RABBONI; Mary magdalen's Tears, Of 

Sorrow,  
Solace.    
The one for her Lord being lost.  
The other for Him being found.  
In Way of 

Questioning.  
Wondering.  
Rejoicing.    
1. Quest. Whether it were He.  
2. Word. That it should be He.  
3. Reioy. That indeed it was He.  
Preached at S. Paul's Cross, after the Rehearsal, and newly revised and enlarged: By Thomas Walkington, Doctor in Divinity, and Minister of the Word at Fulham.  
LONDON, Printed by Edw. Griffin, for Richard Whittaker's, and are to be sold in Paul's Churchyard at the sign of the Kings Head. 1620.   

To RABBONI: My dear Lord and Master, my sovereign Saviour JESUS.  
IF all our limbs, o Lord, were turned into tongues, they all were far unfit, and most unable, to limb and pencil frrth thy praises, to pay their due debt of dutiful thanksgiuings, for all thy gracious mercies and deliverances: Thy heavenly worth may be be much more adored by silence, then by our ruder utterance, In lieu of that my humblest devotion I owe unto thy Sacred Self (the Beameling of that ever-glorious Sun) I have selected no other Patron, but Thee, o Lord, my sole Advancer, whose devoted (though unworthy) Chaplain I ever wish to be: To whom I dedicate and consecrate these few lines, the true copy of my loyallest affections, the Widow's Mite, this poor Corban, which I cast into thy Treasury, not out of superfluity, but mere penury: desiring to be enriched with thine abundant mercy.  
I am (o my Rabboni) obliged much more: I owe myself, and that I'll pay, and would pay more, if more I had: but all I have, and all that is within me, praise thy holy name.  
The good things, o Lord, I have received of thy bounteous hands of mercy, I merit not, and the evils which I have not received at thy hand of justice, I do deserve: O let me partake of the sweet influence of thy blessings, from the mount Gerisin, and free me from thy curses on that mount Ebal.  
I aim not at the guerdon of this respectless world, the mouldering rubbish and remainder of our fall, the defaced Emblem of our ruin: for we know that every creature groaneth with us also, and traveleth in pain together unto this present.  
I breath and pant after true perfection, that unfathomed bliss of thine: who will give me the wings of a Dove (having the Olive-branch of peace of conscience and joy in the Holy Ghost) then would I fly away, and be at rest, and set footing in that thy Celestial Ark, free from all sublunary inundations. Let the impure Ravens, who usually adjourn the day of their conversion, continue still to feed on putrid carrion, the garbage of transgression, and never have any care thither, to return unto thy Ark again, I sure will feed on Thee, the Bread of life, the Manna that came down from Beth-lechem, the house of Bread.  
Omnia amarescunt, ut tu mihi Domine dulcescas: All things of this life do utterly distaste my soul, like vinegar and gall, and myrrhed wine, in respect of that true gust and relish of thy goodness and sweetness, which in this earthly pilgrimage to heavenly Canaan, that flows with milk and honey of eternity, thou exhibitest unto us all, as a viaticum, or journal provision in that holy Eucharist, thy pure flesh, our meat; thy priceless drops of blood, our drink,  
Lord, I have loved the beauty of thine house, and the place where thine Honour dwelleth: my soul gaspeth after God, as a thirsty and dry land where no water is: My soul thirsteth for God, even for the living God, o when shall I appear before thy presence?  
There is my true Treasury, and there my heart also.  
O good jesus, be unto me a jesus, a Saviour (thus will I cry with devout Anselmus) and to all that do believe in thee: Else when thou sittest on that glorious Tribunal to judge the quick and dead, when those books shall once be opened, of all our Itemed accounts, and of all our consciences, each line writ in capital red letters accusing us, every letter condemning us, (for the letter kills) then with job we'll say, Lo we are vile, and cannot answer thee, one of a thousand, without thy sweet prompting mercies.  
We humbly beg at thy rich hands, by thy brinish tears, and precious blood thou once didst shed, and by that unparallelled love, that shed both tears & blood, blot out that Cheirograph, the hand-writing of ordinances against us all. Though we have committed that which justly might condemn us, Thou hast nor lost, nor forgot that, whereby thou canst assoil and save us: O say unto our souls, that thou art our salvation.  
O let thy crimson priceless drops of blood, that yet thrill and trickle down thy azur'd veins, to each believing soul (they being not yet dry) let that truest Purgatory expiate our crimson scarlet sins.  
O our good and gracious Rabboni, what are we (vile wretches) without thee: Lodges of sin: cages of all impurity: loathsome and nasty carcases; scarce fit to be repast for worms, who justly might expect and gape for far more dainty morsels: satchells full of all corruption: unrinsed vessels of dishonour: and fuel for Tophet in Gebenhinnom.  
All our hopes is in thy death, o jesus: thy death is my merit, my merit thy mercy, and thy mercy the pulley, to draw on that death, to ransom me, and make me merit. I never can be bankrupt in merit, so long as thou, o Lord, art so rich in mercy.  
O good jesus, my Rabboni, thou that didst deign to descend from the Zenith of all glory, to dwell in the Nadir of all obscurity; the pure crystalline spring, that issued from the boundless sea of all blessedness: Thou ever-flourishing Spray, and Science of Eternity: The delicious Fruit of the Virgin's womb; the sacred Inn where thou vouchsafedst to take up lodging in: The Sourcing Fountain of all Graces, and of all our Actions: The Hope of all the ends of the Earth: The Sanctuary and Refuge of all our sinful souls: The Anchor of our hopes, even from our mother's breasts: The Crowner of our patient Triumphs: Our sweetest Solace and Companion, in this wilderness of Sin, as we go along unto the Land of Promise: The Haven and Harbour of our Rest: The Consummation of our Bliss: Accept, o Lord, our meaner sacrifice, our Holocaust, that Burnt-offering of praise, we tender and present upon the Altars of our hearts, wholly inflamed with the love of Thee.  
O Lord, lodge in the poor Tabernacle of our souls: be Thou there entombed, o good jesus, stay thou there in that Sepulchre, wherein never man (as our main Repose) but God and Man was yet laid: roll away the heavy Tombstone, our flintiness of heart, that presseth Thee down, as a Cart with sheaves: yet Lord abide there still: Abide with us, for it draweth towards night, and the day of our life is far spent: O let it never be said of Thee,— Resurrexit, non est hîc: He is risen, he is not here. Lord overmantle us with thy mercy: illumine our darkened capacity: accept this our loyal duty: cancel all our debts: create in us clean hearts: support and under-shore us with thy divine and gracious hand, from future further lapsing: bind us up all in the bundle of   

The book must be beholden to the courtesy of the Reader, there be so many mis-prints, or misprisions, for words, accents, pointing. As,  
Page 10. line 15. orison for oraison. pag. 13 lin 21.22. That was, I and yet is. pag. 20. lin. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 21. Rabbi David, in the margin over against Thammyz. p. 24. l. 22▪ watcheth. p. 25. in marg. vicant. for Cant. 6. p. 22. l. 13. beards. ibid. l. 19 of whom— our help standeth. p. 41. l. 10. dreads. p. 42. l. 2. pamphlet. p. 43. l. 11. Lady (as some write) Prostibulum. p. 46. l. 6, 7. read she thinking this, that to despair of mercy was. p. 48. l. ult. in pieces. Like a etc. p. 59 l. 1. Quot membra. p. 96. marg. Lachman dimhar hablan iomanah. Syr. p. 106. l. 17. now for thou▪ p. 111. l. ult. to live with thee. p. 121. marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 132. l. 10, 11. a Non-Hierarchy: It brings not in a Gavelkinde etc. p. 138. l. 6. add etc. p. 139. marg. Ezech. 10.13. p. 141. l. 18. venashwa. p. 149. l. 19 Cheirograph. p. 150. l. 14. read, for that. ibid. l. 16. read, we shall bathe and drench ourselves.   

RABBONI. JOHN XX. XVI.  
LO here is the little Cloud, 
1 Reg. 18.  that arose out of the sea, no bigger than a man's hand, out of which did fall a great rain.  
Lo here is the little Well that grew into a great river, 
Ester 10.10.  & flowed over with great waters.  
Lo here the Iliads of Homer in the shalt of a nut: a very curt and a concise speech: the style and word of Mary Magdalen uttered to him, who is the Word, at or between God and man, the Man Christ jesus. 
1 Tim. 2.5.   

Gen. 32.24.  So Gen. 32. vaieavech ●sh gnimmo. And there wrestled with jacob, a man unto the breaking of the day. 
Exod. 15.3.  So Exod. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man of war. A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for excellency, the second person in Trinity, Angelus Domini, and Dominus Angelorum, The Angel of the Lord, nay, the Lord of Angels: for so in two neighbouring verses is Christ termed, The Angel of the Lord, and the Lord, 
Acts 7.30. & 31.  Acts 7. Vriel, the God of light; Gabriel, the God of strength; Raphael, the curing God; and Michael, who is like our God? one man: of whom, as it was said of Heraclitus: 

Diog. Laertius in vita Herac.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,—  
One man to me as three thousand, & they that are numberless, as no man to me.  
Vnus homo nobis moriendo restituit rem.   
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: a woman? O mulier, 
Origen.  non mulier, twice that Father cries out, as admiring her great worth: O woman, no woman.  
Non mulier, o Dea certè, more fit to make a Goddess in Heaven (if Heaven admitted any such) then a woman on earth. Marry Magdalen, a noble woman, one of the blood-royal of the Tribe of judah, sister to Lazarus and Martha, which three divided the Inheritance from their father Syrus 
* And Eucaria was their mother. . Magdalum castrum, the Castle Magdalen, fell to her share (which castle was near unto Naym) from which she had her name. To Martha fell Bethanie, not far from Jerusalem, where Lazarus was raised out of his grave by jesus, where Christ out of the Mount Olivet ascended up to Heaven: 
john 11.  & to Lazarus their brother fell many possessions at Jerusalem: 
Vide Hadrico m. Delft.  a woman of nobility, nay of divinity, a heavenly Saint, a Convert, she cries Rabboni.  
Thirdly, unum opus, one action, one singular affection in them both: the unprizable love of the one to the other. (To let that pass, 
Redditio effectus non causae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  many sins be forgiven her, there was Christ's love to her, for she loved much, there was her love to Christ:) But this: to the point: Christ jesus his love appeared to her in this; In first appearing to her after his resurrection: To Mary alone, not to the Disciples, but to Mary first. To a woman: as a woman was, Nuncia mortis in Paradiso, The messenger of mortality, of death in Paradise: So this woman, Marry, was the messenger of life new begun by Christ his resurrection. 
Heming.  And to this woman, as being 
* S. Hierom. epist. de Quaest Hedibiae.  most memorious and mindful of all the mercies and benefits, wherewith jesus her dear Saviour had enriched her soul.  
Mary's love to Christ, in running to and fro, to the Sepulchre, and from the Sepulchre: 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, and wailing, and howling for his loss, in vigilantly looking and searching her lost Lord; never linen, until she had found him whom her soul loved.  
His love to her, in calling her Mary; her love to him, in calling him Rabboni. 
As Agamemnon: & Menelaus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may term them, Nobile par, a pair of sweet Turtle Doves, true Lovers indeed, Lovers in life, and Lovers in death, their Loves as strong as death. This twofold cord, cannot easily, nay, can never be broken.  
Two Lovers, that only in 
* Aristinaetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  number yield to the three graces. In whom there is a rich Exchequer of all heavenly graces. In one of them especially, of whose fullness we all have received grace for grace. 
john 1.16.   
Mary's enamoured soul was, Vbi amavit, non ubi animavit: Where it liked, not where it lodged; not in her own, but in jesus his blessed bosom, who loved her so incomparably: she loves him with a most unfeigned, untainted, and chaste affection: but here is the difference of both their loves. In mary's to Christ, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, due debt, for her to love him. In jesus his love to her, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace, and favour, and mercy, a free gift in him: He loved her, 
1 joh. 4.19.  and so he loves us first. 1 joh. 4.  
And here is that pugillus farinae in hydria: 
1 Reg. 17.  The widow's handful of meal in the barrel, which the Lord God our heavenly Eliah, or Eliah increase to the feeding of all our souls, until (as in that Text) the rain do fall, that is, some others sweeter and selecter doctrine do drop on you, as the dew, as the shower upon the herb, sing of Christ, and sing of Mary; sing of Mary, and sing of Christ; Christ says to her, Marry; she answers him, Rabboni.  

First of Mary, who here cries Rabboni.  
The winged Choristers of Heaven, the Birds, unto whom God has granted the large patent of the whole air, as his glorious Chapel, to sing their sweet notes & anthymnes, their shrill praises unto God Almighty in: In winter time, in drizzling cloudy weather, and when the day is shut in, they, silly souls, as all disconsolate and drowsy, do sit within their bowers and eaves, and on their branches. But when the winter is past, 
Cant. 2.11.  the rain is changed, and is gone away, when the flowers appear in the earth, when the time of singing of Birds is come, when the cheerful spring arises, to apparel the earth with such ornature, as that Solomon, in all his royalty and princely paludaments, may not compare with it; and when the glorious Sun unlocks the door of the morning, to run his race like a Giant, than they begin to prune and pick themselves, and in their circling turns do mount and soar aloft, 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.  
Lo here (Beloved in our Lord) a heinous sinner, that was aye, and yet is; for this viper can never be shaken off from S. Paul's hand, 
jos. 15.  this jebusite will needs remain wont sluices, her eyes, the daily-dropping Conduit-pipes of her grief. She goes wring her myrrh-dropping fingers, being robbed by the Sabeans, the cursed jews, of her priceless pearl, the signet of her own right hand, jesus her Saviour, whom she tendered and loved as the apple of her eye, she is grown ecstatical, intranced, in a deliquium, a swound, ready to fall, ready to dye.  
After her running to and fro, her timorous heart, throbbing & panting within her, with her journeying and grieving, her seeking and sighing, she at length takes up her Inn, at the tomb of jesus, the Host of the house of Israel, and there thinks to refresh and recover her pining consumed soul with her restaurative wont Manna, the bread that came down from heaven: But out alas, the children's bread was gone, no crumbs were left for the silly whelps that wait at their Master's table: 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 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, as having carried these hallowed feet of his, and having borne her own defiled feet unto the sacred Temple, 
Recedentibus discipulis Maria non recedebat: she stayed and wept, ut propheticum.  the presence-chamber of the King of Kings, where jesus powerfully preached, and she herself was happily converted? No, 

Tears were her meat day and night, whiles they said, Where is now thy God?  
See Bonauent: lig. vit. cap. jesus intumulatus.   no: Rachel mourned for her lost Lord, and would not be comforted, because he was not. And thus she moans.  
Ay me, poor forlorn wretch, I have lost my Lord, my most loving Lord, the crown of my head, of my hopes; the Shrine of my bliss; the Sanctuary of my disconsolate soul; the Grave of all my griefs; the Rock where I, the Dove, did make my nest; whose five wounds were as them five 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.  
O wish I now rather to dye, then to live; for thus dying, I may live, so dying, I may happily find him, whom I see, I cannot find living, therefore Vivere cum ne queam, sit mihi posse mori.  
O Let me dye, 
1 Reg. 19.4.  Lord now let thy servant depart in peace, it is now enough, o Lord, take my soul: so shall I have a full fruition of thee, o Lord, in Heaven, the City and College of deceased Saints. 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, 
Psal. 36.9.  & in thy light shall we see light, the light of that Celestial Goshen. O call me no more Naomi, no more Mary, but Marah, Bitterness: Lam. 3.15. 
Lam. 3.15.  He hath filled me with bitterness, and made my soul drunk with wormwood. Yet here is the benefit of bitterness; Marcus Eremite, 
Marcus Heremita 2. lib.  in his book De Lege spirituali, Wormwood is good for ill stomaches, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (and so for good no question) it will stir up still a far more eager appetite in me to desire Christ jesus, the hidden manna, 
joh. 6.34.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord give us evermore of this bread, Praeda canum lepus est, 
Mart.  vastos non implet hiatus. We put on sable weeds, and mourn for our ordinary acquaintance departed, 
Corporis factura. Corporis fractura.  and yet we know that they were but earthen vessels, as there is a moulding, so there is a marring of the body, as there is a Genesis, so an Exodus, a coming in, so a going out, they are our Harbingers sent before us, 
S. Cyprian. lib. de mortalitate praemittuntur non amittuntur.  we have only left them for a time, not lost them. But Marry magdalen's sorrowful madrigals, in a higher key, they aim at another far more eminent and glorious object: she wept not with those indiscreet women, 
Exech. 8.14.  for Thammyz, which, as some write, was a brazen Image with leaden eyes, which being molten with heat, seemed to weep, and then the women, in sympathy, did weep too, and mourn for their Goddess, 
Rabbi David, and Rab. Shel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which was thought to be Adonis: no, she mourns not for Adonis; but for Adonai, her Lord, her sole Mediator, Lord of Lords, she deplores his absence, in whose presence is fullness of joy, and at his right hand, pleasures for evermore.  
She complains, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 20 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 13.  They have taken away the Lord, first; but after, she betters her style, They have taken away my Lord: And this is suitable to that of Christ, in calling her first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
joh. 20.15. Verse 16.  woman, then after that, Marry.  
See, I beseech you, her unparalleled and untraced love. First, she ran thither before the Disciples. 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. Thirdly, she stayed there after they were gone. Peter, the Disciple that is said to love Christ best, the accounted Primate of the Apostles; 
Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and john, the Disciple who is said to be the best beloved of the Lord, Cubicularius Domini, 
Cyp. lib. de ablutione pedum.  the Chamberlain of jesus, as S. Cyprian saith, to whom Christ commended, Thalamum humanitatis the Bedchamber of his humanity; his mother; Marry Magdalen, was not much behind them in expedition. Triplex hic funiculus amoris: Love is as strong as death, and aught to be for him, especially of whom it may rightly be said, as in that riddle of Samson, out of the strong came sweet, for he alone was able to save. Marry stayed after them: the weaker sex, but stronger in affection. They ran, but their devotion was sooner spent, was sooner out of breath, they stayed not: she stood still and blubbered out many a tear, when as she saw that jesus her Rabboni was gone.  
Stetit, she stood still, and stood to it: not like Peter, a flincher, a revolter, an abiurer of Christ, for he cowardly went out and wept.  
Stetit, she stood: oportet Mariam stantem flere, stantem mori, It behoves Mary to stand to her tears, I (as Vespasian said at his death of an Emperor) to dye standing.  
Stetit, she stood: she had no prop, no pallet, no ease for her grief, no bed of down, to cast her sorrow asleep on, as David had his couch, Every night wash I my bed, and water my couch with my tears.  
Stetit, she stood: A positure of the body, ready still for to remove, as if she would never lin seeking, until she had found him, whom her soul loved, and so much desired.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 1.  Mary comes first, early, while yet it was dark, like a Manna-gatherer, very early, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuagint.  to find him happily out, whom her soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Entre le ch●●n & le loup.  I say, affected and embraced so much. In that time she came unto the Sepulchre, john 20.1. when she by course of nature should have been in bed, and fast asleep. But her eyes are like the morning watch, that watch for the morning: she takes away from Nature, to give to Grace. Peradventure, in the whole circuit of that night, she gave no sleep unto her eyes, nor any slumber to her eye lids, in musing of him, who is the Keeper of Israel, that neither slumbreth nor sleepeth, but watcheth over hers and all our souls.  
Thus with the Spouse in the Canticles, 
Cant. 3.1, 2, 3.  she may well say, In my bed I sought him, 
Si non invenit amor quando inuen●et tepor? Gilbert. Abbess sir. vicant.  whom my soul loved, I sought him, but I found him not: and so she rises early, and sought him, but found him not. The watchmen can tell her no tidings of him, she asked the two Angels in linen, 
joh. 20.12.  the one sitting at the head, the other at the feet, where the body of jesus had lain. Those Nightingales, 
Pausanias' in Baeoti●s.  that were making of their nests, and singing at the Sepulchre of Orpheus, that heavenly Orpheus, our Saviour jesus. The Angels she sought not, but all our hearts: 
Cant. 4.15.  O 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. 
Cant. 4.16.  Thus let my beloved come to his garden, and taste of his pleasant apples, his delicacies his sweetnesses. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Meged delicatum dulce pomum. So Meged shammaijm is the dew, the excellent gift of Heaven.  So peri mega● thau signifies. 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 doth enrich us.  
Well, Mary inquires of jesus himself, whether he knew where jesus was, and she calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, which S. Hierom seems to tax in way of dispute, for that she calls the Gardener, Lord; & jesus but Rabboni, Master.  
But here, Beloved in our Lord, was her fervent and longing desire, much more expressed, in giving such a title to the Gardener, as whereby to woe and to win him, to tell her the sooner, as being impatient to brook the least delay: 
S. August. in Serm. 133.  or else, as S. Augugustine, 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, 
Reuel. 19.16.  a name written, King of Kings, and Lord of Lords. But sure it is no more than thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyr, or Sir, write it as you list: as if on this manner. O my dear 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, nows in  
Nor was she like to timorous Nicodemus, that came to see our Saviour by night, no beameling of heavenly boldness illustrating his too too darkened soul. Nor was she like to joseph of Arimathia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
joh. 19.38.  the Counsellor, who secretly, for fear of the jews, begged of Pilate the body of jesus: but she, like an heroyke spirit, steeled and maled with a manly resolution, she fears not death itself, maugre the breards of all them that may stand in opposition, in despite of all affronts, Ego illum tollam, I will take him away, and will never basely beg any other help, but his alone, of whom our help standeth in the name of the Lord, who hath made both heaven and earth: Ego illum tollam. Lo here a resolute new S. Christopher. 
Lucan. lib. 6.  Quam non mille modi mortis, &c, As Lucan of Scaeva, that valiant Soldier of Caesar, so we may say of her, She feared not a thousand sorts of death, to lose her dearest life for him, in whom she lived, and moved, and had her chiefest being.  
And thus Mary speaks, and mourns, and pines within herself, and weeps. No man, but would rather have imagined Mary herself 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.  
O heavenly showers, such sweet rivers make glad the City of God.  
Thus while she, with a languid, dead, and longing eye, a heart full heavy, big with grief, was sighing, and sobbing, and blubbering, and crying, O stay me with flagons, and comfort me with apples, for I am sick of love, 
S. Augustin. cap. 35. medit.  Quia te Domine jesu prae caeteris dilexit Maria ideo meruit, etc. Because Mary loved thee, o Lord, above all, therefore she obtained to be both seen of thee first, to be called of thee so lovingly, Marry, and to call thee so loyally, Rabboni.  
jesus our gracious Lord speaks to Mary in a passionate strain of affection, no obiurgation and chiding, as some do write: 
S. Chrysostom. Homil. 28. & S. Cyrill. 10.45  But as S. Chrysostome saith, out of a singular and deep affection, and compassion, he utters out this one word, Mary. The only Electuary and Cordial, the Ros Solis, to recover her drooping and dying soul: Mary. 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 heard his sweet and gracious voice, in terming her Mary, she out of a singular, dutiful, & strict obligation of her love to him, echoes back this one and sole reciprocal word of her lowly love, and most humble respect unto him, Rabboni.  
Non novit ex vultu, 
Oraculo non oculo credebat.  fides ex auditu. She knew him not at first by his outward lineaments: faith comes by hearing. She heard him, and then believed in him. Thy rough garment shows thee to be the Gardener; but thy voice is Jacob's voice: I, jacob indeed, the true supplanter, the true wrestler, supplanting the old Adam, thy elder brother, for thou hast got the birthright, and the blessing, for thou art the First-begotten, 
Reuel. 1.8.  Alpha & Omega, the Beginning and the Ending, 
Rom. 1.25.  and God blessed for evermore. Thou art jacob the true Huntsman, 
Gen. 27.  who hast brought the true venison, the pleasant and savoury meat, the salvation of thy beloved brethren, unto thine everlasting Father, that celestial Isaac; for God would in no wise the death of a sinner: 
S. Bernard.  For this, o thou heavenly jacob, thou didst put on our sins, these were thy rough skins, o Lord, wherewith thou wast arrayed: But in mere mercy thou hast got the blessing, not for thyself (with old jacob) but for me, o Lord, and so for all, who claim an interest in thy priceless drops of blood, 
Heb 9.14.  the true Purgatory, that purges our consciences from dead works, to serve the living God. I therefore, and let us all therefore, with the golden Censors of the Sanctuary in our hands, and in our hearts burn devotion as incense unto thee, and with the 24 Elders we fall down before him, 
Reuel. 4.10, 11.  that sits on the Throne, and worship him who lives for evermore, and we will cast our crowns before the Throne, saying, Thou art worthy, o Lord, to receive glory, and honour, and power, for thou hast created all things, and for thy wills sake, they are and have been created: but more, and much more, for thy dear love's sake, thou hast redeemed us by that thy dearest bloodshed, poured out for our salvation.  
What? do I hear the sweet voice of my heavenly jacob? calling me Marry, out of his mercy? o then let me return back the drops of my dearest love and dutifulness, and acknowledge we may in this respect of mary's: Few or none at all such Maries, nay, hardly ever such a Mary, save Mary Theotôcos, the mother of our lord Mary Magdalen, much loving, and much beloved of Christ, styles him Rabboni,  
O 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 is as out of herself, herself being wholly in Christ, her more than second self: for she estimates and prizes him far above herself: she believes it is her Lord, and Master, and Saviour, yet stands she agashed and amazed first, at this so sudden, happy end inexpected sight.  
O heavenly change, a blessed Convert, a true Penitentiary: Thus, Beloved, thus she was not; she that is now Christ jesus his Follower, his Retainer, was erewhile Satan's servitor, the daughter of darkness, very loath to have been seen in committing the deeds of darkness, but now with Henoch, 
Gen. 5.  she walks with God, as in the presence of God: with S. Basils' Virgin, she dreaded the sight of holy Angels, and the souls of Saints departed, who (if they see) might mourn at her unchaste and lewd misdemeanour: 
Marcus Drusus in Velleius Paterculus.  she, with Drusus, now desires her house may be so built of the Architectours, if there be any skill in them, as that every one passing by, might see what was done within. She paints not out, with the men of Crête, 
Melancthon.  jupiter without eyes: For he that made the eye, shall not he see? she knows of it, she thinks on it, that it cannot be and hard to be sit, who will often cast Reason, I and Grace too (the Riders) did carry her away a ho-gallop, even to the brink of death, the suburbs of Hell. 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.  
Beloved in our Lord, they run far that never turn: God hath his own times, and hours, and moments, for the conversion of a sinner, though his soul be litted in a crimson die of sin, the blood of jesus shall laver and rinse it, as white as that snow in Salmon, if we return to him by weeping Cross, and bathe ourselves in Bethesda, the tears of true repentance, the sacred pool that God delights to see a sinner swim in.  
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 lead 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, and with all his remarkable mercies, 
Esa. 55.  who is multus ad misericordiam, of much mercy, and very ready to forgive, as the Prophet terms him: 
Fulgent. ad Venantiam filiam.  And as Fulgentius well saith, In hoc multo nihil deest in quo est omnipotens misericordia & misericors omnipotentia. In this [much] is nothing wanting, wherein is both omnipotent mercy, and merciful omnipotency, she thinking to despair of mercy, was most impious, and sacrilegious, and derogatory to the sufferings of her sweet Saviour, she then was big-bellied with sorrow for her sin, and brought forth like an Hebrew woman without Midwife, such a fair offspring, such an issue as is acceptable to the Lord of Hosts, even her relenting tears, the sweetest Wine and Hippocras of Angels, the sad and dreary drops that pierce the Following Rock, 
1 Cor. 10.4.  CHRIST JESUS, which make him supple, and mild, and gentle, and move him unto mercy. And thus, as Dionysius & Egesippus record, she betook herself solitary & sequestered from all the world, and the pleasures thereof, unto the mountain Balma, 
Dionys. in Matth. 20.  full thirty years, to meditation, fasting and prayer (for which, as also for sitting at jesus his feet, and hearing him preach, she might be truly said of Christ to have chosen the good or better part: 
Luk. 10.42. ) And, as josephus reports, after Christ's ascension from the Mount of Olives into Heaven, she never could endure any company.  
See now how this new Convert puts on now a new livery, she that before stood in defiance of jesus, and scorned to have the title and name of any of his means, despised Followers, now happily challenges him to be her Master, and Lord, and calls him by the name of Rabboni: 
Isa. 63.1.  lo here is the saving power of him who is mighty to save.  
O do but ponder the difficulty of her and our turning after so much sinning, it will make us much more admire, and stand in a deep amazement at the exuberant love and mercy of our Lord and Saviour jesus. In the prime act at our first entrance into conversion, when we begin to forsake Satan, and never till then, o Lord, to feel the plunges, and pangs, and convulsions, and apoplexies, and 'swounds, that the soul hath with Satan: now is the time for Satan, the most of all to bestir himself, to labour tooth and nail, 
Dum à Deo avertimur ludit. Dum ad Deum convertimur laedit Satan.  to continue his long challenged interest in a sinner: now he foams, and roars, and rages, and rents, and tears (as much as is permitted him from God) a poor sinner in pieces, like a savage, fierce and hungry Lion, so long as his prey, the silly Lamb, is under his paw, so long will he play with it, and lick it with his tongue, & dandle it over with an easy gentle talon; but if it once seek to struggle, and to make an evasion and escape out of his claws, timorously to crawl away, then begins he to yell and roar, and with his cruel clutches, and merciless teeth, to seize upon it, and so to devour it. So long as jacob stayed in Laban's house, he was at quiet; but when he departed to his father's house, than was he pursued.  
And thus, in the very beginnings of turning to God, it fares with Mary, and all the Elect of God: see then, how vigilant, and busy, and furious, Satan is, sweeting and toiling, by all possible means, to screw a sinner on to Deliverer, our souls often escape, as a bird out of the snare of the Fowler, the snare is broke, and we are delivered.  
We will sing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a song of victory and triumph unto God, All glory unto him, who curbs in and martingales jobs proud Horse, 
job 39.22.  so that he cannot fling and yerk out at his pleasure: who binds the strong man, who rebates and dulls the edge of Satan's fury, who stints his malice, who limits his power, who cancels this huge Ocean, with a Gnadth po, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huc usque.  hitherto shalt thou come, and no further, here lay down thy proud waves. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job 38.11. jerem. 5.22. Theodoret. ser. 4. pag. 66.   
As Theodoret of the sea, so we of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Satan cannot range beyond his tethering. The heavenly Xerxes gives more than three hundred stripes unto this sea: he will trample over this Hellespont, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodotus.  as he pleases: for this is that omnipotent Lord, whom the winds and seas do obey. Lo here Nicocreon the Tyrant's head is laid indeed in a platter; 
Diogen. Laert. in vita Anax. archi.  Anaxarchus, the Christian Philosopher, I mean, needs not fear his pounses. Lo, all that he hath is in thy hands, but save his soul or life, meddle not with that, job 2 6. Satan cannot enter into a silly heard of swine, except jesus, like the Centurion to his servant, bid him go: nay more, without the Divine Providence & Permission, he hath not so much power, as over the bristle of a Swine, Porcorum setae, 
Tertullian.  the very bristles of Hogs, are numbered to God, that heavenly Arithmetician, how much more your hairs, and all your members, are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even besides himself, and as it were, struck with an astounding thunderclap. Satan only bruised her heel: 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, 
S. Bernard. hom. de Coena Domini.  as it were, break his head, did stop the mouth of this roaring Lion, 
Heb. 11.  Heb. 11.33. She, 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: she gives a bill of divorce to wantonness, unto the which she had been so long wedded: 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, then to enjoy the pleasures of sin for a season: she disrobes and strips herself of all her princely paludaments, her rich array, her courtly acoutrements, her sumptuous weeds, and puts on the comely attire of a true Penitentiary: she baths her soul in a full sea of tears, which never shall have ebb: she comes with all expedition, making all haste to God, to kiss the Son lest that he should be angry: No lingering now, no delaying, no putting off from day to day, lest too late she should come and knock at Mercies gate: so she being very sensible of the loathsome savour of her own sins, 
Amos 8.2.  that Basket of Summer fruit, a whole harvest ripe and ready for the sickle; she takes an Alabaster box, of very costly and odoriferous ointments, whose sweet perfume and flowery sent, might happily confound, and take away the rankness and rottenness of her sins, from the sacred nostrils of her Saviour jesus, she comes to Simon the pharisees house, who had invited jesus, as a guest, to take repast with him, she comes trembling, and blushing, and crouching, and blubbering, to the table where jesus was sit down, she came quivering behind that Lord, that saw her well enough, she did her decent obeisance, she bowing down herself, began to kiss the feet of her dear Saviour, and to wash them with her tears (the lively expression of her penitence and penance) and she wipes them clean with her disheveled locks, that she had laid out before for lewd enticements: Quod membra tot olocausta: 
S. Gregory.  Every limb that she had lent before to sin, now she makes an Holocaust, a sweet burnt Sacrifice to Christ: Her Tears are her best Advocates and Proctors, to plead for mercy and remission before the Throne of grace. O Taciturnitas clamosissima: A silence that spoke much in the ears of. Almighty God, who though the everliving Word respects sad and sighing thoughts, as well as words: this, suitable to Abel's blood, that vocal blood, that was so loud and shrill an Orator, to Heaven, for to declaim against the massacring and assasining hand of that his guilty brother: 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 jesus, should seem unto the dissembling pharisees, to take a taint, to receive the least pollution by her sinful tears, the pudled water of her infected heart, her soul that had the crimson grain and dye of all iniquity, and so her action might be unpleasing and distasteful unto that jesus, who did refuse to drink the vinegar and gall; therefore Mary, to take away that stench, annoyleth his hallowed feet with a sumptuous oil, 
Of Spikenard.  a precious balm, and in another place, she poured ointment on his sacred head, an ointment of so much worth, that judas 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 the price thereof employed to the behoof of the poor? which judas spoke not out of love unto the poor, but for enriching of himself, by unlawfully detaining the alms of the poor, for he carried the bag, 
joh. 12.6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the purse, or tongue (the word of the Evangelist) for that was it, he thought would always speak for him: well, Marry came and anointed Christ her Saviour's feet, not because, by that she could add any sweetness, but more lively to express her thankfulness, for he was he, of whom the Spouse speaketh Cant. 5.16. vecullo macomaddim, 
Canc. 5.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz.  he is wholly delectable, nothing but sweetness itself. In which her weeping, and then annoyling of jesus his feet, we may by the way essentially 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: 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 Engaddi, is able to cheer and revive thy swooning and dying heart. One glance of favour, one glimpse of mercy is enough. 
An Ephah, a Gomer full.  Mercy is like Manna, he that gathered much, had nothing over, and he that gathered little, had no lack: Misericordia est miserorum chorda, 
Vrbanus quartus in exposit. 51. Psalmi. Qua, de lacu facis & miseriae extrahuntur.  saith Vrbanus, Mercy is the line or cord, by which wretched souls are haled up (with jeremy) out of the dungeon of iniquity and misery; this is the threefold cord of God's mercy in jesus Christ, which cannot easily, nay, which never can be broken, for whom the Lord loves once, he loves to the end, the gates of hell shall never prevail against them, the dear Elect of God shall stand fast for ever, like the Mount Zion, which cannot be removed: O Peter, Peter, Satan hath desired to fan, and sift, and winnow thee, but I have prayed that thy faith fail not. 
Reuel. 7.  And there were sealed unto the Lamb, an hundred and four and forty thousand, of all the Tribes of the children of Israel: and a great number beside, which no man could number, of all nations, and kindreds, and people, and languages, stood before the Throne, and before the Lamb, clothed with long white robes, and palms in their hands: And these are they that came out of great tribulation, and have washed their souls, to be anathemas, as being forsaken of their God, no God of mercies now to them, nor Father of consolations, the Lord standing (as David expostulates with God) a far off: 
Psal. 10.1.  no gleam of comfort, no beameling of bliss, but all dismal and shady night upon the surface of the soul: yet at the length, as plants that seemed withered and dead, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz Orat. in Laud. Cypriani.  in that dull and downe-looke of winter, (as that Father terms it) have new life infused into them, by the blessed rays of the Sun, when the quickening spring doth once put in: so the dear Elect, they have their blessed spring and sunshine of grace, to revive (as it were) their drooping & languishing souls, to make them flourish, and blossom, and bud in faith again. And that poor remainder, that small spark of faith covered in cold embers, interred (as it were) in the Sepulchre of their hearts, shall once be raked up again▪ and kindled, and grow to a big flame, the blessed Spirit of God, that breatheth where it lusteth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with heavenly bellowes, blowing it up again: and so it proves the sacred fire of God's Altar, that never goes out: For needs must Gods eternal determination (in whom there is no shadow of change) stand sure and immutable, of saving his Elect.  
Faith, in the chosen Sons of God, may have a pang, a spasm and convulsion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith may look all forlorn, and pine, and win●le away, but sure it withereth not.  a qualm, a swound; but it shall not dye: It may be remota, but not amota; percussa, not excussa; it may have remissionem, not amissionem; it may have a slip, a fall, but no falling on into Mary's heart, from embracing the holy service of this Rabboni, from turning unto him with tears of true contrition: In one of the premises, the Mayor of his counterfeit Syllogism, he puts in all her sins; in the other, which is no Minor, he lays before her, her long dwelling in the tents of Kedar, her continuance in sinning, and withal, the rigour of the Law, the judgements of her God, and so winds up a weak conclusion, otherwise then that in S. Paul, 
Rom. 11.32.  Rom. 11. for that is a conclusion of mercy, Conclusit Deus omnes in incredulitate, ut omnium misereatur: He hath shut up all in unbelief, that he might have mercy on all: For this tells her, & so all the discomforted (not discomfited) children of God, that now there is no balm in Gilead; that the good Samaritan is passed by: That the Prophet's spotted Leopard and ugly Black-more can never be rinsed white: 
jerem. 13.23.  That her name was Legion, and that El-gibbor, or Gabriel himself, the God of strength and power, was unable to dispossess Zabûlus, that subtle Serpent, who was more subtle than all the beasts of the field: 
Gen. 3.1.  That they that rise not early, can gather not so much as one gomer full of manna: That the unwise Virgins come too late to knock at mercy's gate: That her sin, with cain's, was greater than God could forgive: That the children's bread is not to be thrown to dogs, who are not worthy of the crumbs of mercy, that fall from the table of the Lord: 
* S. Cyprian: but Hierome saith 2. ag. jovinian, it was Montanus his heresy before Novatus: for Montanus was in Commodus his time, but Novatus in Decius, etc.  That Novatus was no Heretic, for denying all virtue of repentance, unto them that sinned after baptism, who, if they once fell, could never rise again: That Hell's Nabuchadonosors fiery furnace is the guerdon and wages of sin, whose fervent flame made by naptha, and pitch, and tow, and faggots, doth lick up and devour all rebellious transgressors.  
Thus forms he from hence a sophistical inference, a cunning conclusion, derogatory to true Divinity, that notorious sinners are never to expect for mercy. But as S. Ambrose, 
Ambrose Coriolanus.  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: So let us all prey, From this Logic of that grand Sophister, Satan, Good Lord deliver us. See, I beseech you, 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, if we have an eye to the resurrection, at the latter day.) Thus the Devil, the great jempter, 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. 
In vita Sancti Bernard.   
This holy Father being nothing appalled, or cast down with Lucifer (who was indeed himself cast down like lightning) made this present reply. I confess with that faithful Centurion, that I am not worthy to enter under the heavenly roof of my dear Lord, except the Word do say the word: nor can I challenge it by any merit; I build no such Babel, which will come tumbling down upon my own head, but jesus my Saviour (whose divine power, the true Ubiquitary, is now present with, and assistant unto me) hath taken possession of Heaven by a double right, jure hereditatis, and jure redemptionis, by right of inheritance, and by right of redemption: by the first, he hath got possession for himself, as the eternal Son of that eternal Father: 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. And thus, thanks be to the Lord, S. Bernard's soul, (as no question, Marry magdalen's) escaped, as a bird out of the snare of the Fowler, 
Psal. 124.6.  the snare is broken, and it was delivered: And thus he peaceably resigne● his soul into the hands of him that created it, like Babilas the Martyr, he uttering these his last words, the upshot of his life, them words of that Negnim zemiroth, 
2 Sam. 23.1.  the sweet Singer of Israel. Now, o my Soul, 
Psal. 56.13.  return unto thy rest, for the Lord hath blessed thee, he hath delivered thy soul from death, thine eyes from tears, and thy feet from falling, henceforth shall I walk with the Lord in the land of the living. Thus, 
Psal. 57.11.  o Lord, thy mercy reacheth unto the Heavens, and thy truth unto the clouds: wherefore we will praise thy name: yea, our souls shall be satisfied with marrow and fatness, 
Psal. 63.6.  when our mouths praise thee with joyful lips: These are the golden Cymbals, that so much delight thy skilful ears, o Lord Almighty.  
O let us all return with Mary Magdalen, with penitential tears, unto this blessed Rabboni, who cries to us for to return, 
Can●. 6.12.  Shwi, shwi, hashullammith, shwi, shwi: Return, return, o Shulamite, return, return. Four times Return: for God the Father's sake return, for God the Son's sake return, for God the Holy Ghost his sake return, for the whole and holy Trinities sake return.  
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. mary's penitency, and so the repentance of us all, is the Asylum, the Sanctuary of every sinful soul; the Birthday of our regeneration, the Super-sedeas of all our spiritual debts, the heavenly jordan, to bathe and wash the leprosy of our souls and bodies; it is the red sea wherein the host of our spiritual Pharaoh and himself are drowned; it is the swelling waters of the deluge, that carries the Ark of the soul aloft, and keeps it from drowning in perdition; it is the casting out of the old leaven of maliciousness, and the eating of the sweet bread of sincerity and holiness; it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
S. Chrysostom. Homil. 15. upon 2 Corinth.  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; it is the source and spring, the draw-well of Gods fathomless and infinite mercies; one drop of which, one mite, one crumb is sufficient to wash away our crimson sins, to feed our starved discontented souls withal: O Lord, thou Celestial▪ Almoner, give us of the broken meat of thy mercies, which thou hast laid up in more than twelve baskets full, 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, than those of Mary magdalen's, yet thou in mercy wouldst raze them all out of thy book of Items. 
Fulgent. B. of Rusp. in Africa lib. de poenitud. & retribution.  And for this, I beseech you read that heavenly & comfortable book of Fulgentius forementioned, to Venantia of penitence and retribution: wherein he hath bundled up the places of the Scripture, pregnant for this purpose, saying, Non est perfecta bonitas, à qua non omnis malitia vincitur: nec est perfecta medicina, cui morbus aliquis incurabilis invenitur: There is no absolute goodness, that overcomes not all maliciousness, nor perfect drug, or true skill in physic, that leaves any malady uncured. And he shows moreover, that if judas, as he legally repent, had trusted in God's mercy, he surely had been saved: 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: of running to meet, of falling on the neck, and kissing the riotous Prodigal. He hath a— Tolle league, 
S. Aug. with Tull Hortensius in his hand, found the Bible under a figtree. lib. confess. — under the tree, Take up and read, [the 13. to the Romans, the three last verses: For S. Augustine— Not in surfeiting and drunkenness etc. He hath a shining light from Heaven, both to darken and illumine Paul's, or Saul's eyes, as he traveled to Damascus, 
Acts 9  breathing out threatenings and slaughter against the Disciples of the Lord; was their not a heavenly trap laid, by this Rabboni, our Lord and Saviour jesus, 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, and devout, and God increase the number of them: But sure, a chain is sooner and fairer made of purest gold, then of impurer mettle mixed with earth. Christ jesus, with his heavenly gospelling, his powerful preaching, caught this notorious sinner, Marry Magdalen.  
Penalty always follows not immediately, nor falls upon the neck of impiety: Thus many, by the unspeakable mercies of him that wholly is composed of mercy, who, in their April and prime of youth, have grievously sinned; in their years of more maturity, were happily reclaimed: of Apostatas, became Apostles: of Saul's, persecuting; were made Paul's, divinely preaching: of Succisores, were made Successores, to use Bullingers' words: of Cutters, and Swashbucklers, and profane persons, were made Captains over the Host of Israel, Successors of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 5.4.  the chief Shepherd   

RABBONNI.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; &c Who hath measured the waters in his fist, 
Esa. 40 12.  and counted Heaven with his span, and comprehended the dust of the earth in mea, sure, weighed the mountains in a weight, and the little hills in a balance? Esay 40.  
O sweet jesus, my brain is a broken cistern, to contain thee, the water of life, the ever-flowing springs of Lebanon: 
Cant. 4.15.  my carnal reason, but like a blind Bartimae: my tongue, like dumb Zacharies', locked up in my mouth, when I should run descant on thee, o Rabboni.  
O let my tongue be the pen of a ready writer, to treat of thy wisdom, thy mercy, thy greatness, thy goodness: my pen, that like a cursed Israelite, ranging like a poor pilgrim, in a wilderness of secular objects, often, nay too often, loathing that Celestial Manna, surfeiting on pleasancies, calling rather for the cucummers, the onions, the garlic, the fleshpots of Egypt, wherein is naught, 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: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz.  O neither is it safe for pollution, to enter into the holy Tabernacle, without washing at the golden laver: no more than a weak, blemished, sore eye may gaze upon the Sunbeams: O therefore purge me, o Lord, with hyssop, that my hand, my heart, my tongue may appear before thy glorious presence, as white as snow in Salmon, that so thou graciously mayest accept of this my meaner sacrifice, in my thought and speech of thee O Lord Rabboni, wishing my very heart and soul were made an Holocaust, burnt in fervent devotion unto thy most sacred service.   

Rabboni.  
O my dear Lord and Master, En amo te, 
S. Aug. lib. meditation. cap. 18.  & si hoc parum est, amem validius: Lo, I love thee, and if this my love be too little, o give me power to love thee more. 
Cant. 2.16.  Dothi li vaani lo. And, Any ledothi vedothi li harogneh bashoshannim. 
Cant. 6.2.  I am my Well_beloved's, and my Wellbeloved is mine, who feedeth among the lilies, full of all redolency, and full of all purity. Mary pays tribute of thankfulness unto her Lord, for his dear love exhibited unto her. As the water sources and springs in her heart, so it bubbleth up in her religious tongue: for, ex abundantia, out of the abundance of the heart, 
Matth. 12.34.  the mouth speaketh.  
The tongue is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cavod, or chalon, either a man's glory, his grace, or his grief, either his renown, or his reproach.  
here Mary awakes her glory; Awake my glory, awake my lute and harp; Glory, that is the tongue, 
See Moll●rus on that Psalm.  the sweetest tuned instrument of music, to ravish the ears of the Almighty.  
The Poet saith of Menelaus, for his curt and excellent speech, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Homer. —  He spoke very concisely, but sweetly and shrilly, for he was not addicted to the descant of many words, neither to err, and go astray from the scope he first aimed at. here is no battology, no vain babbling, but very few words: nay, but one sole word, and that is not ociosum verbum, 
Mat. 12.36.  an idle word, she shall give no account thereof: she had learned the first verse of the 39 Psalm, which Pambo was nineteen years a learning; I said I will take heed unto my ways, that I offend not with my tongue. She spoke this one word to the Word, 
Eccl. hist.  who himself used not many words; for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was his opus; his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was his res; his fiat, was his fuit. 
Psal. 148.5.  He spoke [but] the word, and they were made, Heaven, and Earth, and Sea, and Hell, and all that in them is.  
Thus this Rabboni saith; I will, be thou whole: be it as thou believest: so thy faith hath saved thee. He uses no fair flourish of the ignorant Empiric, who brings his Patient into a trance, by needless words of Art: Thus he says, 
Mark 5.41. To the Ruler of the Synagogues daughter. joh. 11.43. Matth. 27.11. And being accused, he answered nothing. ver. 12.  Talitha Coumt, to the damosel, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Lazarus, jazarus come forth. Thus, when the chief Ruler asked him, Art thou jesus, the King of the jews? He answers never a word, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou sayest it: And thus this Rabboni calls her by one word, Mary.  
This is the dropping of the word, 
Ezech. 20.46.  Ezech. 20. And thus says job, 
job 29.22.  super illos stillabat eloquium meum, my talk dropped upon them, job 29. Thus Mary becomes an excellent Scholar of so worthy a Tutor, she speaks but one word, but this one word comprised a great deal more than what she spoke: as that of Caesar in the Senate, when he saw Brutus, his own adopted Heir, to stab him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says he, Etiam tu, mi fili? What, and thou my son Brutus? So that of Eliah unto Naaman, 2 King. 5. lech le shalom, 
2 Reg. 5.19.  Go in peace. here Mary utters but one sole word, Rabboni. And, o thou blessed Rabboni, set a watch (o Lord) before our lips, that we offend not with our tongues.   

Rabboni.  
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 untutoured ear; for this heavenly name compriseth all the names of Christ, as he is jesus a Saviour, Christ the Anointed, Gnimmanuel, God with us, etc. In all these is he Maries, and our Rabboni, 
S. Bernard.  Mel in ore, melos in aure, jubilus in cord; Honey to the mouth, melody and harmony to the ear, and a jubilee to the heart: He it is, who after the striking with the divine finger of affliction, begets true concord and reconciliation between God and us. Hearken, I pray, attentively to her insinuated division.  
O my dear Lord and sweet Saviour, my Master, the love of my soul, whom I have sought thus long sorrowing: 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, and gashed with grief? Thou, whose lively Idea, 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, and heard thee) whose exact portraiture, and lively lineaments of face, are there more fairly limbed forth, 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:) O my Lord, whom I have ever set as a seal upon my heart, and as a signet on my right hand; for whose sake I have paid unto the Air many a sigh, and many a sob, the subsidies of mine indebted soul, and unto the earth many a brinish and salt tear, the tribute due unto my dear Lord.  
Where wast thou, o good Lord? Whither wandredst thou out of thy new Sepulchre? What sacrilegious impious hands did steal thee away? Or didst thou, by thy Divinity, steal thyself away? For sure I deem it an omnipotent, divine, no humane hand took thee away.  
O my Lord, my Rabbi, my Rabboni, my Teacher, my Preacher, my Converter, my Saviour, I cannot, I will not forget thee, though thou wert a great while longer absent: still my memory shall be the Register of all thy benefits, the true Recapitulatour and Treasurer up of all thy kindness. My tongue sent in Embassy from my princely heart, shall ever send forth such streams of thankfulness, as it first received from thy sacred flow; o thou Ocean of all bliss. Thou art the Manna, Angel's food, the food I fed upon, I feed upon, my daily bread, my supersubstantial bread, 
Lachmam dim. har: in the Syriack Lords Prayer.  my To morrow bread, my bread that lasts for ever, the bread which I most now hunger after, for man liveth not by other bread only, but by thy word, o thou ever-blessed Word.  
What, have I once more happily set eye on thee? whose glorious face, the Angels, Seraphims, and Cherubims (those watchful Sentinels of Heaven) desire ever to behold, and are never glutted with thy glorious presence, and sweet resemblance. And have I once more heard thy pleasant voice? who hast the words of eternal life, and never any man spoke like this man? O thy face is comely, & thy voice is sweet. Thy lips drop down pure myrrh: thy love, o Lord, to me is better than wine: henceforward will I never serve other Master, I will everlastingly serve thee: I'll never wear any other livery, but Christ jesus our Saviour's crimson one, for he it is that came from Edom, with red garments from Bozrah, 
Esa. 63.  who treads the winepress of God's wrath alone: I will ever follow thee, o Lord,— per tesqua, vepres, dumeta, praecipitia: thorough all the craggy, thorny, steepy places of this world, thorough thick and thin, I will be another jonathan, whose soul shall ever be souldred and glued unto thee, o thou the eternal David; I will follow the Lamb, where ever he goeth; I will account all as dross and dung, to win thee, the only lucre of my soul; the Kingdom of Heaven shall suffer violence by me; I will esteem all the afflictions of this life, nothing worthy of that weight of glory, that shall be happily revealed unto me in the highest Heavens.  
O 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, and when thou art taken away, o let me be gathered unto thee, who ever gatherest together, and never scatterest thine Elect: Sic mihi contingat vivere sicque mori. O let me thus live, o let me thus dye. 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, 
The bloodstone.  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 soul, thou great Preserver of men, thou Easer of the fretting yoke of all bondage, thou Master, thou Friend, thou Father unto all servants, for thou thyself tookest on thee the shape of a poor servant, for us who are no sons, but slaves, for me the Galley slave of sin and Satan once, still, o still, let me be thy servant, thy Mary, and and still and ever shalt thou be my Rabboni.  
And this is the Quintessence, the Balm, the Pith and Marrow, the Heart of the Text.   

Rabboni.  
Rabboni is a Syriac word. As the Soldiers of Solon forgot the purity of the Athenian language; whereupon, as the Histories record, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Solecism had its first name: So that the jews, in the Captivity, forgot their own native Hebrew tongue, & brought in another tongue into Palestina, the Chaldaean and Syriac tongue, which was much used in Christ's time: In which tongue some Thargums of the Mosaical Law were made by Onkelus, the sister's son of Titus the Emperor.  
From hence in the new Testament (as there be many Greek words coined from the Latin, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the like) these words used in Christ's time were mere Syriac: Raca, Mammona, Bariona, Golgotha: Reco, Momouno, Bariauna, Gogoultho, for which the He brews do use Rich, Gnosher, Benionah Golgoleth: 
Golgotha.  So Christ's word upon the Altar of the Cross Sabactani, hast thou forsaken me, Mat. 27. was Syriac: which David in the 22. Psal. hath Gnasabtani: and thus Abba, Hacaldemo, Moranetho, or Maranatha, in Hebrew, Adonenu bo our Lord comes, so Bethcasdo, Bethesda, the house of God's mercy: And thus Rabbouni. Rab, and Rabbi, Hebr: Ribbon, Called: Rabbon, & Rabboni, Syriac. The Called and Hebrew [I] is turned into [a] in the Syriac: as Miriam into Mariam, Migdal into Magdal, Ribbon into Rabbon.  
This which Marie uses is a Syriac word, saluting him by this which is as much as Master, or as some with an affix, my Master, or my Lord, by this acknowledging Christ to be God.  
Before Christ's death none termed him Rabboni, but Rabbi. Mar and Maran also is the Lord, but Rabbon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Maran is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 fet, 
1 Pet. vers. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dominêring Lords over God's Inheritance, to usurp authority and domination over the flock of Christ: 
Ezech. 34 4.  as it is Ezek. 34. to rule with cruelty and rigour, beparech.)  
The latter is master over his servants only. S. Paul's word Maranatha, comes of Mar, or Maran, Dominus, a Lord, and atha venit, cometh, that is, the Lord comes (whose servants we either are or should be) and brings a malediction or curse upon us. 
Maranatha dominus venit.  It is a word of cursing and Imprecation, as if thus,— If this be so, or if it be not so, so Christ judge me now, or at his second coming to judge both quick and dead.  
Rab, Rabbi, Rabbon, Rabboni, a man of much worth, Honourable, a Doctor, a Teacher of much skill and repute for his manifold gifts, and great and multiplicious knowledge, as Theodoret calls Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of much learning and manifold experience. Thus were the learned jews called Rabbis, or Rabbins, 
Esay 19.20.  Esa. 19 Veijslach lachem moshiang varau. He shall send the Egyptians a Saviour, a great man, and shall deliver them: where the Septuagints do not translate slate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jer. 50. 
jerem. 50.29.  Call up the Archers against Babel, the word for Archers is there Rabbim, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, they that have a great deal of knowledge and singular skill to shoot, as he in Pindarus with his dart— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Olymp. Ode 10.  (As we say at an inch, or at a hair's breadth) that none escape; for so it follows in that verse. I pass over with contempt that contemptible name that that scoffer julian calls Christ by, in his Misopogωn. Chi. I leave him to this his judge.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens 1 Paedago. 2.  Christ our blessed Saviour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath many names given unto him. Clemens calls him the Paeonian or Apollinean Physician, to cure the imbecilities of man, and the sacred enchanter of all diseases of the soul. O let us run and high to him for cure alone, for all the world in regard of him are miserable comforters, and Physicians of no value, 
job 16.2.  job 16.2. and job. He it is that forgiveth all thy sins, and healeth all thine infirmities, 
Psal. 103.3.  Psal. 103.3. a Psalm of unspeakable comfort. Here is our heavenly Aesculapius, therefore Ecclus 38.9. 
Ecclus. 38.9.  My son fail not in thy sickness, but pray unto the Lord, and he will make thee whole. He, as S. Bernard saith, hath both pretiosas & speciosas medicinas, 
S. Bern. Ser. 4. in vigil. Natal. Domini.  both good and goodly, costly and cordial physic, profitable for sanity, delectable for sight, sweet for the taste.  
S. Cyrill according to the Scripture calls him the escape Goat according to his divinity, 
S Cyril 9 contra julianum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 16.  as he is the Goat for oblation according to his humanity. 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. 
Math. 25.   

justin. Mart. in dialog. cum Tryphon p. 255.  S. justin Martyr calls him the stone knife, for spiritual circumcision: 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 Bonauent. lib. de ligno vitae superessentialis radius, 
Bonauent. li. de lig. vitoe, cap. last but one.  & radius fontalis. The Head-spring Beam whose being is above all being. Lord illustrate now every dark corner of our souls sitting in Ignorancy.  

Damascenus.  He is termed of Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonder-worker: nor wrought he miracles by the help of Belzebub, but by his own omnipotent power he cast out Devils, for a kingdom divided against itself cannot stand, Si nos non credamus Christi miraculis en nos facti sumus miraculum, If we believe not the miracles of Christ, though we see them not, lo we are become a miracle to Gath and Askelon: Blessed are they that see not, and yet believe.  
He is called by Sibylla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fish, 
Sibylla.  in a riddle and dark saying, according to the five letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jesus Christ the Son of God the Saviour: on this fish, broiled on the Altar of the Cross, by the heat of passion, and his own fervent affection, we do all feed upon by faith.  
He is the Fish taken in the net In undis passionum, in the waters of his sufferings, out of whose mouth we pay our Tribute of satisfaction to our God. For, but for him the blessed Ram that so happily was caught in the bush, all we the sinful seed of Adam should with Isaac have been immolated, and offered up by our heavenly Abraham, the Father of all Nations.  

Archangelus Burgonovensis Minoritanus. lib. Cabal. dogmat. pag. 109.119.120.  The Cabalists do call him Vau, a conjunction copulative, because he doth combine and join together God and man: and Cochmah the wisdom of Cheter, God the Father; for so the Thargum Hierosolimitan begins at the beginning of Genesis, Becochmah Breshith Barah Elohim: In wisdom God created at the beginning, etc. according unto that of the Psalmist, In wisdom hast thou made them all.  

Vid. Theologicae Orphicae lib. secundum, cap. 12.  The mahometans call him in the Koran Ruhella: animam, spiritum, soul, spirit, breath, flatum, verbum Dei, word of God; and much there is in Koran writ in honour of Christ.  
He is termed also of the afore mentioned justin Martyr: wisdom, the daystar, the staff of jacob, and the like.  
He is called Messiah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 10.  the anointed King, Priest, Prophet. In S. john, the Door, no entrance into the heavenly Holy of Holies, but by him.  
The Vine whereinto (let us all pray) we may by faith as lively branches be inoculated and ingraffed; 
joh 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so shall we surely bring forth fruit worthy of repentance: Lord grant we may ever abide in thee. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The good Shepherd, Lord grant that we thy Flock may ever be fed by thee. 
joh. 1.29.  The Lamb of God, joh. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Anagram: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou art that sheep, that Lamb. The paschal Lamb on earth: that Lamb to whose supper we shall be invited to in heaven, Revelat. 19.1.  
He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Shepherd of the sheep in 1 Pet. 5.4. The Bishop of our souls, 
1 Pet. 5.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 2.25. Gen. 49.10.  1 Pet. 2. and the last.  
He is that foreprophesied Shiloh, that is a Saviour.  
He is in that courtly Prophet Esay called Peleh, 
Esay 9.6.  wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace: wonderful in his conception, birth, and actions: In his conception, by the spirits over-shadowing of the pure Virgin Marie: who can declare his 
* His generation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iust. Mart. qu. ad orthod. 67. Damsc. 4.14.  Generation? Born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the purest & inculpable blood of the Virgin Mary: if, that his title be not too great. 
* Thy name is great, wonderful, and holy, Psa. 99 3  Wonderful, in being borne, 
Born. Novo ordine. Inuisibi●is monstratur visibilis. Nova nativitate— Virgo intacta est soecunda. Vid. Toletanun consilium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. 4.14.  and yet immortal, never dying according to his Godhead: Baptised, and yet washing away of sins: paying tribute, but yet out of the mouth of a Fish: weeping, and yet wiping all tears from our eyes. counsellor, for his unspeakable wisdom: Everlasting Father, being Alpha and Omega, the first and the last: The mighty God, being mighty to save, Esay 63. the first: The Prince of peace, Sar shalom, who leads our feet in the way of peace, who gives us peace of conscience, who brings us to everlasting peace. 
Amongst all his glorious names Marie terms him here Rabboni.  So here Rabboni. O thou that art wonderful in all thy works, work thine own good work in us, make us to be borne again, to live in thee, and everlastingly to with live thee: O Counsellor advice and direct us: O mighty God save us: O everlasting Father, let us be everlastingly thy sons: O Prince of peace, rule us in peace, and conduct us safely to thy endless peace: Finally, o thou Rabboni, grant that we may ever serve thee, in righteousness and holiness, all the days of our life, 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, even to those Celestial many Mansions in thy Father's house, to sing that new song of Halliluiah, unto the blessed Trinity for evermore.   

Rabboni; Master.  
Magister, Master; some will have of Magis, as Minister of Minus: some of- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, skilled in wisdom: for Magus and Magia, among the old Persians, were names and words of honour, and of wisdom, and knowledge.  
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.  
CHRIST is Mary's Master, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. As her Lord and Ruler, she being of his house, of the household of Faith. 2. As her Builder, Creator, and Maker. 3. As her gracious and tenderhearted Father, her Abrech, Father and King, or tender Father, which word was cried before joseph, 
Gen. 41.43.  Gen. 41. 4. And lastly, as he is her Schoolmaster, Teacher, Doctor, and thus Rabboni; for his wisdom and knowledge, the hidden treasures thereof, 
Coloss. 2.3: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 7.46.  Col. 2. And, never man spoke like this man: for by his powerful preaching, Mary was converted. Thus jesus, by his words, and by his special grace, came and rested under her blessed Bower & Vine, the hallowed and consecrated Tabernacle of her soul, as he doth to all his holy Elect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Reuel. 7.15.  Reuel. 7. he shall dwell, or take up his tabernacle in them: 
joh. 14.23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joh. 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 joh. 3.24.  1 joh. Ep. 3.24. So the 1 Ep. of S. john 4. the 12 and 15 verses: 
1 joh. 4.12. & 15  he shall make his abode and dwelling, with his Chosen. Again, - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He will come in and sup with them, 
Reuel. 3.20.  Reuel. 3.20. ay, and more than this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will wait at the table of eternity on them, serve them, be their Minister, 
Luke 12.38.  their Servant, Luk. 12. He will be a Servant unto his servants; not as Cham, a servant of servants, 
Gen. 9.25.  Gen 9 But (as Gregory that Pope was styled) Seruus seruorum Dei: 
Polydor. Virg. lib. 8 cap. 2. de Inven. re.  The servant of the servants of God.  
And thus he is both Maries and our Rabbi and Rabboni, our Master to teach us all. He is a Prince and Master to the people. Esa. 55. 
Esa. 55.4.  Ye call me Master and Lord, and ye say well, for so I am. 
joh. 13.13.  joh. 13. I sat daily in the Temple teaching. 
Matth. 26.55.  Matth. 26. Teaching as one that had power and authority. 
Matth. 7.29.  Matth. 7.29. If any therefore want wisdom, let him ask it of God, of this Rabboni, who is the wisdom of his Father, 
james 1.5. Cyprian of Tertullian.  who was ever wise.  
Thus, Da Magistrum may rightly be spoke of this Rabboni. Thus S. Augustine in that Tractate of the Master, 
S. Aug lib. de Magistro.  a Dialogue between himself and Adeodatus, where he teaches him the elements of learning, 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 wisdom, but God, according to that in the Gospel, one is your Master, Christ. Who, I say, was ever wise, Sive latens in utero, sive vagiens in praesepio: Sive iam grandiusculus, interrogans Doctores in templo, non minus sapientia fuit conceptus, quam natus, paruus quam magnus: As wise at the cratch, as among the learned Doctors; as wise conceived, as being borne; great in wisdom, as well when little, as great; as wise, when he was suckled with Mary his mother's milk, as when he was of more maturity of years: They be the words of eloquent S. Bernard; 
S. Bernard. 2. Homil. supra missus est.  Let not that place, says he, in the 2. of Luke, move us to think or speak the contrary, 
Luke 2.52.  He grew in wisdom, and stature, and favour, with God and men. Which is to be understood, saith he,— non secundùm quod erat, sed secundùm quod apparebat: not as he was indeed, but as appeared to be. For which we may fitly say, as S. Damascen of the Creation; 
Damascen. in libro de Trisagio.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I wonder, and again I wonder, that these things should be so, and I wonder again if these things were not so.  
Sure it is, that years make not wise, as Anacreon speaks of one, 
Anacreon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His hairs were grey, but his soul was green: so, nor want of years make men unwise: as Ignatius, 
Ignatius in Epistola ad Magnesianos.  the Alpha of the Fathers, hath excellently set down in an Epistle: commending unto the Church of Magnesium, that young Teacher, yet of rare and almost unparalleled worth, Damaeus, or Damas': Instancing a great wisdom to be in Daniel, 
Histor. Susan. vers. 45.  detecting at twelve years of age, the unlawful lust and plot of the two Seniors: In Samuel, who very young, 
1 Sam. 2.  taxed old Eli, being ninety years of age, for winking at the wickedness and outrage of his two ungracious sons, Hophni and Phineas: he but remissely taxing them. In Solomon, 
1 Reg. 3.  young, who decided the controversy of the two harlots. In josiah, who at eight years, ruined and burnt down the altars of Idolatry, and the Groves. 
2 Tim. 3.15.  Thus Timothy did learn the Scriptures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a child. 
1 Tim. 4.12.  And S. Paul says, Let no man contemn thy youth.  
But a little for the School. The science or knowledge in Christ, 
Thomas de Aquino.  which was in his soul, had not omniscience: if so, than the Creature were equal with the Creator. For, for that day and that hour, 

Mark. 13.32. Matth. 24.36. For this, see S. Ambrose de fide 5.7.  
And futably, for the bloody sweat, and Angels comforting▪ in Hilar. 10. de Trinit.   no man knows, no not the Angels of Heaven, nor the Son himself, save the Father: though this particle [the Son] be not in the 24 of S. Matthew.  
Of that day the Son knows not. First, he hath no commission to reveal it, say some. Secondly, S. Thomas of Aquine,— Dicitur nescire quia non facit scire: He is said not to know, because he maketh not us to know. So S. Augustine,— Nescit, scilicet ut aliis esset revelaturus.  

Christus s●mpiternali scientia ex parte divinitatis novit omnia. See Bonauent in Centiloquijs. cap. 29. There he shows five manners of knowledge to be in Christ.  But the truest is, Christ hath nesciency of this, according to his bare humanity; to know this hour, is without the pale of humane capacity: And this aught to be the bar, cancel and limit of our too scrutinous nature, which often will assay to plummet the fathomless and bottomless sea of Gods most secret and hidden actions, intentions, presciences, predestinations, reprobations, determinations, and daily judgements: whereas we should say with S. Ambrose, 
S. Ambr. de vocation. Gent. 5. Speaking of the penny, and the Labourers in the vineyard. — divinely treating of these needless scrutinies,— Tutum est nescire quod tegitur, non intelligimus iudicantem, sed videmus operantem: Professed ignorance is the best sapience for concealed mysteries: we cannot dive into the depth of the Lords secret wisdom, in judging, yet we may plainly discern him working.  
Knowledge and wisdom in that Rabboni, 
In Christo integralitèr permanentèr. In homine diminutè transeunter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian.  Christ, was perfect and permanent, in man b●●ken and fleeting: as in Solomon himself, who was said to be habituated with wisdom in one night; and who had, as Nazianzen speaks, largeness of heart, more copious than the sand of the seashore, yet he confesseth of himself, that he was— 
* See the meaning of this in Naz. Orat. de dogmate & Theologia. Prou. 30.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more foolish than any man, and not to have the understanding of a man in him, Prou. 30.2.  
Diminutely, and by a defalcation, wisdom is in man, when there is no absolute perfection, but there may be ever some obliquity, defect, or redundancy, seen and found by serious disquisition, and so by this, this wisdom is compassed by study and painful search: thus no mere man ever yet did reach unto the eminency of wisdom a●● knowledge in this life, not Solomon himself, nay nor Adam, who far outstripped Solomon in the knowledge of all creatures.  
But to go a thought further: wisdom and knowledge may be in man, not only in part, but at the breathing times of the Holy Ghost, who breatheth where, and when it lusteth, even Integrally, by divine infusion, without admixtion of error, as in Solomon, when he writ the books of Misthle, 
The books of Proverbes, Canticles, and the Preacher.  Shir-ha-shirim, and Cohêleth, and so in all the sacred Penmen of the Scriptures, who were the amanuensis, the Secretaries of the Holy Ghost. But there is another Integrally, not only by divine infusion, but by inhabitation and conjunction of Divinity, 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: yet because nothing worketh (as we say) beyond the activity of its own sphere; 
Theodor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And, as Theodoret speaks, The beams of Divinity in Christ, were dimmed and rebated, by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That mantle of the flesh, as appeared in his bloody sweat, his praying against that cup of passion. 
Luke 22.44. Math. 26.39. john 18.11.  joh. 18.11. and Matt. 26.39. and in that doleful cry, of- My God, my God, why hast, 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: and yet only like in quality, not equality. And thus Christ knew not that day, and that hour, though he were that Rabboni.  
Rabboni. Marry knew this well, that one is your Master, and that is Christ. And be not called Rabbi: it is Pharisaical. And S. james: Be not called many Masters: It is a blur and ineluible stain in the pharisees, to affect the prime seats in the Synagogues, and at Feasts, and to be called Rabbi, 
Math. 23.7.  Rabbi.  
In the School— aliud est— 

Esse, vel fieri, Magistri.  
Aliud vocari, Magistri.  
Aliud velle esse, & vocari, Magistri.    
1. One thing to be a Master, Rabbi, or Doctor, and to be made one.  
2. Another thing to be so vulgarly called Master, or Doctor.  
3. And a third thing, to desire to be, and to be called Master.  
The first two may be good, but the last is ill; and yet not simply ill: 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, and be it the more to give grace and countenance to his wisdom in that titular place, if he be sensible (without elevation or haughtiness of spirit) of his own (yet un-valued) worth, and aiming at the future common good, in no wise at his own private profit, like the Tyrant in Synaesius, 
Synaesius de Regno.  to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thine is mine: He surely is not peccant in this, in thus desiring Magistery and Rabbi ship; if, I say, the jebusite-pride of heart be extermined and banished out of his borders.  
To desire Rabbiship, a degree or honour solely, is, as the School speaks,— Appetere consequens sine Antecedente, As if an inferior ignorant person should affect to make a leap with Elizeus, from the plough to be a Prophet; with Peter, from being a Fisherman, to be a Fisher of men; with David, from the sheep-fold, following the Ewes great with young, to feed jacob Gods Chosen, and Israel his Inheritance. If he lay his level at sinister respects, as at esteem, with tinseled Herod, to be heard and seen, 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: 
Prou. 30.15.  Lagnalucath shut 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.  

First, in desiring of honour, a testimony and garland of excellency and merit, which he never had, nor hath, and this is an affectation beyond proportion.  
Secondly, in so affecting honour, that we refer and ascribe it not unto God's honour: 
Aqui. ad Regem Cypri.  & all dependency is from Superior Dominion.  
Thirdly, in not employing and plating out that honour unto a public good.   
S. james forbids to be called many Masters, that is to undergo the danger and burden without cause, when there is no urgency. 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, for the conducting of a Camp; a sufficient number of Doctors, grave, wise, learned, religious (having both Vrim and Thummim engraven on their breasts.) In the Church of jesus Christ, so many Mosesses and Aaron's, Leaders to the Land of promise. It is a fault to be desirous for honour and repute sake, that we ourselves should make a needless addition to that number, not considering this, that to whom much is given, of him much shall be required. Rulers are not so thin swoon, that there is need of our growing up.  
There was a definite number of Seventy Elders. 
Exod. 18.  A suitable Assembly and Company of Officers and judges to aid Moses, by jethro, his father in laws advise, as a set multitude of the Athanatoi in Herodotus: 
Herod. in Polyhymnia.  No infinity of Apostles, and of the Disciples of our Lord and Saviour jesus.  
Vnicus est Rabbi vester, One is your Master, Christ: One chief, prime, celestial Master, who teacheth and is not taught himself, howsoever he learned us obedience by that which he suffered: but there be many subordinate Masters, who teach, & are themselves taught of God, of Angels, of men. As there is one Moses, for matters of moment, of grand decision; but many selected Elders, for causes of less importance, for trivial occurrents.  
This speech, of— one, is your Master, denies not regulated Dominion, Superiority, Rabbiship, as the Anabaptists, and judas Galilaeus would have it; from whom those Galilaeans were denominated, whose blood Pilate mixed with their sacrifice. By the way, these Galilaeans were a kind of Catharists, who followed the sect and decree of judas the Galilaean: 
josephus' jud. hist.  And his decree, as josephus, in the last book of the jewish Antiquity, 
See Anastasius Bishop of Nice, in his Quest. upon the Script.  says,— It had a great pretext and show of piety: for he averred, that no man ought to call any one Lord, either in honour or civility: whereupon many of these Galilaeans Secters of him, rather than they would call Caesar Lord, did undergo very grievous torments: And whiles 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.  
This speech— one, is your Master, brings not in new Popedomes, new Elderships, disannulling all other authority, and disabling all wiser Regiment, leaving only jotham's bramble, to be anointed King. It denies not Kings Supreme Governors, Counsellors, Lords, Bishops, the reverend Rabbis of the Church, judges, Magistrates, nor inferior Masters and Rabbis: It brings not in the Rabbi of Rome's primacy, as if thus,— Vnicus est Rabbi Romanus: It brings not in Viretus and Caluins Presbytery and new Papacy: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jude 8 verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 2 verse. They despise authority.  It brings not in Beza's Parity, no Hierarchy, but a Gavelkinde among all the Clergy: no unmated purity, nay impurity. It is the base speech of Edom, Down with it, down with it, even to the ground.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  These, in the Scripture, are termed Whisperers, Railers, Murmurers, Malcontents for their own mean fortunes, Mockers, Makers of Sects, Schisms and Dissensions, And as S. Paul, Rom. 16.17. he first bids us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to look about us, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to avoid them. Now, I beseech you Brethren, mark them diligently, 
Rom. 16.17, 17.  which cause dissension and offences, contrary to the doctrine which ye have received, and avoid them: the reason is in the succeeding verse; For they that are such, serve not the Lord jesus Christ, but their own bellies, and with fair speech and flattering, deceive the hearts of the simple. These and such like cannot rightly call with Mary, our Saviour jesus Rabboni.  
Excellently Nazianzen, whose sweet lines I cannot forget, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The surfeit of honey breeds and procures a vomit. Where a Prince is most gracious, benign, flexible to good motions, loath to take forfeit of every offence, nay where he grants a Toleration, if not of Indulgency, yet of Connivency, there the Schismatic, there the turbulent male-contented spirit, (who is like Quicksilver, ever tumbling up and down, till he be imprisoned within such walls, as possibly he cannot eat thorough.) There the men of thy hand o Lord, the sons of Belial, belch out and vomit their impostumations, their virulency most, against Principality, Hierarchy, all Oeconomy, and Authority. There the Mintmaster of Hell bestirs him, the Powder-plotter, the God of Flies,- Beelzebub, to cause those Flies that came flickering out of the bottomless pit, that came humming out of Hell's Larder, to seek to overshade the Sun with an Egyptian darkness; these Cymmerian Cyclopses with gun powder barrels, which lurking under faggots, and billets, and bars of iron, like close prisoners, should have broke their prison-wals, or have had a Gaol-delivery, by the match of a bloody Boute-feu (matchless for his villainy) Faux, or Fax Infernalis, the Titio, the Firebrand of Hell, at one-sudden blow, to have blown up all. But thanks be unto the Lord, who, with the bellowes of his breath, and fearful indignation hath blown them all down to Hades,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts 1.25.  to judas his own proper vault and place, to whom is reserved the mist of darkness for ever. Thus the Diggers and pioneers for others, do become their own Sextons, to dig their own graves, and are fallen into the same pit they delved for others.  
Thus Haman is hanged by the crag on Mardoche's gibbet: And thus those Stygian Sheolits, that thought with the damp of their powder mine, to have put out all the lustring and glorious Lights of Israel, to have huft up so high, the Anointed Cherubes, the Cedars of Libanon, with all the sacred Sciences, the goodly Chestnut-trees in the garden of God, the Flower of Nobility, the grave Senatory, the uncorrupted judges, the Reverend Ephod-wearers, the Chariots of Israel, and the Horsemen thereof, the wise Rabbis, nay Rabboni himself: some of their hairy scalps, which God hath wounded, are without honour, staked up higher than ever they dreamt, (they dreaming of height of honour) their brainless skulls are made gazing stocks to God, to Angels, and to Men: their brains (which ever were at a dead low ebb for wisdom) are long ago dropped out of their too fiery sockets, and have left a nasty noisome stench behind them.  
So let thine enemies perish, 
judg. 5.31.  o Lord; do unto all such as have ill will to Zion, 
judge 7.  do unto them as unto the Midianites, 
judg. 8.  as unto Sisera, and to jabin at the river, that ancient river Kishon, 
Psal. 83.9, 10, 11, 12.  which perished at Endor, and became as the dung of the earth: make them and their Princes like Oreb and Zeb, 
Vide Psal. 83. from the 9 verse to the end.  like Zebah and Zalmanah, [the four Kings of Midian] which say, Let us take ourselves the houses of God in possession, etc. And Lord protect and bless the shield of this our Island, 
* So are Princes, Psal. 47.9.  our most gracious and Sovereign Lord the King, james the first of that name, from all foreign invasion, and from all viperine and inbred domestic conspiracy and treason: smite through the loins of all his enemies, but on him let his crown flourish, and the good will of him that dwelled in the Bush, be upon his sacred head, the thrice-noble Prince Charles.  
Until the second coming of Shiloh our Lord and Saviour jesus Christ, and let all loyal & truehearted Subjects say, Amen.  
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. 
And sing with all devotion of soul, the 124 Psalm.  Thanks be unto the Lord, who hath showed us marvellous great kindness in a strong City, whose strength was from the Lord: O pray for the peace of our jerusalem, they shall prosper that love thee, peace be within thy walls, and plenteousness within thy Palaces: And blessed be Rabboni our Lord and Master, the Lord God of Israel, world without end, and let all the people say, Amen, Amen.   

RABBONI.  
Note here an admirable extract: Christ jesus he first calls Mary, before Mary can call him Rabboni. All our utterance, all our action, 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: 
Ezech.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, o profundity, the depth of the power of God, his ways are past finding out, we love him because he loved us first, 
1 joh. 4.19.  1 john 4. The spirit helpeth our infirmities, 
Rom. 8.26.  Rom. 8. Draw me, and we will run after thee, 
Cant. 1.3.  Cant. 1. First, there must be a drawing, than a running: Prayer is premised, the action is performed, but Grace presupposed. No man (saith Christ) comes to me, 
john 6.44.  except the Father that sent me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do draw him, yet not violentèr, but volentèr, not haled by constraint, but readily led by a merciful manuduction. 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: first, she calls it Ganni, and then Ganno, 
Cant. 4.16.  my Garden, and then his Garden: As though all the fragrant flowers of God's graces in her, were of his plantation and setting.  
So, work out your salvation with fear and trembling: and then immediately, as reversing & reclaiming his own error, he saith, For it is God that worketh in you both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both to wi●● and to effect.  
First, in the Psalm, Seek ye my face: and then is echoed back, Thy face, o Lord, will I seek. 
Esay 40.6.  Esay 40. The Spirit said, cry: and he answered, what shall I cry? The Holy Spirit must first dictate, then can we make repetition: It gives us Hindes feet be fore we can run, or so much as stand: 
Ezech. 1.2.  Ezech. 2. The Spirit saith, Son of man, stand upon thy feet, and in the next verse, the Spirit set me upon my feet. Hashivenu, jehovah Eleca venashuna. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn us, 
Lament. 5.21.  o Lord, and so shall we be turned.  
First, there was a— flavit Spiritus, than a— flevit Maria. The Spirit first breathed, and then this blast begot the shower, Mary mourned. Rabboni here first calls Mary, before Mary is able to cry Rabboni. Therefore, 
* S. Aug last words 18. chap. of the Soliloquies.  Da Domine quod iubes, & iube quod vis, Lord give us power to perform what thou commandest, and then command what thou wilt.  
O good jesus, in the attracting odour of thy sweet ointments, we will run after thee, for words, for works. For words, thou hast the words of eternal life, and never any man spoke like thee. For works, 
john▪ 7.46.  Thou didst not reject the penitentiary Thief confessing; the woman of Canaan imploring; the Adulteress deploring; nor the Evangelist at the receipt of custom sitting and sinning; not the poor Publican suppliantly praying; not the Disciple Peter revolting; 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, o Lord, be poor and bankrupt in merit, having the palsy of spiritual imbecility, my sinews resolved by surfeit of sin, the blindness of internal ignorance, the bloody issue and flux of concupiscence, the deafness, and dulness, and stupidity of heavenly understanding, if I cannot call thee Rabboni, o then thou blessed Rabboni, the Totall Sum of all my bliss, the true Treasury and Exchequer itself of all my happiness; Lord every 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 fall, that I may see the wonders of thy Law, o thou bright Morning Star, thou Star of jacob, Lord lighten mine eyes, that I sleep not in death: O let me, poor wretch, but touch the hem of thy wedding garment, thou blessed Bridegroom: Thou Son of righteousness, touch my charmed ears with the finger of thine omnipotent mercy, 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 hear of joy and gladness, that the bones that thou hast broken may rejoice; and so shall I be sure to hear the sweet consent, the heavenly harmony, the new song of those blessed Saints, these shrill-voyced Choristers, in that Triumphant Church, in the new jerusalem, the Mother of us all: O call me, o Lord, as thou didst the Shulamite, Return, return, o Shulamite, return, return: O rouse me out of my slumber, my dead sleep of sin, even by my name, so shall I call thee, o Lord, with Marry, by thy sweet name, Rabboni, my Lord, my Master, my only Lord and Saviour.   

Rabboni.  
O Rabboni, o Lord God of Hosts, who is like unto thee? Thou rulest the raging of the sea, 
Psal. 89.  and stillest the waves thereof, when they arise, the Heavens are thine, and the earth is thine: thou hast laid the foundation of the round world, and all that is therein: 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 bread of life: 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, or depart from thee, o Lord, unto Ashdod of the Philistims, except it be to cause Dagon, 
1 Sam. 5.3.  that Idolatrous God, to fall down upon his face, to break off his head, and the palms of his hands. There will I coffin up, entomb, and enshrine my Lord, Rabboni: Thou that gavest me what thou didst not owe to me, and forgavest what I did owe to thee. O great is thy obligation, o my soul, wherein thou standest bound for this, unto this thy Rabboni, thy Redeemer.  
Shall I say, 
As Seneca lib. 8 Epist. 63. to Lucilius.  Vbicunque sum, mea sum, where ever I am, I am mine own? no, no, where ever I am, thine, 
S Ambr. in Offic.  o sweet jesus, I am: Tota sum tua, I am wholly thine, and will be everlastingly. 
Ruth 1 16.  As Ruth unto Naomi, so I to thee: Entreat me not, o Lord, to leave thee, where thou goest, I will go, where thou dwellest, I will dwell, where thou diest, I will dye, and there will I be buried: the Lord do so to me, and more also if aught but death, nay if death itself part thee and me.  
I have begun well to serve my Lord and Master, Rabboni, & so will I persevere unto the end, I never will end ill: that holy and devout Father bids me fly this, ut daemonium meridianum.  
How have I, poor, wretched, silly soul, wept and lamented for thy loss? Now will I weep no more: yes, but I will weep for joy: The o'erflowing Sea of thy gracious favour, did first so enrich, and fill the cistern of my heart, and so followed with his pressing and pursuing weight, that it hath caused the water to ascend up to my head, the springhead, from whence, as out of Paradise, four channels and streams of tears are happily derived, three streams of sad sorrow, and but one of joy, and that one running with a brimmer eddy, than all the other three. The first, for thy passion: the second, for my sin, the pulley of thy passion: the third, for thy absence, being dead and buried, and for thy remooue out of the Sepulchre, I deeming thy sacred body, to have been unworthily pilfered away: the fourth, no stream of sorrow, but a shedding of tears for exceeding joy, for enjoying once again thy blessed presence, and having by thee my reconciliation assured me, and being of thee so lovingly called by my name: No word of taxation to my soul, as some may dream & descant, (though to thy immense glory, I cannot deny, but I much deserve it for the Chenograph, the hand-writing of sins, that was Itemed against me) but a word of assured singular consolation.  
Out of which this blessed balsam may be extracted: That if Mary were so much delighted, and even transported with seeing her Saviour here, and hearing him speak but one sole word to her, in calling her Mary: 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 hear him speak in the language of Canaan, much sweeter 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.  
But list, I pray you, still to Mary.  
O dear Lord, the love of my soul, what an invaluable loss is it to lose thee here? O then what a lamentable loss have they that lose thine everlasting presence, o thou heavenly Benjamin, thou Son of the right hand, sitting in glory at the right hand of thy Father. I cannot be sated nor filled sufficiently with the presence of my Lord Rabboni, nor with thinking and meditating on thee. A heavenly dropsy hath possessed my soul: the more I taste, the more I thirst after thee; the Fountain of the Gardens: the Well of living waters: and the Springs of Lebanon. I know what wisdom says, 
Ecclus. 24.24.  Ecclus. 24. they that eat me shall have more hunger, and they that drink of me shall thirst the more.  
O let me cling to thee everlastingly, my Rabboni, my Master, my Lord, my God, the best and sweetest meeter, for Deus is Meus, my God, my Lord, my Master: In whom Ego credo, I believe, for personal and particular faith must save.  
O my dear Beloved, in him that loved us most, our Lord and Saviour jesus. Be no more, I beseech you, servants to Sin and Satan: 
1 Pet. 2.11.  I beseech you, as strangers and pilgrims, to abstain from fleshly lusts, which fight against the soul: 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, 
S. August. li. 2. confess.  that they do— syluescere varijs & umbro sis amoribus, that they lurk with Adam, and are tapisht in the shady Thicket of divers darling and minion sins. For which they had need to cry with David, O remember not the sins and offences of my youth, 
Psal 25.6.  but according to thy mercy think thou upon me (o Lord) for thy goodness. 
Eph. 4.24.  O be ye renewed in your spirit, put ye on the new man, who after God is created in righteousness and true holiness,  
If you have been Retainers to Apollyon, the General of Gebenhinnom, of Hell itself, if you have been Followers and Attendants unto many, nay, to any Masters, save with Mary to Rabboni himself, o cast and rend off their liveries, shake hands with their service, divorce your affections from this cerused jezabel-world, unto which you have been so long wedded, on which so much enamoured. With jacob the heavenly Pilgrim, pass over jordane, 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 struggling blasts, and contrary-pointed gusts of all anxiety: and you shall eat the true Passover, the right Paschall Lamb in Heaven: not with sour herbs of sorrow, but with all solace and everlasting joy: Take nothing in your journey with you, but your staff and scrip, abjuring all humane help, all earthly means and perishing provision; 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, even to that Starry Temple (wherein no dark and dismal night shall frown) whose Builder, and Maker, and eternal Priest for ever, after the order of Melchisedech, is Rabboni himself.  
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. 
Theophrastus' in charactêre de Impur.  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: great sorrow of soul, and small comfort: or if any comfort at all, it is no more but a seeming solace, mere Alchemy for pure metal, glow-worms fire for true warmth: foul Leah, 
1 Sam. 19.13.  for fair Rachel: michal's image, & stuffing of the pillow with goat's hair, for David himself. But serve ye Rabboni, jesus our Saviour, who gives to his Followers, his Servants, light burdens, and a plenteous table: for his yoke is easy, 
Matth. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Matth. 11. and his reward is great, a great reward in Heaven. Matth. 5. As S. Paul terms an everlasting weight of glory, and most excellent,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Cor. 4.17.  2 Cor. 4.  

Mesech and Kedar, of the posterity of Iaphe● and Ishmael.  O 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: wherein the most, God knows, have sworn fealty and homage, and taken the Oath of Allegiance unto Lucifer, Prince of utter darkness.  
The Floodgates of sin are set open, the full springtide whereof flows in our very channels.  
The great Ship of the whole Universe leaketh, and drinketh up all iniquity like water: it needeth much carining, especially for that soul insinuating sin of Pride, no Novice, no Puny, but an aged Sin: 
S. Bernard.  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, except it be by mere mercy: A Sin that now bears rule and chief dominion.  
justin says of Ninus, son of Semiramis, that he did change his own sex with his mother; for as his mother, for her mankeenesse, was more like a man then a woman; so he, for his effeminateness, was more like a woman then a man. Are not the days far worse, than those that were in Isay the Prophet's time? Isa. 3. Are not sexes altered? Contrary to that in Deut. 22.5. The woman shall not wear what pertaineth to man, nor man put on the attire of women. Contrary to that, 1 Cor. 11.6, 15. Lord bring us all to conformity and decency.  

Irenaeus fragment. epist. ad Florinum.  The days were ill in Polycarpus his time, when as he cries, O bone Deus, in quae me tempora reseruasti, ut ista patiar? O good God, to what sinful and tainted times hast thou reserved me, that I should be burdened with hearing and seeing such things.  
What he exclaimed against pernicious heresies broached in his days, we may very well against all impiety.  
The days I fear me, for them, and all other sins, now are grown far worse.  
S. Chrysostome pours out his complaint of that great City Antioch, 
S. Chrys●stom. 40 Homel ad Pop. Antioch. in med. Homil. Q●òd non oporteat lapsum de seipso disperare.  saying, How many, I beseech you, think ye, of all this City, this spacious City, shall be saved? It is (saith he) a fearful thing to speak, yet with grief of heart I must needs utter it, among so many millions there cannot a hundred scarce be found,— & de illis e●iam dubito; and I doubt of them too. If in that City, so well tutoured and taught, by so worthy a Rabbi, such a Son of Thunder, as Saint Chrysostome was, what shall become of other Countries, Cities, Towns, Villages, Houses, the Sinks of all Impiety? Lord jesus amend all that is amiss, both in this populous City, and in us all, and call not our sins unto account, for if thou Lord shouldst look straight what is done amiss, who is able to abide it?  
I wish the most, the greatest part of the multitude and fry of men, were not of that impious and irreligious mind, 

Or Ratholdus: See Theodoricus de N●em. 3 de privilegijs imperij  
See also Gualther upon S. Luke hath the same.  
Rabod. Verstegan.   Raboldus the Precedent and Prince of the Frizons was of, who coming to the Font to be baptised, and so to embrace the Christian Faith, asked where all his Ancestors were, that were dead: the answer being made, that they were all in Hell, then says he, Thither will I go too.  
Ah poor distressed and damned soul, unhappy Prince, who having one foot in Christ jesus his poor Fisherboat, that carried nought, 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, 
Esay 30. ult.  the burning whereof is fire and much wood, the breath of the Lord, as a river of brimstone kindleth it: From whence the Lord of his infinite mercy deliver us.  
O ye holy and blessed Cherubims, that ever behold the Mercy-seat, ye that are clad in Sables, Ermines, scarlet and purple robes, that sit 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 fall from the lips of Solomon himself: Nay, o all ye Holy and Elect of God, let me become even a Beggar for your sakes, to beg on you for Christ jesus sake, to consider what I say, and the Lord jesus grant you understanding in all things, have a care of Christ's coin, that— Moneta Dei, your own souls so dearly bought. Couch not with Issachar, like an Ass between two burdens, cast off these hampers of Iniquity, that heavy 
* Zach. 5.7.  Talon of lead, as the Prophet Zachary termeth sin. Be no more slaves to Sathanas, 
Satah. Aposta. Nas. serp. justin Martyr. in dialog. ad Tryphon. Ind.  that Apostatical Serpent (for so his name implies) that Destroyer of your souls. Serve Rabboni, our Lord and Master Christ, be true S. Christopher's, as Athanasius calls Believers, carry Christ jesus,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In your hand, and in your heart. In your hand, by outward profession: In your heart, by inward persuasion, holy conversation, daily imitation, nay, by the sealing of this your profession, by confession, by effusion of your own dearest heartblood, by blessed Martyrdom, the Guerdoner of constant holy Confessors, which for a piercing crown of thorns here, impales and girts our head with the golden wreath, the flowery garland of Immortality. For he that loseth his life for my sake (saith Christ) and for the Gospel's sake, he shall save it: if we taste here of the bitter cup of his passion, we shall then quench our thirst, in the full streams of his endless consolation. If we suffer with him, we shall also reign with him.  
O let us all embrace and love this Rabboni, jesus our Master, the Saviour of our souls. And let every one of us thus Apostrophize, in private retire unto himself with Mary: Araxis and Tigris, Ister and Isis, the bitter waters of Marah, and the sweet and still waters of Siloam, shall sooner meet together, Quam nostro Illius, labatur pectore vultus. Then mine ingrateful want of memory, and my dearest Lord Rabboni. He is engraven and enamelled in my soul, in neverdying golden characters: Namque erit ille mihi semper Deus— He, even He, shall be my God for ever: to him will I sacrifice my heart, my truest Holocaust, burnt with fire of due devotion. As Artemisia did Mausolus his heart, who pounced & macerated it to powder, after this her dear Husband was deceased, 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: so will I every day, or at least, as often as I can, feed upon my sweet Saviour, in the Eucharist: and bury him in the new Sepulchre of my soul.  
My love to him shall be like the Bow of jonathan, 
2 Sam. 1.22.  that never turned back from wounding the enemies of my Lord.  
If I forget thee, o Rabboni, o sweet jesus, then let my right hand forget her best cunning in apprehending the mercies and promises of my God, which are in jesus Christ, Yea and Amen: sure to come to pass: yea, let my Tongue, the Timbrel, the sweet Cymbal of thy praise, cleave in silence to the roof of mine unhallowed mouth: If all memories do turn Apostatas, yet will I (o Lord) never forget thee.  
Though Israel play the Harlot, 
Host 4.15.  yet my little juda shall never do so: Let the Impenitent Thief revile and rail on Christ, 
Luk 23.  I will beg for a Memento, Lord remember me when thou comest into thy Kingdom: Let those idolatrous Mamzers serve and worship other Gods, 
Deut. 23.2.  the Gods of the Ammonites, the Gods beyond the flood, I and my house will serve the Lord Rabboni. 
Iosu. 24.15.   
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 Angel said unto S. john, Revel 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Reuel. 19.10.  worship thou God: what Nabucadonosor said, Blessed be the God of Shadrach, 
Dan. 3.28.  Mesach, and Abednego, who hath sent his Angel, and hath delivered his servants that put their trust in him: what S. Paul saith, There is none other God but one: 
1 Cor. 8.4, 5, 6.  For though there be that are called Gods, whether in Heaven or earth, as there be many Gods and many Lords, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet unto us there is but one God, which is the Father, of whom are all things, and we in him, and one Lord jesus Christ, by whom are all things, and we by him, etc. one Lord, one Master, one Rabboni.  
Of whose greatness and glorious Majesty, that— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Damascen. in Trisagio, e● Cyrillo in lib. de spir. ad Hermeium quem non legi.  that astounding glorious vision, to be trembled at, not to be imagined, much less imaged; I can say nothing at all, but as Nazianzen speaks, so will I, 
Nazianz. in Apologetico. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Victus sum, & me victum esse fateor: I am at a nonplus, and ingenuously do confess I am at a nonplus. 
S. Ambros. de fide ad Arrian. cap. 6.  And with S. Ambrose,— Hic est de quo cum dicitur, non potest dici. This is he, of whom, when we have spoke all that we can of him, we have spoke nothing at all of him. Neither Henoch translated; nor Elias carried up to Heaven in a fiery Chariot; nor Paul rapt up into the third Heavens, who heard things inutterable; nor Solomon, whose wisdom was as the sand of the seashore, so much admired of the Queen of Saba; nor Moses, skilled in all the learning of the Egyptians; nor the Disciples who did receive the Holy Ghost in a visible shape; nor the Cherubims and Seraphins, that daily do minister at the high Altar; 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.  
To conclude, with the woman of Samaria, Hydriam non habeo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
john 4.  I have no bucket, and if I had, the Well is too deep.  
To this God, to this jesus, to this Rabboni, I will everlastingly cleave unto: As the soul of jonathan was knit, and glued, and souldred unto David, he loving him as his own soul, so shall ever mine unto this heavenly David, for so the Holy Ghost termeth him, 
Ezech. 37.24. Ose 3.5. Ezech. 34.23.  Ezech. 37.24. jesus Christ, our Rabboni, was this David: for David was dead long before Ezechiel prophesied.  
Though I be cauterised and seared with hot irons, my joints strappadoed, and pulled, and racked in sunder with wild Horses: my flesh nipped off with hot burning pincers: mine eyes, the cazements of my soul, the lamps of my body, bored and wombled out: Though I walk on hot burning coals barefoot, with Tiburcius, I will say with him, I am videor mihimetipsi super rosas incedere: Now me thinks I walk upon a bed of roses: Though with S. Agnes in S. Ambrose, I be cast into the flaming furnace, I will cry with her, 
S. Ambrose Serm. 91. — Ecce nunc rore coelesti perfusus, per Spiritum Sanctum, focus iuxta me moritur, flamma dividitur, & ardour 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; as indeed it did not, for they were to put her otherways to death.  

Eusebius.  Though with Polycarpus, I be put to the sword, and first to be burned, I will never cry, Domine Caesar, but Domine Rabboni.  
Though with Ignatius, I be given up to be grinded in the jaws and tearing teeth of savage beasts, as the Lesbian woman in Plutarch sang, 
Plutarch in symposia.  so will I, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grind mill grind, so that I may be made by kneading, mundus panis Christo, 
Eusebius.  qui mihi panis est vitae: pure manchet for the table of the great King Christ jesus, who was, and is to me the Bread of life, and ever shall be. 
Ignatius in Epistola ad Trallianos.  Opto ad Bestias pugnare, I do thirst and long to fight, and grapple with wild beasts, be it at Ephesus, or elsewhere.  
Though I see with Irenaeus on the two hills, 
The Collects of Francis Fevardentius upon his life.  the idol of the Tyrant on one, and the Cross of our Lord jesus on the other, I will choose rather the ignominy and curse of this, than the greatest glory of that.  
Though with Cyprian, that holy Saint and happy Martyr, 
Serm S Augustin. de S. Cypr. martyr. in Secund. vol. Cypr. in fine.  I hear that decree of Galerius, Thacius Cyprianus gladio fodiatur: Now Cyprian to the sword: I will answer, Amen o Lord, and Deo gratias, thanks be to the Lord jesus Christ,  
Though I be pounced and brayed in a mortar with iron pestles, as was Anaxarchus the Philosopher, I will cry unto the Tyrant-Tormentour, to Nicocreon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Theodoret. in Serm. de Martiribus.  Bray, bray the satchel of Anaxarchus his soul, [his body] Anaxarchus himself thou never canst bray.  
Though with Vincentius I be racked and torn with wild horses, I will with courage cry— Insurge o Daciane, etc. Bristle up thyself o Dacianus thou Tyrant against me, and vomit out all thy virulency and bitterness of spirit, thou shalt see that I can do more who am tormented, than thou possibly canst do that dost torment me.  
Though with jeremy I be sawn in pieces of Manasses my own Cosin-germane: with Amos be killed with a wooden beam: be boiled as S. john should have been in a hot caldron of scalding oil: broiled on a Grid-iron with S. Laurance: my soul itself divorced from my trembling, panting & throbbing limbs: I will never whiles I breathe be divorced in my love to thee, since thy love o Lord was never divorced from me.  
I stand in awe of no torment whatsoever: for I know Wisdom 16. 
Wisd. 16.24.  The creature that serveth thee which art the maker, is fierce in punishing the unrighteous, but is easy and gentle to do good unto such as put their trust in thee.  
O Lord mail and arm us with heavenly and manly resolution to lay down our dearest lives for thee: being well assured that although the Alabaster boxes of our bodies be broken all to pieces for thee, the precious spikenard of our souls, besides 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, and be an incitation unto many, to suffer martyrdom itself with all alacrity, & undauntedness of spirit, for the confession of thy holy name, and withal shall strike thy heavenly nostrils with all acceptable fragrancy, 
The sweet savour of rest.  like to that sweet smelling sacrifice of Noah, 
Gen. 8.21.  a savour of divine rest. And so (Lord) let this our due devotion be. Let this erect another new Sabbath, a sacred memorial of thy rest from those dissolving works of justice and Indignation.  
And thus the sound of my little Saints-Bell is ended.  
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 jerusalem, the City of thrice-blessed souls, where is our happy Incorporation, our right Enfranchisement, our truest Denization.  
And now my breath and spirits are spent: 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; that by it I can (and so I'll wind up all) sing that sacred Hymn of Halliluiah here on Earth (and so I hope I shall in Heaven) which those devout, 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 doth hive.  
Glory be to the Father, and to the Son, and to the Holy Ghost; As it was in the Beginning, is now and ever shall be, world without end. Amen.   
FINIS.