Euchologia: or, The doctrine of practical praying.: By the Right Reverend Father in God, John Prideaux, late Bishop of Worcester. Being a legacy left to his daughters in private, directing them to such manifold uses of our Common Prayer Book. As may satisfie upon all occasions, without looking after new lights from extemporal flashes.

CHAP. III Of Blessings, and occasional Saluta∣tions.

BLessings may be di∣versly understood. All Gods favours to us, and our returning thanks to him, are indifferently cal∣led Blessings; of which more hereafter.

Here Blessings are to be reckoned for such good turnes, returnes, and wishes as usually we receive from one another. So Melchize∣deck

blessed Abraham, Blessed be Abraham of the Most High God, possessour of heaven and eath, and blessed be the Most High God, * 1.1 which hath deli∣vered thine enemies into thine hand. Where Abraham is pronounced happy through Gods favor, and God is praised and glorified for thus favouring Abraham.

The Emulation and plot∣ting between Esau and Jacob for their Fathers Blessing, is an Argument that Parents Blessings were then of some esteem, which now (with many) are reckoned scarce worth the asking. Esau (not much noted for piety) how tenderly did he take it that his brother had prevented him? and passionately with tears urge his father to bless

him in the like kind? Hast thou not reserved a blessing for me? * 1.2 Hast thou but one blessing? Blesse me, even me also, my father. So sensible he shewes himself of so great a losse, and vowes revenge on his brother for thus sup∣planting him.

Jacob would not let go the Angel without a Blessing, * 1.3 though he got it with an halting ever after; to shew, that the blessings of this life are accompanied with infir∣mitie, * 1.4 as Saint Pauls rapture into the third heaven was with a thorne in the flesh, to keep him from boasting; which our gifted age so much triumpheth in.

In stead of the patterns of the Old Testament, we have Precept in the New, and that

from him in whom al the Na∣ons of the earth are blessed. I say unto you, * 1.5 Love your ene∣mies, blesse them that curse you, do good to them that hate you, pray for them that despiteful∣ly use you and persecute you. And when little caildren were brought unto him, * 1.6 he took them in his armes, and laid his hands on them, and blessed them.

Saint Peter leads us along in the same blessed path; for after he had fully shewne the mutual duties of Hus∣bands and Wives one to∣wards another, * 1.7 Finally be ye all of one mind (saith he) ha∣ving compassion one of ano∣ther. Love as brethren, be pitiful, be courteous, not ren∣dring evil for evil, or railing for railing; but contrari∣wise,

Blessing, knowing that ye are thereunto called, that yee should inherit a Bles∣sing.

And do we not read, that as Aaron was commanded to blesse the children of Israel in this wise, * 1.8 The Lord blesse thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee, the Lord lift up his counte∣nance upon thee, and give thee peace. So the Apostles bles∣sing, (which we have in our Leiturgy) [The Grace of our Lord Jesus Christ, * 1.9 and the love of God, and the fellow∣ship of the Holy Ghost be with us all evermore,] is acknow∣ledged to be his usual Salu∣tation under his own hand, and is one of the chiefest Ar∣guments for confirming the

Doctrine of the blessed Tri∣nity, and praying to the Holy Ghost; which by Novellists in their Liberty of Prophesie, is in these dayes a∣gain opposed. In which it is strange also, that a gene∣ration is found amongst us, that scruple at childrens ask∣ing blessing from their pa∣rents. Are they afraid they should shew themselves to be too dutiful? Or surfeit upon blessings? Or must no blessing be held effectual that comes not from their mouthes?

This Doctrine may bee entertained by itching ears, * 1.10 and silly women, but you (my Daughters) shal do better to follow the tracts of your pious predecessors, according to the example of good king

David, who after an eminent celebration of Gods publick Worship with his Subjects, returned (saith the Text) to blesse his house. * 1.11 In your houses therefore let such care be taken, * 1.12 that cursing, or swearing, or lying, or filthy, or foolish talking, or jesting, which are not convenient, be not heard, or pass unrepro∣ved amongst your children or servants. Let them not offer to eat or drink without Grace before Meat and after it. It is a piece of Judas character, fore-prophesied long by the Psalmist, His delight was in cursing, * 1.13 and it shall happen unto him, he lo∣ved not blessing, therefore it shall be far from him. Our Saviors last parting from his Disciples is thus described,

He lift up his hands and blessed them; and it came to passe, * 1.14 while he blessed them, he was parted from them, and carried up into heaven. From whence when he returnes to judge∣ment, O how much it stands us upon to be found with the Blessed at his right hand, * 1.15 to inherit eternal Blessedness! And what are Christian Sa∣lutations but Blessings, whereby we expresse the un∣feigned good will we bear to all Gods children? * 1.16 King Toi sends Prince Joram his son to salute David, and to blesse him. * 1.17 King Saul goes to meet Samuel to salute him (saith the Text); the Margin noteth, to blesse him. And this must not be performed only to great ones, or those of our acquaintance: For if

you salute your brethren on∣ly (saith our Saviour) what do yee more then others? Do not the Publicans so? When ye come into an house, (it is his charge to his Apo∣stles) salute it; * 1.18 and if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace returne unto you. Worthy and un∣worthy then may be saluted, which the Apostle is careful to do in the beginning and ending of most of his Epi∣stles. What a catalogue of Salutations have wee in the last chapter of his Epistle to the Romans, with an allow∣ance to greet one another with an holy kisse; which the jea∣lousie of some Christians scarce approve of.

The Angels Salutation to

Gideon, * 1.19 The Lord bee with thee, thou mighty man of Valour, from a Thresher, heightned him to be a vi∣ctorious General.

Such a Salutation it was from the Angel Gabriel, * 1.20 that strengthned the bles∣sed Virgin to entertaine a conference with him. And when Elizabeth heard the blessed Virgins Salutation afterward, * 1.21 the Babe leaped in her womb (saith the Text) and Elizabeth was filled with the Holy Ghost.

Amongst other faults of clownish and churlish Na∣bal (who lived like a hog, and dyed like a dog) this is noted for one of the chiefest, that a discreet servant ac∣quainted his Mistris with; Behold, David sent Messen∣gers

out of the wilderness to salute our Master, * 1.22 and hee railed on them.

But BoaZ his courteous Salutation to his Reapers, * 1.23 [The Lord be with you,] and their civil returne againe to him, [The Lord blesse thee,] are recorded for patternes to bee imitated in like ca∣ses.

Let it be therefore a chief Token of your Humility and Meeknesse (my loving Daughters) to bee free of your Blessings and due Sa∣lutations, not only to those about you in your house, but to your Neighbors, to strangers, nay, to those that you are perswaded bear you no good will. * 1.24 For as a soft answer turnes away wrath; so a kind Saluta∣tion

sometimes makes ene∣mies friends; and neglect∣ed, where it should bee performed, turnes friends to foes. From Superiours it takes off the suspicion of pride and contempt; in equals or Inferiors, the note of sur∣liness and incivility. In all it argueth a religious desire to put in practice that Pre∣cept of the Apostle; * 1.25 If it be possible, as much as lyeth in you, live peaceably with all men. Neither is this crossed by that of our Saviour, Sa∣lute no man by the way; * 1.26 or that of the beloved Disciple, concerning a false Teacher, * 1.27 Receive him not into your hou∣ses, neither bid him, God speed; withal adding a rea∣son, For he that biddeth him God speed, is partaker of his

evil deeds. For in the first, Salutation is not forbidden simply, but insisting upon complements, that might hinder their injoyned quick dispatch of the business in hand. And in the latter, a fore-knowledg is presup∣posed that such come to be∣guile (as the Serpent did to Eve) and therefore are to be dismissed rather with a Lord rebuke thee, * 1.28 * 1.29 then with a God speed to be en∣couraged. And this wee may take for a rule in ven∣turing on any action; If a God Speed may bee gi∣ven to it with a safe con∣science; Go on and pro∣sper: if not, they that sow the wind, * 1.30 are likely to reap nothing but the whirl∣wind, where their spiders

webs will meet with the bee∣some of destruction; * 1.31 and those shall not become Gar∣ments, neither shall they cover themselves with their works.

Notes

• * 1.1

  Gen. 14.19 20
• * 1.2

  Gen. 27.38
• * 1.3

  Gen. 32.25
• * 1.4

  2 Cor. 12.7
• * 1.5

  Matt. 5.44.
• * 1.6

  Mar. 10.16
• * 1.7

  1 Pet. 3.8.9
• * 1.8

  Num. 6.23
• * 1.9

  2 Cor. 13, 14. 2 Th. 3.17
• * 1.10

  2 Tim. 3.6. 2 Tim. 4.3
• * 1.11

  2 Chr. 16.43
• * 1.12

  Ephes. 5.3.
• * 1.13

  Ps. 109.16.
• * 1.14

  Luk. 24.51
• * 1.15

  Matth. 25.
• * 1.16

  2 Sam. 6.10
• * 1.17

  1 Sam. 13 10
• * 1.18

  Mat 10.12 13
• * 1.19

  Judg. 6.12
• * 1.20

  Luke 1.29.
• * 1.21

  Ibid. v. 41.
• * 1.22

  2 Sam. 25.14.
• * 1.23

  Ruth. 2.4.
• * 1.24

  Pray. 15.5.
• * 1.25

  Rom. 12.18
• * 1.26

  Luke 10.4.
• * 1.27

  2 Joh. v. 10
• * 1.28

  2 Cor. 11.3.
• * 1.29

  Zech. 3.2 Jude v. 9
• * 1.30

  Hos. 8.7 Job 8.14.
• * 1.31

  Isai. 14.23 39 6