it is specially recorded now it is onely mentioned Chap. 9 3. now it is twice repeated to shew hee did it onely for this cause and wee to doe the like for the death of the slaine Messiah Thus he plainly foretells and by his example prescribeth this our Christian Fast Secondly as he did it at the time of the feast so hee then continueth this fast much longer than this Feast hee began it the third that is full eight dayes before the feast and ended it if then he did the foure and twentieth that is full three dayes after Thereby no doubt to take in the very day of His death of this most bloudy crucifying the Prince the Messiah plainly teaching all who mean to have no hand in His death to shew thus much by their sorrow for His death Therefore which is observable it is not onely twice repeated but with a great Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three full weekes and till three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whole weeks were fulfilled to shew that as his fast took in so much more time above the feast so it was chiefly intended for a further end viz. to take in the very time of his death who being the true Passeover was therefore the true end and complement of that feast And this I take to be one Reason amongst many others of the Primitive and first instituting and so long continuing this Lenten Fast For as Daniel because of the Moones so great variation on which the feast depended that falling sometime higher sometime lower did therefore lengthen his Fast the better to take in the very day of His Crosse suffering so was and it is much more necessary for us Christians not now any longer keeping the foureteenth day of the first moneth Hoc constat satis è sola Paschatis observandi ratione scil inter vicesimum secundum mensis Martii Aprilis 25. inclusi Hoc enim dierum circulo Orientales Christiani Diei Paschatis observationem definierunt ut apprimè necessarium sit praeparatorium illud jejunium Quadragesimale anteriùs in Anni Caput excurrere Vid. Graecor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad initium Evangelist Graec. with the Iewes to keep our fast as long nay now much longer for the same reason And now we see even this that Daniels fast thus dipt in the bloud of Iesus is that which maketh it so gracious so lovely so acceptable as we see it is that he fasted now at this time when he foresaw CHRIST should suffer when the Messiah was to be slaine Chap. 9.26 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for Himselfe No indeed it was for Daniel and all like him of us who can finde in our hearts to mourne for Him whilest He suffers for us And sure what great matter is this Is it much if we weepe whilest he bleedes if we shed some few teares for Him who shed so much bloud for us So much Bloud not to speake of Teares In the Cradle In the Garden On the Crosse By whipping by scourging by crucifying by nailing by piercing From His hands From His feet From His head From His side From His whole body of which no part was whole but so broken till even His heart bloud issued and powred it selfe out like water And all this so willingly so readily of His own accord For us I lay downe my life saith Hee What good nature can here hold in and not shed teares for Him Surely Daniel cannot The sight melts him to water turnes him to teares his feast to fasting he resolves now on nothing all this time but mourning And truly what should he or we doe else What wife would not mourne for her Bridegroome He is the Bridegroome What friend or brother would not mourne for his friend I have said saith He and speciall grace it is you are my friends What Disciple servant or follower would not mourne for his Lord and Master Ye are saith he my Disciples Who will not shed at least a teare for every one of these Yet Hee being all these in the highest kinde is yet farre more then these For Hee is our Father And what childe will not mourne for his Father He is both Abraham's GOD and our Father Before Abraham was saith He I am Yea saith Daniel Hee is our Prince even the Prince the Messiah Chap. 9.25 26. And what subiect would not lament to see his Prince butchered and slaine before his eyes And truly for Him so Good so Great yet suffering so shamefully so painefully so innocently so undeservedly though great cause to mourne for Him with Him Our Prince The Messiah Yet farre greater cause if greater may be here and now to mourne in thus fasting for our selves Our owne sins For in His being thus cut off we may reade our very sentence our owne doome and death All ours yea in much more fearefull case had not Hee beene ours All like to light most heavily on every one of us had not He been slaine for us In His death we may see the hideous horrid foulnesse of our sins which were able thus to fetch GOD from Heaven and to crucifie Him here on earth If GOD so severely chastice His most beloved Sonne what shall bee done to His unworthy servants In His bloud as with most capitall red letters not onely Gods most infinite loving mercy is recorded thus even to give His Son for us but also His most severely revenging justice whilest he thus gave him to death a bitter cruell and cursed death If GOD so strictly punish His most obedient Sonne onely made sinne for us how shall he torment all Rebellious sinners There is no Christian but abhorres the memory of Iudas Pilate the Iewes and Pharisees that crucified the Lord of Glory For this the Iewes are hatefull not onely to Christians but even to the Turkes and Mahumetans at this day The ancient Christians using to salute one another with a * Sic Die Paschae quo cōmunis quasi publica jejunij religio est meritò deponimus osculum quod cum omnibus faciamus Tertul. De Orat. cap. ult kisse of Peace at their daily Prayers did on Good Friday the day of His Passion omit it as detesting then the Hypocrisie and treachery of Iudas no way willing though but in this to communicate with that wicked Traytor * Inde mos iste hodiernus apud Aethiopas Abassynos Christianos quo Mirum servantes silentium nec inter se salutant dùm sibi mutuò occurrunt in viâ sed mutorū instar demissis oculis praetereunt Nec vendunt nec emunt nec pecuniam tangunt Id faciunt in odium Iudae proditoris qui Christum pacis osculo fraudulenter salutatum argenteis triginta vendidit Tantâque adversus illum irâ incendūtur ut nemo ferè sit qui compositā ex scrutis Iudae imaginē non raptet per viam quod pueris praecipuè ludi magis qùam odij causâ frequentissimum Nullus n.
these affections of the heart are the feet of the soule without these as the body without the feet every action fals to the ground being no longer able to stand or subsist If these be cleane or pure the whole man is pure and cleane This our Saviour teacheth us that He that is washed needeth not save to wash his feet only but is cleane every whit Iohn 13.10 And good reason for it For 1 As the feet are the lowest parts of the Body so the affections are the lowest part of mans rational Soule Prov. 17.12 Arist Ethic. lib. 1. c. ult being as the Philosopher cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part unreasonable in it selfe but yet possible by this custodia this care this keepe this good take heed to be made partaker thereof Without this keepe it fareth with them as with water after fire returning to its owne nature it groweth more cold so these without reasons custodia returning to their owne bent become more brutish To instance in either In the Irascible part Anger if not moderated how furious is it how beyond all measure unreasonable It is better to meet a Beare robbed of her whelps saith the Wise man Prov. 17.12 Prov. 17.12 than a foole in his folly In the concupiscible the other foot Love on the contrary how violent is it how above all force unresistable Amor sicut mors fortis est Love Cant. 8.6 and affection is as strong as death Therefore GOD also Vt custodiat to keepe them in and under dealeth with these two feet of the Soule as we with the feet of unruly Colts or offending Malefactours Hee claps bolts gives shackles and fetters upon them On the one viz. the Irascible Exod. 20. Thou shalt not murther Thou shalt not beare false witnesse against thy neighbour On the other the Concupiscible Thou shalt not steale Thou shalt not covet thy neighbours House nor his Wife nor his Oxe nor c. These fetters upon these two feet He puts into Reasons Rule He giveth into the understandings hand with this charge here given Custodi pedem tuum Take heed to both these feet 2 As the feet being next the earth are most likely to be defiled because of the dirt and filth they must needs passe through So these two feet of the Soule requite the more care Card. Cajetan in 13. Ioannis because as Cajetan observeth terrenis se oportet immiscere officiis cibi potus rei familiaris similium they must have to doe with these earthly performances of meat drinke apparrell household-government and the like For this cause in the Sacrifices of the old Law Levit. 1.9 Lev. 1. God wil have the inwards and feet especially washed and so offered to teach us saith Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo lib. de Victimis that is in the Apostles phrase not to seeke the things that are below but rather to have our conversation in Heaven For as a man would custodire pedem take heed for his feet to keepe them as much as he can from the dirt and wet he must needs passe through so ought every man having to doe with the things of this world take heed that he sink not in that he set not his heart thereon It is the Apostles counsell 2 Cor. 7.31 Vse the world as if ye used it not and our Saviours advise Luke 12. Luke 12. Take no care for the things of this life what you shall eat or what you shall put on but rather as the Apostle S. Iames Let it bee our care to keepe our selves unspotted of the world Iames 1.27 Iames 1.27 True it is which S. Bernard delivereth S. Bern. Ser. in Caen. Dom. fol. 127. Pedes animae affectiones dum in hoc pulvere gradimur ex toto mundi esse non possunt It can no wayes be that the feet of our soule should be altogether kept cleane whilest we are in the way Neverthelesse it must be our care to keepe them as cleane as may be And for the filth we have already gotten we must like them that will enter from the dirt into a curious swept roome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 1.21 Iames 1.21 Cast away all uncleannesse that so like mannerly and fit guests we may enter into the House of GOD. And thus we are come to the second Generall part the Person warned The Person warned Ingressurus c. In which there is a threefold reason implied like a threefoldcoard to make us more wary The first Ab objecto Keepe take heed to thy selfe but especially custodi pedem take heed to thy foot The second A tempore aut actione custodi pedem tuum c. keepe and take heed to thy foot alwayes but especially cùm incedis when thou goest The third A loco custodi c. Take heed to thy foot alwayes when thou goest but principally quum in Domum Domini when thou goest into the House of GOD. From whence this last Proposition ariseth consisting of these three degrees viz. That this Custody care Proposition V. c. is then especially most necessary when c. Vide supra It is reported of Chiron Antaeus Caeneus that they were invulnerable yet neverthelesse they came to their end and of Achilles it is storied above the rest that he could no where be wounded but in his feet Fulgent lib. 3. Mytholog c. de Peleo Which Fables teach us no other morall saith Fulgentius but that the best of men have their faults and slips Thus the purest Gold hath its drosse the cleerest Glasse its spots the fairest Day its night and the brightest Body hath its shadow And though hereafter the Saints like the Sun and Moone and those heavenly Bodies 1 Cor. 15.41 42. Mark 10.18 shall shine in glory 1 Cor. 15. Yet here together with the Sun and Moone they must suffer their Eclipses to teach us all that There is none good but God alone Thus the best Man at the best is but like Daniels Image though his head be of gold yet his feet are part of iron part of clay I need not remember you of Noahs drunkennesse Lots incest Abrahams lye Davids murther Peters denyall These sins were truly their feet For as the feet are the basest parts of the body so these were the basest actions of their lives in these as in their feet they were all defiled and whilest they were only thus they were not cleane For whosoever shall keepe the whole Law and yet faile but in one point he is guilty of all Iames 2.20 Iames 2.20 Good reason therefore for this custodia even quia pes 1. Custodi Pedem For the beginings of sin are modest Satan would but have CHRIST to fall downe to worship him or to worke a needlesse miracle for well he knoweth Ratio 1 that if he get but hold of the foot he may possibly attaine to the hand Mat. 4. and
that arduum that hard worke of prayer as the Scripture calleth it Surely the Church hath found it so For whereas after and against the established formes of the Church some brought in their private conceipts into the African Churches 3 Concil Carth. can 23. 2 Milevitan can 12. first the third Councell of Carthage and then the second of Milevis did publish their Lawes that no prayer should be used in the Church but such which had been first approved by the Church and a reason is given from this rashnesse Ne forte aliquid contra fidem vel per ignorantiam aut per minus studium sit compositum that is Lest perchance somewhat might be vented through ignorance or carelesnesse which might be contrary to the faith the very ground of my Text. And surely that there should be a set-forme of prayer maketh much for this one mouth Thy mouth The mouth of the Church should be but one when it was otherwise the Apostle liked it not many mouthes a meanes of confusion 1 Cor. 14.26 1 Cor. 14.26 How is it when you come together every one hath a Psalme hath a Doctrine hath a tongue hath a revelation hath an interpretation Let al things be done to edifying If every one in the Church should conceive his Psalme what confusion would there be of notes and voices Yet our Psalmes are but Prayers and our Prayers should be as Psalmes wherein all doe joyne such were anciently both their Psalmes and Prayers Concil Milev can 12. Ab omnibus celebrentur Let them be said by all saith the same Councell of Milevis Such is Common Prayer as the Ancients rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our prayers are common for all say the same prayer saith S. Chrysostome And so as you have heard S. Chrysost Hom. 18. in cap. 8 ep 2. ad Corinth 2 That there may be but one heart it is fit all should do A set prayer therefore necessary that there may be one mouth Againe set-prayer makes for the unity of the heart also as Thy mouth Thy heart of all but one heart so should it bee The heart of the people should if not lead yet at least go along with their owne prayer but how can this be unlesse their prayers be knowne unlesse familiar to them unlesse they be before acquainted with them Hee that prayeth with others must have respect to others with whom he prayeth publike use and order is not directed but by commonly knowne sounds the Apostle sheweth it 1 Cor. 14.8 1 Cor. 14.8 If the Trumpet give an uncertaine sound who shall prepare himselfe to the battell The Trumpets sound is therefore certaine because knowne before set and prescribed And againe There are so many voices in the world yet none of them without signification 1 Cor. 14.10 1 Cor. 14.10 Signifie they do all because they are set and certaine therefore they lead direct and instruct the mind Such must our prayers be that they may do the like That the heart therefore may be but one a set-prayer necessary one mouth that there be but one heart Againe 3 It prevents the mouths rashnesse set-prayer prevents the danger of the mouths rashnesse Be not rash And indeed how many foolish Tautologies Battologies how many idle words irreverent unmannerly ridiculous if not blasphemous passages fall from many in their suddenly conceived prayers The Councell of Milevis saw it and shewes it well enough Ne contra fidem vel per ignorantiam aut per minus studium Blasphemous ignorant carelesse Prayer experience shewes it with us Iudg. 11.31 Iephta's vow alone is a witnesse A man would thinke it a glorious zeale The first saith he that comes out to meete me shall be the Lords the very first that whatsoever even that and no other that whatsoever it be Behold a true picture of Quicquid in buccam 1. Anastas Nicaenum seu Sinaitam Qu. 38 Hug. de Sancto Vict. tract de filia Iepte Tom. 3. f. 234. It might have beene an Asse or a Dog as well as his Daughter God therefore as Divines note forbad him not as hee did Abraham but suffered him to do and offer the sacrifice of fools Onely by him God hath taught us thee and mee our mouth should not be rash much lesse the mouth of thee and me and many more The mouth of the people the Minister neither for matter nor manner may be rash Hee tyed to a forme A set-Prayer necessary for him that hee prove not rash with his mouth 4 It prevents the hearts rashnes But suppose all well no errour in such conceived Prayers yet the mouth of the congregation the Minister 1. By understanding them as hee must not goe before his owne heart so neither before the heart of the people whose mouth hee is Either way the mouth is too rash Fit it is their owne heart should leade at least accompany their owne Prayer A set-Prayer necessary for the people also 2. By meditation before But if so yet the heart may be too hasty if not filled by meditation Meditation is as the Schooles rightly applicatio mentis Intellectus contemplativus a raising and applying the Heart the understanding that it may leade the Heart the will and affections after it Therefore preparation necessary before prayer But how can this be if that they should meditate upon be unknowne unto them Therefore a set-prayer necessary for this end also But yet not all As meditation before 3. By attention in them so Attention is necessary in our prayers Prayer is Intellectus practicus The earnest desire of the heart All kind of attention and intention is for the heart most needfull and for this cause 2. The Churches practice that the hearts desire may be the more earnest whilest being eased for the mouth it is most busied upon it selfe 1. Before the Law Gen. 4.26 Puto vertendum Tunc inceptum est invocari nomen Domini ut dicat eo tempore ritus certos colendi Deum institutos fuisse quos observarent filii Dei hoc est Membra Ecclesiae quam in posteris Seth haesisse multi arbitran tur Ioan. Drusius in Difficilior Genescos cap. 15. p. 30. 2. Vnder the Law Num. 6.23.24 Ioel 2.17 Deut. 24.14 3. Vnder the Gospel a set-prayer is necessary for this end also Be not rash with thy mouth And indeede as GOD hath commanded so the Spirit who teacheth us to pray Rom. 8. hath alwaies directed the Church in all ages to a set-forme of prayer in publike In the old World and the Church before the Law Gen. 4.26 it is said Then beganne men to call upon the Name of the Lord that is say Interpreters they began to use Rites and set-formes in publike After under the Law there needs no proofe God in many places prescribed set-formes unto them which the Iewes even use to this day Numb 6.23 Ioel 2.17 Deut. 24.14 Infinite are the places It is too notorious
every yeare if neede required at least once the Church should have her solemne meetings So the Councills of Toledo Tours and the rest And they shew it to have beene the practice of the Eldest times imitated as appeares by b Nicol. de Cusa Card. l. 3. de Concord Cathol c. 25. f. 809. Cusanus by the Civill State that as in the Naturall body there being an evill feared from without the spirits forthwith assemble and gather to the heart as it were to fortifie it and secure themselves So also in the Body Ecclesiasticke c Concil Milevitan 2. Can. 9. qui lib. Afric cap. 95. 73. Quoties communis necessitas cogit saith the Councill of Milevis As oft as the common cause required there were common assemblies Generall Councills all meeting on all hands to advise for the common good d Concil Toletan 4. cap. 3. Si vero nec de fide nec de communi Ecclesiâ tractabitur saith the fourth of Toledo if the businesse were not concerning faith and the common cause if the Occasion be but as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the murmuring of the Hellenists at Hierusalem and the End as now to provide for their Widowes then Erit speciale Concilium say the same Fathers the Synod shall be speciall or particular onely for those times and parts the Rule to reach no farther And so have we here a President for such as this But neverthelesse whatsoever the occasion be their Resolution here is Generall Catholike and Oecumenicall They were for the Persons Apostles immediatly sent from Christ the first founders and planters of our Christian faith their Commission as larg as the whole world therfore their Conclusion able and such as ought indeed to conclude all us All us who have received the faith from their mouths All us Christians All us yet more particularly who have received either our mission from them or like commission with them All us of the Clergy We all to minde the same Duties in the same Order and manner with the same hight or rather fulnesse and fervour of Resolution as they here But we say they will give our selves continually to Prayer and the Ministration of the Word The Division In which words you have three things principally to be considered 1 The Persons We. 2 The Duties Prayer and the Ministration of the Word 3 Their Resolution for these Duties and the manner of performance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is more in this word then we are aware of We translate it We will give our selves continually to c. Or if you please you have them thus 1 The Officers We. 2 The Offices Prayer and the Words Ministration 3 The Officiating We will give our selves In the Persons or Officers consider 1 Their Quality 2 Their Dignity 3 Their Vnity 4 Their Imparity Of these two last chiefly and of the two other in them In the Duties consider 1 Their Number Two though including and comprehending many particulars 2 Their Necessity comparatively in respect of persons and time 3 Their Order in respect of each other First and principally to Prayer as to the maine to the Ministration of the Word as to the meanes To the one namely Prayer as to the End To the other as the Way conducing and leading to this End To the one as to the proper and peculiar Service of GOD absolutely necessary for all men and times To the other as the Service of His Word properly belonging to us Clergy and chiefly necessary for those first times In their Resolution for these Duties Consider 1 Their Desire Purpose and intention 2 Their Solemne and publikely vowed Consecration and dedication of themselves We will c. 3 The Oppositions there against made weighed and considered in this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we c. 4 Their serious Execution carefull and industrious performance notwithstanding all dangers to be feared or difficulties to be expected in this most significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee will not onely imploy or busie our selves but wholly continually perseverantly manger all lets dangers and disturbances We will give up our selves most stoutly and resolvedly to Prayer and the Ministration of the Word And thus you have the severalls Now wee come to each in order as far as the time will give us leave I. The Persons Their Vnity and agrement 1 ANd first of the Persons whom wee both heare and finde in this Word We. We. It is the voice of all the Apostles not of Peter alone They all in the first Synod chuse alike have equall voice and choice in the Substituting Matthias Acts 1. Acts 1. In that other about Circumcision All decree send and judge alike It seemed good to the HOLY GHOST and us Acts 15. Acts 15. Here they all pronounce and ordaine alike Neither was it ever otherwise in after Councills where all met the five Patriarch's were chiefe and as Saint Peter amongst the chiefe Apostles Romans 16. Rom. 16.5 So the Romane Patriarch had onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit or speake first not power to rule or guid either all or any The Apostles as they were all sent together Iohn 20. Acts 1. Matth. 10. Matth. 10. So they were all inspired at once Iohn 20.22 To let us know that they and their Successors are Pari authoritate pari consortio as the * S. Cyprian l. de unitate Ecclesiae 3. Hoc crant utique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis sed exordium ab unitate profici citur Fathers speake That Saint Peter spake first Acts 15. or was by our Blessed SAVIOUR spoken to alone was but as wee have elsewhere shewen because hee was with Andrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eldest Apostle they thence ascribing to him Primas sedes the first seates such were then Antioch Alexandria and Rome because he was thus the First Thereby teaching and signing the Churches unity which by one Spirit from one Head is but one in all and though many Members yet but one Body Wee Againe Wee Though the Apostles only speak 9 Their imparity though we heare them alone yet are there more in the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But wee points us not only to the Apostles as chiefe Governours but also to the seventy Disciples yea these seven new Deacons also not excluded It is an errour of the a Can. 16. Synodi Constantinop in Trullo Sixth Synode and of sundry interpreters which is greedily layd hold on by the factious amongst us that these Deacons were only Lay-men when as we apparently see Stephen one of them busied in the Ministration of the word Vers 10. c. Acts 7. 8. and Philip in the office and duty of Prayer and Baptisme Surely as the Apostles did not shut themselves nor their successors the Bishops as Stories plentifully prove from the governing the Deacons care about
of the earth Dan. 1.3 6. King Nebuchodonazor advanced by him to be Ruler over the whole Province and chiefe of the Governours over all the Wise-men of Babylon Dan. 2.48 Chap. 2.48 after by Belshazzar his Sonne made the third Ruler in the Kingdome Dan. 5.29 Chap. 5.29 even yet farther prospering in the reigne of Darius and Cyrus the Persian Dan. 6.28 Vnder foure of the greatest Monarchs that ever were above the greatest even the chiefe of the three Presidents over an hundred and twenty Princes Dan. 6.2 3. Chap. 6. v. 2.3 If Daniel therefore in the midst of the highest honour can find in his heart thus to humble himselfe If he can in the view of all earthly provocations and temptations thus temper and conteine himself If in the height of all worldly pleasures hee can thus contemne scorne and trample on them mourning in the midst of pleasures fasting from all delights conquering and taming his desires that they might not conquer him then what great matter is it for us to bate our selves a little pleasure some small delight some petty recreation to deny our selves in some few trifles that with Daniel we may the better follow CHRIST Quis non parvam despiciat cellam quando Senator domum despicit marmoratam Quis non terrena contemnens Fulgent ubi supra p. 550. c. Who saith Fulgentius will not now despise a cottage when a Senator leaves an Ivory pallace When Daniel leaves so much who will not leave a little and where all is nothing who will not leave this all with Daniel to labour for Heaven by an holy mourning I Daniel was mourning c. But Daniels Example is yet greater 2 In great favour with God by how much hee that was so high in the eyes of the world is yet higher and greater in GODS favour to whom GOD gave knowledge and skill in all learning and wisedome even understanding in visions and dreames Chap. 1.17 Dan. 1.17 even wiser he tenne times then all the Astrologians and Magicians verse 20. 20. in whom saith Nebuchadnezzar was the spirit of the holy Gods Dan. 4.18.5.11 12 14. Chap. 4.18 5.11 who conversed with Angels even with GOD Himselfe made of His most secret Counsell the fullest clearest and plainest Prophet that ever was And here I may not passe by a * Hierony lib. 2. Apolog. advers Ruffin cap. 9. Theodor. in praefat ad Dan. Doubt which of old troubled Saint Hierome Ruffinus and many others of late also namely what should move the Iewes to reckon the Booke of Daniel amongst the Hagiographa or holy Writers and yet to account him no Prophet Certainly though * Vid. Petr. Cunaeum de Rep. Hebraeor l. 3. c. 7. ubi rationem perperā assignat Rabbi Maimon More Nebochim part 2. cap. 45. some guesse at others yet the true reason is plaine out of Rabbi Maimon who tells us that the Iewes making tenne degrees of Prophecy place Daniel in the second with the rest of the Hagiographa because saith he he is no Prophet in an ordinary manner and therefore ranked by our Nation amongst those who awake and in the vigour of their senses spake by the Spirit of GOD which is the second degree of Prophecy and indeed as he reckons it of all that are inspired to speake the highest So that the Iewes no otherwise denyed Daniel to be a Prophet then our blessed SAVIOUR the Baptist Luke 7.26 28. Luke 7.26 whom calling a Prophet verse 28. he stileth more then a Prophet and likely our SAVIOUR in this speech had respect to this distinction amongst the Iewes Howsoever Saint Hieroms testimony is true Vid. S. Hieron Theod. locis citatis that no Prophet spake so plainly so evidently of Christ as Daniel doth not onely shewing as do the rest that He must come but also designing the very time when He was to come laying downe the order of the succeeding Kings and their times with the manifest foregoing signes To him as to the blessed Virgin the same Messenger is sent the very same Angell Gabriel Dan. 8.16 Luke 1.26 For this cause as GODS chiefest favorite under the Law hee is stiled A man highly or greatly beloved Chap. 9.23 Dan. 9.23.10.11 19. 10.11.19 The highest stile mortality can receive as we may see by the blessed Virgin whose title it is Luke 1.28 Luke 1.28 His Wisedome proverbially extolled Thou art wiser then Daniel Ezech. 28.3 Ezech. 28.3 His Prayers as most powerfull with GOD preferred Ezech. 14.14 Neverthelesse as though hee were not safe in the midst of all these honours 14.14 20. unlesse he were humble he as the blessed Apostle humbleth himselfe by fasting to teach us also that if it were so needfull for him and that chiefe Apostle to keepe their body under to bring it into subjection 1 Cor. 9.27 lest falling through pride they might come to destruction how much then is it more needfull for us vile wretched sinners as we are how needfull for us to do if possible farre more at least the same to make our selves mourne As also to instruct us that if we will attaine to Daniels height we must follow his steps if we will be as hee was wee must do as he did if we will aime at his happinesse we must imitate his humility if have our prayers as his accepted we must sharpen them by fasting we must propound his example to our selves as he doth here by the Spirit of GOD unto us even above any under the Law the greatest and best example of the best of the sons of men I Daniel But the tree is knowne by his fruits saith our Blessed Saviour and a man by his Actions II. His Action for they are they that must praise him in the gates Pro. 31.31 Prov. 31.31 His Action therfore commeth next to be considered and that is mourning By which what is meant is easie to see by that which followeth I ate no pleasant bread c. I The end of it His mourning was fasting to make him mourne it being the use of holy Scripture to stile this duty by this name because it tends to this end And indeed it is worth our observing that there being two words in each of the three learned languages to signifie the two parts of Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resipiscentia Poenitentia one of them in each signifyeth griefe and mourning to teach us that as they are a signe of and a way to perfect our repentance so fasting is a way to begin our mourning For this cause as sorrow and mourning is ofttimes called repentance Act. Acts. 26.20 26.20 So fasting is usually called mourning as 1 Sam. 16. Matth. 5.4 9.15 as also in this place 1 Sam. 16.1 Mat. 5.4 9.15 because it is both a meanes to and a signe of mourning 1 A signe of mourning as Hannah wept and did