〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Gregentio Tephrensi Palladius in ejusdem disputat cum Herbono p. 204. Et Hesych Presbyt in Levitic cap. 22. p. 509. Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotibus precipué datum eô quod Legatorum vice fungerentur Exod. 4.16 so the Greeke Fathers Mediatores so diverse of the Latine though S. Augustine mislike the phrase that whereas neither God can speake to man because an infinite and glorious essence nor man can behold or heare God or the Angels because he a sinfull and mortall creature For who can looke upon the Sun or who can see God and live God therefore hath appointed some men who give me leave to say it might be as Moses unto Aaron Gods unto men by thus mediating betweene God and man in this twofold Duty by the which as * Prosp lib. 1. de vit contemp cap. 25. Prosper hath it Et Deus placatur populo populus instruitur Deo GOD being by Prayer reconciled unto his people and the people by the Word instructed unto God both in us serving GOD and one another For by the one the Words ministration the understanding is inlightned to know and beleeve GOD by the other Prayer our wils and affections are raised ordered and directed to love that GOD we know and to confesse him whom we beleeve By the one we attaine the Serpents wisdome by the other we obtaine the Doves innocency the gifts and graces of the Holy Ghost 2 Their necessity in respect of us Clergy They are though divided in GODS people yet conjoyned in us his Ministers being though two lips yet but one mouth both to preserve knowledge for your instruction and to breath forth the spirit of zeale and pious feare in holy prayers and invocation Thus as by the one we obtaine the light of knowledge so by the other we maintaine the life of faith the heat of piety and devotion Truly these two Duties are the Vrim and Thummim Exod. 28.30 which Aaron and every son of Aaron must weare on his Breast-plate knowledge whereby to guide you to GOD and holinesse wherewith to walke with you before him Thus more truly than the Heathen Ianus or Cecrops our office at once lookes two diverse wayes from God to men by his Words ministration from man to God by prayer and invocation For this cause the Holy Ghost to inable these Apostles and all us Clergie in them for these two Duties came downe in the likenesse of fiery cloven Tongues Acts 2. In their divided clefts signifying the tongue of prayer unto God the tongue of the Word administred unto men both but one tongue on each though come from Heaven yet in their site looking upwards thither from whence they came because by prayer they tend and lead thither back againe In fiery-cloven tongues because in fire there is light to lighten the eies of the blind and to guide their feet into the way of peace and this by the ministration of the Word In fire also there is heat to inflame and make them lively coales so Arnobius cals devout Christians or rather whole burnt offerings by earnest and ardent prayer unto God This was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their imposition of hands or rather of tongues from Heaven The ordination of those first Apostles and of all us Clergie in them that with the Baptist we might be burning and shining Lights Iohn 5.35 Burning in our zeale by Prayer Shining by the word of knowledge That every one of us might in Gods House his Bethel be like * Gen. 28.12.19 Iacobs Ladder which he saw in Bethel whereon were Angels ascending and descending so by our office and ministration Angels might in us ascend and carry up ours and the peoples supplications unto God and Angels by us descend to bring Gods word and message to the people We indeed Gods Angels in his Heaven here on Earth the Church but these the Wings whereby we are to flie We the Worlds Lights and Stars but these the Orbes wherein we are to move These two all our Duties Prayer and the ministration of the Word But though these our Duties yet not both alike III. The Order of these Duties First to Prayer not these both equall not at all times equally and alike necessary nor alike to be esteemed of us in their worth and use As the Apostle of * 1 Cor. 13.13 Charity in respect of Faith and Hope so I of prayer in respect of the ministration of the Word The greatest of these is prayer Neither need I feare to compare them since Saint Paul comparing these three graces yet prefers one nay since all the Apostles here compare these both and yet preferre prayer Comparisons may be as they say they are odious amongst persons amongst graces and vertues not so The gifts of the minde are deservedly preferred before those of the body and those of the body before those we cal thē of Fortune Yet even both these and those give place to the gifts and graces of Gods holy Spirit Neverthelesse these also we see by the Apostle are not al equall Gifts of tongues Prophesie and this Words ministration with those other Gratis datae are inferiour to those of Faith Hope and Charity the Gratum facientes and therefore also the act and exercise of Faith Hope and Charity I meane publike and common prayer far superiour to that other the Words ministration Entia saith the Philosopher are as Numbers wherein there is first second third one before and beyond another yet no wrong each to other God made all things in number weight and measure thence their Order And by this order they continue what they are This as it is necessary to be in all things so is it also as necessary to be knowne and acknowledged where it is not so as good not be There must needs in a short time grow where no Order is confusion and where confusion's once admitted there 's all discord and dissention Witnesse the present occasion of this Synode here in the Text. There was here dissention in the Church and that because no due Order observed The Widowes of the Iewes so preferred that as they thought at least the Hellenists were altogether neglected And is it not so now at this time even in these two duties here Preaching and the ministration of the Word so highly preferred so exceedingly set by that in the meane time prayer I meane common and publike prayer is with the most or many too much neglected Prayer I say which is Gods most peculiar service our daily and continuall Sacrifice to which the Apostles give as fit is the first place this not onely thrustback but in a manner thrust out not onely not its due place but in a sort I feare amongst too many almost no place at all Beloved I would not bee understood to think a thought much lesse to speak a word to the prejudice
in Heaven to give too unprofitable for thee on earth to receive thou must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know that Heaven containes the whole Earth in and under it if therefore thou first covet the earth which thou hast and treadest on already know then that thy heart is too hasty First seeke the Kingdome of God and the righteousnesse thereof c. Mat. 6.33 Mat. 6.33 5 The heart is too hasty when not minding the Majesty to whom it prayeth nor the matter and thing for which it prayes it roveth and runneth after wandring wanton thoughts vaine foolish and idle imaginations Remember God is in Heaven the searcher of the heart thou on Earth apt to be seduced tempted and led away subject to much defilement Mat. 21.12 Thou must as our Saviour drive the money-changers out of the Temple covetous desires and cares of the world Mark 9.24 and the Musitians also as He did namely the lusts of the loose eye and lascivious heart the fancies and frenzies of concupiscence such prayer the Antients call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latines Puram as Iob also Iob 16.17 Iob 16.17 when the heart is cleane swept of all worldly thoughts And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things Evagri lib. 12. div Apotheg cap. 4. Antioch hom 10. de Psa f. 305. Tom. 2. Ioan. Clym Gr. 23. Carthus in 4. Sent. Dist 15. q. 6. f. 214. 1 Cor. 14.15 so hard a task is it to pray indeed and so true is that of Agathon confirmed by long experience That there is no work so hard under the Sun as to pray GOD aright none so irkesome to the flesh none which Satan more striveth to hinder Therefore to prevent the one and to provide for the other fit it is meditation should go before attention along with our prayers And attention even to the heart alone is as you heare of so many sorts The Apostle reduceth them all to two 1 Cor. 14.15 The spirit and the understanding The Schoole Divines to three 1. Attention to God in Heaven to whom we pray 2. To our selves and our owne heart on earth who make the prayer 3. To the matter and subject for which we pray And all this necessary for mentall prayer where we use no voice no word no mouth But if we come to vocall prayer where wee use voice and word and mouth and all the rest before then must we come back to these rules againe and observe a twofold attention more which Divines require Attention twofold 1. To the words 2. To the sense of the words whereby we pray we 'l apply it to the Text. Be not rash with thy mouth and let not thine heart be hasty The heart and understanding To the words only in conceived prayer if it be wholly busied about words and the ordering of them as usually it is in sudden and conceived prayer then must the heart be as it were all and only mouth and that attention due in other kinds must be the more broken by how much the more it is divided and distracted in it selfe it is a true Rule of Clymachus who wrote both his owne as also the observations of the Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore spake by good experience Ioan. Clymach gr 28. p. 246. Mens ad inquisitionem verborum distentatur The mind is racked and perplexed to expresse it selfe in words Therefore they that have been Masters in this Art of Prayer whatsoever some of late have fansied to themselves have either for the most part even in private used mental prayer or else have prescribed themselves a set forme of prayer for this cause chiefly among others that the heart being not carefull for the mouth might be the more attentive and intent upon it selfe and all this yet for private prayer But if we come to publike prayer which is and must needs be vocall with the voice and mouth Nay where one the Minister is the mouth of all the people then my Text nay Reason Religion and Charity commands That what helps Devotion may finde for it selfe in private the same should be used in publike for the people also Be not rash with thy mouth Thou which art the mouth of the people must have respect to the heart of the people with whom thou prayest lest otherwise thou be too rash and ye people that have an heart to call upon GOD by the publike mouth of the Church must have an heart also to understand what is prayed by this mouth otherwise your heart will be too hasty But how shall this be Surely here it is most true We know not how to pray as we ought but the Spirit helps our infirmities Rom. 8.26 Rom. 8.26 For therefore the wisdome of GOD hath appointed Christ his word hath commanded and our Comforter the holy Spirit hath alwayes directed the Church to two certaine Rules in our publike prayer The two Rules or Lawes of prayer in publike 1 That the prayers in publike should be set that they might be publikely knowne Be not rash with thy mouth c. 2 That they should be short and briefe Let thy words be few And thus we are at last come to the Charge where so much is to be said against the Errours of these times to be here indited that I wish the houre were to begin againe But I will bee briefe For the first 1 A set-prayer it is the frantick humour of Men of our times that because GOD hath promised his Spirit to assist his Church bidding the Apostles they should not be carefull what to speake for it should be given them at that instant Mat. 10.19 Mat. 10.19 that therefore all set-prayer is against the ordinance of the Spirit and we to use sudden and extemporary only Of this as the grounds are false those places and promises being either especially understood of Martyrdome as Isidore Pelusiot expounds or personall Isidor Pelus lib. 4. Ep. 108. to the Apostles chiefly and those first times who for their admirable calling and greater work needed more miraculous assistance so is the position not only false deceitfull and dangerous but also repugnant to Reason Religion and all Christian practice For first Otherwise 1 It is unreasonable Zech. 12.10 is it not fond once to thinke that the Spirit of GOD which is the Spirit of prayer Zach. 12.10 is made the worse or weaker for advisednesse Doth deliberation do hurt in Religion onely Doth the Spirit of GOD like the tempestious wind Euroclydon carry all on an hurry Acts 27.14 No surely the Spirit of GOD is the Spirit of counsell and wisdome Esay 12.2 Esay 11.2 and therefore an enemy to all rashnesse and hastinesse either of mouth and heart which are here forbidden Be not rash with thy mouth and let not thine heart be hasty 2 Dangerous And is it not dangerous also to commit all to private spirits even
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
not eate 1 Sam. 1.7 8. 1 Sam. 1.7 David for his childe 2 Sam. 12.16 2 Sam. 12.16 Ahab for Naboths Vineyard 1 King 21.4 1 Kings 21.4 So a signe of mourning it is where griefe is caused already 2 And a meanes also to make us mourne as in the Israelites and Ninivites Fast in Samuels Davids Iehosaphats Esthers and Nehemiah's So it is a meanes and cause to helpe and further sorrow where it is not or is but yet newly begun Both I take it are the aimes of this fasting here 1 A signe of mourning For these dayes were dayes of captivity and thraldome Daniel and his fellowes in a strange land under a forraine Prince their owne countrey wasted and made desolate That famous City the figure of Heaven burnt and destroyed that glorious Temple the wonder of Nations the joy of the earth the type of our blessed Saviours body as our Saviours body at this time buried and laid in the dust No wonder then if Daniel and his fellowes mourned if they hanged up their harpes and cast downe their heads for How should they sing the Lords song in a strange land Psal 137.4 Whil'st they were captives their honours were but golden fetters their pleasures but as passengers delights which though they looke on yet they care not for In those dayes I Daniel was mourning 2 A meanes of mourning For these dayes put us in minde of a farther mourning Daniel in the Visions of the foregoing Chapter beheld not onely another worse and longer captivity but the miserable destruction 2 The time of it the finall desolation the hopeles dispersion and rejection of his whole Nation this could not lesse grieve him then it did Moses or Saint Paul Exod. 32. Rom. 9. it could not but make him wish himselfe accursed for them blotted out that they might bee written in 2 But againe to behold this in the cause in the bloud of the slaine Messias as the words of the Vision shew Chap. 9.26 Dan. 9.26 Matth. 27.25 to see the bloud of IESUS layd on them and on their children for ever to see them defiled with that bloud that must onely cleanse them To behold his and our SAVIOUR on the Crosse bleeding by them for whom He dyed to view the numberlesse number and infinite masse of the sinnes of all mankinde and his owne sins amongst them to helpe to crucifie to whip and scourge him this was the Vision of these days and seeing this he sorrowed lamented mourned and wept for it 3 But that 's not all it is not enough for him or us onely to sigh and lightly sorrow for him he must also by sorrow dye and suffer with him Who so wretched to stand by and behold another a just and innocent man to suffer death for him and not shed teares for his bloud yet this Daniel saw not onely another but the only just and holy of men that ever was yea even the Son of GOD bleeding at this very time within the compasse of these dayes A most sad heavy and dolefull spectacle This as he now saw so he now lamented and because hee could not mourne for it enough for who alasse can he both teacheth us and maketh himselfe mourne by fasting Surely any sorrow of the countenance saith the Preacher makes the heart farre better Eccles 7.3 S. Chrysost in c. 5. Mat. v. 4. Hom. 15. For as Saint Chrysostome rightly they that sorrow but for their wives their children their freinds c. shall find that whilst they sorrow they are not affected with the world their hearts runne not after covetousnesse they hanker not after money they care not for honour they passe not for pleasure no lustfull provocations stirre them no envy provokes them no injuries can move them so far are they from drunkennes gluttony and these excessive vices that they care not to eate or drinke even all that is in the World 2 Iohn 2.26 the lust of the flesh the lust of the eyes and the pride of life have no power upon them because they give themselves wholly to sorrow And if it be thus in any sorrow if worldly sorrow be such a bridle to sin how much more profitable is godly sorrow which is not onely an acceptable Sacrifice before GOD for sinne past but also a most available medicine and remedy against sinne to come For this voluntary sorrow is in stead of all burnt offering and sacrifice even Psal 51.17 Psal 51.17 The Sacrifices of God such is a contrite and humble spirit when preventing GOD wee rend it and breake it by sorrow even an holy selfe-revenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle calls it 2 Cor. 7.10 2 Cor. 7.10 Dolor appretiatus as the Schoolemen recounting what wee have done in our sinnes and valuing what wee have deserved in our punishment On the one side how many how great how haynous our sinnes are how base the motives how grievous the circumstances how dangerous to others how displeasing to GOD how deadly to our selves And if we cannot value them and their punishments as we should let us cast up our eyes with Daniel to CHRISTS Crosse and there behold the handwriting of the Law and our sinnes against us that most deserved yet most unsufferable curse and punishment due unto them GODS fierce rigour wrath and severity even executed in His owne Son upon them Let us mourning in our Prayers and humbling our selves make this the meditation of these dayes and if ever any sorrow worke repentance as sorrow must doe it 2 Cor. 7.10 this will this will make us also even us as it did Daniel at this time mourne for our sins In those dayes I Daniel was mourning c. And so having done with the Action and End of it we come to the manner and nature of this Fast I ate no pleasant bread neither came any c. 3 The manner of this Fast The very fast we have now in hand Objection There be two maine exceptions of our factious brethren against this Lenten and other fasts of the Church The one That they are Set the other That being set and certaine they are superstitiously say they placed in the choyce of some meates and drinkes Respons Concerning the former as we have spoken heretofore in another place so we both have and shall if GOD enable farther intreate upon this present occasion of Daniels fast The latter being the more immediate scope of the Text doth now more earnestly make us hasten to it Where we have two things to bee considered the one plainly implyed the other fully expressed both necessary to bee stood upon The first is That Daniel eating no pleasant bread nor flesh or wine did notwithstanding for natures necessity eate something else The second That his thus abstaining from flesh and wine with all other desireable meats was notwithstanding his eating other things a most true religious and perfect fast For the first I ate
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