Some wil say incline to the greater voice but I answer and experience hath found it that is not safest Secondly I see no such warraut for that as is nowe here for vsing sacred Lotte The Lot being a divine ordinance it hath a promise of good effect namely of continuing and begetting peace for every man then must needs say The Lord hath thus disposed Prov. 16. 33. Prophaners of Lottes finde a contrary effect namely a kindling of Contenâ—ion and furie not before begunne Let Dicers and such vaine people marke that c Awayting the extraordinarie comming of the holy Ghost d First for preparing of reverence a heavenlie winde filleth the whole house where they had convened then come tongues of fire and sitteth vpon them wherewithall they were al filled with the holy Ghost speaking other languages as the spirite ministred vtterance Tongues are given First for the pulling downe of spirituall Babel Secondly for building vp the mysticall Ierusalem Hee that occupieth his tongue in furthering the false Church and hindering the True had better haue no tongue in his heade such a tongue is set on fire from Hell not from Heaven Nowe were Iewes from all Cuntries come vnto Ierusalem where Melchi-sedeck had Raigned No doubt they had kept a true accompt of Gabrielâ— 70 sevens of yeares and therefore at this time might the rather hearken what newes of Messia at Zion from whence the Lawe was to goe These Iewes strangers hearing the Apostles speaking the tongs of such cuntries as where they had bene dispersed some of them stood amazed there at others mocked 12. Staffe In a Salem they drew faithfull into a One b Steuen then was caught and stoned vnto death Young c Saul converted was to Paul anone Who thence inspired was with holy d breath To e Iaphets People he was destinate The God of Shem his Gospell to relate aa A true visible and christian Church was first planted in Melchi-sedeks Salem and from Salem and Zion was the Law to goe forth vnto the Gentiles Salem is in English Peace Hebr. 7. 2. As the figure of the Newe Testaments Church was called Peace so it was because all true peace is within the true visible Church of Iesus Peace dwelleth in her Pallaces Nether may contention be suffred within this Church for the Church of God hath no such Custome Neither may Confusion stand in this Church For God is not of Confusion but of Peace These spirituall stones are all first hewen and squared whereof I spake in his figure and so are to convene or gather into One. The visible Church then I define to be A companie of People â—athered out of the World or from amongst worldlings by the Ministerie of the word vnto the obedience of Christ their Head They being first one with worldlings God stirreth vp Prophets whereof in the next Staffe who by the power of the worde as by an hammer breaketh their rude hearts for any thing Man fore-knowes wherevpon they willingly adde themselues to the Faithfull gathering as Eagles togither for feeding on Iesus crucified These so gathered they are to do al their things in Loue exhorting one another ministring one to another things necessarie no one eating the bread of Idlenes but so labouring as they may not onely sustaine themselues but also be able to minister vnto others Looke how the Spirit excelleth the Letter look howe Christ his Scepter excelleth Iudahs Scepteâ— Look how farre the Thing figured excelleth his Figure looke howe more perfect the Substance is than the Shadowâ— by so much doth the Newe Testaments Church exceed that olde Church of Zion This not observed it causeth such as haue not scene a true established Church to confound the Faces Beautie Persons Order of them two as though Christ wer not more excellent than Moses in these things Moses is a covering to such b Steuen a glorious Deacon of Ierusalems Church being taken of the Adversaries he was by the frantick Bedlems stoned to death Herevpon the poor Church was scattered the disciples flying here and there Some of the Bretheren amongst whome was Philip called before to be a Deacon do come vnto Samaria and there convert baptise many The Apostles who yet were at Ierusalem heaâ—ing that Samaria had received the gospel they send vnto them Peter and Iohn c The yonker Saul consented to the death of Steuen and much blood abrode he shed But going downe vnto Damascus there to torment the Christians IESVS from Heaven cryed Saul Saul why doest thou persecute me There withall Sir Pursevant and the grand Commissioner was smitten downe blind The Lord enformes of his will To Damasâ—ú s he was led vnto whome Ananias by Gods Commandement came gaue him his sight and so was Paul baptized a newe man d Before he breathed out threatnings against the Church nowe hee breathed sweet promises in the Church Before he was a zealous Pharise but now a zealous Christian. Quest. What was a Pharisie Answ. The Pharisie was a passing precise Iew of what Tribe soever The Saxons interpret Pharisie Sundorhalgan that is One that severs himselfe for Holinesse and indeede such they were Besides this strict Mosaicall sect the Scriptures remember another sect called Saduces These held there was no Angell Spirit Resurrection A third sect the Iewish writers remember called Esseni whereof were two sortes The one sort never married the second sort did but by their sparing fellowship carnall they testified thereby that they married onely for preserving of chast mindes Both these sortes of Essâ—ni notwithstanding loved each other wheresoever they were scattered in Townes and Citties they ever prepared to entertaine to harbour any of their sect Had the one neuer seen the other yet the strange brother was nothing lesse bolde to enter the house Reioycinglie they would suffer any death at the handes of the Romanes as it were therein triumphing over the Vncircumcised In a worde of all the Iewes then these were most honest sober religious charitable e Noah plainly prophecied that Iapheâ— that is the Gentiles come of Iapheâ— should at last dwel in Shems Tent that is become Inhabitants of Salem from aboue that is of the Newe Testaments Church and so it fell out yea what time the Prodigall young son came into the holy Tent the elder brother namely the Iewe generallie disdained to come in as neither willing to come in himselfe nor yet contented that his long wandring brother shuld feede on Iesus To these Gentiles was Paul chieflie appointed Apostle If Rome wold haue a Vicar for Christ me thinks they do wrong they being of the Gentiles to giue the Vicarship from Paul to Peter 13. Staffe With Paul was joyned a Barnabas by a Voice As former twelue so They do Churches plant Elders and Deacons after Churches c Choise They do c Ordaine as every one will graunt Each keeps his roome and d watches in his place The Apostles so commend them to Gods grace aa Paul after his generall alotment to the Apostleship staied
that haue not this Spirite as also because no Requests Vocall or Mentall is true Prayer that is not conceived and suggested by the spirit of God therefore Paul Rom. 8. 26. plainly putting himselfe in the number â—aith Wee knovve not hovve to Pray as vve ought but the Spirite it selfe maketh request for vs that is The Spirit of Iesvvs putteth into the mouth of our spirite vvhat to praye To prescribe therefore and enjoyne Setvvordes is to strip the Spirit of his office and the way to quench our Spirit Obiect Every one hath not knovvledge to pray therfore set formes do help such Ans. True and so doe the written set Scriptures help such but yet it followeth not that that is praier it selfe The helpe to Praier Preaching is not our Prayer and preaching it selfe the first is a Cause the second the Effect no Cause and his Effect are the same every halfe-pennie Sophister knowes that Secondly where you say Euery one hath not knowledge to pray thereto I answer every one that is adopted as afore hath the spirit of Iesus every one that hath that spirit hath a speaking not a dumbe spirite a spirite of knowledge and holy Light Obiect But every one who is to be hoped to haue Gods spirite cannot vtter words orderly as were to be wished Ans. That is besides the Question the Question is this Can every one of God his children meaning of aged Persons pray rightly I haue saide they can Nowe for praying so orderly as were to be wished I graunt that young ones in Christ Iesus cannot pray so fully and methodically as these that haue spent som years in Christ his Schoole Children cannot speake as do Elder persons yet Children aswell as Elder persons can cry vnto the Parents vpon the feling of some Want even so can the youngest Babe in Christ. That the blessed Apostle teacheth Rom. 8. 15. when he saith that the Adopted do cry as also Verse 26. 27. when hee affirmeth that the Spirit teacheth vs to pray vvith grones vnvtterable the meaning of which grones is well knowne to God for hee is not ignorant of the meaning of his own spirit And most grosse headed are such as think that any words please God but what hee himselfe first breathes into our hearts by his spirit for he only accepteth the fruites of his owne spirit the fruits of his Sonnes spirit which first fruites are the sanctifier of our whole lumpe Otherwise to think is flat Idolatrie and derogaâ—orie to the spirite of our onely Sacrificer IESVS Quest. Do you then simply condemne all such as vse the wordes of our Saviour as they are set downe Ans. No S. Peter 1. 4. 11. saith If any man speake let him speake as the vvords of God Better wordes than our Saviour than the Apostles than the Prophetes haue vsed we cannot vse nay wee must learne to speake as they before vs haue spoken as in other speach so specially in Prayer which is An holy speach vvith God Whosoever shal vse all or any of our Saviors words according to knowledge and that by the instinct of God his spirit which Spirit teacheth the soule what is most fit necessary for the time to him I say Go in peace But if any for customes sake and of a foolish superstitious affection to the words shall vse them or any other forme of speach in the Scriptures of such I say They are no better than Idolaters Magiâ—al inchautaters neither knowe they what prayer meaneth Two sorts of People offende against our Saviour his forme of Prayer the one sort are such as through a Romish custome do value all their other prayers deade and vnprofitable if so they do not annex it the other sort are such as think it vtterly vnlawfull because the same is repeated for to vse them wordes for Prayer If our Saviour Marke 14. 39. did at his second time of praying vse the same vvords he had before vsed then why should the same in any Faithfull their vse be offensiue to vs But as our Savior there vsing the same words did it because his case was one and the same vnchanged so let vs learne then to vse the same words when our case is the same otherwise we shal make holy Words but prophane Idoles Concluding therefore that Prayer is a povvring out of our soules-feeling according to the present motion of God his spirite as also that Neither olde vvords nor newe vvordes are acceptable to God otherwise then they are sent vp to God the Father in the name of Iesus and that by the immediate vvorke of the spirite I now come vnto our Saviour his Exemplar of Prayer Math. 6. consisting 1. of a Preface in these wordes O our Father vvhich art in Heuen 2. of a SupplicatioÌ„ in these words Hallovved be thy name thy Kingdom come thy vvil be done in Earth as it is in Heauen Giue vs this day our daily bread and forgiue vs our debts as vvee also forgiue our detters And lead vs not into tentation but deliuer vs from euill 3. It consisteth of a Reason why Prayer is offered vp onely to God in these words For thine is the kingdome and the povver the glory for euer 4. Of Faiths Signet or Seale in this word Amen or So it is The first part of the Preface O our Father OH dul heart vntowarde Soule why art thou so lumpish and so heavie trust in God thy deliverer cast out yea breath stronglie out what God his spirit hath conceived in thee ô my heart Sweete Father when thou by thy powerful word had created all Creatures for Man his vse then thou created Man and Woman to vse them Man thou didst make of the earth woman thou took from Mans side by drawing from thence a Rib whereof thou builded Her that she vnto him might be an Helper And so having put thy Image in them thou placed them in Eden yea in the garden of Eden the beautie of the whol earth vnto them thou gaue two Commaundements the first That they should dresse the garden the second That they should not eate of the tree entitled The Tree of Knowledge of good and euill and so they should liue whereof thou gaue them an other Tree sacramentally called The tree of Life but if they disobeyed then in the Daye of such disobedience They should die But thy commandemeÌ„ts were soone broken for Satan adversary to thy glory Mans wel-fare did even in the same daye possesse the Dragon the subtillest beast of the fielde and speaking with the Beasts mouth Woman neglected her Calling and with an idle eare stood harkening vnto the Serpentes voice by whose subteltie she was soone drawne to break the other commandement and then by Her was man also caryed into Transgression Sinne so seazing on their Bodies substance the body became Corruptible and Corruption effected the period of death Sinne seazing not on the Substance but on the Faculties or powers of the Soule thereby it came to passe that
away our Sinne so as the eating of him is by the Tooth of Faith for Faithlesse People are heerein Toothles the Faithfull must not think to enioy that mysticall Lamb vnto Life with out eating the sowre hearbs of affliction a bitter Cup vnto the flesh Neither must in this spirituall banquet come anâ— leavened sowre bread that is Malitiousnes wickednes 1. Cor. 5. 8. hereof every man must purge his owne Heart as his house as also the Assemblie in paine of death must take heed that no open vncircumcised that is knowne wicked be admitted amongst them for such Leaâ—en wil be cause that their reioycing shall not be good 1. Cor. 5. 6. 7. 19. Staffe That a Night an Angel past through Aegypt Land And where blood sprinkled was he Passed by But otherwhere he slewe with deadly hand First borne of Man and Beast So that the cry Causd Pharaoh rise and b giue commandement That Israelites forwith away be sent a The Hebrew people did keep the former instituted Feast omitting no Ceremonie enioyned The same Night the destroying Angell passed through Aegypt and slewe aâ—l the first borne of Man and Beast but no such thing befell vnto Israell for which they were ever after to consecrate the first borne of Man beast vnto the IEHOVAH their Deliuerer Because the Angell in destroying the Aegyptians did passe over the Hebrewes whose doors were smitten with the Lambs blood therefore that Feast ever after was called the Passe-ouer in eating the Lambe they were saide to eate the Passe-ouer though indeede they but eate the Signe of the Passe-ouer or the Memoriall of the Angell his Passing over the Hebrewes houses b An horrible noise being made by the rorings of the vncircumcised Pharaoh ariseth and giveth Commaundement to Moses and Aaron that they togither with the People and all that ever they had should depart Aegypt The Lord before this having made his People gracious in the eyes of the Aegyptians insomuch as they let the Hebrewes vpon former petition Exod. 11. 23. enioy ther Iewels of Silver and Golde Loe here the Vncircumcised with one consent hasten Israel out of Aegypt lest their Tarrying longer should be the death of All. Chron. 12. Thus the Lords people who had the Aegyptians terrible vnto them they nowe are to the Aegyptians as Pillers of smoke and as SALOMON Cant. 6. 3. saith terrible as an Armie with banners The Lord put his beautie vpon them Ezech. 16. And loe they depart with the Iewels of the Heathen and good reason that the Gentils bring their Glory vnto Sarahs Ierusalem and free-borne Children 20. Staffe Then Moses leadeth Israell away Towards a Wildernes and Canaan their due But b Pharaoh his sinne yet could not stay And therefore armes himselfe and doth pursue But Israels God in midst of Seas did drowne Proud Pharaoh and cast his Chariots downe a when Iaacob came into Egypt there were not 80. Persons in alâ— but now when Moses carrieth them out of Egypt they are six hundred thousand men besides women and Children They depart out of Aegypt 430. yeares after the Promise made to Abraham Gen. 12. 3. That in his seed all Nations shall be blessed meaning through Christ that should assume the seede of Abraham Hebrewes 2. 16. Abraham was foretolde Gen. 15. 13. that his seede should be a stranger and hardlie intreated 400. yeares The first hard intreatie of his Seed I read of was Ismael his persecuting of Isaac Genes 21. 9. compared with Galaâ— 4. 29. From which time vntill this departure out of Aegypt towards the Land of Rest I suppose 400. years From Ismaels Mock back vnto the Promise 30. yeares From the Promise back vnto Abrahams birth were 75. yeares Gen. 12. 4. From Abrahams byrth back vnto the Flood 352. yeares All summed togither will be found from the Floode vnto the departure out of Aegypt 857. yeares The Moneth of their Deliverance being otherwise the Seaventh was hencefoorth called by Iehouah his Commaund Exod. 12 2. the First Moneth as deserving the first place why then should fantasticall Spirits maryell at Our Celebrating of the First daye of the weeke rather than another seeing in that day our Saviour Rising from death clearlie delivered vs from a more palpable darknes than that of Aegypt and from the power of a more in mightie Adversary than was Pharaoh especially seeing Paul a Master builder enioyned that day vnto the Churches 1. Cor. 16 1. As also the Head of the building himselfe solemnized it by 5. speciall Appearances and Preachings b Pharaoh pursuing IEHOVAH teacheth Moses howe the people should passe through the Red Sea The Sea divided it selfe and stood vpon heaps on either hand The Israelites passe easily through Pharaoh with his Chariots pursueth The heapes of waters fal downe vpon him his people and Chariots so that they sunke downe vnder the waues like a stone A Iudgment due to persecutors of the True Church This passing of the Israelites throgh the Sea was a figure of Baptisme by the which we are saved 1. Cor. 1. 2. A Seale of Salvation to the Israell of God that is to the Faithfull but a seale of Condemnation vnto the Spirituall Aegyptians I meane the vnfaithfull whether within or without the Church visible 21. Staffe For which great work Moses he sings a Song And after praising God the people he To a Sinajs Mountaine doth conduct a long Where for one yeare their Tents down pitched be There in the Mount God did with Moses talk And teach him how the People thence shuld walk a Called also Horeb the Mount where Iehouah appeared to Moses in fierie Bushe No maruell if the Lord bad Moses Exod. 3. 5. put of his shoes because of the ground appointed to speciall holy vse for here IEHOVAH talked after an vn-vtterable familiaritie with Moses giuing to Moses for the People vse the Ten Commandement written in two Columnes or Tables of Stone Togither with them Laws Morall the Lord gaue Lawes Ceremoniall for spirituall Exercise choosing the Tribe of Levi for Ministers in spiriâ—uall busines Levi hauing three sonnes Gershon Kohah Merari Genes 46. 11. the Families of them three they had each Familie his peculiar charge in the spirituall or as we call it Ecclesiasticall seruice neither was every of these Families not marked of many writers capable of the Priest-hoode The Familie of Gershom whereof was Aaron was chosen to the most sacred thinges in that service The Familie of Kohath in the seconde place had their peculiar Charge for otherwise Iehouah Iealous of order in his service would slay them Nomb. 4. 15. No maruell then though Corah of this Tribe Nomb. 16 1. was slaine togither with his partakers The Familie of Merari was chosen to the third and most inferiour Service Nomb. 4 29. c. No maruell then if Vâ—zah 1. Chronic. 6. 29. was slaine for touching the Arke 1. Châ—on 13. 10. seeing neither of the two latter Families might Touch it Neither was HE a meere Priuate man as many haue
not there for this cause Blessed Iohn in his 13. Chap. 30. Verse saith As soone as he namely IVDAS had received the soppe he went immediatly out Now the Soppe was no part of this Newe Supper but appertaining to the old Testaments Supper if therefore Iscariot went out from them Immediatly vpon the receipt of the Soppe and so saith Iohn then went he out to go vnto the high Priests before the Institution of the Newe Supper and this let the godlie hearted consider d As the Paschal Lambe preached vnto them their deliverance in and out of Aegypt the Land of Boundage whereof I spoke in his place so this Bread and wine sacramentallie preacheth our deliverance from the power of Sinne and Sathan by the Body broken and the Blood shed of IESVS vpon the Crosse. And as the Sacramentall Lambe was called by IESVS the Passe-over Luke 22. 11. though it was but the Signe of the Angels passing-over Israels houses so he calleth this Sacramentall Bread and Wine his Body and bloode though in deede but a Signe of his body and blood the memoriall of whose death we therein are to celebrate vntill his last comming That Circumcision was called the Covenant though but a signe of the Covenant that the Paschal Lambe was called the Passe-over though it was but a signe of the Passe over that Baptisme is called our sanctification and cleansing Ephes. 5. 26. though it be but a signe of our sanctification that the Bread and wine in that Sacramentall Supper are called the body and blood of Iesus thogh they be but the Signes of his body and blood it is as to teach vs that they are signes so that they are not naked or bare signes but Signes exhibitiue offering and giving to the faithfull Person aswell the thing signified as the outwarde signe and signifier No marvell then if they be Sacraments of Grace and divine favour e As al that entred the Church entred by Baptisme so all that once weâ—e within the Church being able to discerne the Lords body were to be fed in this Supper that in remembrance that Christ Iesus dyed for them f Mount Olivet had betweene it and Ierusalem the Valley of Iehosophat His ascending the Mount to pray must teach vs to ascend in our spirits when wee praye for Praier is a conversing with the God of Heaven seatedâ—aboue all our Earthlie thoughtes g Iscariot vpon the receipt of the Soppe going forth he went to the high Priestes for betraying of Iesus They let him haue a band of armed men who with Lanterne light go to seeke the Lord of Light the natural light an iâ—strument of betraying the supernaturall light of the Church The greatest men not alwaies the wisest men nor yet the multitude alwaies walking in the waies of life as nowe here 8. Staffe They come with a Clubs his word doth throw theÌ„ down Before b high Priests sweet lesus he is brought Before c Pilate then chiefest in the Towne Where d rascall rout His death and ending sought In fine he was condemned to the e Tree Where twixt f two theeues he g died right patiently a They come to take him with Clubs glaues that never vsed to resist with weapons Thus nowe a daies they hale his members as though they had to deale with swash-bucklers when alas they haue learned and taught not to smite with the sword lest they should in Iustice perish with the sword b Though there should by the Law haue bene onely One High Priest at one time yet now so corrupt they were as there were two high Priests the one having purchased his rome by Simonie Symon Magus his oyntment c This Pilate as Iosephus Ben-Matthias writeth Lib. 2. de Bello IVD Cap. 8. was sent from Rome to Ierusalem by Tiberius Cesar who on a night getteth convayd into Ierusalem Cesars Images by reason whereof a great tumult within three daies arose For the Iewes held it vtterlie vnlawefull to place any such Image in the Citie To the Citizens other people without repaire to the house Cesarea where Pilate lodged They request that the Images might be had away Hee denieth They continue vnmoueable 5. daies and so many nights After Pilate commaunding his Souldiers to prepare their swords for slaughtering them Iewes the Iews willinglie hold downe their necks as willing to lose life ere they admitted them prophane Images Pilate wondring thereat without more adoe packe the Images out of the Citie Flavius Iosephus remembers this but will not once remember Iesus and his People Hee writing against Appion the Mock-Iewe doth say that for envy others in their antiquities woulde not remember the Iewes and their glorious Acts so of him I may say that such a Mock-Christ disdaineth to remember Iesus and his most woorthie Actes though liuing within and after Iesus his time Yet farefall Iosephus Ben-gorion for hee not onely remembreth IESVS for a Man but afterwardes by Correction addeth If it be lawfull to call him a Man affirming withall That his People put that IESVS to death not vnderstanding the Prophets as also That his Disciples greatly grewe and multiplied Before this Pilate was Iesus brought Pilate indeede after examination being much vnwilling to condemne IESVS but loving the praise of men more than the praise that is of God he finally condemned him d The rascall rout coveting rather that Barrabas the Murderer should haue life yea they cryed out Let his bloode be vpon vs and our Children That his blood fell notablie vpon them hath bene apparant notablie in this That the Lord hath made them slaues to all Nations and their Name odious to every People e The deth on the Crosse or Tree was the most notable infamous and cursed maner of death was then Necessary it was that not onely he should dy the death but most shamefull death that so death and shame might bee consecrated to his suffering Members f Both these Theues blaspheming Iesus at first Mat. 27. 44. soone after one of them hath his heart and tongue converted Luke 23 40. His vnfeigned repentance hee testified first in reproving his fellowes continued blasphemie Secondly in acknowledging God his hand iust against them both because of former ill Thirdly by defending the cause of Iesus for Innocent when neither his Mother nor any of his Disciples durst speake That his Repentance was liuely and sprong of Faith appeareth first by his believing that Iesus was the King of Heaven Secondly by the guift of holv praier bursting then from his beleeving heart in these words Lord remember me when thou comest in thy Kingdome to whome Iesus replied This daye shall thou be with me in Paradise Mark that the second Adam breakes open the doore into Paradise from whence olde Adam caused vs to be barred Betwixt these two Theeues the one a sheep the other a Goat a figure of the latter Iudgment Iesus our brazen Serpent was lift vp The murmuring Israelites being stinged in the Wildemes there was at the Lords commaund a
brazen Serpent set vp on which who so looked they were cured That figured our Iesus on whome no person by the eye of faith can look but loe they are cured of Satan and sinnes sting let the repentant Theefe witnes that who entred Paradise heavenly the sixt day as Olde Adam the same daye and like ynough the same houre was driven out of the Earthly In Matthewe 10. we are willed to be as Serpents that is to bee like them in something not in every thing Though we be wise as Serpents yet let vs be without sting as was Iesus and the Serpent his figure Nay let vs labour to heal others that are stinged and not sting and bite others lest we be bitten and consumed of others g After many mocks revilings the adversaries giving him bitternes to drink he gaue vp the ghost saying It is finished And here was the perimplishment of Daniels halfe week of yeares for now the Vaile of the Temple rent in two so that the common people might steppe out of the Temples Courâ— into the Holy-place and be their owne Priests in offering vppe a rent heart for nowe Iesus our high Priest entred into the Most holy of the Heavens there to make continuall intercession for vs. At the renting of the Temples Vaile the Iewes might haue learned that then there was an end of Levies ministerie the Priest according to Melchisedeks order having made a newe and liuing way vnto the Father throgh the vaile of his flesh a way for every man that commeth vnto the Father by him for not in the Name or power of any other than Iesus is Salvation to bee accomplished for through Iesus even as wee are members knit vnto him we are made not onely Kings over Satan sin death but also Priestes for lifting vp pure handes without wrath and doubting in all places wheresoever Much of the Epistle vnto the Hebrewes is spent in perswading this neither yet knowe they Christ rightly that knowe not this 9. Staffe He dead a they seale the stone vpon his Tombe But b Third day he ariseth powerfullie Good c Magdalen early to graue doth come Anone Iesus speaks to her cheerefullie d Ten times he did appeare in 40. daies Then calles the Twelue and thus to them he saies a Ioseph of Aramathea having of Pilate obtained Iesus his body and Nicodemus hauing brought one hundreth pound waight of Myrrhe and Aloes they take the body wrap it in lynnen with the odours and burie him in a new Sepulcher within a Garden neete to his suffering place He so buried the high Priests and Pharisies come to Pilate who by common agreement appointed certaine Souldiers to watch the Tombe vntill the third day lest his Disciples should steale him away and so it should be bruted that Iesus rose the Third day as he had promised Therewithall they sealed the Cover-stone as Darius sealed Daniel in the Lyons denne b The third day which was the first day of the weeke he rose from the deade The 6. day of the weeke Heathen-like called Fryday hee departed this mortal life and so entred into Paradise aboue forefigured by Paradise belowe even as Adam on the 6. day through sinne begunne this mortall life and therewithall was expulsed the Lowe Paradise the first figure of Heavens blisse The 7. daye Pagan-wise caled Satur-day the first Adam rested out of Paradise but our second Adam rested in Paradise for as his spirit rested in his Fathers handes so his body in the Earth did feele no corruption Act. 2. 31. This thwarts our disputers about Descension into Hell Having so finished Moses week Iesus ariseth on the next day after the 7. which day as hereto fore in some respect I called the 8. daye so in simple proprietie it is the First day of the week prophanely called Sun-day As our Lord rose this daye so Revel 1. it is called therefore the Lords day As Iesus rose from the power of death Moses his Law having done what it could so like a Samson of Samsons hee caries that Cities gates away on his shoulders and vp he mounteth for our Iustification No marvell then if his Rising-day be our Rest-day and that day we celebrate in meditating of our second Creation and Resurrection even as the first Sabaoth was appointed to bee spent had Adam stoode in meditating the first Creation and Adam falling then appointed to further meditation as first of Creation secondly of the Fall thirdly of Restauration in the promised Seede Moses from the beginning of Creation to the end of Deuteronomte and then from Ioshuah to the end of the Old Testament hee and all the Canonicall writers vse to entitle the daies onely thus the First Second Third Fourth Fift Sixt Seauenth Daye Throughout the Newe Testament the daies haue no other names but wee will not be so precise as to speak like Moses to speak like Christ to speak as the wordes of God Nay if a man so tearme the daies he shall be called Puritane Heretike Howe will our Im-puritanes be pleased if so we cal them Sun-day Moone-day c. Hearken to Venerable Bede His nomina a Planetis Gentilitas indidit c. To these 7. daies Gentilisme did attribute the Planets names beleeving that they had their Spirit of the Sunne the body of the Moone the blood of Mars wit and tongue of Mercuri of Ioue tempetance of Venus lust of Saturne slownes Let men nowe either tip their tongue with the holy Ghosts tearmes or at least not bee offended with such as disdaine to fashion themselues to the Gentiles c As Marie had much forgiven so shee-loved much Her loue partly appeared in this her earlie repaire to the Sepulcher Before her comming an Angel from Heaven had rowled the sealed stone aside Iesus was risen and the hyred watchmen were gone to the Rulers who bribed the Soldiers to the end they should say that Iesus his Disciples had in the night stole away the body Shee comming to the Sepulcher as did Salome and another Marie the Angel informes them of his Resurrection commanding them to returne and tell the same to Peter and the other disciples They departed Iesus first appeares to Marie Magdalene Marke 16. 9. Ioh. 20. 14. c. with whome he familiarly talketh A shame to men that women should loue Iesus more earnestly Secondly he appeared also to the other Marie and to Salome called also Ioanna Luke 10. as they were going to tel the disciples of the Angels words Mat. 28. 9. 10. Thirdly hee appeared to Peter or Cephas 1. Cor. 15. 5. That this must be on the same day may appeare by the Angels command before And that it is not like to fall out betwixt the two next appearances the length of time here and the shortnes of time there makes it most probable Fourthly he appeared to Cleopas and the other Disciple as they were going to Emmaus 60. Furlongs from Ierusalem Luke 24. 13. c. Fiftly hee appeared to the Eleven the greater number bearing name