, but where is the sheep to sacrifice? To these answered Abraham: O my son, God will provide for himself a sheep to sacrifice. Certainly this precise and ware answer of Abraham moveth me much: for I can not tell what he saw in spirit, for that he answered not of the time present, but of the time to come: God himself will provide a sheep for his sacrifice. He answered with a Shall to his son which asked of him a thing present, For in deed the Lord himself provided to himself a sheep in Christ, for that wisdom itself hath bulded to himself his house and he himself hath humbled himself even to death: And what soever else that readeste of Christ, thou shalt find them done, not by any necessity, but by free election. Then they both went forward together, and were come to the place which God did show him. When Moses was come to the place which God did show unto him, he is not permitted to climb up to it, before it was said to him, Unlose the latchettes of thy shoes from thy feet. But to Abraham no such matter is said nor to Isaac, But they climb uptogether, and put of no shows. The reason peradventure thereof, was because Moses (how great soever he was) yet was he come out of Egypt, and therefore had his feet snared with some bands of car●alitye. But Abraham & Isaac had no such matter, but they came to the place, they builded the Altar, Abraham laid wood upon the Altar, and bindeth the child, he prepareth himself to slay him. Many of you that hear these things in the Church of God, are Fathers yourselves: And which of you thinkest thou, by hearing this history told, hath attained to such constancy and strength of mind, that if your son, yea your only son, your derly beloved son perhaps be taken a way by death (both common and due unto all men) frameth to himself Abraham for a patron, and layeth his stoutness before your ●yes? yet truly the like stout mind is not required of thee, that thou thyself bind thy Son, that thou thyself make him fast, that thou thyself prepare the sword, that thou thyself should slay thine only child: (all these mysteries are not required at thy hand) but at the least be constant in thy purpose and will, steadfast in faith, and cheerfully offer thy Son to God: be a priest touching the soul of thy son. And it becometh not a priest that offereth sacrifice to God, for to do it wepingly.  
Wilt thou understand that this is required of thee? Our Lord saith in the gospel: If ye 
Ihon. 〈◊〉  were the children of Abraham, ye would truly do the works of Abraham. Lo this is a work of Abraham: do the works which Abraham did, but not with grief 
2. Cor. 9  and sorrow: For God loveth a cheerful giver. And if ye shall be thus ready, it shall be said unto you of God: Climb up unto this high Land, and to the hill which I will show thee, & there offer unto me thy son. And offer thy son not in the deep places of the earth, nor in the vale of weeping, but in the great and high hills. Declare thou then, that faith in the Lord is stronger than any carnal affection.  
For Abraham (saith he) loved Isaac his son, but he preferred the son of God to his own fleshly love: And so he was found not in the bowels of his flesh, but in the bowels of Christ, that is in the bowels of the word of God, of truth and wisdom.  
Abraham (saith the text) stretched forth his hand to take the sword, and kill his Son. And the Angel of the lord called unto him from heaven, & said: Abraham, Abraham And he answered: Here I am, And he said: Lay not thy hand upon the child, neither do any hurt to him. For now I know that thou fearest God. It is commonly out of this place objected unto us, how god saith that he knoweth that Abraham did fear him, as if he had been ignorant there of before. Well, god which in deed knoweth all things before they be done, did also know this thing, and was not ignorant of it: but it is thus written for thy cause, for thou haste a faith in God, and yet except that accomplish the works of faith, except thou obey, yea all the hardest commandments, except thou offer up sacrifice, and show plainly that thou dost not set more by father, mother, and children than by God, it shall not be acknoleged that thou fearest God, neither shall it be said of thee: F or now I know that thou fearest God.  
And besides this, we may here consider that the Angel which is said here to speak these words to Abraham: in process afterward is evidently showed to be the Lord. Whereupon I think thus: that as among us men, he was found in his behaviour as man, so among the Angels, 
●●●. 15.  he was found in his behaviour as an Angel. And so the Angels in heaven following his example, are glad of one Sinner which repentith, & rejoice greatly, when men go forward in god lines.  
For these Angels have as it were the oversight of our souls, unto whom as tutors & 
Gal. 4●  governors, we whiles we are younglings are committed, until the time appointed by the father be come. Therefore they say now concerning the going forward in godliness of every on of us, that now I know that thou fearest the Lord. But for a plainer example hereof: Be it so that I purpose in my mind to suffer martyrdom, yet the angel can not save unto me, that now I know that thou fearest the lord? for God only knoweth the secret of the mind. but if I abide torments if I boldly publish a good confession, if I constantly bear what soever shallbe done unto me, than the Angel as comforting & confirming me, may say: Now I know that thou fearest the Lord.  
Thus then these things were spoken to Abraham, and he so was pronounced to fear the lord. And why? Because he spared not his own son. But let us compare these things with the words of the Apostle, where he saith 
Rom. 8.  of god: which spared not his own son, but did give him for us all. Behold here how God contendeth with men in bountiful liberality. Abraham offered to god his mortal son not yet like to die: God gave his immort all son for all men to death. What shall we say to these things? What shall we render to the Lord, for all that he hath beslowed upon us? God the Father hath not spared his own son for us. And which of you all (thinkest thou) at any time shall hear this voice of the Angel saying unto you: Now I know that thou fearest God, because thou haste not spared thy son, thy daughter thy wife: or thou hast not spared thy wealth, thy worldly honour and the pomp of the world, but hast despised them all, haste counted them as dung, that thou mightst gain Christ, but haste sold all and haste given it to the poor, & hast followed the word of God? Which of you, (thinkest thou) shall he are such a voice of the Angel? Yea Abraham heard this voice again the second time and it was said unto him, Because thou hast not spared thy beloved son for my sake. etc.  
And Abraham (saith the text) looking back, saw with his eyes, and behold. A ram was holden by the ●ornes in the bushes of Sabet. I suppose, that we have said here tofore, that Isaac▪ bore the figure of Christ, and yet notwithstanding, this ramm seemeth to bear the figure of Christ also. But how these two agree unto Christ, both Isaac which was not slain, and the ramm which was, it is expedient to understand. Christ is the word of God, but this word was made flesh. There is then in Christ one thing which is from above, and an other which is taken of the nature of man and the womb of the virgin. Christ then suffered his passion, but yet in his flesh: he suffered death, but yet in his flesh: whereof this ram was a figure, according to the saying 
Ioh●, 1.  of john, Behold the Lamb of God, behold him which taketh away the sins of the world. But the word which is Christ according to the Spirit, did continue in incorruption, whose Image this Isaac was. So he is the sacrifice and high priest after the spirit. For he that offereth the sacrifice to his father according to the flesh, the self same is offered upon the altar of the cross. and likewise as it is said of him, Behold the Lamb of God, Behold him who taketh away the sins of the world: so is it also said of him, Thou art a priest for ever after the order of Melchisedech. Therefore this ram is holden by the horns in the bushes of Saber.  
And he took (saith the text) the ram, and offered him a burned offering for Isaac his son. And Abraham called the name of that place, the lord saith. Here is a broad way of spiritu all understanding, laid open for all them that are skilful to hear these things. For all that be here done, do ●ende to some spiritual vision, because it is said: The Lord seeth. This vision of the Lord is in spirit, that thou also mayst behold these things which are written in spirit: & as in the Lord there is nothing corporal or gross, so also that thou in all these things savour nothing corporally or grossly, but that thou inwardly in spirit beget to thyself a child which may be called Isaac, when thou shalt obtain the fruit of the spirit, joy and peace. This child at the length thus thou may conceive: if, (as it is written of Sara, that it was not with her, after the manner of women, and so she bore Isaac) all womanly affections so cease out of thy mind, so that thou have no work and effeminate things in the soul: but dost things manfully, and manfully girdest up thy loins, and hast thy breast fenced with the breast plate of righteousness, and thyself armed with the helmet of health, and the sword of the spirit. It therefore such womanly manners cease in thy life, thou begettest a son, that is joy and peace, of thy wife virtue and wisdom. Thou begettest joy, if thou suppose it all joy, when thou shalt fall into divers temptations, & canst offer that joy a sacrifice to god. For when thou 
jacob. ●  dost come cheerfully to God, he rendereth to thee that again which thou hast offered, & sayeth unto thee: Again ye shall see me, and your heart shallbe glad▪ and no men shall take your joy from you: So than shalt thou receive those things increased, which thou shalt offer to God. Such a thing is set forth in 
Luc. 19  the gospel although by an other figure, as where it is said, that one received a pound for to occupy, and get gains for the good man of the house: And if thou bring five increased into ten, they are given to thee thyself for a reward, they are granted thee. hearken what he sayeth: Take from this man his pound, and give it to him that hath ten pound. Thus though we seem to occupy for our Lord, yet the gains of this matchandise returneth to ourselves: though we seem to offer sacrifice to the lord, yet those things which we offer are restored to us again. For God hath not need of anything, but he would have us rich he wisheth by all manner of means our wealth.  
This manner of doctrine is set forth unto us in those things, which happened to job: 
job. ●.  who being rich, lost all for God's sake. But because he endured well the fight of pacicnce, because he was of a stout courage in all things he suffered, saying: The Lord gave, & the Lord hath taken away: as it pleased the Lord, so is it come to pass, the Lords name be blessed: behold at the end what is written of him: He received again (saith the text) twice as much as he lost. Thou perceivest them what it is to lose any things for the Lord: that is, to receive for thyself double: Yea the gospel doth promise some yet more; that is, it promiseth an hundred fold to the again: and besides that also eternal life, in Christ jesus our Lord, to whom be glory and empire for ever and ever.  
AMEN.   

A prayer for married persons.  
ETERNAL GOD and most merciful father, which of thine inestimable love towards man (after thou hadst created all things for his use and comfort) woledeste also for his more comfort ordain, an helper for him of like substance and nature unto himself, thereby knitting the one to the other in fellowship inseparable. Which institution of holy wedlock thus made by the gracious contemplation, which thou hadst to manin paradise, to have it esteemed more honourable, thou didst preordinate thy only begotten son to be borne therein, of a most pure virgin. Who also of his favourable grace to the further commendation of the said institution vouchsafed to be present personally thereat with his blessed mother & holy Aposties, in Cane a city of Galily, & there wrought his first & notable miracle, of turning unsavoury water into pleasant wine, in mystical signification & instruction of the same state. Furthermore hast by the mouth of thy elect vessel Saint Paul declared the state thereof to be the great mystery and sacrament of that marvelous unspeakable uniti that is betwixt Christ & his Spouse the church: And for as much as thou hast commanuded by the said Apostle, that the husband should so love his wife as Christ loved his congregation, And that the wise should so reverence her husband, as the Church is reverently subject unto Christ her Spouse.  
We beseech the that this our matrimony once begun by thy fatherly providence (as we doubt not thereof) may be still prosperously continued betwixt us. So that we may be of one heart and mind, to know, so love, to obey and serve the above all creatures, as thou wouldest us twain to be one body together, to love and serve the one tother in our mortal life. And that we may by the aid of thy holy spirit persever without strife, discord and variableness, in perpetual amity and godly love. Charitably in our vocation to live with our neighbours justly in our occupations, with the sweet of our brows to eat our bread, and equally with thanks to receive of thy hands what so ever thy fatherly wisdom hath decreed to send unto us: beseeching furderthy goodness, that as thou haste by thy bounteous liberality given us fruit in this our matrimony, so we may be assisted & maintained by thy fatherly benediction, aswell to nourish them up in their bodily life, as to instruct them in soul in thy holy Religion, to glorify thy blessed name in this world to our lives end, that in the next world we may all appear in the sight of thy heavenly Majesty, to be united to thyself in perpetual felicity, according to the assured promises made unto us through our lord and saviour jesus Christ. To whom with the and the holy ghost be all honour and glory for ever.  
AMEN.   

A prayer generally for all parsons.  
Grant me grace O most merciful father, to have a fervent desire, ever to such things as be pleasing to thee, diligently to search them, wisely to knowledge them, parfectlye to fulfil them, to the land and praise of thy holy name. Guide thou O Lord my life & living, and that which thou requirest of me to do, grant that I may have a knowledge, a will and power thereto. And strength me so to ensue it, as may be to the honour of thy name, to the wealth of my neighbour, and to the health of my soul. Make the way O Lord sure & straight to thee, that I faint not from thee, neither in prosperity, neither yet in adversity: that in prosperity I give me not unto pride and insolency: and that in adversity I keep myself in hope & patience: So that in adversity I be not borne down to low, nor yet in prosperity I be life up to high. Suffer me not to joy of any thing but of that which may further me unto thee, and to morn of nothing but of that which might draw me from thee: so that all heavenly things may be lovesom to me, and all transitory things loathsome, all fleshly things yrksom, and all grievous things lightsome. Let all joy be tedious to me that is not in thee, Let all pain be pleasant that is for thee, Let me not delight to please any creature against thee, nor yet afeard to displease any creature for the. give me grace oft to list up my heart unto thee, and to lead my life straight before the. Make me soon to rise again when I fall away from thee, and truly to acknowledge & confess my sins unto the. Strength my faith to ask pardon only at thee, and for Christ's sake mercifully to obtain it of the. Make me O father to dread the without desperation, and to love the without presumption. Make me faithful without doblenes, chaste without filthiness, liberal without wastefulness, sparing without carefulness, merry without wantonness, sober without sourness, constant with out stubbornness, traitable with out childishness, quiet without quarreling, meek without murmuring, patient without s●ryuinge, obedient without grutchinge, prudent in simplicity, & simple in prudence, cheerful in charity, and serviceable in diligence. give me grace to teach my neighbour without presumption, to reform him without his confusion, to edify him in life without offension. give me a watching heart O Lord, that no curious thought disturb it, make it strong, that no unworthy affection pervert it, make it constant, that no violente assault subdue it. Grant me O father understanding to know thee, diligence to seek thee, wisdom to find thee, perseverance to keep thee, and hope in the conclusion to embrace thee. Let me here be exercised with thy cross to my humiliation, to recogne thin assistance, therein to my consolation to use thy benefit; by grace, and at the last to obtain thy fruition in glory, to the laud and praise of thy blessed name: To whom with the Son, and the holy Ghost be all honour for ever and ever.  
AMEN.   

Imprinted at London by Reginalde Wolf Anno. Do. M. D. LXV.