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 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 , 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 , 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 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 law 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 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 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 , 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 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 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 Salomon , 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 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 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 . 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 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 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 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 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 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 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 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 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 ; 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 them reuerently & religiously . But whilest I speake thus in commendation 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 .