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ECCLESIASTICALL BENEDICTION.
ECCLESIASTICAL BENEDICTION.
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A Sermon of the power and prerogatiue belonging to the publike Ministers to blesse the people:
A Sermon of the power and prerogative belonging to the public Ministers to bless the people:
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Preached by S. G. at a Visitation at Oundle, Ap. 14. 1619. 2. CHRON. 30. 27. Then the Priests the Leuites arose,
Preached by S. G. At a Visitation At Oundle, Apostle 14. 1619. 2. CHRONICLES. 30. 27. Then the Priests the Levites arose,
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and blessed the people, and their voyce was heard, and their prayer came vp to his holy dwelling place, euen vnto heauen.
and blessed the people, and their voice was herd, and their prayer Come up to his holy Dwelling place, even unto heaven.
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HEre is the happie ending of a good meeting. The meeting was, to celebrate the Passeouer the Sacrament of the Law: Here is the happy ending of a good meeting. The meeting was, to celebrate the Passover the Sacrament of the Law:
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the motion hereunto was made by good Hezechiah: vpon the motion, a very great congregation of well-disposed people came together to Ierusalem to keepe the feast;
the motion hereunto was made by good Hezekiah: upon the motion, a very great congregation of well-disposed people Come together to Ierusalem to keep the feast;
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and as that vertuous and religious King ordered the matter in his great zeale for the glory of God, it was performed with that solemnitie,
and as that virtuous and religious King ordered the matter in his great zeal for the glory of God, it was performed with that solemnity,
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as the like was neuer done before since Salomons dayes: A diuiso regno non fuit celebrata tanta festiuitas iunctis cum Iehuda Israelitis:
as the like was never done before since Solomon's days: A diviso regno non fuit celebrata tanta festiuitas iunctis cum Judah Israelites:
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Neuer since the diuision of the Tribes, was there such a festiuall time so solemnely kept by Iudah and Israel together.
Never since the division of the Tribes, was there such a festival time so solemnly kept by Iudah and Israel together.
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Now, to see the zeale and forwardnesse of the Princes and people in so good an action, it was no small comfort to the Priests and Leuites:
Now, to see the zeal and forwardness of the Princes and people in so good an actium, it was no small Comfort to the Priests and Levites:
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they therefore, when they saw all things done to their owne hearts desire, and to the glory of God, according to their office, in the end they gaue the assembly their Priestly benediction,
they Therefore, when they saw all things done to their own hearts desire, and to the glory of God, according to their office, in the end they gave the assembly their Priestly benediction,
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and obtained a blessing from the Lord vpon them, and so dismist the Congregation. The words may be diuided into two parts:
and obtained a blessing from the Lord upon them, and so dismissed the Congregation. The words may be divided into two parts:
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The first is concerning the Priests blessing vpon earth: the second touching the blessing of this blessing, from heauen.
The First is Concerning the Priests blessing upon earth: the second touching the blessing of this blessing, from heaven.
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The first, in these words, Then the Priests the Leuites arose and blessed the people, and their voyce was heard.
The First, in these words, Then the Priests the Levites arose and blessed the people, and their voice was herd.
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The second, in the words following; and their prayer came vp to his holy dwelling place, euen to heauen.
The second, in the words following; and their prayer Come up to his holy Dwelling place, even to heaven.
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In the first part, euery word hath his weight, and there are sixe particulars obseruable therein. In the First part, every word hath his weight, and there Are sixe particulars observable therein.
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First, the time when this was done. Secondly, the agents by whom it was done. Thirdly, the preparation thereunto. Fourthly, the action it selfe.
First, the time when this was done. Secondly, the agents by whom it was done. Thirdly, the preparation thereunto. Fourthly, the actium it self.
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Fifthly, the obiect of the action. Sixthly and lastly, the manner of it.
Fifthly, the Object of the actium. Sixthly and lastly, the manner of it.
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First, for the time, Then: that is, Finito sacro, All the solemnitie of the sacrifice being finished, NONLATINALPHABET, seasonably and opportunely. First, for the time, Then: that is, Finish Sacred, All the solemnity of the sacrifice being finished,, seasonably and opportunely.
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In conclusion of that diuine seruice, when the people were to depart, they were dismist with a blessing.
In conclusion of that divine service, when the people were to depart, they were dismissed with a blessing.
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Secondly, for the agents or persons blessing, they were consecrate persons which had a calling to doe it: The Priests the Leuites blest.
Secondly, for the agents or Persons blessing, they were consecrate Persons which had a calling to do it: The Priests the Levites blessed.
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The Priests were men immediatly called out of Aarons posteritie, and anointed in the sight of the people, among whom some that were Heads of their families, were called chiefe Priests, The Priests were men immediately called out of Aaron's posterity, and anointed in the sighed of the people, among whom Some that were Heads of their families, were called chief Priests,
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and the Princes of the Sanctuary, amongst whom there was one super-eminent person aboue all the rest, called the High Priest, who had most glorious attire,
and the Princes of the Sanctuary, among whom there was one supereminent person above all the rest, called the High Priest, who had most glorious attire,
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and might alone enter into the Sanctum Sanctorum once a yeere, and was in his function a figure of Christ.
and might alone enter into the Sanctum Sanctorum once a year, and was in his function a figure of christ.
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The Leuites were inferiour Ministers, and had offices appointed vnto them vnder the Priests, as assistants vnto them in the seruice of the Tabernacle, Numb. 8. 7. And this is the difference betweene the Priests and the Leuites: The Levites were inferior Ministers, and had Offices appointed unto them under the Priests, as assistants unto them in the service of the Tabernacle, Numb. 8. 7. And this is the difference between the Priests and the Levites:
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but here it is not said, the Priests and Leuites, but Haccohanim haleuiijm, as it is in the Hebrew text, Sacerdotes Leuitici, as Iunius translateth, the Leuiticall Priests.
but Here it is not said, the Priests and Levites, but Haccohanim haleuiijm, as it is in the Hebrew text, Sacerdotes Leviticus, as Iunius Translate, the Levitical Priests.
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For Aaron and all the Priests were of the Tribe of Leui, and to them it pertained by the Law to blesse in the name of God, Numb. 6. 22.
For Aaron and all the Priests were of the Tribe of Levi, and to them it pertained by the Law to bless in the name of God, Numb. 6. 22.
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Thirdly, for the preparation, They arose. Sitting still was not a gesture reuerend enough for them to vse in publike prayer:
Thirdly, for the preparation, They arose. Sitting still was not a gesture reverend enough for them to use in public prayer:
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kneeling downe would haue drowned their voyce and hindred the audience;
kneeling down would have drowned their voice and hindered the audience;
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therefore it concerning the people to heare what they said, that they might say Amen to it, the Priests stood vp that they might be conspicuous, and so be the better vnderstood of the congregation.
Therefore it Concerning the people to hear what they said, that they might say Amen to it, the Priests stood up that they might be conspicuous, and so be the better understood of the congregation.
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Fourthly, for the action, it is said, They blest. To blesse, hath diuers significations in the Scripture.
Fourthly, for the actium, it is said, They blessed. To bless, hath diverse significations in the Scripture.
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First, man is said to blesse God: then it signifieth to praise and giue thankes. First, man is said to bless God: then it signifies to praise and give thanks.
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Secondly, God is said to blesse man, and then it signifieth actually to conferre some good or other. Secondly, God is said to bless man, and then it signifies actually to confer Some good or other.
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Thirdly, man is said to blesse man, and then it signifieth to wish well vnto, which is vsually done with inuocation of the name of God, the fountaine of all good that commeth to man,
Thirdly, man is said to bless man, and then it signifies to wish well unto, which is usually done with invocation of the name of God, the fountain of all good that comes to man,
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or to any creature in heauen or earth. Now thus a man blesseth either himselfe or others.
or to any creature in heaven or earth. Now thus a man Blesses either himself or Others.
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To let passe the former, the blessing of others pertaineth either to all sorts in generall, or to some more specially.
To let pass the former, the blessing of Others pertaineth either to all sorts in general, or to Some more specially.
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To all sorts it belongeth, partly by the law of naturall affection: secondly, partly by the law of curtesie: To all sorts it belongeth, partly by the law of natural affection: secondly, partly by the law of courtesy:
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thirdly, partly by the law of equitie: fourthly, partly by the law of charitie.
Thirdly, partly by the law of equity: fourthly, partly by the law of charity.
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First, by the law of naturall affection it pertaineth to all sorts to blesse their friends and kinred: First, by the law of natural affection it pertaineth to all sorts to bless their Friends and kindred:
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as the friends of Rebécca did, when she was to depart from them, Thou art our sister, grow into thousand thousands,
as the Friends of Rebécca did, when she was to depart from them, Thou art our sister, grow into thousand thousands,
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and let thy seede possesse the gates of their enemies, Genes. 24. 60. Thus children and all those that are not NONLATINALPHABET, without naturall affection, will vpon occasion often pray, God blesse their parents,and let thy seed possess the gates of their enemies, Genesis. 24. 60. Thus children and all those that Are not, without natural affection, will upon occasion often pray, God bless their Parents,
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and their brethren and sisters, and those which are neere vnto them in nature.
and their brothers and Sisters, and those which Are near unto them in nature.
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Secondly, by the law of curtesie it pertaineth to all sorts to blesse those which they meete, or passe by. Secondly, by the law of courtesy it pertaineth to all sorts to bless those which they meet, or pass by.
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Which courtesie we finde to haue been reciprocall betweene Boaz and the Reapers, Ruth. 2. 4. The Lord be with you, said Boaz: The Lord blesse thee, said the Reapers.
Which courtesy we find to have been reciprocal between Boaz and the Reapers, Ruth. 2. 4. The Lord be with you, said Boaz: The Lord bless thee, said the Reapers.
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And Psal. 129. 8. the words of the Prophet shew, this was the ordinary practice of the people. And Psalm 129. 8. the words of the Prophet show, this was the ordinary practice of the people.
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Whereupon S. Augustine on that place saith, Nostis, fratres, &c. Ye know (brethren) when men passe by those which are at work, it is the custome to say to them, Benedictio Domini super vos: The blessing of the Lord be vpon you. Whereupon S. Augustine on that place Says, Nostis, Brothers, etc. You know (brothers) when men pass by those which Are At work, it is the custom to say to them, Benediction Domini super vos: The blessing of the Lord be upon you.
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And this was more in vse amongst the Iewes: Nemo transibat, saith he:
And this was more in use among the Iewes: Nemo transibat, Says he:
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None passed by and saw any at worke in the field, or vineyard, or the like, but they did so.
None passed by and saw any At work in the field, or vineyard, or the like, but they did so.
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Nay, Non licebat transire sine benedictione: It was not lawfull for any to passe by, without this blessing salutation.
Nay, Non licebat transire sine benediction: It was not lawful for any to pass by, without this blessing salutation.
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It was against the law of courtesie to omit it.
It was against the law of courtesy to omit it.
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Thirdly, by the law of equitie it pertaineth to all sorts, in thankfulnes to their benefactors, Thirdly, by the law of equity it pertaineth to all sorts, in thankfulness to their benefactors,
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and such as haue been instruments of their good, to blesse them: as Boaz, for the kindnes shewed to Ruth, is blessed, in these words;
and such as have been Instruments of their good, to bless them: as Boaz, for the kindness showed to Ruth, is blessed, in these words;
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Blessed be he of the Lord, Ruth. 2. 20. Thus euery good subiect will pray God blesse the King, vnder whom we liue in peace; Blessed be he of the Lord, Ruth. 2. 20. Thus every good Subject will pray God bless the King, under whom we live in peace;
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euery good hearer will pray God blesse that Preacher, by whom his soule is comforted;
every good hearer will pray God bless that Preacher, by whom his soul is comforted;
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and euery thankfull poore man will pray God blesse his good master, and saue his life, by whom he is relieued.
and every thankful poor man will pray God bless his good master, and save his life, by whom he is relieved.
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This is the recompence which the rich haue returned vnto them from the poore for their good workes and almes,
This is the recompense which the rich have returned unto them from the poor for their good works and alms,
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namely, their blessing and prayers to God for them, the forerunner of a greater and better recompence from the Lord;
namely, their blessing and Prayers to God for them, the forerunner of a greater and better recompense from the Lord;
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for with such sacrifices God is pleased, Heb. 13. 16. Fourthly, by the law of charity it pertaineth to al sorts to blesse, euen their enemies, I meane their priuate enemies.
for with such Sacrifices God is pleased, Hebrew 13. 16. Fourthly, by the law of charity it pertaineth to all sorts to bless, even their enemies, I mean their private enemies.
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For to conuicted enemies of the Truth it is forbid, Ioh. 2. Epist. 10. Bid not an Antichristian heretike and conuicted false teacher, God speede;
For to convicted enemies of the Truth it is forbid, John 2. Epistle 10. Bid not an Antichristian heretic and convicted false teacher, God speed;
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but if they be onely our personal enemies, Blesse them which curse you, saith our Sauiour, Mat. 5. 44.
but if they be only our personal enemies, Bless them which curse you, Says our Saviour, Mathew 5. 44.
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Blesse, and curse not, saith Saint Paul, Rom. 12. 14. And this is not consilium, but praeceptum: not an Euangelicall counsell,Bless, and curse not, Says Saint Paul, Rom. 12. 14. And this is not consilium, but Precept: not an Evangelical counsel,
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but a morall precept binding all Christians. Thus by a foure-fold law it belongeth to all sorts to blesse:
but a moral precept binding all Christians. Thus by a fourfold law it belongeth to all sorts to bless:
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by the law of naturall affection, by the law of courtesie, by the law of equity,
by the law of natural affection, by the law of courtesy, by the law of equity,
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and by the law of Christian charity. More specially it pertaineth to superiours, to blesse those vnder their charge.
and by the law of Christian charity. More specially it pertaineth to superiors, to bless those under their charge.
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These superiours are either the chiefe in euery family, or more publike persons. The blessing that pertaineth to the chiefe in priuate families, is either domesticall or paternall.
These superiors Are either the chief in every family, or more public Persons. The blessing that pertaineth to the chief in private families, is either domestical or paternal.
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Domesticall is that, which is done in the behalfe of the whole household: Domestical is that, which is done in the behalf of the Whole household:
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as it is said, that Dauid returned to blesse his house, 1. Chronicles, 16. 43. Paternall benediction is that which is done by the father to his children or childrens children.
as it is said, that David returned to bless his house, 1. Chronicles, 16. 43. Paternal benediction is that which is done by the father to his children or Children's children.
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This the Patriarks did after a singular manner, hauing the spirit of prophecy, whereby they spake of things to come, This the Patriarchs did After a singular manner, having the Spirit of prophecy, whereby they spoke of things to come,
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as they were moued by the holy Ghost. But other godly parents haue a speciall prerogatiue also in blessing their children:
as they were moved by the holy Ghost. But other godly Parents have a special prerogative also in blessing their children:
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according to that of Siracides, Benedictio patris firmat domos filiorum:
according to that of Sirach, Benediction patris firmate Domos Filiorum:
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The blessing of the father establisheth the houses of children, but the curse of the mother rooteth out foundations.
The blessing of the father Establisheth the houses of children, but the curse of the mother roots out foundations.
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There are fearefull stories recorded by good writers, of the woful consequence of the parents curse vpon the children.
There Are fearful stories recorded by good writers, of the woeful consequence of the Parents curse upon the children.
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Therefore it is said by the aforesaid Author, Honour thy father and mother both in word and deede, that a blessing may come vpon thee from them.
Therefore it is said by the aforesaid Author, Honour thy father and mother both in word and deed, that a blessing may come upon thee from them.
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Now the blessing which belongeth to publike persons, is either Politicall or Ecclesiastical.
Now the blessing which belongeth to public Persons, is either Political or Ecclesiastical.
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Politicall, when it is done by the ciuill Magistrate, as it was by Ioshuah, when he called the Reubenits and the Gadites, Political, when it is done by the civil Magistrate, as it was by Joshua, when he called the Reubenites and the Gadites,
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and the halfe Tribe of Manasses, and commended them for their obedience, and sent them home with his blessing,
and the half Tribe of Manasses, and commended them for their Obedience, and sent them home with his blessing,
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as it is written, So Ioshua blessed them and sent them away, Iosh. 22. 6. The Ecclesiasticall blessing is that which appertaineth to the publike Minister, and is of all other the most effectual and auaileable with God:
as it is written, So Ioshua blessed them and sent them away, Joshua 22. 6. The Ecclesiastical blessing is that which appertaineth to the public Minister, and is of all other the most effectual and available with God:
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& this is the blessing spoken of in the text, when it is said, The Priests the Leuites arose and blessed.
& this is the blessing spoken of in the text, when it is said, The Priests the Levites arose and blessed.
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Now the obiect of this benediction is either personall or reall. The reall obiect is not mentioned heere, but omitted as a thing well knowne:
Now the Object of this benediction is either personal or real. The real Object is not mentioned Here, but omitted as a thing well known:
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for what they were to pray for in the behalfe of the people, is set downe, Num. 6. 23. &c. The personall obiect, is the people, that is, all the people of Iudah and Israel assembled, to keepe the Holy Feast, the Priests blessed them all. Lastly, for the maner;
for what they were to pray for in the behalf of the people, is Set down, Num. 6. 23. etc. The personal Object, is the people, that is, all the people of Iudah and Israel assembled, to keep the Holy Feast, the Priests blessed them all. Lastly, for the manner;
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it was with a lowd voice:
it was with a loud voice:
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they spake out when they blest them, praying feruently for them, and earnestly desiring the blessing of God vpon them all.
they spoke out when they blessed them, praying fervently for them, and earnestly desiring the blessing of God upon them all.
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This is signifyed by that, that it is said, Their voice was heard. Yet not the voice of the Priests only,
This is signified by that, that it is said, Their voice was herd. Yet not the voice of the Priests only,
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but the voices of the people also:
but the voices of the people also:
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all which are spoken of, as if there were but one voice, in regard of the harmony and accord, all speaking to the same effect:
all which Are spoken of, as if there were but one voice, in regard of the harmony and accord, all speaking to the same Effect:
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not that the people vsed the same words which the Priests vsed.
not that the people used the same words which the Priests used.
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But they did that which was their part to do, and said Amen to the Priests blessing,
But they did that which was their part to do, and said Amen to the Priests blessing,
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and that alowd, from their hearts, wishing themselues so happy.
and that aloud, from their hearts, wishing themselves so happy.
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Deuotion amongst our people is now growne so colde, that many times in great congregations when the blessing is pronounced, there is nothing but a little whispering;
Devotion among our people is now grown so cold, that many times in great congregations when the blessing is pronounced, there is nothing but a little whispering;
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few say Amen, and speake out at the end of prayers.
few say Amen, and speak out At the end of Prayers.
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But in former times, when people were more deuout, they made such a blessed noise in the Church when they said Amen, that Saint Ierome likened it to the thunder:
But in former times, when people were more devout, they made such a blessed noise in the Church when they said Amen, that Saint Jerome likened it to the thunder:
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and Saint Basil to the roring of the sea; and Saint Basil to the roaring of the sea;
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such a roring and thundring noise there was made by the Priests and people at this benediction:
such a roaring and thundering noise there was made by the Priests and people At this benediction:
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Their voice was heard. After this manner was the blessing performed.Their voice was herd. After this manner was the blessing performed.
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And these are the circumstances obseruable in the first part of the Text. In the second:
And these Are the Circumstances observable in the First part of the Text. In the second:
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first, another name is giuen to this blessing: secondly, local motion is ascribed vnto it: thirdly, the terminus ad quem, or place whither it passed, is set downe.
First, Another name is given to this blessing: secondly, local motion is ascribed unto it: Thirdly, the terminus ad Whom, or place whither it passed, is Set down.
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For the first, the name now giuen vnto it, is prayer, which sheweth how the Priests blessed the people, not vainly and superstitiously, by casting of holy water vpon them,
For the First, the name now given unto it, is prayer, which shows how the Priests blessed the people, not vainly and superstitiously, by casting of holy water upon them,
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or by crossing with their fingers, but by prayer and inuocation of the name of God for his blessing vpon them.
or by crossing with their fingers, but by prayer and invocation of the name of God for his blessing upon them.
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For the second, it is said, tauo, it went; which is spoken of prayer metaphorically. Alluding, as it seemeth, to a messenger, to which praier may be aptly compared:
For the second, it is said, tauo, it went; which is spoken of prayer metaphorically. Alluding, as it seems, to a Messenger, to which prayer may be aptly compared:
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for Veluti officio internuncij fungitur oratio pro nobis apud Deum: prayer doth the office of a messenger for vs vnto God.
for Veluti Officio internuncij fungitur oratio Pro nobis apud God: prayer does the office of a Messenger for us unto God.
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For the third, the place whither it went, hath two names giuen vnto it.
For the third, the place whither it went, hath two names given unto it.
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First, his holy dwelling place, or as it is in the Hebrew, the habitation of his Holinesse; secondly, it is called Heauen.
First, his holy Dwelling place, or as it is in the Hebrew, the habitation of his Holiness; secondly, it is called Heaven.
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For the first, it importeth not that God had, or hath need of any habitation, For the First, it imports not that God had, or hath need of any habitation,
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as a man hath, of a house to dwell in, or that any created place whatsoeuer can containe the transcendent Maiesty of the Creator.
as a man hath, of a house to dwell in, or that any created place whatsoever can contain the transcendent Majesty of the Creator.
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It is confest by Salomon, that the heauens, and the heauen of heauens cannot containe him, 1. King. 8. 27. But it hath pleased him of his abundant grace to condescend so farre,
It is confessed by Solomon, that the heavens, and the heaven of heavens cannot contain him, 1. King. 8. 27. But it hath pleased him of his abundant grace to condescend so Far,
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as to haue his cohabitations, where he hath decreed to dwell, and to conuerse more familiarly with his creatures,
as to have his cohabitations, where he hath decreed to dwell, and to converse more familiarly with his creatures,
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and to communicate his goodnes vnto them.
and to communicate his Goodness unto them.
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Our Sauiour speaketh of his Fathers house, wherein there are many mansions, that is, his habitation, Our Saviour speaks of his Father's house, wherein there Are many mansions, that is, his habitation,
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or rather cohabitation aboue, where he doth cohabit and familiarly conuerse with the Angels of light;
or rather cohabitation above, where he does cohabit and familiarly converse with the Angels of Light;
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and on earth he alwayes had his dwelling places;
and on earth he always had his Dwelling places;
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before the comming of Christ, he had a materiall Temple, called his house, where it pleased him to manifest his presence continually;
before the coming of christ, he had a material Temple, called his house, where it pleased him to manifest his presence continually;
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and in euery good heart he dwelleth by his holy Spirit.
and in every good heart he dwells by his holy Spirit.
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Now according to the adiunct or appellation of holines, the Lord his dwelling place is holy, what euer habitation he hath had,
Now according to the adjunct or appellation of holiness, the Lord his Dwelling place is holy, what ever habitation he hath had,
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or hath, it was, and is holy. The Temple erected for him by Salo ENDITALICSmon, was holy:
or hath, it was, and is holy. The Temple erected for him by Salo ENDITALICSmon, was holy:
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and he neuer dwelleth in any heart but that which is sanctifyed:
and he never dwells in any heart but that which is sanctified:
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But to which habitation of his holines did this prayer ascend, the other name putteth this out of doubt:
But to which habitation of his holiness did this prayer ascend, the other name putteth this out of doubt:
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for the place whither it went, is also called heauen. Now heauen is a common name to diuers places and spaces.
for the place whither it went, is also called heaven. Now heaven is a Common name to diverse places and spaces.
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First, according to the Scriptures there is coelum elementare, the sublunary or elementary heauen, where the winds blow, First, according to the Scriptures there is coelum elementare, the sublunary or elementary heaven, where the winds blow,
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and the birds fly, and the clouds hang, and Comets and Meteors appeare; that is not the heauen heere spoken of;
and the Birds fly, and the Clouds hang, and Comets and Meteors appear; that is not the heaven Here spoken of;
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their prayer went vp higher then so.
their prayer went up higher then so.
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Secondly, there is coelum stellatum, the heauens aboue, where the Sun, Moone and starres run their courses continually:
Secondly, there is coelum stellatum, the heavens above, where the Sun, Moon and Stars run their courses continually:
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neither is this the heauen heere meant; their prayer went higher then the starres.
neither is this the heaven Here meant; their prayer went higher then the Stars.
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Thirdly, there is coelum supremum, the highest heauens, sometimes called the third heauens, sometimes coelum coelorum, the heauen of Heauens, sedes beatorum, the place where the blessed Angels liue with their Creator in al happines.
Thirdly, there is coelum supremum, the highest heavens, sometime called the third heavens, sometime coelum Coelorum, the heaven of Heavens, sedes beatorum, the place where the blessed Angels live with their Creator in all happiness.
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Thither went this happy messenger, the prayer of the Priests.
Thither went this happy Messenger, the prayer of the Priests.
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All this tendeth to set foorth the singular acceptance which this sacerdotall benediction had with God:
All this tendeth to Set forth the singular acceptance which this sacerdotal benediction had with God:
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it penetrated the clouds, and had speedy passage thorow all places, and present accesse vnto the King of glory.
it penetrated the Clouds, and had speedy passage thorough all places, and present access unto the King of glory.
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It had as happy successe ▪ as Esther had, when she went to Assuerus: And hee held out his golden Scepter vnto her, Esther 5. 2. And so it was both oratio benedicens, and oratio benedicta: a blessing prayer, and a blessed prayer;
It had as happy success ▪ as Esther had, when she went to Assuerus: And he held out his golden Sceptre unto her, Esther 5. 2. And so it was both oratio benedicens, and oratio Benedicta: a blessing prayer, and a blessed prayer;
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for it drew a blessing from the Lord vpon his people.
for it drew a blessing from the Lord upon his people.
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But why is heauen called his holy habitation, and not rather his glorious habitation, it being so glorious a place as it is?
But why is heaven called his holy habitation, and not rather his glorious habitation, it being so glorious a place as it is?
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I answere, it may as well, and aptly, and vpon as good reason be called his holy habitation, as his glorious habitation. I answer, it may as well, and aptly, and upon as good reason be called his holy habitation, as his glorious habitation.
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First, because of all other his habitations, it is the most holy, the true Sanctum sanctorum, as holy as glorious.
First, Because of all other his habitations, it is the most holy, the true Sanctum sanctorum, as holy as glorious.
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There is the holy Trinity resident; there are the holy Angels, and Saints; there is no impure person, nor impure action, but all perfect purity and sanctity.
There is the holy Trinity resident; there Are the holy Angels, and Saints; there is no impure person, nor impure actium, but all perfect purity and sanctity.
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Secondly, how euer carnall men loue impurity, and hate holinesse, Almighty God would haue vs to know that he is holy, and that it is his glory that he is so, and maketh all places so where hee dwelleth,
Secondly, how ever carnal men love impurity, and hate holiness, Almighty God would have us to know that he is holy, and that it is his glory that he is so, and makes all places so where he dwells,
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and all persons whom he admitteth to dwell with him.
and all Persons whom he admitteth to dwell with him.
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And thirdly, he would teach vs all, not to please our selues as the most doe, with speaking or thinking of the glory of heauen onely (which they that are vnholy in heart and life, shall neuer be the better for) but specially to take notice of the absolute and perfect sanctity of that happy place:
And Thirdly, he would teach us all, not to please our selves as the most do, with speaking or thinking of the glory of heaven only (which they that Are unholy in heart and life, shall never be the better for) but specially to take notice of the absolute and perfect sanctity of that happy place:
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Knowing, that as many Mansions as there are prepared there, yet there is no place for any that is a despiser of holinesse,
Knowing, that as many Mansions as there Are prepared there, yet there is no place for any that is a despiser of holiness,
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or of a defiled heart and conscience.
or of a defiled heart and conscience.
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So ye see, the Text being thorowly searched into and opened, there is a world of matter,
So you see, the Text being thoroughly searched into and opened, there is a world of matter,
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and of good matter too, not impertinent to the present audience, if a man had time to discourse of all points arising from the words:
and of good matter too, not impertinent to the present audience, if a man had time to discourse of all points arising from the words:
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but breuitas semper grata, aliquando necessaria:
but breuitas semper Grata, aliquando necessaria:
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as it is now, when I should much forget my selfe, if I should not remember those which had neede to be dismist, not onely with benediction, but with expedition.
as it is now, when I should much forget my self, if I should not Remember those which had need to be dismissed, not only with benediction, but with expedition.
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I must therefore passe ouer many things worthy the handling, and insist onely vpon the principall,
I must Therefore pass over many things worthy the handling, and insist only upon the principal,
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as the time will giue leaue.
as the time will give leave.
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The maine Theologicall position grounded from the Text, is this, that it belongeth to the publique Ministers of the Word, by a peculiar prerogatiue, to blesse the people in the name of the Lord; The main Theological position grounded from the Text, is this, that it belongeth to the public Ministers of the Word, by a peculiar prerogative, to bless the people in the name of the Lord;
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and there is speciall power and vertue in the prayers and benedictions which proceede out of their mouthes. Here the people were blest.
and there is special power and virtue in the Prayers and benedictions which proceed out of their mouths. Here the people were blessed.
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By whom? By the Priests. The Priests the Leuites blest the people. Not any of the Laity, not any of the Princes, not King Hezekiah, though present:
By whom? By the Priests. The Priests the Levites blessed the people. Not any of the Laity, not any of the Princes, not King Hezekiah, though present:
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but the Leuiticall Priests, Church-men, Ecclesiasticall persons, Masters of the assembly, that had the managing of diuine affaires at such times.
but the Levitical Priests, Churchmen, Ecclesiastical Persons, Masters of the assembly, that had the managing of divine affairs At such times.
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But were the people euer the better for their blessing? Yes, their prayer went vp to heauen;
But were the people ever the better for their blessing? Yes, their prayer went up to heaven;
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this was intended in their consecration and separation.
this was intended in their consecration and separation.
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The Lord separated the Tribe of Leui, to minister vnto him, and to blesse in his name, Deut. 10. 8. and Numb. 6. 22. there is the ordinance of God touching the same: The Lord separated the Tribe of Levi, to minister unto him, and to bless in his name, Deuteronomy 10. 8. and Numb. 6. 22. there is the Ordinance of God touching the same:
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the Priests the sonnes of Aaron are called of God to this office, and appointed to the constant execution thereof; the Priests the Sons of Aaron Are called of God to this office, and appointed to the constant execution thereof;
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and a prescript forme is giuen vnto them for the purpose:
and a prescript Form is given unto them for the purpose:
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Speake vnto Aaron, saith the Lord, and to his sonnes, saying, On this wise ye shall blesse the children of Israel, saying vnto them, The Lord blesse thee, &c. Where first there is a generall benediction, in these words, The Lord blesse thee: and then fiue great blessings are specified. Speak unto Aaron, Says the Lord, and to his Sons, saying, On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee, etc. Where First there is a general benediction, in these words, The Lord bless thee: and then fiue great blessings Are specified.
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First, of custody and protection, in these words, The Lord keepe thee, tending to this, that the Lord would euer be the Keeper of Israel, First, of custody and protection, in these words, The Lord keep thee, tending to this, that the Lord would ever be the Keeper of Israel,
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and preserue his Church and people from all euill.
and preserve his Church and people from all evil.
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The second blessing mentioned, is the sense of Gods loue, in the next words, The Lord make his face to shine vpon thee. The second blessing mentioned, is the sense of God's love, in the next words, The Lord make his face to shine upon thee.
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Alluding to the Sunne, which when it shineth, is sensible vnto vs.
Alluding to the Sun, which when it shines, is sensible unto us
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The third blessing, is mercy to their sinnes, in these words, The Lord be mercifull or gracious vnto thee; tending to this, that the Lord would in mercy passe by their offences, The third blessing, is mercy to their Sins, in these words, The Lord be merciful or gracious unto thee; tending to this, that the Lord would in mercy pass by their offences,
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and see no iniquity in Iacob, nor transgression in Israel.
and see no iniquity in Iacob, nor Transgression in Israel.
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The fourth blessing, is a plentifull manifestation of the loue of God towards them, The Lord lift vp his countenance vpon thee. The fourth blessing, is a plentiful manifestation of the love of God towards them, The Lord lift up his countenance upon thee.
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The last, but not the least, is peace: the consequent of the rest, and the very complement of all: The last, but not the least, is peace: the consequent of the rest, and the very compliment of all:
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And giue thee peace. Meaning not onely externall prosperity, but also that happy peace with God, which passeth all vnderstanding, which the world cannot giue.And give thee peace. Meaning not only external Prosperity, but also that happy peace with God, which passes all understanding, which the world cannot give.
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Loe, thus did the Lord appoint his Priests to blesse his people:
Loe, thus did the Lord appoint his Priests to bless his people:
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and to that which they should doe according to his holy ordinance, he annexed a most gracious promise, saying further, Ego benedicam: I will blesse them.
and to that which they should do according to his holy Ordinance, he annexed a most gracious promise, saying further, Ego benedicam: I will bless them.
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Therefore it is to good purpose that Illyricus saith, that sacerdotall benediction is not a bare good prayer, Therefore it is to good purpose that Illyricus Says, that sacerdotal benediction is not a bore good prayer,
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but as it were a pledge and testimony of the fauour of God;
but as it were a pledge and testimony of the favour of God;
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and he speaketh further of it, as if it were of speciall power and efficacie to open heauen to those which are partakers thereof.
and he speaks further of it, as if it were of special power and efficacy to open heaven to those which Are partakers thereof.
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In this place of Numbers, wee may obserue three materiall differences betweene the Priests blessing, and all others, making much for the dignity and authority thereof. In this place of Numbers, we may observe three material differences between the Priests blessing, and all Others, making much for the dignity and Authority thereof.
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First, they are expresly required to blesse the Lords people, they haue such a commission and charge giuen vnto them touching the same, First, they Are expressly required to bless the lords people, they have such a commission and charge given unto them touching the same,
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as the like is not giuen to any other thorowout the whole Scripture; Speake vnto Aaron, and to his sonnes, &c. Secondly, to them is giuen a prescript forme, and onely to them, and to no other.
as the like is not given to any other throughout the Whole Scripture; Speak unto Aaron, and to his Sons, etc. Secondly, to them is given a prescript Form, and only to them, and to no other.
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We reade of Salomon, and other religious Kings, who haue blessed the people publikely, but not conceptis verbis, in any prescript forme, as did the Priests. We read of Solomon, and other religious Kings, who have blessed the people publicly, but not conceptis verbis, in any prescript Form, as did the Priests.
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Thirdly, to their benediction a promise of the Lords blessing is annexed in such sort, as the like is not made to any other. Thirdly, to their benediction a promise of the lords blessing is annexed in such sort, as the like is not made to any other.
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This three-fold difference there is betweene the Priestly benediction and others. The Priests, the publike Ministers of the Lord, had a speciall charge, a speciall forme, and a speciall promise.
This threefold difference there is between the Priestly benediction and Others. The Priests, the public Ministers of the Lord, had a special charge, a special Form, and a special promise.
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First, a speciall charge to doe it. Secondly, a speciall forme how to doe it. Thirdly, a speciall promise, if they doe it:
First, a special charge to do it. Secondly, a special Form how to do it. Thirdly, a special promise, if they do it:
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they should not blesse in vaine, but the Lord, whose name they thrice inuocated in the blessing,
they should not bless in vain, but the Lord, whose name they thrice invocated in the blessing,
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as if it were with secret reference to the three persons now better knowne, the Father, the Sonne,
as if it were with secret Referente to the three Persons now better known, the Father, the Son,
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and the holy Ghost, promised to confirme and ratifie their act, to the benefit of the people.
and the holy Ghost, promised to confirm and ratify their act, to the benefit of the people.
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The Priests pronouncing the blessing as they were appointed, he ingaged himselfe to doe according to their prayer,
The Priests pronouncing the blessing as they were appointed, he engaged himself to doe according to their prayer,
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and to blesse them actually and really.
and to bless them actually and really.
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Now this part of the Priests office was not ceremoniall, but morall, and of perpetuall vse:
Now this part of the Priests office was not ceremonial, but moral, and of perpetual use:
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and therefore we finde, that it was put in practice both before the law, and since the comming of Christ the like hath beene done by the chiefe Ministers of the new Testament.
and Therefore we find, that it was put in practice both before the law, and since the coming of christ the like hath been done by the chief Ministers of the new Testament.
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Before the law, we read that Abraham and his company was blest, Gen. 14. 18. By whom? By a Priest,
Before the law, we read that Abraham and his company was blessed, Gen. 14. 18. By whom? By a Priest,
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namely, by Melchizedech, called the Priest of the most high God: and the Patriarch paid Tithes to him that blest him.
namely, by Melchizedek, called the Priest of the most high God: and the Patriarch paid Tithes to him that blessed him.
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And when our high Priest came, who is a Priest for euer after the order of Melchizedech, they brought their children to him to be blest, And hee laid his hands on them and blessed them, Mark. 10. 16. and Luk. 24. 50. Before he departed from his Disciples, Priestlike hee lifted vp his hands and blessed them.
And when our high Priest Come, who is a Priest for ever After the order of Melchizedek, they brought their children to him to be blessed, And he laid his hands on them and blessed them, Mark. 10. 16. and Luk. 24. 50. Before he departed from his Disciples, Priestlike he lifted up his hands and blessed them.
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And the Apostles vsually blessed the Churches of Christ which they taught, and from them we haue receiued that forme of Euangelicall benediction, vsed in all Churches by the publike Ministers:
And the Apostles usually blessed the Churches of christ which they taught, and from them we have received that Form of Evangelical benediction, used in all Churches by the public Ministers:
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The grace of our Lord Iesus Christ, the loue of God the Father, and the communion of the holy Ghost be with you all, Amen. The grace of our Lord Iesus christ, the love of God the Father, and the communion of the holy Ghost be with you all, Amen.
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Which differeth from the former in words more than in substance.
Which differeth from the former in words more than in substance.
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For it comprehendeth as much as that, but is so much the sweeter, because in this the sweete and blessed name of Iesus Christ is mentioned,
For it comprehendeth as much as that, but is so much the Sweeten, Because in this the sweet and blessed name of Iesus christ is mentioned,
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and all the three persons distinctly: therefore wee vse this rather than the other.
and all the three Persons distinctly: Therefore we use this rather than the other.
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But it may be said, Is there any commandement giuen to the Ministers of the Gospell to blesse? I answere,
But it may be said, Is there any Commandment given to the Ministers of the Gospel to bless? I answer,
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when Christ sent Preachers abroad into the Cities whither he would come, he appoynted them to blesse the places where they came,
when christ sent Preachers abroad into the Cities whither he would come, he appointed them to bless the places where they Come,
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and shewed them how to doe it:
and showed them how to do it:
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Luk. 10. 5. Into whatsoeuer house (saith he) yee enter, first say, Peace be to this house.
Luk. 10. 5. Into whatsoever house (Says he) ye enter, First say, Peace be to this house.
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Ther's a briefe forme of blessing appoynted vnto them to vse.
Ther's a brief Form of blessing appointed unto them to use.
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And if (saith he) the sonne of peace be there, that is, any worthie of peace which will receiue you, then your peace shall rest vpon it; And if (Says he) the son of peace be there, that is, any worthy of peace which will receive you, then your peace shall rest upon it;
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that is, that blessing which you prayed for, shall be vpon that house: but, if not, it shall turne to you againe:
that is, that blessing which you prayed for, shall be upon that house: but, if not, it shall turn to you again:
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you shall be the better for it, but it shall take no effect for their good.
you shall be the better for it, but it shall take no Effect for their good.
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Whereby we see, that as it pertained to the Priests vnder the Law to blesse the people,
Whereby we see, that as it pertained to the Priests under the Law to bless the people,
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so it likewise belongeth to the Ministers of the Gospell: and as the Priestly benediction of old was not meerely verball, but effectuall;
so it likewise belongeth to the Ministers of the Gospel: and as the Priestly benediction of old was not merely verbal, but effectual;
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so to the blessing pronounced by the Ministers of Christ, a promise of like efficacie is annexed.
so to the blessing pronounced by the Ministers of christ, a promise of like efficacy is annexed.
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And this may serue for confirmation of the poynt propounded, and for information of the iudgement.
And this may serve for confirmation of the point propounded, and for information of the judgement.
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I come now to the speciall inferences hence, tending to the reformation of practice, not answerable hereunto.
I come now to the special inferences hence, tending to the Reformation of practice, not answerable hereunto.
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Now the vse concerneth either all hearers in generall, or Ministers themselues in speciall.
Now the use concerns either all hearers in general, or Ministers themselves in special.
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First, al hearers, of what ranke or sort soeuer, are taught hence to make more account of the prayers of Ministers,
First, all hearers, of what rank or sort soever, Are taught hence to make more account of the Prayers of Ministers,
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and the better to respect their persons.
and the better to respect their Persons.
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First, their prayers are to be preferred before the prayers of others, especially publike prayer performed by them, First, their Prayers Are to be preferred before the Prayers of Others, especially public prayer performed by them,
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and of publike prayers, their blessing prayer particularly:
and of public Prayers, their blessing prayer particularly:
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for it is said in the Text, their prayer came vp to heauen, that is, the prayer of the Priests,
for it is said in the Text, their prayer Come up to heaven, that is, the prayer of the Priests,
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and the prayer spoken of was publike prayer; and it is meant of the prayer wherewith the Priests blessed the people.
and the prayer spoken of was public prayer; and it is meant of the prayer wherewith the Priests blessed the people.
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For the first, it is true that the prayer of the righteous is acceptable, as it is Prou. 15. 8. euen of any righteous man:
For the First, it is true that the prayer of the righteous is acceptable, as it is Prou. 15. 8. even of any righteous man:
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but if a righteous Prophet or publike Minister may be had, it is so much the better.
but if a righteous Prophet or public Minister may be had, it is so much the better.
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When Abimelech was punisht for taking Sarah, it was Abrahams prayer that must doe him good,
When Abimelech was punished for taking Sarah, it was Abrahams prayer that must do him good,
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because he was a Prophet, Gen. 20. 7. And S. Iames for this cause would not haue the sicke man to content himselfe with his owne prayers only,
Because he was a Prophet, Gen. 20. 7. And S. James for this cause would not have the sick man to content himself with his own Prayers only,
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but to desire the Ministers helpe, Iam. 5. 14. He saith indeed, Is any man afflicted? Let him pray.
but to desire the Ministers help, Iam. 5. 14. He Says indeed, Is any man afflicted? Let him pray.
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Euery one is to pray for himselfe, but that is not all that he is to doe.
Every one is to pray for himself, but that is not all that he is to do.
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Is any sicke among you? Let him call for the Elders of the Church, and let them pray for him. Is any sick among you? Let him call for the Elders of the Church, and let them pray for him.
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Is any sicke, be he what he will be, if he be neuer so good, let him not trust to his owne prayers,
Is any sick, be he what he will be, if he be never so good, let him not trust to his own Prayers,
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if he may haue further helpe.
if he may have further help.
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Why but will it not serue the turne as well, if hee send for some good Christian in the towne, to pray for him? No, let him call for the Elders of the Church,
Why but will it not serve the turn as well, if he send for Some good Christian in the town, to pray for him? No, let him call for the Elders of the Church,
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and let them pray for him, and it is promised that there shall be speciall fruite of their prayers.
and let them pray for him, and it is promised that there shall be special fruit of their Prayers.
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The sicke shal be raised vp, and if he haue committed sinnes, they shall be forgiuen him. But it may be obiected:
The sick shall be raised up, and if he have committed Sins, they shall be forgiven him. But it may be objected:
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We doe not alwaies see this fruite of Ministers prayers: many times the sicke that haue their prayers, are little the better for them.
We do not always see this fruit of Ministers Prayers: many times the sick that have their Prayers, Are little the better for them.
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I answere, it may well be so: I answer, it may well be so:
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because there is a great difference of Churchmen, and a great difference of those which haue their prayers.
Because there is a great difference of Churchmen, and a great difference of those which have their Prayers.
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First, all Churchmen are not alike, some are righteous, and some vnrighteous: some pray in faith, others haue not that grace.
First, all Churchmen Are not alike, Some Are righteous, and Some unrighteous: Some pray in faith, Others have not that grace.
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And the Apostle there speaketh of the prayers of the righteous, and instanceth in a righteous Prophet, Elias. And it is the prayer of faith which he commendeth for efficacie.
And the Apostle there speaks of the Prayers of the righteous, and Instanceth in a righteous Prophet, Elias. And it is the prayer of faith which he commends for efficacy.
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Secondly, all afflicted and sicke persons are not alike. Secondly, all afflicted and sick Persons Are not alike.
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First, against some, almightie God is growne to such displeasure, that he will heare no man for them:
First, against Some, almighty God is grown to such displeasure, that he will hear no man for them:
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As he said, Though Moses and Samuel stood before me, yet my minde could not be towards this people:
As he said, Though Moses and Samuel stood before me, yet my mind could not be towards this people:
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cast them out of my sight, and let them go foorth, Iere. 15. 1. And elsewhere, Though these three men were in it, Noah, Daniel and Iob,
cast them out of my sighed, and let them go forth, Jeremiah 15. 1. And elsewhere, Though these three men were in it, Noah, daniel and Job,
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as I liue, saith the Lord God, they should deliuer but their owne soules by their righteousnes, Ezech. 14. 14, 16, 18, 20. as I live, Says the Lord God, they should deliver but their own Souls by their righteousness, Ezekiel 14. 14, 16, 18, 20.
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Secondly, that place before named, Luk. 10. 5. may giue satisfaction touching this matter, where promise of blessing to the Ministers prayer for others is but conditionall;
Secondly, that place before nam, Luk. 10. 5. may give satisfaction touching this matter, where promise of blessing to the Ministers prayer for Others is but conditional;
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If they be the sonnes of peace, it shall doe them good, not else;
If they be the Sons of peace, it shall do them good, not Else;
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if they be contemners of our office and ministerie, as many be, they are not qualified and prepared for grace:
if they be contemners of our office and Ministry, as many be, they Are not qualified and prepared for grace:
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they shall haue no benefit by our prayers. But for the sonnes of peace, which humble themselues, and vnfainedly loue the Lords messengers,
they shall have no benefit by our Prayers. But for the Sons of peace, which humble themselves, and unfeignedly love the lords messengers,
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and reuerence their doctrine, and desire their prayers, God will heare his faithfull seruants:
and Reverence their Doctrine, and desire their Prayers, God will hear his faithful Servants:
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Such shall be the better for the prayers of Gods Ministers, which they make for them vnto the Lord in their sicknesse.
Such shall be the better for the Prayers of God's Ministers, which they make for them unto the Lord in their sickness.
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Therefore let them doe as S. Iames appoynteth them, call for the Elders of the Church for this purpose, preferring the prayers of righteous Ministers,
Therefore let them do as S. James appointeth them, call for the Elders of the Church for this purpose, preferring the Prayers of righteous Ministers,
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before the prayers of any other whatsoeuer.
before the Prayers of any other whatsoever.
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But as their priuate prayers are specially to be desired, so publike prayer performed by them, is to be preferd before priuate.
But as their private Prayers Are specially to be desired, so public prayer performed by them, is to be preferred before private.
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Such was the prayer spoken of in the Text, and it went vp to heauen. Such was the prayer spoken of in the Text, and it went up to heaven.
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The distance of heauen and earth, the cloudes and celestiall bodies betweene them, the infirmities of them that prayed could not hinder,
The distance of heaven and earth, the Clouds and celestial bodies between them, the infirmities of them that prayed could not hinder,
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but it pierced thorow all, and had speedie accesse vnto God, and gracious acceptance with him.
but it pierced thorough all, and had speedy access unto God, and gracious acceptance with him.
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When many ioyne together with one accord, it is pleasing to God, and most auailable with him,
When many join together with one accord, it is pleasing to God, and most available with him,
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when there is a consort of hearts and voyces, and a harmony of affections, and many haue one and the same suite and supplication vnto the God of heauen, it preuaileth mightily with him, prouided that the Minister be the speaker.
when there is a consort of hearts and voices, and a harmony of affections, and many have one and the same suit and supplication unto the God of heaven, it prevaileth mightily with him, provided that the Minister be the speaker.
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So it is appoynted, Ioel. 2. 16. Gather the people. It is not enough for euery family apart to pray,
So it is appointed, Joel 2. 16. Gather the people. It is not enough for every family apart to pray,
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but all families must assemble together and pray, and the prayer must proceed from the Priests lips:
but all families must assemble together and pray, and the prayer must proceed from the Priests lips:
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Let the Priests, the Ministers of the Lord, say, Spare thy people, O Lord: then will the Lord heare and shew mercie. Let the Priests, the Ministers of the Lord, say, Spare thy people, Oh Lord: then will the Lord hear and show mercy.
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Is there any man then in loue with his owne priuate deuotion, and thinketh that sufficient,
Is there any man then in love with his own private devotion, and Thinketh that sufficient,
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and therefore absenteth himselfe from the publike assemblies, when he might be present, if he would? Let him know, he erreth, not knowing the Scriptures and the pleasure of God,
and Therefore absenteth himself from the public assemblies, when he might be present, if he would? Let him know, he erreth, not knowing the Scriptures and the pleasure of God,
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and hee certainly wrongeth his owne soule, neglecting that which would be most profitable for him.
and he Certainly wrongeth his own soul, neglecting that which would be most profitable for him.
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Non aequè exoras (saith Chrysostome) dum solus Dominum obsecras, atque cum fratribus tuis: Non aequè exoras (Says Chrysostom) dum solus Dominum obsecras, atque cum fratribus tuis:
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Thou doest not so soone obtaine thy desire when thou prayest alone, as when thou prayest with thy brethren.
Thou dost not so soon obtain thy desire when thou Prayest alone, as when thou Prayest with thy brothers.
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And againe, That which thou canst not obtaine, when thou prayest alone by thy selfe, thou shalt receiue when thou prayest with a multitude.
And again, That which thou Canst not obtain, when thou Prayest alone by thy self, thou shalt receive when thou Prayest with a multitude.
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Thus antiquitie conceiued of the power and efficacie of publike prayer aboue priuate. Yea, will the Separatist say, Publike prayers (no doubt) are of great power, if they be conceiued prayers.
Thus antiquity conceived of the power and efficacy of public prayer above private. Yea, will the Separatist say, Public Prayers (no doubt) Are of great power, if they be conceived Prayers.
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I answere, Indeed, to conceiue prayer, is an excellent gift, and by no meanes to be despised,
I answer, Indeed, to conceive prayer, is an excellent gift, and by no means to be despised,
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if it be not rashly vndertaken by those which haue no grace to performe it in due sort;
if it be not rashly undertaken by those which have no grace to perform it in due sort;
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but I make no question but that a man may pray also as acceptably vnto God in a set forme, and so may publike praiers as well as priuate be made also,
but I make no question but that a man may pray also as acceptably unto God in a Set Form, and so may public Prayers as well as private be made also,
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as the Church hath euer practised:
as the Church hath ever practised:
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and it is a vaine thing to think that God is so delighted with varying of words and phrases, that when we haue the same suits and requests to make vnto him daily,
and it is a vain thing to think that God is so delighted with varying of words and phrases, that when we have the same suits and requests to make unto him daily,
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yet wee must alter the words and manner of asking.
yet we must altar the words and manner of asking.
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Not to presse the example of our Sauiour Christ himselfe, who had a better gift in prayer then all the Separatists in the world,
Not to press the Exampl of our Saviour christ himself, who had a better gift in prayer then all the Separatists in the world,
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and could haue varyed better then them all;
and could have varied better then them all;
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yet when hee had the same suit vnto God, vsed the same words diuers times, Father, if it be possible, let this cup passe from me.
yet when he had the same suit unto God, used the same words diverse times, Father, if it be possible, let this cup pass from me.
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Nor to vrge that of the Apostles, who could pray before after their manner, and yet desired to be taught a prayer by Christ himselfe, who vpon their request gaue them a forme:
Nor to urge that of the Apostles, who could pray before After their manner, and yet desired to be taught a prayer by christ himself, who upon their request gave them a Form:
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as also Iohns Disciples were taught by their master.
as also Iohns Disciples were taught by their master.
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From the Text in hand it may be maintained against all aduersaries, that publike prayer in a set forme, is well pleasing to God, if other things be answerable: From the Text in hand it may be maintained against all Adversaries, that public prayer in a Set Form, is well pleasing to God, if other things be answerable:
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for heere the Priests blessed the people according to the set forme giuen vnto them: No iudicious Writer maketh doubt of this:
for Here the Priests blessed the people according to the Set Form given unto them: No judicious Writer makes doubt of this:
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and it was a prayer which they vsed when they blest them: so it is called in the Text:
and it was a prayer which they used when they blessed them: so it is called in the Text:
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and it was as publike as any prayer;
and it was as public as any prayer;
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and yet of this publike prayer vsed by the Priest in a set forme, it is said, It went vp to his holy dwelling place, euen to heauen;
and yet of this public prayer used by the Priest in a Set Form, it is said, It went up to his holy Dwelling place, even to heaven;
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to shew the singular acceptance it had with God.
to show the singular acceptance it had with God.
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Wherfore let no man depraue our Church for this, because we vse set praiers in the Congregation;
Wherefore let no man deprave our Church for this, Because we use Set Prayers in the Congregation;
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nor let any despise such prayers as God himselfe despiseth not: for we finde in the Scripture vse both of conceiued prayer and of set formes, and both pleasing vnto God:
nor let any despise such Prayers as God himself despises not: for we find in the Scripture use both of conceived prayer and of Set forms, and both pleasing unto God:
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and in our Church as ordinarily we are appointed to vse common supplications: and in our Church as ordinarily we Are appointed to use Common supplications:
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so vpon extraordinary occasions, the Preacher hath liberty to inlarge, and to vse the best gift he hath,
so upon extraordinary occasions, the Preacher hath liberty to enlarge, and to use the best gift he hath,
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as God shall inable him, and his holy Spirit shall guide his hart & tongue. Let al make vse of both vnto the glory of God:
as God shall inable him, and his holy Spirit shall guide his heart & tongue. Let all make use of both unto the glory of God:
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for pleasing vnto him are the publike prayers of the Church, whether extraordinary, or ordinary.
for pleasing unto him Are the public Prayers of the Church, whither extraordinary, or ordinary.
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So long as the prayers be good and holy for the matter, whether they be conceiued in a set forme,
So long as the Prayers be good and holy for the matter, whither they be conceived in a Set Form,
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or voluntary, we are to make good account of them, and vse thē reuerently & religiously.
or voluntary, we Are to make good account of them, and use them reverently & religiously.
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But whilest I speake thus in cōmendation of publike prayer, I am far from falling into the other extreme,
But whilst I speak thus in commendation of public prayer, I am Far from falling into the other extreme,
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as some haue done, who are all for common prayer, and care little for preaching.
as Some have done, who Are all for Common prayer, and care little for preaching.
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For as the dignity of preaching is excellent, that sufficiency being required to that part of Gods seruice specially, which the vulgar cannot attaine to: For as the dignity of preaching is excellent, that sufficiency being required to that part of God's service specially, which the Vulgar cannot attain to:
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so the necessity thereof is exceeding great, both to the esse of a Christian and the bene esse. Necessary it is to the begetting of soules to God, to call sinners to repentance, to bring home the lost sheepe of the house of Israel.
so the necessity thereof is exceeding great, both to the esse of a Christian and the bene esse. Necessary it is to the begetting of Souls to God, to call Sinners to Repentance, to bring home the lost sheep of the house of Israel.
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And this hath euer bin the ordinary meanes of conuerting soules:
And this hath ever been the ordinary means of converting Souls:
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and therefore of necessary vse at all times, and so in these times wherein iniquity aboundeth;
and Therefore of necessary use At all times, and so in these times wherein iniquity Aboundeth;
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though there be an external profession of the true Christian faith, necessary it is for those that are already the people of God.
though there be an external profession of the true Christian faith, necessary it is for those that Are already the people of God.
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Prophecying, saith the Apostle, is for them that beleeue. And of old the Priests office was not only to pray, but to teach: Prophesying, Says the Apostle, is for them that believe. And of old the Priests office was not only to pray, but to teach:
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and it is said of the Leuiticall Priests, Deut. 33. 10. They shall teach Iacob thy iudgements, and Israel thy law.
and it is said of the Levitical Priests, Deuteronomy 33. 10. They shall teach Iacob thy Judgments, and Israel thy law.
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Presupposing that the Israelites themselues would alwaies need teaching. Non minor est virtus, quàm quaerere partatueri.
Presupposing that the Israelites themselves would always need teaching. Non minor est virtus, quàm quaerere partatueri.
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Preaching is necessary to the preseruation of those which are brought to the knowledge of the Truth,
Preaching is necessary to the preservation of those which Are brought to the knowledge of the Truth,
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and to make them grow in grace.
and to make them grow in grace.
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Therefore saith the Apostle Peter vnto the Christians of his time, As newborne babes, desire the sincere milke of the Word, that same NONLATINALPHABET that fraudlesse milke, that ye may grow thereby, 1. Pet. 2. 2. The Word read, I confesse, is of good vse and profitable,
Therefore Says the Apostle Peter unto the Christians of his time, As newborn babes, desire the sincere milk of the Word, that same that fraudless milk, that you may grow thereby, 1. Pet. 2. 2. The Word read, I confess, is of good use and profitable,
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but preaching is necessary to make it so:
but preaching is necessary to make it so:
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for when that noble Eunuch of Ethiopia read the Scripture, though he was a man of better parts and capacity then hundreds of our people, for when that noble Eunuch of Ethiopia read the Scripture, though he was a man of better parts and capacity then hundreds of our people,
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yet he confessed his owne disability, and said, How can I vnderstand, without a guide?
yet he confessed his own disability, and said, How can I understand, without a guide?
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Necessary it is also to the due performance of other parts of Gods seruice; as, to the more worthy receiuing of the holy Sacrament.
Necessary it is also to the due performance of other parts of God's service; as, to the more worthy receiving of the holy Sacrament.
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Without the helpe of a Preacher, or Catechizer, the common sort goe to the Lords Table without preparation, not discerning the Lords body, Without the help of a Preacher, or Catechizer, the Common sort go to the lords Table without preparation, not discerning the lords body,
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nor knowing the end and right vse of the sacred mysteries, but by a good Preachers labour, Communicants are better taught,
nor knowing the end and right use of the sacred Mysteres, but by a good Preachers labour, Communicants Are better taught,
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and come better prepared to that holy Seruice, and doe it more vnderstandingly & comfortably. What should I say more? To good praying, good preaching is necessary.
and come better prepared to that holy Service, and do it more understandingly & comfortably. What should I say more? To good praying, good preaching is necessary.
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As poore people cannot vnderstand the Scripture without a guide, nor vnderstand the mysterie of the Sacrament without a guide:
As poor people cannot understand the Scripture without a guide, nor understand the mystery of the Sacrament without a guide:
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so they are as ignorant in prayer also: the Lords Prayer they say often, but vnderstand not;
so they Are as ignorant in prayer also: the lords Prayer they say often, but understand not;
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and ignorantly they vse other prayers, not knowing what they say: sometimes they pray for that they hate;
and ignorantly they use other Prayers, not knowing what they say: sometime they pray for that they hate;
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as those that pray that the rest of their life may be pure and holy,
as those that pray that the rest of their life may be pure and holy,
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when as in heart they desire no such change in themselues, but hate purity and holinesse,
when as in heart they desire no such change in themselves, but hate purity and holiness,
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and despise all that follow it: and those that are no prayers, they vse for prayers, thinking them to be so:
and despise all that follow it: and those that Are no Prayers, they use for Prayers, thinking them to be so:
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not onely children, but olde men thinke they pray, and pray well, when they say the Creed and ten Commandements.
not only children, but old men think they pray, and pray well, when they say the Creed and ten commandments.
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There being therefore such necessity of preaching, I can but wonder, that vpon the best Day of the weeke, many Country people are afraid to do nothing,
There being Therefore such necessity of preaching, I can but wonder, that upon the best Day of the Week, many Country people Are afraid to do nothing,
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but to goe forth to heare a Sermon. They dare ride abroad about their worldly businesses, as often as they list;
but to go forth to hear a Sermon. They Dare ride abroad about their worldly businesses, as often as they list;
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they dare goe to all the prophane Wakes in the Country one Sunday after another, but dare not goe to a Sermon so much as halfe a Sabbath dayes iourney,
they Dare go to all the profane Wakes in the Country one Sunday After Another, but Dare not go to a Sermon so much as half a Sabbath days journey,
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though they haue none at home, as they would make men beleeue for feare of Apparitors and Churchwardens.
though they have none At home, as they would make men believe for Fear of Apparitors and Churchwardens.
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I doe the more wonder at it, because I perswade my selfe, that our religious Fore-fathers, which had a hand in setting foorth the Common prayer booke,
I do the more wonder At it, Because I persuade my self, that our religious Forefathers, which had a hand in setting forth the Common prayer book,
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now established by authority, held, and would haue the people taught the necessity of hearing the Word of God:
now established by Authority, held, and would have the people taught the necessity of hearing the Word of God:
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for they haue appointed prayers to be vsed, that the Lord would giue Ministers grace to preach diligently,
for they have appointed Prayers to be used, that the Lord would give Ministers grace to preach diligently,
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& it is giuen in charge to the sureties at Baptisme, that when the baptized come to yeeres, they call vpon them to heare Sermons, not thinking it sufficient for them to heare Seruice onely.
& it is given in charge to the sureties At Baptism, that when the baptised come to Years, they call upon them to hear Sermons, not thinking it sufficient for them to hear Service only.
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And none haue written more effectually of the excellency of preaching, then those learned and worthy Doctors and Diuines, which tooke paines lately in the translation of the Bible;
And none have written more effectually of the excellency of preaching, then those learned and worthy Doctors and Divines, which took pains lately in the Translation of the bible;
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See what they haue written of this in their Epistle to his Maiestie: Amongst all our ioyes, say they, there was no one that more filled our hearts,
See what they have written of this in their Epistle to his Majesty: among all our Joys, say they, there was no one that more filled our hearts,
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then the blessed continuance of the preaching of Gods sacred Word amongst vs, which is that inestimable treasure, which excelleth all the riches of the earth,
then the blessed Continuance of the preaching of God's sacred Word among us, which is that inestimable treasure, which excels all the riches of the earth,
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because the fruit thereof extendeth it selfe, not onely to the time spent in this transitory world,
Because the fruit thereof extendeth it self, not only to the time spent in this transitory world,
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but directeth and disposeth men vnto that eternall happinesse, which is aboue in heauen, &c. Thus honourably haue they written of the preaching of the Word:but directeth and Disposeth men unto that Eternal happiness, which is above in heaven, etc. Thus honourably have they written of the preaching of the Word:
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and these I am sure were no Puritans; for they haue written against Puritans, and therefore there can be no such exception taken.
and these I am sure were not Puritans; for they have written against Puritans, and Therefore there can be no such exception taken.
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Certainely the doctrine of our Church is, and euer hath beene, for the necessity and vtility of preaching and hearing of the Word of God,
Certainly the Doctrine of our Church is, and ever hath been, for the necessity and utility of preaching and hearing of the Word of God,
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and herein it is consonant vnto the Scriptures, and to the doctrine of all Orthodoxe Churches:
and herein it is consonant unto the Scriptures, and to the Doctrine of all Orthodox Churches:
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and the contrary tendeth to the dishonour of the most famous Diuines, Pastors and Prelates of our owne Church, and the contrary tendeth to the dishonour of the most famous Divines, Pastors and Prelates of our own Church,
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and of other Churches of Christ, which now rest from their labours:
and of other Churches of christ, which now rest from their labours:
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nay, to the doctrine and practice of the best of the Fathers Greeke and Latine, who in their times were instant this way in season and out of season; nay, of the holy Apostles;
nay, to the Doctrine and practice of the best of the Father's Greek and Latin, who in their times were instant this Way in season and out of season; nay, of the holy Apostles;
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nay, of Christ Iesus the great Shepheard of our soules, who tooke incessant paines in preaching and teaching both in the Temple and elsewhere, accounting the Temple not onely a house of prayer,
nay, of christ Iesus the great Shepherd of our Souls, who took incessant pains in preaching and teaching both in the Temple and elsewhere, accounting the Temple not only a house of prayer,
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but a house of preaching also: for hee saith, I sate daily teaching in the Temple.
but a house of preaching also: for he Says, I sat daily teaching in the Temple.
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Therefore let comparisons betweene praying and preaching be forborne:
Therefore let comparisons between praying and preaching be forborn:
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they are both the holy ordinances of God, of necessary vse for all the Lords people.
they Are both the holy ordinances of God, of necessary use for all the lords people.
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Pray continually, as the Apostle saith (meaning it of secret eiaculations of the heart, not of publike prayer.) Pray also in your families. Pray continually, as the Apostle Says (meaning it of secret ejaculations of the heart, not of public prayer.) prey also in your families.
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It is a pious and religious practice well beseeming Christians. Pray also with the Congregation; despise not the publike prayers of the Church, nor neglect them, but diligently attend them,
It is a pious and religious practice well beseeming Christians. prey also with the Congregation; despise not the public Prayers of the Church, nor neglect them, but diligently attend them,
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and make vse of them reuerently, lest while ye come to worship God, ye take his name in vaine;
and make use of them reverently, lest while you come to worship God, you take his name in vain;
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but withall remember the other admonition of the Apostle, Despise not prophecying. Let not a pretended zeale for more praying, iustle out preaching:
but withal Remember the other admonition of the Apostle, Despise not prophesying. Let not a pretended zeal for more praying, justle out preaching:
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for this is also the ordinance of God as well as prayer; of as great necessity for the people;
for this is also the Ordinance of God as well as prayer; of as great necessity for the people;
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without which, prayer and all parts of Gods seruice and worship will be the worse performed. I say no more;
without which, prayer and all parts of God's service and worship will be the Worse performed. I say no more;
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but to magnifie preaching with contempt of prayer, is intolerable; and to extoll praying with contempt of preaching, is abominable.
but to magnify preaching with contempt of prayer, is intolerable; and to extol praying with contempt of preaching, is abominable.
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And thus much concerning publike prayer, and of the account that wee are to make of it, being performed by a Minister.
And thus much Concerning public prayer, and of the account that we Are to make of it, being performed by a Minister.
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More particularly, there is speciall regard to be yeelded to the blessing, prayer or benediction vsed by the Pastor or Preacher in the Congregation. More particularly, there is special regard to be yielded to the blessing, prayer or benediction used by the Pastor or Preacher in the Congregation.
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It is a disorderly custome in many Churches, that a number will be gone, before the Euangelicall blessing be pronounced. Ignorant people!
It is a disorderly custom in many Churches, that a number will be gone, before the Evangelical blessing be pronounced. Ignorant people!
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they vnderstand not the way of the Lord, and what the Lord hath ordained for their good.
they understand not the Way of the Lord, and what the Lord hath ordained for their good.
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Almighty God promised to blesse the children of Israel. But how? In that order which himselfe appointed;
Almighty God promised to bless the children of Israel. But how? In that order which himself appointed;
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they being first blest by the Priests.
they being First blessed by the Priests.
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So now, through the blessing of his Ministers, he will conuay a blessing to his people.
So now, through the blessing of his Ministers, he will convey a blessing to his people.
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As therefore the Minister of Christ is reuerently to lift vp his hand ouer the heads of the people, As Therefore the Minister of christ is reverently to lift up his hand over the Heads of the people,
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and with all religious and holy affection to blesse them in the name of the Father,
and with all religious and holy affection to bless them in the name of the Father,
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and of the Sonne, and of the holy Ghost: so the people are to wait for this blessing;
and of the Son, and of the holy Ghost: so the people Are to wait for this blessing;
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and when it is pronounced, attentiuely to marke it, and reioyce in it, and in the end deuoutly to say Amen vnto it;
and when it is pronounced, attentively to mark it, and rejoice in it, and in the end devoutly to say Amen unto it;
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that so they may depart home comfortably with the blessing of the Church and of the Lord.
that so they may depart home comfortably with the blessing of the Church and of the Lord.
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And hitherto of the account to be made of Ministers prayers, and specially of the publike prayers and blessings performed by them.
And hitherto of the account to be made of Ministers Prayers, and specially of the public Prayers and blessings performed by them.
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All sorts are also hence taught, to haue due regard vnto their persons and Calling for this respect:
All sorts Are also hence taught, to have due regard unto their Persons and Calling for this respect:
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for their office is honourable and reuerend:
for their office is honourable and reverend:
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to them it belongeth to blesse, and by them God will blesse those whom hee will blesse.
to them it belongeth to bless, and by them God will bless those whom he will bless.
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And what saith the Apostle? The lesse is blessed of the greater, Heb. 7. 7.
And what Says the Apostle? The less is blessed of the greater, Hebrew 7. 7.
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And what other office is appointed vnto them that is base? They are called to be Teachers in Israel, to be Guides vnto the people, And what other office is appointed unto them that is base? They Are called to be Teachers in Israel, to be Guides unto the people,
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and to shew vnto them the way of life:
and to show unto them the Way of life:
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to them it pertaineth to administer the holy Sacraments, that of Baptisme, and the other, of the Lords Supper, which the Fathers of the Nicene Councell call Necessarium vitae viaticum: The necessary prouision for the soule in her iourney to another world.
to them it pertaineth to administer the holy Sacraments, that of Baptism, and the other, of the lords Supper, which the Father's of the Nicene Council call necessary vitae viaticum: The necessary provision for the soul in her journey to Another world.
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To them it pertaineth to pray ▪ for the people, and to make atonement for them, that they may be reconciled vnto God.
To them it pertaineth to pray ▪ for the people, and to make atonement for them, that they may be reconciled unto God.
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To them is giuen the keyes of the Kingdome of heauen, and power to binde and loose,
To them is given the keys of the Kingdom of heaven, and power to bind and lose,
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and to remit sinnes, NONLATINALPHABET & declaratiuè. Which of all these is base and vnseemely for men of worth to doe? Which of them is not high and holy?
and to remit Sins, & declaratiuè. Which of all these is base and unseemly for men of worth to do? Which of them is not high and holy?
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Why then is the Calling so contemptible, as it is with many, aboue all others? Why is the name of Priest vsed in contempt? Of all contempt, this is the most vnreasonable:
Why then is the Calling so contemptible, as it is with many, above all Others? Why is the name of Priest used in contempt? Of all contempt, this is the most unreasonable:
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for God hath highly honoured those of this function, and they are separated to great and noble seruices.
for God hath highly honoured those of this function, and they Are separated to great and noble services.
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Behold, God hath made them Fathers vnto the people.
Behold, God hath made them Father's unto the people.
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So Micah called the young Leuite, Iudg. 17. 10. Dwell with me, and be a Father and a Priest vnto me.
So micah called the young Levite, Judges 17. 10. Dwell with me, and be a Father and a Priest unto me.
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And so the Danites call him after. And worthily is the name giuen to them; and with the name, the honour should be giuen also:
And so the Danites call him After. And worthily is the name given to them; and with the name, the honour should be given also:
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for they are instruments of Regeneration, as parents be of Generation;
for they Are Instruments of Regeneration, as Parents be of Generation;
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and as Chrysostome reasoneth, Parents beget their children vnto this life, but the Ministers of Christ beget them to life eternall:
and as Chrysostom reasoneth, Parents beget their children unto this life, but the Ministers of christ beget them to life Eternal:
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and parents cannot doe that for them, which Ministers may doe.
and Parents cannot do that for them, which Ministers may do.
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Parents may wash their bodily parts, but Ministers are instruments to wash their soules, when they baptize them.
Parents may wash their bodily parts, but Ministers Are Instruments to wash their Souls, when they baptise them.
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Parents feed them with meate that perisheth: but Ministers, their spirituall Fathers, feed them with that meat which endureth to euerlasting life,
Parents feed them with meat that Perishes: but Ministers, their spiritual Father's, feed them with that meat which Endureth to everlasting life,
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namely, with the Word of the Lord, & with the Body of the Lord.
namely, with the Word of the Lord, & with the Body of the Lord.
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Baptisme, which they administer, of old was called and accounted Ianua salutis: The gate of heauen:
Baptism, which they administer, of old was called and accounted Gate Salutis: The gate of heaven:
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in the old Saxon doctrine, The Wellspring of life: in the best times, The Lauer of Regeneration.
in the old Saxon Doctrine, The Wellspring of life: in the best times, The Laver of Regeneration.
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And it is written, Except a man be borne againe of water and of the Spirit, he cannot enter into the kingdome of God, Ioh. 3. 5. And elsewhere, Whosoeuer eateth not the flesh of the Lord,
And it is written, Except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God, John 3. 5. And elsewhere, Whosoever Eateth not the Flesh of the Lord,
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and doth not drinke his blood, hee shall dye eternally, Ioh. 6. 53. And these things, saith an ancient Father, cannot be receiued of the people, and does not drink his blood, he shall die eternally, John 6. 53. And these things, Says an ancient Father, cannot be received of the people,
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but per sacrosanctas manus sacerdotum: By the sacred hands of the Priests of the new Testament;
but per sacrosanctas manus Sacerdotum: By the sacred hands of the Priests of the new Testament;
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to others it pertaineth not to meddle with the dispensation of these holy and venerable mysteries:
to Others it pertaineth not to meddle with the Dispensation of these holy and venerable Mysteres:
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it were presumption in a Prince to administer either Sacrament:
it were presumption in a Prince to administer either Sacrament:
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to the Minister it pertaineth to blesse the bread, and cup of blessing, and from their hands the Lords people are to receiue the bread of life, and cup of saluation.
to the Minister it pertaineth to bless the bred, and cup of blessing, and from their hands the lords people Are to receive the bred of life, and cup of salvation.
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But to which of the Angels, saith that holy Father, said hee at any time,
But to which of the Angels, Says that holy Father, said he At any time,
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as hee hath said vnto his Ministers, Whatsoeuer ye bind on earth, shall be bound in heauen.
as he hath said unto his Ministers, Whatsoever you bind on earth, shall be bound in heaven.
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Whosoeuers sinnes yee remit, they shall be remitted? These things surpasse all the rest.Whosoevers Sins ye remit, they shall be remitted? These things surpass all the rest.
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Hence worthy Pastors of the Church, men of courage, vpon weighty occasion, haue been bold to excommunicate Emperours, as Ambrose excommunicated Theodosius; and Fabian excommunicated Philip.
Hence worthy Pastors of the Church, men of courage, upon weighty occasion, have been bold to excommunicate emperors, as Ambrose excommunicated Theodosius; and Fabian excommunicated Philip.
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And it is memorable, that Paulinus writeth, that when Ambrose denounced excommunication against a dissolute person, in the very instant, And it is memorable, that Paulinus Writeth, that when Ambrose denounced excommunication against a dissolute person, in the very instant,
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whilest he vsed the words, the man was suddenly taken and rent by the diuell.
whilst he used the words, the man was suddenly taken and rend by the Devil.
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Let these things be considered of aduisedly by such as haue hitherto been carried with the streame,
Let these things be considered of advisedly by such as have hitherto been carried with the stream,
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and haue rashly by words, or deeds, or both, shewed contempt of the Ministrie;
and have rashly by words, or Deeds, or both, showed contempt of the Ministry;
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and seeing what high and honourable offices and priuiledges the most high God hath appropriated vnto his seruants whom hee hath called to that function, let them reforme their former erroneous iudgement of them, and their carriage towards them:
and seeing what high and honourable Offices and privileges the most high God hath appropriated unto his Servants whom he hath called to that function, let them reform their former erroneous judgement of them, and their carriage towards them:
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and that the vulgar sort may be the better taught their dutie in this, let those in authoritie put a difference betweene those whom God hath so highly honoured,
and that the Vulgar sort may be the better taught their duty in this, let those in Authority put a difference between those whom God hath so highly honoured,
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and others which haue no such priuiledges giuen vnto them of the Lord.
and Others which have no such privileges given unto them of the Lord.
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It is notable that is written of Salomon, 1. Kings 2. when Abiathar the Priest had committed a crime worthy of death,
It is notable that is written of Solomon, 1. Kings 2. when Abiathar the Priest had committed a crime worthy of death,
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yet hee would not put him to death, but said vnto him, Get thee to Anathoth, vnto thine owne fields, &c. because thou barest the Arke of the Lord God, &c. He put Ioab to death, a great Counsellor of State,
yet he would not put him to death, but said unto him, Get thee to Anathoth, unto thine own fields, etc. Because thou barest the Ark of the Lord God, etc. He put Ioab to death, a great Counsellor of State,
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but spared the life of Abiathar, in reuerence of his Priesthod. A worthie example.
but spared the life of Abiathar, in Reverence of his Priesthood. A worthy Exampl.
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Thankes bee to God, we liue now vnder a religious King, who being learned in the Scriptures, is like-minded to Salomon this way,
Thanks be to God, we live now under a religious King, who being learned in the Scriptures, is like-minded to Solomon this Way,
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and like another Constantine, is exceedingly well-affected to the Church.
and like Another Constantine, is exceedingly Well-affected to the Church.
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Long since hee gaue instruction to his eldest sonne, to cherish none more than a godly Pastor,
Long since he gave instruction to his eldest son, to cherish none more than a godly Pastor,
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and to count it one of the fairest of his Titles, to be a louing nursing Father of the Church.
and to count it one of the Fairest of his Titles, to be a loving nursing Father of the Church.
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He hath since published his pleasure, to haue his Clergy well vsed;
He hath since published his pleasure, to have his Clergy well used;
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and knowing the power giuen vnto them of Christ, He hath aduised men to haue recourse vnto a discreete Church-man,
and knowing the power given unto them of christ, He hath advised men to have recourse unto a discreet Churchman,
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well reputed for good life, and to reueale his spirituall estate to him, &c. and he hath taken speciall notice of this ministeriall prerogatiue of blessing, which others little minde;
well reputed for good life, and to reveal his spiritual estate to him, etc. and he hath taken special notice of this ministerial prerogative of blessing, which Others little mind;
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and therefore he required a religious and zealous Diuine, of great note and place in our Church, to preach the Tuesday after the marriage of his only Daughter,
and Therefore he required a religious and zealous Divine, of great note and place in our Church, to preach the Tuesday After the marriage of his only Daughter,
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and solemnely to blesse the new married couple;
and solemnly to bless the new married couple;
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who performed it so worthily, and with his zeale so inflamed the zeale of the hearers, that it was no other like but his prayer went vp to heauen,
who performed it so worthily, and with his zeal so inflamed the zeal of the hearers, that it was no other like but his prayer went up to heaven,
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and the fruitfulnes of that Princely Lady hath since euidenced as much.
and the fruitfulness of that Princely Lady hath since evidenced as much.
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I haue heard also an honourable person say of Ministers, God blesse them by whom God blesseth vs. A worthy speech, arguing his obseruation of that speciall prerogatiue giuen of God vnto his Ministers, to blesse in his name. I have herd also an honourable person say of Ministers, God bless them by whom God Blesses us A worthy speech, arguing his observation of that special prerogative given of God unto his Ministers, to bless in his name.
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The time hath been, that Preachers haue been too disgracefully vsed by temporall Iudges in the face of the countrey:
The time hath been, that Preachers have been too disgracefully used by temporal Judges in the face of the country:
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but since his Maiesties comming to the Crowne, there hath been better respect had towards them:
but since his Majesties coming to the Crown, there hath been better respect had towards them:
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And a great Iudge of Assise professed it publikely, that he would assoone bind a man to his good behauiour for contempt of a Minister,
And a great Judge of Assize professed it publicly, that he would As soon bind a man to his good behaviour for contempt of a Minister,
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as for contempt of a Magistrate. Now, in Ecclesiasticall Courts, we haue reason to expect better regard than in the Temporall:
as for contempt of a Magistrate. Now, in Ecclesiastical Courts, we have reason to expect better regard than in the Temporal:
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for to that end those Courts and Consistories were granted at the first by Princes,
for to that end those Courts and Consistories were granted At the First by Princes,
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as it is confessed by one that is not onely in legibus doctus & peritus, but legum Doctor, because the Clergy were like to haue more indifferency before a Iudge of their owne learning,
as it is confessed by one that is not only in legibus doctus & Peritus, but Legume Doctor, Because the Clergy were like to have more indifferency before a Judge of their own learning,
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then before a Iudge of another profession; it being held, that Laici oppidò semper infesti sunt Clericis:
then before a Judge of Another profession; it being held, that Laici oppidò semper infesti sunt Clericis:
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Lay-men are seldome Clergy mens friends.
Laymen Are seldom Clergy men's Friends.
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And another reason of this, he saith, was, that Clerks suites & quarrels should not bee diuulged among the Lay people, to the discredit of their profession.
And Another reason of this, he Says, was, that Clerks suits & quarrels should not be divulged among the Lay people, to the discredit of their profession.
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Otherwise the said Author also sheweth, how much anciently the credit of the Clergy was tendred;
Otherwise the said Author also shows, how much anciently the credit of the Clergy was tendered;
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and he wisheth the like regard towards Ecclesiasticall men were still retained, both because it was reuerent,
and he wishes the like regard towards Ecclesiastical men were still retained, both Because it was reverent,
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and worthy the dignity of the Ministery, whose office he acknowledgeth to bee most honourable. Thus he, himselfe a Iudge in the Ecclesiasticall Courts, of great place.
and worthy the dignity of the Ministry, whose office he acknowledgeth to be most honourable. Thus he, himself a Judge in the Ecclesiastical Courts, of great place.
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That authority therefore is not rightly vsed, nor agreeable to the institution thereof, if in Ecclesiasticall Courts the Clergy haue not onely no iniuries and indignities offered vnto them;
That Authority Therefore is not rightly used, nor agreeable to the Institution thereof, if in Ecclesiastical Courts the Clergy have not only no injuries and indignities offered unto them;
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but if they haue not, in stead thereof, protection, and countenance, and encouragement in all good.
but if they have not, in stead thereof, protection, and countenance, and encouragement in all good.
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I take no delight in finding faults, specially with my superiours and betters; but yet I hate base adulation.
I take no delight in finding Faults, specially with my superiors and betters; but yet I hate base adulation.
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It is thought to bee not so well as it should bee, that so many aduantages are giuen vnto ill neighbours against their Ministers.
It is Thought to be not so well as it should be, that so many advantages Are given unto ill neighbours against their Ministers.
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It is good for the greatest to remember what Iesus Christ (before whom all must appeare to giue account) hath left in record concerning his Ministers:
It is good for the greatest to Remember what Iesus christ (before whom all must appear to give account) hath left in record Concerning his Ministers:
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He that despiseth you, despiseth me. He that despises you, despises me.
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I leaue the prosecuting of this further, and aduise all that would haue benefit by Ecclesiasticall benediction, to deserue the loue of those to whom that office belongeth iure diuino: for though we are to blesse all, I leave the prosecuting of this further, and advise all that would have benefit by Ecclesiastical benediction, to deserve the love of those to whom that office belongeth iure diuino: for though we Are to bless all,
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yet wee cannot blesse all with the like effect, or with the like affection. Not with like effect;
yet we cannot bless all with the like Effect, or with the like affection. Not with like Effect;
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for all are not the sonnes of peace: and those that are not, are vncapable of this blessing. Not with the like affection:
for all Are not the Sons of peace: and those that Are not, Are uncapable of this blessing. Not with the like affection:
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for in some wee haue more, in some lesse comfort.
for in Some we have more, in Some less Comfort.
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Wee cannot blesse all with the like affection as wee can blesse our friends, and such as are comfortable vnto vs, and instruments of our good. we cannot bless all with the like affection as we can bless our Friends, and such as Are comfortable unto us, and Instruments of our good.
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When Isaac had a desire to blesse his sonne Esau, he bids him first prouide him sauoury meate that wonld giue him content; When Isaac had a desire to bless his son Esau, he bids him First provide him savoury meat that would give him content;
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and hauing such brought vnto him by Iacob, when he had eate of the venison, and drunk wine, then he called, Now come neere me, and kisse me, my sonne:
and having such brought unto him by Iacob, when he had eat of the venison, and drunk wine, then he called, Now come near me, and kiss me, my son:
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God giue thee of the dew of heauen, &c. A thing very remarkable, that before the holy Patriarch vndertooke to blesse his sonne, hee first would haue sauoury meate prouided by him whom he meant to blesse;God give thee of the due of heaven, etc. A thing very remarkable, that before the holy Patriarch undertook to bless his son, he First would have savoury meat provided by him whom he meant to bless;
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and first he ate thereof, and dranke wine, to cheere vp his spirits, that so he might blesse him the more heartily and effectually:
and First he ate thereof, and drank wine, to cheer up his spirits, that so he might bless him the more heartily and effectually:
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for heauinesse, and griefe, and sorrow, and discontentment maketh a good man vnfit for the right performance of such duties.
for heaviness, and grief, and sorrow, and discontentment makes a good man unfit for the right performance of such duties.
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Therfore when Elisha was moued against King Iehoram, before he fell to prophesie, he called for a Musician to allay his anger. Therefore when Elisha was moved against King Jehoram, before he fell to prophesy, he called for a Musician to allay his anger.
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We may obserue also, that when Iacob blessed his sonnes, he blessed them not all alike: We may observe also, that when Iacob blessed his Sons, he blessed them not all alike:
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but blessings flowed most plentifully from him when hee came to Ioseph, because hee tooke most comfort in him of all the rest.
but blessings flowed most plentifully from him when he Come to Ioseph, Because he took most Comfort in him of all the rest.
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So the Ministers of the Gospell are most ready to blesse them, whom they haue most comfort from,
So the Ministers of the Gospel Are most ready to bless them, whom they have most Comfort from,
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as they in Luk. 7. were forward to speake to Christ for the Centurion, when he stood in need of helpe.
as they in Luk. 7. were forward to speak to christ for the Centurion, when he stood in need of help.
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Why? He loueth our nation, and hath built vs a Synagogue. Why? He loves our Nation, and hath built us a Synagogue.
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And Saint Paul prayed for all Christians, but not so as hee did for Onesiphorus his speciall good friend:
And Saint Paul prayed for all Christians, but not so as he did for Onesiphorus his special good friend:
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When he remembred him, 2. Tim. 1. 16. hee blessed him and his house, and doubled his blessing vpon him, The Lord giue mercy to the house of Onesiphorus, When he remembered him, 2. Tim. 1. 16. he blessed him and his house, and doubled his blessing upon him, The Lord give mercy to the house of Onesiphorus,
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for he oft refreshed me, and was not ashamed of my chaine. for he oft refreshed me, and was not ashamed of my chain.
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And againe, The Lordgrant vnto him, that he may finde mercy of the Lord in that day.
And again, The Lordgrant unto him, that he may find mercy of the Lord in that day.
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He prayed not so, Iwis, for Alexander the Copper-smith. He prayed not so, Iwis, for Alexander the Coppersmith.
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These Priests did not, could not at all times blesse the people so cheerfully and effectually as they did now.
These Priests did not, could not At all times bless the people so cheerfully and effectually as they did now.
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Now it is said, that Hezekiah spake comfortably vnto them, and encouraged them greatly. Now they found the Congregation tractable to good, and they had extraordinary comfort by them:
Now it is said, that Hezekiah spoke comfortably unto them, and encouraged them greatly. Now they found the Congregation tractable to good, and they had extraordinary Comfort by them:
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therefore now their zeale was vp, and they lifted vp their voices, and their hearty prayer for them ascended vp to heauen.
Therefore now their zeal was up, and they lifted up their voices, and their hearty prayer for them ascended up to heaven.
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Excellent therefore is the counsell of the Apostle, Heb. 13. 17. Obey them that haue the ouersight of you, which watch for your soules, that they may doe it with ioy, and not with griefe;
Excellent Therefore is the counsel of the Apostle, Hebrew 13. 17. Obey them that have the oversight of you, which watch for your Souls, that they may do it with joy, and not with grief;
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for that is vnprofitable for you. It maketh their blessing the more vnprofitable. Therefore let those which would bee blest by them effectually, looke they deserue their loue,for that is unprofitable for you. It makes their blessing the more unprofitable. Therefore let those which would be blessed by them effectually, look they deserve their love,
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and be farre from contempt of their persons, or calling, or doctrine. I should also vse a word of Exhortation to my brethren of the Ministery:
and be Far from contempt of their Persons, or calling, or Doctrine. I should also use a word of Exhortation to my brothers of the Ministry:
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the more holy and reuerent our Calling is, the more it concerneth vs to looke that wee walke worthy thereof,
the more holy and reverent our Calling is, the more it concerns us to look that we walk worthy thereof,
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and to beware lest wee dishonour it by our words or deeds. My brethren, it is not for vs to bee despisers of those which follow holinesse;
and to beware lest we dishonour it by our words or Deeds. My brothers, it is not for us to be despisers of those which follow holiness;
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for our doctrine teacheth vs, and all others, to bee holy; it is not for vs to be childish:
for our Doctrine Teaches us, and all Others, to be holy; it is not for us to be childish:
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for God hath called euen the youngest of vs, to bee Fathers in his Church, and made vs (as it were) Patriarchs, to blesse the Israel of God;
for God hath called even the youngest of us, to be Father's in his Church, and made us (as it were) Patriarchs, to bless the Israel of God;
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it is not for vs to be youthfull with the children of this world: for we are called Elders;
it is not for us to be youthful with the children of this world: for we Are called Elders;
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and therefore grauitie becommeth vs. That which is vanity in others, is double iniquitie in vs. The excellencie of our Ministeriall function aggrauateth our sinnes before God and men, according to that of S. Ierome; Malus sacerdos de sacerdotio suo crimē acquirit, non dignitatē:
and Therefore gravity becomes us That which is vanity in Others, is double iniquity in us The excellency of our Ministerial function Aggravateth our Sins before God and men, according to that of S. Jerome; Malus sacerdos de Sacerdotal Sue crimen acquirit, non dignitatē:
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If a Minister be bad, this aggrauateth his offence, because hee is a Minister:
If a Minister be bad, this Aggravateth his offence, Because he is a Minister:
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and his Ministry is no such grace to him, as he is a disgrace to his Ministrie.
and his Ministry is no such grace to him, as he is a disgrace to his Ministry.
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And obserue what commeth of it:
And observe what comes of it:
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Those that are scrupulous, care not for the iudgement of such as be scandalous about any poynt in controuersie.
Those that Are scrupulous, care not for the judgement of such as be scandalous about any point in controversy.
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Brownists thinke they haue iust cause to separate from our Church, where such guides are in place of better men.
Brownists think they have just cause to separate from our Church, where such guides Are in place of better men.
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The Iesuite and Seminarie Priest taketh aduantage thereby to depraue our Religion, and to breed in the simpler sort an ill opinion thereof:
The Iesuite and Seminary Priest Takes advantage thereby to deprave our Religion, and to breed in the simpler sort an ill opinion thereof:
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they name, Such are knowne to be of euill conuersation, and bid, Marke their liues.
they name, Such Are known to be of evil Conversation, and bid, Mark their lives.
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An vnhappy meaning Hee had, though he spake it pleasantly, who said of a vicious Priest, that he would not for any thing heare him say the Creed,
an unhappy meaning He had, though he spoke it pleasantly, who said of a vicious Priest, that he would not for any thing hear him say the Creed,
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lest it should make him call the Articles of his faith into question.
lest it should make him call the Articles of his faith into question.
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Certainly those of this sacred function, which are of vngodly conuersation, are an occasion of much mischiefe.
Certainly those of this sacred function, which Are of ungodly Conversation, Are an occasion of much mischief.
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Many haue no minde to haue their children baptized by such;
Many have no mind to have their children baptised by such;
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and it goeth against their stomakes to receiue the venerable Sacrament of Christ his Body & Blood from their foule hands:
and it Goes against their stomachs to receive the venerable Sacrament of christ his Body & Blood from their foul hands:
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and their blessings and prayers they regard little, because they see they regard wickednesse in their hearts:
and their blessings and Prayers they regard little, Because they see they regard wickedness in their hearts:
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and therefore they thinke the Lord will not heare them. Many also care not for their doctrine, because they say, and doe not. and Therefore they think the Lord will not hear them. Many also care not for their Doctrine, Because they say, and do not.
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I iustifie not all this in them, but rather thinke they are transported too farre in a preposterous zeale.
I justify not all this in them, but rather think they Are transported too Far in a preposterous zeal.
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For good food being brought vnto Elias ▪ he receiued it not only from an Angell, but also from a Rauen.
For good food being brought unto Elias ▪ he received it not only from an Angel, but also from a Raven.
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And Christ bid the people not only to heare him and his Apostles, but the Pharises also, And christ bid the people not only to hear him and his Apostles, but the Pharisees also,
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when they taught them that which was good, though they followed it not themselues.
when they taught them that which was good, though they followed it not themselves.
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Good water which passeth into a Garden thorow a channell of stone, doth the Garden good,
Good water which passes into a Garden thorough a channel of stone, does the Garden good,
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though it doe the channell none:
though it do the channel none:
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and so may the Word, and Water of Life cōueied by a bad instrument of a stony hart;
and so may the Word, and Water of Life conveyed by a bad Instrument of a stony heart;
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it may doe good to the Church of God, though it worke not vpon himselfe. And good seed sowne in good ground with foule hands, will fructisie:
it may do good to the Church of God, though it work not upon himself. And good seed sown in good ground with foul hands, will fructify:
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and so may the good Seed of Gods Word sowne by a Minister of impure conuersation.
and so may the good Seed of God's Word sown by a Minister of impure Conversation.
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One may be a bad man, and yet a good Seedesman both in the field and in the Church:
One may be a bad man, and yet a good Seedman both in the field and in the Church:
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yet woe be to them by whom the offence commeth;
yet woe be to them by whom the offence comes;
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woe to them which make the people to abhorre the offering of the Lord through their misdemeanour.
woe to them which make the people to abhor the offering of the Lord through their misdemeanour.
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Eli his sonnes smoked for this. Eli his Sons smoked for this.
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And to many which haue prophecied in his name, Christ will say in his iust displeasure, Away from me, ye workers of iniquitie.
And to many which have prophesied in his name, christ will say in his just displeasure, Away from me, you workers of iniquity.
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Therefore to conclude, the Lord giue vs all grace so to demeane our selues in our places, that his Name may be glorified by vs, his Church edified,
Therefore to conclude, the Lord give us all grace so to demean our selves in our places, that his Name may be glorified by us, his Church edified,
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and our reuerend Calling adorned, that our prayers may be accepted of the Lord, and our blessing of the people may, with this Priestly benediction, goe vp vnto his holy dwelling Place,
and our reverend Calling adorned, that our Prayers may be accepted of the Lord, and our blessing of the people may, with this Priestly benediction, go up unto his holy Dwelling Place,
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euen vnto heauen ▪ which he grant for his infinite mercies sake in Christ ▪ to whom, with the Father and the holy Ghost, be ascribed all praise and glorie now and for euer. Amen. FINIS.
even unto heaven ▪ which he grant for his infinite Mercies sake in christ ▪ to whom, with the Father and the holy Ghost, be ascribed all praise and glory now and for ever. Amen. FINIS.
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