Day Mat. 26.2 3.4 14. c. Counsell was taken against Him money was taken for Him Plots were laid to take Him So upon that Day He began to be taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Epiphanius He was taken Epiphan Compend fidei cap. 22. As good as taken away Then Vpon the Friday as we all know He was taken and taken away And therefore as for These two dayes sake the rest of these dayes were to be observed so These two Dayes were principally observed above the rest So that whereas before Daniels fast observed a Davids fast did serve viz. to eat nothing at all till Sunne went downe now on the Friday especially at Easter They did fast the fast of Esther Chap. 4.16 Neither to eat nor drinke * De triduano jejunio corum apertè S. Epiphanius compend fidei ca. 22. nisi quod de quorundā in quatriduum prorogato jejunio ibidem refert verba haec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec quippe specialis privata observatio erat quam sibi nonnulli è devotione privatâ injunxerunt Verum ut per triduum hoc jejunarent communiter omnes quantum potuerant sancitum ab Ecclesiâ Quod non obscurè Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab illo enim tempore novo jejunio indicto Parasceven Sabbatum sanctum integrum jejunii perstiterunt usque ad Galli cantum Vid. Concil in Trullo Can. 90. seu ut alii 89. Anastas Nicaen Quaest 77. fol. 98. Tom. 1. Bibliothec. PP Paris ubi ex constitutione Apostolicâ lib. 5. c. 17. Quem sanē locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecorum laudat ubi infra three dayes night nor day viz. all that time the Bridegroome remained thus taken away And now you see this Fast here was at the height Yet neverthelesse here was not all For besides as on the Sunday He arose that Day therefore giving all Christians the name and observation of a new and Christian Sabbath in solemnizing a new Lords day in memory of our joy for His Resurrection and now more glorious presence every first day of the weeke thorow the whole yeere so in like manner and from like beginning every fourth day that is our Wednesday and every sixth day that is our Friday were likewise by all * Scil. apud Graec. Orientales vol ipsis Pontificiis testibus inviolata adhuc etiam quartae feriae in jejuniis Manet observatio Sic enim Turrianus Qui enim isti dies sunt quibus ablatus fuit Nonnè quartâ feriâ sextâ quartâ enim factum est principium auferendi eum siquidem eo die facta est pactio à Iuda cum Iudaeis de prodendo Domino sextâ verè crucifixus est quibus diebus per omnes Ecclesias totius Orientis semper ab initio jejunatum est usque in hodiernum diem jejunatur sicut illis à sanctis Apostolis traditum est Turrian Apol. pro Pontif. Epist lib. 5. cap. 18. p. 594. Adest Praeceptum generale Apostolici conventus quantum ad praescriptionem temporis jejunii tà m in Quadragesimâ quà m in duabus feriis cujuscunque Hebdomadae quod usque in hodiernum diem tà m mordicùs tenent Orientales Christiani ut nec diem unum praetermittant non dico viri robusti sed etiam puellae adolescentes senes quotquot sunt firmae valetudinis Martinus Peresius de Traditionib De lejun part 3. p. 264. succeeding Generations observed with Fasting and mourning in Commemoration of the Bridegroomes taking away Thence because This week gave the name and order of dayes to all other weekes through the yeare the old order from the Creation in the Iewish Sabbath being now first changed as also because of the solemne fasting and prayer used thorow this whole weeke as lastly because of that great worke of our Redemption perfected therein and This command of our SAVIOUR then principally to be observed both in the changes of joy and sorrow This weeke was called by the Easterne and mother Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scilicet Magna Sancta Hebdomas ap Latin The great weeke The Latines successively calling it by the same name Neither was this a late invention of upstart and new fangled Popery which we may well call new it being as it differeth from ours most truly a Novelty and a Religion of yesterday's birth But this is most Ancient from the first beginning not grounded onely upon the Law of the Church but upon the Command of Christ Himselfe thus commanding That in those dayes when the Bridegroome c. That they so grounded this Fast so expounded this place for the East the Easterne and Mother Church her selfe is a witnes in her own most ancient Ordinall or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sabba Typicū hoc Graecorum Orientalium ad finem ejusdem ubi de Ratione jejuniorum apud Graecos in Ecclesus receptorum agit inter caetera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec etiam habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox de feriâ quartâ sextâ per annum identidem observandis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Apostol Constitut Clem. l. 5. c. 17. 19. drawing it as from the Apostles so by them from the command of Christ Himselfe in this place Locus illustris est admodum S. Epiphanii Compend fidei cap. 22. verba haec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox Rationem jejuniorum in Ecclesiâ omnium pulcherrimè subjungit his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox etiam subnectir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide locum Et in Aërii Haeres 75. cap. 6. his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius also within foure hundred yeares after our blessed SAVIOUR plainly telleth us that all Christians through the whole world did observe These dayes Fast and grounded it upon this Command of our Saviour in this very place For the Latine and Westerne Church a Tertullianus jam Montani partes agens adversus Psychicos Orthodoxos scil lib. de jejunio cap. 2. v. h. Certè in Evangelio illos dies jejuniis determinatos putant in quibus ablatus est sponsus hos esse jam solos legitimos jejuniorum Christianorum abolitis legalibus Propheticis vetustatibus Vid. eundem cap. 14. Tertullian within two hundred yeares after the Bridegroome as also b S. Augustin Epist 86. ad Casulan Presbyter propè ad finem Epistolae verbis his Cur autem quartâ sexta feriâ maximè jejunet Ecclesia illa Ratio reddi videtur quòd considerato Evangelio ipsâ quartâ Sabbati quam vulgò quartam feriam vocant consilium reperiuntur ad occidendum Dominum fecisse Iudaei c. Vide locum S. Augustine in his 86. Epistle to Casulanus Both of them shewing That these Fasts are plainely grounded upon this Command of our Saviour and that all Christians
understood them so There is yet c Quod dicunt quartae feriae jejunium ab Ecclesiâ Occidentali in Sabbatum fuisse translatum falsum esse patet quòd olim vel ipsi Romani utriúsque diei jejunium simul observarunt Liquet hoc tum ex Vrbici illius argumento apud S. Aug. Ep. 86. tum ex testimonio S. Aug. ib. Christianus ait qui quartâ lextâ feriâ ipso Sabbato jejunare consuevit quod frequenter Romana plebs facit c. Et alibi Ipsam quoque Romanam Ecclesiam ubi hic hebdomadibus in quibus quarta sexta Sabbato jejunatur Novimus ex multis auctoritatibus ait Amalarius quòd Dies Sabbati sicut quarta Sabbati sexta inclusa orat jejunio apud Romanos Amalar. Fortunat. Episc Trever de Eccles Offic. l 4 c. 37. Et ab 2. cap. 2. Another day of mourning and fasting namely the Saturday or as in all Ages it was alwayes called amongst Christians the d Sic passim in Ricualibus Syrorum Graecorum Latinorum c. Sabbath A day though hardly ever received in this use by the e Notius hoc quā ut testimonijs probari debeat quum constet cuivis vel levitèr versato in Orientaliū Christianorum libris haud observatum ijs esse Sabbatum in jejuniis non levi dissidio hinc orto aut quidē aucto inter Graecos Latinos De Aethiopibus idem testantur Damian a Goes de mor. Aethiop p. 458 459. Et Nic. Godign li. 1. c. 19. p. 123. De Moscovit itid vid. Theolog. Muscovit c. 10. p. 98. Et Ioan. Fabr. Epist ad Ferdin Reg. p. 179. Easterne Christians nor for divers hundred yeares f Orientis Occidentis populos Christianos in quibus Sabbato nemo jejunat Et Omnes Orientales multos etiam occidentales populos Sabbato sobriè modestéque prandentes Et Ecclesiam per totum mundum die Sabbati penè ubique prandentem 1. c. non jejunantem laudat contra Vrbicum S. August Ep. 86. in the West nor indeed by all g Non. n. a Mediolanensibus quod docet Responsio S. Ambrosij ad B. Monicanm Augustini matrem Quando inquit hîc Mediolani sum non jejuno Sabbato quando Romae sum jejuno Sabbato S. August Ep. 86. paulo ante finem Italy it selfe yet anciently held in this use by the Christians of h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. li. 5. c. 22. f. 250. Vid. Ioan. Cassian Institut l. 3. c. 10. S. August Epist. 19. ad S. Hieronym f. 16. Ep. 86. suprà citat Pro hac re solebant omnes Romani omnia Sabbata jejunare c. Propterea dico ait Amalar. praeteritum quia nescio quomodo nunc agant Vide Amalar. Fortunat. Episc Trever qui circa Annum 800. de Ecclesiast Offic. li. 4. Romanos autem quum nominant Vrbem cum territorio suburbicarijs intelligunt ut manifestum sit hinc Romanorum leges haud extra fines urbis tunc receptas fuisse old Rome with some few others of the i Sc. in Colonijs Romanorum Quia Romana je junat scil in Sabbato Ecclesia aliae nōnullae etiāsi paucae sive illi proximae Suburbicariae scil Sive longinquae Colonias ab ijs in Africam aut in Hispaniā deductas intelligit S. Aug. ibid. Ep. 86. De Africanis nonnullis testatur ibid. ad fin Epist. S. August Quoniam ait contingit maximè in Africâ ut una Ecclesia vel unius regionis Ecclesiae alios habeant Sabbato prandentes alios jejunantes c. Sic juxta morem civitatis suae Carthaginis Africanae in Sabbato je junatum ait ibid. Quod etiam in Hispanijs factum fuisse docet S. Hieronym Epist 28. ad Lucinum ad fin Epistolae West And from them at the last generally k Sc. post an 900. gradatim id factū jejunio primū indicto Sabbatis Quadragesimalibus sive Adventus illa fuerint seu magna Quadragesimae Vid. Concil Agath Can. 12. Tribur Ca. 56. Matiscon Ca. 9. Aurelian 4. Ca. 2. Postea invalescente majori Roman sedis auctoritate per Carolū magn ejusque successores ejusdē ritibus passim in Occidentem introductis tandem Sabbati jejunium apud Latinos ubique receptum erat received in France Germany and other parts of the Latine Church yea also by this Iland and this our English Church though not as a day wherein the Bridegroome was taken away yet wherein Hee thus remained both by His Soules Descent to Hell and Bodies rest and Sabbath in the grave A Preparation l Inde Vigiliae in Sabbato in Parascecuē praeparationem Dominicae also for the LORDS day 's following Ioy in His returne and Resurrection added say m Sic Vrbicus ille apud S. Augu. Ep. 86. some to the two former weekely fast dayes That our Christian righteousnesse might herein exceed that of the Pharisees two Dayes fast perhaps n Haud id improbabile visum tum aliunde id observanti tum praesertim expendentilo cum illum Ioan. Cassian Collat. 21. cap. 25. brought in at first for or in place of those Sabbath Vigils preparatory to the LORDS Day 's Service or to o Sic etiam Vrbicus ap S. August Ep. saepè citatâ 86 abolish the easilyer that superstitiously observed Iewish Sabbath doubtlesse p Sequitur Sabbatum quo die caro Christi in monumento requievit sicut in primis operibus mundi requievit Deus illo die ab omnibus operibus suis Hinc exorta est illa in regiâ vaste varietas ut alij sicut maximè populi Orientis propter requiem significandam mallent relaxare jejunium alij propter humilitatem mortis Domini jejunare sicut Romana nonnullae Occidentis Ecclesiae c. S. August ubi suprà Quibus diebus ait Amalar. eadem jejunia celebrentur oportet memorari Scil. quartâ feriâ sextâ septimâ Quartâ quia in eâ fecerunt Iudaei consiliū ut occiderent Christum Sextâ eum occiderunt septima Romanorum more jejunio concluditur propter tristitiam Apostolorum de morte Domini Vide Amalar. Fortunat. Episc Trever de Ecclesiast offic lib. 2. c. 2. ubi citat etiam verba Innocentij 1. in Decretalibus Eundem Innocent vide Epi. Decret 1. cap. 4. Hunc u. primum Sabbati jejunium instituisse circa Annū 400. docet Ioseph Scaliger li 7. de Emendat Tempor no way unfit to recognize this The Bridegroomes taking away Neither were These dayes made and instituted onely for Church-men to meete or heare a Sermon or onely to fast The Text will tell us They shall Saint Hierom q S. Hieronym Tom. 6. in 4. cap. ad Galat. v. h. Iejunia Congregationes interdies propter eos à viris prudentibus constitutas qui magis saeculo vacant quà m Deo nec possunt imò nolunt toto vitae suae tempore in
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.
puer domo egreditur qui fune alligatum ad cingulum simulachrum Iudae non ferat c. Vid. Nic. Godign de Abassyn Rebus lib. 1. cap. 22. p. 139. And some Christians there are at this day who at that time will neither buy nor sell nor touch any money for the very same reason Yea they revile Pilate abhorre the Iewes they curse Iudas their very boyes and children hanging his picture at each of their girdles and running in multitudes about the streets doe thus in the picture despitefully dragge him at their heeles damning the cursed memory of that most abhorred Traytor But the truth is Christian religion bids us not to hate the men but their sins not their persons but their most heynous vices And good reason for not they so much as their sinnes their vices were they that betrayed and crucifyed the Lord of light The hypocrisie and covetousnesse of Iudas The obstinacy and stubbornnesse of the Iewes The disobedience and blasphemy of the Pharisees The cruelty and ambition of Pilate and the rest were they that cut off and slew that great Prince the Messiah If therefore we abhor those most cruell murtherers that slew our SAVIOUR we must then hate these vices and if wee hate them truly and aright wee will detest and hate them alike wheresoever in whomsoever we find them even though we finde them in our owne selves hate them here so much the more by how much we love our selves whom they will destroy At least no way spare but punish them and if others for them as indifferent Iudges doe the same in our owne houses prevent it in our owne homes our own consciences with Iob abhorre our own selves and with Daniel by fasting and afflicting our soules make our selves mourne for these and all other sinnes And surely if Daniels fasts bee thus dipt in our Blessed SAVIOURS bloud then are his Prayers no lesse For those were but to sharpen these to make him and us as more sensible of our wants so more hungry and thirsty after the righteousnesse of GOD more unwearyed and earnestly importunate in his Devotions The Body in want of its ordinary food as it lesse clogs or hinders the Divine Soule in her ascent to Heaven so doth the sense of such want in the body make the Soules desire and longing more earnest whilest by the apprehension of her want in the one she reflects upon her nakednesse in the other The true reason why fasting is both so necessary for and so helpfull to all true and earnest Prayer Surely Daniel even ordinarily saith the Text kneeled downe Chap. 6. ver 10. and prayed three times a day that is Psal 55.17 with holy David at Evening Morning and Noone day Now no doubt as his Fasts so his Prayers were doubled yet both Fasts Prayers and Almes and all he now doth all are referred to CHRISTS death and merits Wee saith hee doe not present our supplications before thee for our owne righteousnesse Chap. 9.18 but for thy great mercies Verse 17. Chap. 9.18 And againe Now therefore oh our God heare the prayers of thy servant and cause thy face to shine upon thy Sanctuary c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the LORDS sake Who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is plaine by David by Daniel himselfe even by the Iewes and Hebrewes own witnesse No other He then the Son of man Dan. 7.13 To whom was given Dominion and Glory and a Kingdome Chapter 7.13 that all people and nations and languages should serve Him 14. His Dominion is an everlasting Dominion which shall not passe away and His Kingdome that which shall not be destroyed Thus wee see who this LORD Chap. 9.26 and what manner of Prince the Messiah is Who not slaine for Himselfe but for all others All others that pray to GOD must as Daniel desire to bee heard for His sake onely Though never so strict of life never so holy so just yet Daniel claimes no right by any his owne or others merit No Mediatour but one onely his petition it is to be heard For the Lords sake Thus whilst he mournes for CHRISTS death and his owne sinnes he unloades them all on CHRISTS shoulders and whilest hee beholds Our most Blessed SAVIOURS Crosse he layes more firme hold on His death and all-deserving merits And should not wee doe the same who professe the same Surely the Primitive Fathers whose Sonnes we are or ought to be as they did now double their devotions and more earnestly by their Fasts intend their Prayers so did they as Daniel performe them all in His Name When they Prayed the conclusion of all was Through IESUS CHRIST our LORD even as Daniel here For the LORDS sake When they offered their spirituall Sacrifices of Prayers Praises or Almes they were offered all not onely in His House the Church but more peculiarly at His Altar His Table as in remembrance of His Death and bloud giving them and us all true life and vertue Their Prayers were as referred to His Death and Merits only so all at those very times the times of His very Suffering Thrice each day as Daniel did At nine a clocke their third the entrance of His Suffering At twelve a clocke their sixth the height of His Suffering At three of the clocke their ninth the depth and consummation of His Suffering As it were at every corner of His Crosse at every dimension of height depth or length As Daniel did three times a Day Two of them being at least the ordinary houres of Prayer for all nations our ninth and third as indeed the beginning and end of His most bloudy Passion to shew that Daniel and they did and we all must place the confidence of our Prayers Almes and Fasts yea even all our best actions if any good at all in CHRIST onely For through Him Ephes 2.18 wee and they both have an accesse by one Spirit unto the Father To Him therefore with the Father and the Holy Ghost Let us at these and at all times give all honour glory and praise world without end FINIS Perlegi has Conciones in quibus nihil reperio sanae fidei aut bonis moribus contrarium quò minùs cum utilitate publicâ imprimantur Tho. Weekes R. P. Episc Lond. Cap. Domest Errata SER. 1. Pag. 9. lin 19. food reade foot p. 10. l. 20. if not onely r. if not the onely p. 20. l. 4. Neubrigentius r. Neubrigensis p. 20. l. 10. commanded spirits r. damned spirits SER. 2. pag. 44. Bethelohin r. Beth-elohim p. 47. l. ult Father of him r. Father by him p. 48. and Church r. and Churches p. 59. Father of him r. Father by him p. 60. Psal 4. r. Psal 40. SER. 3. pag. 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 86. filled by meditation r. fitted by meditation SER. 4. pag. 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. succeeded them r. succeed them p. 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 124. everlasting prayers of r. everlasting praises of p. 129. imploying r. implying p. 134. in marg Bubuli r. Bubulci SER. 5. pag. 170. l. 19. dele under SER. 6. p. 213. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p ibid. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 215. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 226. Fishes also that hath r. Fishes also that have