The Context. HEre is the happie ending of a good meeting. The mee­ting was, to celebrate the Passeouer the Sacrament of the Law: 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; 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, as the like was neuer [Page 2] done before since Salomons dayes: A diuiso regno non fuit celebrata tanta festiuitas iunctis cum Iehuda Israelitis: Neuer since the diuision of the Tribes, was there such a festiuall time so solemnely kept by Iudah and Israel together.

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: 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, and obtained a blessing from the Lord vpon them, and so dis­mist the Congregation.

The diuision. The words may be diuided into two parts: The first is concerning the Priests blessing vpon earth: the second touching the blessing of this blessing, from heauen. The first, in these words, Then the Priests the Leuites arose and blessed the people, and their voyce was heard. The second, in the words following; and their prayer came vp to his holy dwel­ling place, euen to heauen. The subdiui­sion. In the first part, euery word hath his weight, and there are sixe particu­lars obseruable therein. First, the time when this was done. Secondly, the agents by whom it was done. Thirdly, the preparation thereunto. Fourth­ly, the action it selfe. Fifthly, the obiect of the ac­tion. Sixthly and lastly, the manner of it.

The sense. First, for the time, Then: that is, Finito sacro, All the solemnitie of the sacrifice being finished, [...], seasonably and opportunely. In conclusion of that diuine seruice, when the people were to de­part, [Page 3] they were dismist with a blessing.

Secondly, for the agents or persons blessing, they were consecrate persons which had a calling to doe it: The Priests the Leuites blest.

What the Priests were. 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, 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 might alone enter into the Sanctum Sanctorum once a yeere, and was in his function a figure of Christ.

What the Le­uites. 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 Numb. 8. 7. 19.the Priests and the Leuites: 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. 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.

Thirdly, for the preparation, They arose. Sitting still was not a gesture reuerend enough for them to vse in publike prayer: kneeling downe would haue drowned their voyce and hindred the au­dience; 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, [Page 4] and so be the better vnderstood of the con­gregation.

Fourthly, for the action, it is said, They blest. To blesse, hath diuers significations in the Scripture. Psal. 103. 1. First, man is said to blesse God: then it signifieth to praise and giue thankes. Gen. 12. 2. What it is to blesse. Secondly, God is said to blesse man, and then it signifieth actually to conferre some good or other. 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, or to any creature in heauen or earth. Gen. 24. 12. Now thus a man blesseth either himselfe or others. To let passe the former, the blessing of others pertaineth either to all sorts in generall, or to some more specially. Blessing ordi­nary, by all sorts. To all sorts it belongeth, partly by the law of naturall affection: secondly, partly by the law of curtesie: thirdly, partly by the law of equitie: fourthly, partly by the law of cha­ritie.

1. By the law of naturall af­fection. Gen. 24. 60. First, by the law of naturall affection it pertai­neth to all sorts to blesse their friends and kinred: as the friends of Rebécca did, when she was to de­part from them, Thou art our sister, grow into thou­sand thousands, and let thy seede possesse the gates of their enemies, Genes. 24. 60. Thus children and all those that are not [...], without naturall affection, will vpon occasion often pray, God blesse their parents, and their brethren and sisters, and those which are neere vnto them in nature.

2. By the law of curtesie. Ruth. 2. 4. Secondly, by the law of curtesie it pertaineth to all sorts to blesse those which they meete, or [Page 5] passe by. 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. Psal. 129. 8.And Psal. 129. 8. the words of the Prophet shew, this was the ordinary pra­ctice of the people. Aug. in Psal. 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. And this was more in vse amongst the Iewes: Ne­mo transibat, saith he: None passed by and saw any at worke in the field, or vineyard, or the like, but they did so. Nay, Non licebat transire sine benedi­ctione: It was not lawfull for any to passe by, with­out this blessing salutation. It was against the law of courtesie to omit it.

3. By the lavv of equitie. 1. Sam. 25. 33. Thirdly, by the law of equitie it pertaineth to all sorts, in thankfulnes to their benefactors, 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; Ruth. 2. 20. 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; euery good hearer will pray God blesse that Preacher, by whom his soule is comforted; and euery thankfull poore man will pray God blesse his good master, and saue his life, by whom he is relieued. This is the recompence which the rich haue returned vnto them from the poore for their good workes and almes, namely, their bles­sing and prayers to God for them, the forerunner [Page 6] of a greater and better recompence from the Lord; for with such sacrifices God is pleased, Heb. 13. 16.

4 By the law of charity. Fourthly, by the law of charity it pertaineth to al sorts to blesse, euen their enemies, I meane their priuate enemies. 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; but if they be onely our personal enemies, Mat. 5. 44. Blesse them which curse you, saith our Sa­uiour, Mat. 5. 44.

Blesse, and curse not, saith Saint Paul, Rom. 12. 14. And this is not consilium, but praeceptum: not an Euangelicall counsell, but a morall precept bin­ding all Christians.

Thus by a foure-fold law it belongeth to all sorts to blesse: by the law of naturall affection, by the law of courtesie, by the law of equity, and by the law of Christian charity. Superiors to blesse.More specially it pertaineth to superiours, to blesse those vnder their charge. 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. Blessing Oeco­nomicall. 1. Chron. 16. 43. Domesticall is that, which is done in the behalfe of the whole household: as it is said, that Dauid returned to blesse his house, 1. Chronicles, 16. 43. Paternall.Paternall benediction is that which is done by the father to his children or childrens children. Gen. 27. 27.This the Patriarks did after a singular manner, hauing the spirit of prophecy, whereby they spake of things to come, as they were moued by the ho­ly [Page 7] Ghost. But other godly parents haue a speciall prerogatiue also in blessing their children: accor­ding to that of Siracides, Benedictio patris firmat domos filiorum: The blessing of the father esta­blisheth the houses of children, but the curse of the mother rooteth out foundations. There are fearefull stories recorded by good writers, of the woful consequence of the parents curse vpon the children. 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.

Now the blessing which belongeth to publike persons, is either Politicall or Ecclesiastical. Politicall.Poli­ticall, when it is done by the ciuill Magistrate, as it was by Ioshuah, when he called the Reubenits and the Gadites, and the halfe Tribe of Manasses, and commended them for their obedience, and sent them home with his blessing, as it is written, So Ioshua blessed them and sent them away, Iosh. 22. 6. Iosh. 22. 6.

Sacerdotall.The Ecclesiasticall blessing is that which ap­pertaineth to the publike Minister, and is of all other the most effectual and auaileable with God: & this is the blessing spoken of in the text, when it is said, The Priests the Leuites arose and blessed. 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: for what they were to pray for in the behalfe of the people, is set downe, Num. 6. 23. &c. Numb. 6. 23. The personall ob­iect, is the people, that is, all the people of Iudah and Israel assembled, to keepe the Holy Feast, [Page 8] the Priests blessed them all. Lastly, for the maner; it was with a lowd voice: they spake out when they blest them, praying feruently for them, and earnestly desiring the blessing of God vpon them all. This is signifyed by that, that it is said, Their voice was heard. Yet not the voice of the Priests only, but the voices of the people also: 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: not that the people vsed the same words which the Priests vsed. But they did that which was their part to do, and said Amen to the Priests blessing, and that alowd, from their hearts, wishing themselues so happy. 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; few say Amen, and speake out at the end of prayers. 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: Hier. in praefa. lib. 2. in Gal. and Saint Basil to the roring of the sea; such a roring and thundring noise there was made by the Priests and people at this benediction: Their voice was heard. After this manner was the bles­sing performed. And these are the circumstances obseruable in the first part of the Text. In the second: 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. For the first, the name now [Page 9] giuen vnto it, is prayer, which sheweth how the Priests blessed the people, not vainly and super­stitiously, by casting of holy water vpon them, or by crossing with their fingers, but by prayer and inuocation of the name of God for his blessing vp­on them. 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 Veluti officio internun­cij fungitur oratio pro nobis apud Deum: prayer doth the office of a messenger for vs vnto God. For the third, the place whither it went, hath two names giuen vnto it. First, his holy dwelling place, or as it is in the Hebrew, the habitation of his Holinesse; secondly, it is called Heauen. God his habi­tations, coha­bitations. For the first, it importeth not that God had, or hath need of any habitation, as a man hath, of a house to dwell in, or that any created place whatsoeuer can containe the transcendent Maiesty of the Creator.

It is confest by Salomon, that the heauens, and the heauen of heauens cannot containe him, 1. King. 8. 27. 1. Kings. 8. 27.But it hath pleased him of his abundant grace to condescend so farre, as to haue his cohabitations, where he hath decreed to dwell, and to conuerse more familiarly with his creatures, and to com­municate his goodnes vnto them.

Iohn 14. 2. Our Sauiour speaketh of his Fathers house, wherein there are many mansions, that is, his habi­tation, or rather cohabitation aboue, where he doth cohabit and familiarly conuerse with the Angels of light; and on earth he alwayes had his [Page 10] dwelling places; before the comming of Christ, he had a materiall Temple, called his house, where it pleased him to manifest his presence continu­ally; and in euery good heart he dwelleth by his holy Spirit.

Now according to the adiunct or appellation of holines, the Lord his dwelling place is holy, what euer habitation he hath had, or hath, it was, and is holy. The Temple erected for him by Salo ­mon, was holy: and he neuer dwelleth in any heart but that which is sanctifyed: But to which habitation of his holines did this prayer ascend, the other name putteth this out of doubt: for the place whither it went, is also called heauen.

Now heauen is a common name to diuers pla­ces and spaces. Three hea­uens. First, according to the Scriptures there is coelum elementare, the sublunary or ele­mentary heauen, where the winds blow, and the birds fly, and the clouds hang, and Comets and Meteors appeare; that is not the heauen heere spoken of; their prayer went vp higher then so. Secondly, there is coelum stellatum, the heauens a­boue, where the Sun, Moone and starres run their courses continually: neither is this the heauen heere meant; their prayer went higher then the starres. 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. Thither went this happy messenger, the prayer of the Priests. All this tendeth to set foorth the [Page 11] singular acceptance which this sacerdotall bene­diction had with God: it penetrated the clouds, and had speedy passage thorow all places, and pre­sent accesse vnto the King of glory. It had as hap­py successe▪ as Esther had, when she went to Assue­rus: Esther 5. 2. 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; for it drew a blessing from the Lord vpon his people.

But why is heauen called his holy habitation, and not rather his glorious habitation, it being so glorious a place as it is?

Heauen why called holy. I answere, it may as well, and aptly, and vpon as good reason be called his holy habitation, as his glorious habitation. First, because of all other his habitations, it is the most holy, the true Sanctum sanctorum, as holy as glorious. 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. Se­condly, how euer carnall men loue impurity, and hate holinesse, Leuit. 19. 2.Almighty God would haue vs to know that he is holy, and that it is his glory that he is so, 1. Pet. 1. 16.and maketh all places so where hee dwel­leth, and all persons whom he admitteth to dwell with him. 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 [Page 12] place: Knowing, that as many Mansions as there are prepared there, Heb. 12. 14. yet there is no place for any that is a despiser of holinesse, or of a defiled heart and conscience. So ye see, the Text being tho­rowly searched into and opened, there is a world of matter, 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: but breuitas semper grata, aliquando necessaria: 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. I must therefore passe ouer many things worthy the handling, and insist onely vp­on the principall, as the time will giue leaue.

It belongeth to Ministers to blesse the peo­ple. 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; and there is speciall power and vertue in the prayers and benedictions which proceede out of their mouthes. Here the people were blest. 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: but the Leuiticall Priests, Church-men, Ecclesiasticall persons, Masters of the assembly, that had the ma­naging of diuine affaires at such times.

But were the people euer the better for their blessing?

Yes, their prayer went vp to heauen; this was intended in their consecration and separation. [Page 13] The end of their conse­cration and separation. Deut. 10. 8. 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 ordi­nance of God for it. Numb. 6. 22. the Priests the sonnes of Aaron are called of God to this office, and appointed to the constant execution thereof; and a prescript forme is giuen vnto them for the purpose: 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: Fiue blessings to be desired for the people. and then fiue great blessings are speci­fied.

First, custody or protection.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, and preserue his Church and people from all euill.

Secondly, the sense of Gods loue. The second blessing mentioned, is the sense of Gods loue, in the next words, The Lord make his face to shine vpon thee. Alluding to the Sunne, which when it shineth, is sensible vnto vs.

Thirdly, mer­cie to their sinnes. 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, and see no iniquity in Iacob, nor transgression in Israel.

Fourthly, a plentifull manifestation of Gods loue. The fourth blessing, is a plentifull manifestation of the loue of God towards them, The Lord lift vp his countenance vpon thee.

Fiftly, peace. The last, but not the least, is peace: the conse­quent of the rest, and the very complement of all: And giue thee peace. Meaning not onely externall [Page 14] prosperity, but also that happy peace with God, which passeth all vnderstanding, which the world cannot giue. Loe, thus did the Lord appoint his Priests to blesse his people: 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. The Priests blessing more then a prayer. Clau. Scrip. Therefore it is to good purpose that Illyricus saith, that sa­cerdotall benediction is not a bare good prayer, but as it were a pledge and testimony of the fa­uour of God; and he speaketh further of it, as if it were of speciall power and efficacie to open heauen to those which are partakers thereof.

A three-fold difference be­tweene the Priests bles­sing & others. 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.

First, they had a speciall charge. First, they are expresly required to blesse the Lords people, they haue such a commission and charge giuen vnto them touching the same, as the like is not giuen to any other thorowout the whole Scripture; Speake vnto Aaron, and to his sonnes, &c.

Secondly, a speciall forme. Secondly, to them is giuen a prescript forme, and onely to them, and to no other. 1. Kings 8. 55. Pet. Mart. in locum. 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.

Thirdly, a spe­ciall promise. Thirdly, to their benediction a promise of the Lords blessing is annexed in such sort, as the like is not made to any other.

This three-fold difference there is betweene [Page 15] the Priestly benediction and others. The Priests, the publike Ministers of the Lord, had a speciall charge, a speciall forme, and a speciall promise. First, a speciall charge to doe it. Secondly, a spe­ciall forme how to doe it. Thirdly, a speciall pro­mise, if they doe it: they should not blesse in vaine, but the Lord, whose name they thrice inuocated in the blessing, as if it were with secret reference to the three persons now better knowne, the Fa­ther, the Sonne, and the holy Ghost, promised to confirme and ratifie their act, to the benefit of the people. The Priests pronouncing the blessing as they were appointed, he ingaged himselfe to doe according to their prayer, and to blesse them actu­ally and really.

Now this part of the Priests office was not cere­moniall, but morall, and of perpetuall vse: 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. Before the law, we read that Abraham and his company was blest, Gen. 14. 18. Gen. 14. 18. By whom? By a Priest, namely, by Melchizedech, called the Priest of the most high God: and the Patriarch paid Tithes to him that blest him. 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, ­Mark 10. 16. Luk 24. 50. 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 the Apostles vsually blessed the Churches of [Page 16] Christ which they taught, and from them we haue receiued that forme of Euangelicall benediction, The Euange­licall blessing. vsed in all Churches by the publike Ministers: 2. Cor. 13. 14. 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. Which differeth from the former in words more than in substance. 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, and all the three per­sons distinctly: therefore wee vse this rather than the other.

But it may be said, Is there any commande­ment giuen to the Ministers of the Gospell to blesse? I answere, when Christ sent Preachers a­broad into the Cities whither he would come, he appoynted them to blesse the places where they came, and shewed them how to doe it: Luk. 10. 5. Luk. 10. 5. Into whatsoeuer house (saith he) yee enter, first say, Peace be to this house. Ther's a briefe forme of bles­sing appoynted vnto them to vse. 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; that is, that blessing which you prayed for, shall be vpon that house: but, if not, it shall turne to you againe: you shall be the better for it, but it shall take no effect for their good. Whereby we see, that as it pertained to the Priests vnder the Law to blesse the people, so it likewise belongeth to the Ministers of the Gospell: and as the Priest­ly benediction of old was not meerely verball, but effectuall; so to the blessing pronounced by the [Page 17] Ministers of Christ, a promise of like efficacie is annexed. And this may serue for confirmation of the poynt propounded, and for information of the iudgement. I come now to the speciall infe­rences hence, tending to the reformation of pra­ctice, not answerable hereunto.

Now the vse concerneth either all hearers in generall, or Ministers themselues in speciall. First, al hearers, of what ranke or sort soeuer, are taught hence to make more account of the prayers of Mi­nisters, and the better to respect their persons. Ministers prayers to be preferd before others.First, their prayers are to be preferred before the prayers of others, especially publike prayer per­formed by them, and of publike prayers, their blessing prayer particularly: for it is said in the Text, their prayer came vp to heauen, that is, the prayer of the Priests, and the prayer spoken of was publike prayer; and it is meant of the prayer wherewith the Priests blessed the people. For the first, it is true that the prayer of the righteous is ac­ceptable, Prou. 15. 8.as it is Prou. 15. 8. euen of any righteous man: but if a righteous Prophet or publike Mi­nister may be had, it is so much the better. When Abimelech was punisht for taking Sarah, it was Abrahams prayer that must doe him good, because he was a Prophet, Gen. 20. 7. Gen. 20. 7. And S. Iames for this cause would not haue the sicke man to content himselfe with his owne prayers only, but to desire the Ministers helpe, Iam. 5. 14. The sicke to send for Mi­nisters to pray for them. Iames 5. 14.He saith indeed, Is any man afflicted? Let him pray. Euery one is to pray for himselfe, but that is not all that he is to doe. Is any sicke among you? Let him call for [Page 18] the Elders of the Church, and let them pray for him. Is any sicke, be he what he will be, if he be neuer so good, let him not trust to his owne prayers, if he may haue further helpe. 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, and let them pray for him, and it is promised that there shall be speciall fruite of their prayers. The sicke shal be raised vp, and if he haue committed sinnes, they shall be forgiuen him.

But it may be obiected: We doe not alwaies see this fruite of Ministers prayers: many times the sicke that haue their prayers, are little the bet­ter for them.

A difference of Ministers, and of their pray­ing. I answere, it may well be so: because there is a great difference of Churchmen, and a great dif­ference of those which haue their prayers. First, all Churchmen are not alike, some are righteous, and some vnrighteous: some pray in faith, others haue not that grace. 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. A difference amongst those that are pray­ed for.Secondly, all afflicted and sicke persons are not alike. First, against some, almightie God is growne to such displeasure, that he will heare no man for them: As he said, Though Moses and Samuel stood before me, yet my minde could not be towards this people: cast them out of my sight, and let them go foorth, Iere. 15. 1. Jere. 15. 1. And elsewhere, Though these three men were in it, Noah, Daniel and Iob, as I liue, saith the [Page 19] Lord God, they should deliuer but their owne soules by their righteousnes, Ezech. 14. 14, 16, 18, 20. Ezech. 14. 14.

Secondly, that place before named, Luk. 10. 5. Luk. 10 5. may giue satisfaction touching this matter, where promise of blessing to the Ministers prayer for o­thers is but conditionall; If they be the sonnes of peace, it shall doe them good, not else; if they be contemners of our office and ministerie, as many be, they are not qualified and prepared for grace: they shall haue no benefit by our prayers. But for the sonnes of peace, which humble themselues, and vnfainedly loue the Lords messengers, and reuerence their doctrine, and desire their prayers, God will heare his faithfull seruants: Such shall be the better for the prayers of Gods Ministers, which they make for them vnto the Lord in their sicknesse. 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, before the prayers of any other whatsoeuer. But as their priuate prayers are spe­cially to be desired, so publike prayer performed by them, is to be preferd before priuate. Publike pray­er to be pre­ferd before priuate. Such was the prayer spoken of in the Text, and it went vp to heauen. The distance of heauen and earth, the cloudes and celestiall bodies betweene them, the infirmities of them that prayed could not hinder, but it pierced thorow all, and had speedie accesse vnto God, and gracious acceptance with him. When many ioyne together with one ac­cord, it is pleasing to God, and most auailable with him, when there is a consort of hearts and [Page 20] 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. So it is appoynted, Ioel. 2. 16. Ioel. 2. 16. Gather the people. It is not enough for euery family apart to pray, but all families must assemble together and pray, and the prayer must proceed from the Priests lips: Let the Priests, the Ministers of the Lord, say, Spare thy people, O Lord: then will the Lord heare and shew mer­cie. Is there any man then in loue with his owne priuate deuotion, and thinketh that sufficient, 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 hee certainly wrongeth his owne soule, neglecting that which would be most profitable for him. Chrysost. de Dei natura. Hom. 3. Non aequè exo­ras (saith Chrysostome) dum solus Dominum obsecras, atque cum fratribus tuis: Thou doest not so soone obtaine thy desire when thou prayest alone, as when thou prayest with thy brethren. And againe, Chrysost. on Thess. 2. Hom. 4.That which thou canst not obtaine, when thou prayest alone by thy selfe, thou shalt receiue when thou prayest with a multitude. 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.

I answere, Indeed, to conceiue prayer, is an ex­cellent gift, and by no meanes to be despised, if it [Page 21] be not rashly vndertaken by those which haue no grace to performe it in due sort; but I make no question but that a man may pray also as acceptably vnto God in a set forme, Prayer in a set forme defen­ded. and so may publike prai­ers as well as priuate be made also, as the Church hath euer practised: 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, yet wee must al­ter the words and manner of asking.

Not to presse the example of our Sauiour Christ himselfe, who had a better gift in prayer then all the Separatists in the world, and could haue varyed better then them all; yet when hee had the same suit vnto God, vsed the same words diuers times, Mat. 26. 44. Father, if it be possible, let this cup passe from me. 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, Luk. 11. 1.who vpon their request gaue them a forme: as al­so Iohns Disciples were taught by their master. Proued from the Text.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: for heere the Priests blessed the peo­ple according to the set forme giuen vnto them: No iudicious Writer maketh doubt of this: and it was a prayer which they vsed when they blest them: so it is called in the Text: and it was as publike as any prayer; 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; [Page 22] to shew the singular acceptance it had with God. Wherfore let no man depraue our Church for this, because we vse set praiers in the Congrega­tion; 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: Our Church alloweth Mi­nisters to vse conceiued prayer. and in our Church as ordinarily we are appointed to vse common supplications: so vpon extraordinary occasions, the Preacher hath liberty to inlarge, and to vse the best gift he hath, 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: for pleasing vnto him are the publike prayers of the Church, whether extraordinary, or ordinary. So long as the prayers be good and holy for the mat­ter, whether they be conceiued in a set forme, or voluntary, we are to make good account of them, and vse thē reuerently & religiously. But whilest I speake thus in cōmendation of publike prayer, I am far from falling into the other extreme, as some haue done, who are all for common prayer, and care little for preaching. Preaching not to be despised. 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: 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.

And this hath euer bin the ordinary meanes of [Page 23] conuerting soules: and therefore of necessary vse at all times, and so in these times wherein iniqui­ty aboundeth; though there be an external profes­sion of the true Christian faith, necessary it is for those that are already the people of God. Preaching ne­cessary for the conuerted. 1. Cor. 14. 4, 5, 6, 22. Prophe­cying, saith the Apostle, is for them that beleeue. And of old the Priests office was not only to pray, but to teach: and it is said of the Leuiticall Priests, For Israel. Deut. 33. 10. Deut. 33. 10. They shall teach Iacob thy iudgements, and Israel thy law. Presupposing that the Israelites themselues would alwaies need teaching. Non mi­nor est virtus, quàm quaerere partatueri. Preaching is necessary to the preseruation of those which are brought to the knowledge of the Truth, and to make them grow in grace. Therefore saith the Apostle Peter vnto the Christians of his time, 1. Pet. 2. 2. As newborne babes, desire the sincere milke of the Word, that same [...] that fraudlesse milke, that ye may grow thereby, 1. Pet. 2. 2. The Word read, I confesse, is of good vse and profitable, but preaching is necessary to make it so: Preaching ne­cessary to pro­fitable rea­ding. 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, yet he confessed his owne disability, and said, Acts 8. 31. How can I vnderstand, without a guide?

Necessary it is also to the due performance of other parts of Gods seruice; as, to the more wor­thy receiuing of the holy Sacrament. To worthy receiuing. 1. Cor. 11. Without the helpe of a Preacher, or Catechizer, the com­mon sort goe to the Lords Table without prepa­ration, not discerning the Lords body, nor know­ing [Page 24] the end and right vse of the sacred mysteries, but by a good Preachers labour, Communicants are better taught, and come better prepared to that holy Seruice, and doe it more vnderstan­dingly & comfortably. What should I say more? To good pray­ing.To good praying, good preaching is necessary. As poore people cannot vnderstand the Scripture without a guide, nor vnderstand the mysterie of the Sacrament without a guide: so they are as ig­norant in prayer also: the Lords Prayer they say often, but vnderstand not; and ignorantly they vse other prayers, not knowing what they say: sometimes they pray for that they hate; as those that pray that the rest of their life may be pure and holy, when as in heart they desire no such change in themselues, but hate purity and holi­nesse, and despise all that follow it: and those that are no prayers, they vse for prayers, thinking them to be so: not onely children, but olde men thinke they pray, and pray well, when they say the Creed and ten Commandements.

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, but to goe forth to heare a Sermon. They dare ride abroad about their worldly busi­nesses, as often as they list; 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, though they haue none at home, as they would make men beleeue for feare of Apparitors and Churchwar­dens. [Page 25] 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, now established by authority, held, and would haue the people taught the necessity of hearing the Word of God: for they haue appoin­ted prayers to be vsed, that the Lord would giue Ministers grace to preach diligently, & it is giuen in charge to the sureties at Baptisme, Those of yeeres to bee called vpon to heare sermons by the ordi­nance of the Church. that when the baptized come to yeeres, they call vpon them to heare Sermons, not thinking it sufficient for them to heare Seruice onely. 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; 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, 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, because the fruit thereof extendeth it selfe, not onely to the time spent in this transitory world, 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: and these I am sure were no Puritans; for they haue written against Puri­tans, and therefore there can be no such excepti­on taken.

Certainely the doctrine of our Church is, and euer hath beene, for the necessity and vtility of [Page 26] preaching and hearing of the Word of God, and herein it is consonant vnto the Scriptures, and to the doctrine of all Orthodoxe Churches: Esay 2. 3. 2. Tim. 4. 2. 1. Pet. 2. 2. and the contrary tendeth to the dishonour of the most fa­mous Diuines, Pastors and Prelates of our owne Church, and of other Churches of Christ, which now rest from their labours: 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, 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, but a house of preaching also: The Temple a house of prea­ching, as well as of prayer. Matth. 26. 55. for hee saith, I sate daily teaching in the Temple. Therefore let comparisons betweene praying and preaching be forborne: they are both the holy ordinances of God, of necessary vse for all the Lords people. 1. Thess. 5. 17. Pray continually, as the Apostle saith (meaning it of secret eiaculations of the heart, not of publike prayer.) Pray also in your families. 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, and make vse of them reuerently, lest while ye come to worship God, ye take his name in vaine; but withall remember the other admonition of the Apostle, Despise not pro­phecying. Let not a pretended zeale for more praying, iustle out preaching: for this is also the ordinance of God as well as prayer; of as great [Page 27] necessity for the people; without which, prayer and all parts of Gods seruice and worship will be the worse performed. I say no more; but to mag­nifie preaching with contempt of prayer, is into­lerable; and to extoll praying with contempt of preaching, is abominable.

And thus much concerning publike prayer, and of the account that wee are to make of it, being performed by a Minister.

Great regard to be had to the blessing pronounced by the Mini­ster. More particularly, there is speciall regard to be yeelded to the blessing, prayer or benediction vsed by the Pastor or Preacher in the Congregation. It is a disorderly custome in many Churches, that a number will be gone, before the Euangelicall blessing be pronounced. Ignorant people! they vnderstand not the way of the Lord, and what the Lord hath ordained for their good. Almighty God promised to blesse the children of Israel. But how? In that order which himselfe appointed; they being first blest by the Priests. So now, through the blessing of his Ministers, he will con­uay a blessing to his people. Leuit. 9. [...]2. As therefore the Mi­nister of Christ is reuerently to lift vp his hand ouer the heads of the people, and with all religi­ous and holy affection to blesse them in the name of the Father, and of the Sonne, and of the holy Ghost: so the people are to wait for this blessing; and when it is pronounced, attentiuely to marke it, and reioyce in it, and in the end deuoutly to say Amen vnto it; that so they may depart home comfortably with the blessing of the Church and of the Lord. And hitherto of the account to be [Page 28] made of Ministers prayers, and specially of the publike prayers and blessings performed by them. All sorts are also hence taught, to haue due regard vnto their persons and Calling for this respect: for their office is honourable and reuerend: to them it belongeth to blesse, and by them God will blesse those whom hee will blesse. And what saith the Apostle? The lesse is blessed of the greater, Heb. 7. 7. Pendebat ex be­nedictionibus magna ex parte Saserdotij dig­nitas, &c. Gualt. in Mal. 2 Heb 7. 7.

All offices ap­pointed of God to his Ministers, honorable.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 to shew vnto them the way of life: 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 Can. 12. Necessa­rium vitae viaticum: The necessary prouision for the soule in her iourney to another world. To them it pertaineth to pray▪ for the people, and to make atonement for them, that they may be re­conciled vnto God. To them is giuen the keyes of the Kingdome of heauen, and power to binde and loose, and to remit sinnes, [...] & declara­tiuè. Which of all these is base and vnseemely for men of worth to doe? Which of them is not high and holy?

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: for God hath high­ly honoured those of this function, and they are separated to great and noble seruices. Behold, God hath made them Fathers vnto the people. So [Page 29] Micah called the young Leuite, Iudg. 17. 10. Iudg. 17. 10. and 18. 19. Dwell with me, and be a Father and a Priest vnto me. 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: for they are in­struments of Regeneration, as parents be of Ge­neration; and as Chrysostome reasoneth, Chrysost. de Sa­cerd. Parents beget their children vnto this life, but the Mini­sters of Christ beget them to life eternall: and parents cannot doe that for them, which Mini­sters may doe. Parents may wash their bodily parts, but Ministers are instruments to wash their soules, when they baptize them. Parents feed them with meate that perisheth: but Ministers, their spirituall Fathers, feed them with that meat which endureth to euerlasting life, namely, with the Word of the Lord, & with the Body of the Lord.

Baptisme, which they administer, of old was called and accounted Ianua salutis: Saluian. dies (que) auaritiam, lib. 1. pag. 61. Chrysost. in Mat. Hom. 13. The gate of heauen: in the old Saxon doctrine, The Well­spring of life: in the best times, The Lauer of Re­generation. And it is written, Titus 3. 5. Except a man be borne againe of water and of the Spirit, he cannot en­ter into the kingdome of God, Ioh. 3. 5. Ioh. 3. 5. And else­where, Whosoeuer eateth not the flesh of the Lord, and doth not drinke his blood, hee shall dye eternally, Ioh. 6. 53. Ioh. 6. 53. And these things, saith an ancient Fa­ther, cannot be receiued of the people, but per sa­crosanctas manus sacerdotum: By the sacred hands of the Priests of the new Testament; to others it pertaineth not to meddle with the dispensation of these holy and venerable mysteries: it were pre­sumption [Page 30] in a Prince to administer either Sacra­ment: to the Minister it pertaineth to blesse the bread, and cup of blessing, 1. Cor. 10. 16. and from their hands the Lords people are to receiue the bread of life, and cup of saluation. But to which of the Angels, saith that holy Father, said hee at any time, as hee hath said vnto his Ministers, Matth. 18. 1 [...]. Ioh. 20. 23. Whatsoeuer ye bind on earth, shall be bound in heauen. Whosoeuers sinnes yee remit, they shall be remitted? These things surpasse all the rest. Hence worthy Pastors of the Church, men of courage, vpon weighty occasion, haue been bold to excommunicate Emperours, Theod. lib. 5. cap. 24. Euseb. lib. 6. cap. 34. as Ambrose ex­communicated Theodosius; and Fabian excom­municated Philip.

Emperours ex­communicated by Ministers. Paulinus in vita Ambrosij.And it is memorable, that Paulinus writeth, that when Ambrose denounced excommunication a­gainst a dissolute person, in the very instant, whi­lest he vsed the words, the man was suddenly ta­ken and rent by the diuell. Let these things be considered of aduisedly by such as haue hitherto been carried with the streame, and haue rashly by words, or deeds, or both, shewed contempt of the Ministrie; 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 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 others which haue no such priuiledges giuen vn­to [Page 31] them of the Lord. It is notable that is written of Salomon, 1. Kings 2. 1. Kings 2. 26. when Abiathar the Priest had committed a crime worthy of death, 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, but spared the life of Abiathar, in reuerence of his Priesthod. A worthie example. Thankes bee to God, we liue now vnder a religious King, who be­ing learned in the Scriptures, is like-minded to Salomon this way, and like another Constantine, is exceedingly well-affected to the Church. Long since hee gaue instruction to his eldest sonne, to [...].cherish none more than a godly Pastor, and to count it one of the fairest of his Titles, to be a lo­uing nursing Father of the Church. He hath since published his pleasure, to haue his Clergy well v­sed; and knowing the power giuen vnto them of Christ, The King vpon the Lords Prayer. He hath aduised men to haue recourse vn­to a discreete Church-man, 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; and therefore he required a religious and zealous Diuine, Doctor King, Bishop of London. of great note and place in our Church, to preach the Tuesday after the marriage of his only Daughter, and solemnely to blesse the new married couple; 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, and the fruitfulnes of that [Page 32] Princely Lady hath since euidenced as much. Ʋitis Palatina.

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. The time hath been, that Preachers haue been too disgracefully vsed by temporall Iudges in the face of the coun­trey: but since his Maiesties comming to the Crowne, there hath been better respect had to­wards them: 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, as for contempt of a Magistrate.

Now, in Ecclesiasticall Courts, we haue reason to expect better regard than in the Temporall: for to that end those Courts and Consistories were granted at the first by Princes, as it is confes­sed by one that is not onely in legibus doctus & pe­ritus, but legum Doctor, Courts Eccle­siasticall why ordained. because the Clergy were like to haue more indifferency before a Iudge of their owne learning, then before a Iudge of ano­ther profession; A view of the Ciuill and Ec­clesiasticall Law. p. 105. it being held, that Laici oppidò semper infesti sunt Clericis: Lay-men are seldome Clergy mens friends. 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. Otherwise the said Author also sheweth, how much anciently the credit of the Clergy was tendred; and he wisheth the like regard towards Ecclesiasticall men were still retained, both because it was reuerent, and [Page 33] 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. 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; but if they haue not, in stead thereof, protection, and countenance, and encouragement in all good.

I take no delight in finding faults, specially with my superiours and betters; but yet I hate base adulation. 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 good for the greatest to remem­ber what Iesus Christ (before whom all must ap­peare to giue account) hath left in record concer­ning his Ministers: He that despiseth you, despiseth me. Luk. 10. 16.

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, yet wee cannot blesse all with the like effect, or with the like affection. Not with like effect; for all are not the sonnes of peace: and those that are not, are vncapable of this blessing. Not with the like affection: for in some wee haue more, in some lesse comfort. All not blest with the like affection. Wee cannot blesse all with the like affection as wee can blesse our friends, and such as are comfortable vnto vs, and [Page 34] instruments of our good. Gen. 27. 3. 4. When Isaac had a de­sire to blesse his sonne Esau, he bids him first pro­uide him sauoury meate that wonld giue him content; and hauing such brought vnto him by Iacob, when he had eate of the venison, and drunk wine, then he called, Vers. 27. Now come neere me, and kisse me, my sonne: 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; and first he ate thereof, and dranke wine, to cheere vp his spirits, that so he might blesse him the more heartily and effectual­ly: for heauinesse, and griefe, and sorrow, and dis­contentment maketh a good man vnfit for the right performance of such duties. 1. King. 3. 15. Therfore when Elisha was moued against King Iehoram, before he fell to prophesie, he called for a Musician to allay his anger.

Gen. 44. 22 We may obserue also, that when Iacob blessed his sonnes, he blessed them not all alike: but bles­sings flowed most plentifully from him when hee came to Ioseph, because hee tooke most comfort in him of all the rest. So the Ministers of the Gos­pell are most ready to blesse them, whom they haue most comfort from, as they in Luk. 7. were forward to speake to Christ for the Centurion, when he stood in need of helpe. Luk. 7. 4, 5. Why? He loueth our nation, and hath built vs a Synagogue. And Saint Paul prayed for all Christians, but not so as hee did for Onesiphorus his speciall good friend: 2. Tim. 1. 16. When he remembred him, 2. Tim. 1. 16. hee bles­sed [Page 35] him and his house, and doubled his blessing vpon him, The Lord giue mercy to the house of O­nesiphorus, for he oft refreshed me, and was not asha­med of my chaine. And againe, The Lordgrant vnto him, that he may finde mercy of the Lord in that day. 2. Tim. 4. 14. He prayed not so, Iwis, for Alexander the Cop­per-smith. These Priests did not, could not at all times blesse the people so cheerfully and effectual­ly as they did now. 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: therefore now their zeale was vp, and they lifted vp their voices, and their hear­ty prayer for them ascended vp to heauen. Excel­lent therefore is the counsell of the Apostle, Heb. 13. 17. 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; 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, 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: the more holy and re­uerent our Calling is, the more it concerneth vs to looke that wee walke worthy thereof, 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; for our do­ctrine teacheth vs, and all others, to bee holy; [Page 36] it is not for vs to be childish: 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; it is not for vs to be youthfull with the children of this world: for we are called Elders; and therefore grauitie becom­meth vs. Nugae, nugae sunt, in ore sa­cerdotio blasphe­miae, B [...]r. 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: If a Minister be bad, this aggrauateth his offence, because hee is a Minister: and his Ministry is no such grace to him, as he is a disgrace to his Mini­strie. And obserue what commeth of it: Those that are scrupulous, care not for the iudgement of such as be scandalous about any poynt in con­trouersie.

Brownists thinke they haue iust cause to sepa­rate from our Church, where such guides are in place of better men. The Iesuite and Seminarie Priest taketh aduantage thereby to depraue our Religion, and to breed in the simpler sort an ill opinion thereof: they name, Such are knowne to be of euill conuersation, and bid, Marke their liues. An vnhappy meaning Sir Thomas More. 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, lest it should make him call the Articles of his faith into question. Certainly those of this sacred function, which are of vngodly conuersa­tion, are an occasion of much mischiefe.

[Page 29] Many haue no minde to haue their children baptized by such; and it goeth against their sto­makes to receiue the venerable Sacrament of Christ his Body & Blood from their foule hands: and their blessings and prayers they regard little, because they see they regard wickednesse in their hearts: Psal. 66. 18. and therefore they thinke the Lord will not heare them. Many also care not for their do­ctrine, because they say, and doe not. I iustifie not all this in them, but rather thinke they are trans­ported too farre in a preposterous zeale. For good food being brought vnto Elias▪ 1. Kings 17. 6. he receiued it not only from an Angell, but also from a Rauen. Matth. 2 [...]. 3. And Christ bid the people not only to heare him and his Apostles, but the Pharises also, when they taught them that which was good, though they followed it not themselues. Good water which passeth into a Garden thorow a channell of stone, doth the Garden good, though it doe the chan­nell none: and so may the Word, and Water of Life cōueied by a bad instrument of a stony hart; 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: and so may the good Seed of Gods Word sowne by a Minister of impure conuersation. One may be a bad man, and yet a good Seedesman both in the field and in the Church: yet woe be to them by whom the offence commeth; woe to them which make the people to abhorre the offering of the Lord through their misdemeanour. 1. Sam. 4. 11. Eli his sonnes smoked for this. And to many which haue [Page] prophecied in his name, Christ will say in his iust displeasure, Matth. 7. 23. Away from me, ye workers of iniqui­tie.

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, 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, 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.