WHosoever he be, Be he of what state or condition soever, so long as he lives here, he is but a servant; and if it be his happinesse to be admit­ted a Saint in Heaven, He is ushe­red in with that Title, Euge bone et fidelis serve, Matt. 25. wel done thou good and faithfull servant, enter into thy Masters joy. But here, I must confesse, we are not a little puzled a­bout the choice of our service; for though in our Baptisme we did most solemnly renounce the service of the World, the Flesh, and the Divell, yet by our practice All of us do declare that we have still a liking to each of them: the Flesh hath some; the World o­thers: I will not say the Divell hath most; yet thus much I dare say, that they who have wholly given up themselves to the service of the Flesh and the World, shall at length by woefull Experience finde that Capiet omnia Daemon, The Divell will have All. [Page 2]Well, though it be thus with most, yet the Saints of God have made another choyce: for looke but upon this our David, who having had some knowledge of the world, and not a little tryal of the flesh, and often­times having beene foyled by Sathan, yet by the mercy of God, on the one side, and his owne hearty repentance on the other, he frees himselfe from their (service I will not call it, but) slavery. And now finding Almighty God, really to be his God, he binds himselfe (as it were) Apprentice to him; and as in o­ther places, so here he acknowledgeth himselfe his, and none but his servant: Servus ego tuus, I am thy Servant, &c.

Not to trouble you with a large Discourse of the booke of Psalmes in generall, or of this so large and pithy a Psalme in particular; which, in the judgement of St. Ambrose, excelleth the rest as fane, is the light of the Sunne exceedes the light of the Moone: I come rather to the Text it selfe, uttered by one, who was no lesse a King than a Prophet: And as hee was a Prophet, and a good Prophet, not unworthy the imitation of us, the sonnes of the Prophets, and of all those likewise who beare any affection or good will, either to Prophets, or Prophets Children.

In the Words two things offer themselves to our Consideration. First, our Prophets professi­on, I am thy Servant. Secondly, his petiti­on, Give mee understanding, that I may know thy testimonies.

In his Profession we are to consider two things: First, his Condition; Servus, he was a Servant: Secondly, cujus, whose servant he profess'd him­selfe [Page 3]to bee, Tuus, thy Servant.

Then in his petition, we are to consider the thing prayed for: Vnderstanding. Secondly, the means of attaining it, and that is by way of gift: Da intellectum, give mee understanding. Lastly, we have the end why he prayes for this gift of un­derstanding, and that is, that hee may know the testimonies of his God. These are the particu­lars, which by Gods assistance, I am come to treate of at this time: Wherefore relying both on your patience and charity, with as much brevity as may be of each of them. First, there­fore of the first, our Prophets Profession, and in that too first of his Condition, servus, I am a Servant.

If you please to peruse the Scriptures, those sa­cred Oracles of our God, yee shall finde, that it hath ever beene the humble acknowledgement of the Saints, that they are Servants: who, though they have beene advanced in Church and Common­wealth, and so distinguished from inferiour people, by gracious and honourable Titles, yet with none of them were they more delighted, than with this of Servant: for the present, our Prophet makes this good: For 'tis not Rex ego, or Propheta ego, I am a King, or I am a Prophet: but servus ego, I am a ser­vant. As much likewise appeares by the Apostles; who, for the most part, assume this title of Servant, and in a manner preferre it before that of Apostle: for this they usually mention first: as Rom. 1. Paul, a servant of Iesus Christ, called to bee an Apostle. So likewise 2. Pet. 1. Simon Peter, a servant, and an Apostle. Doubtlesse, they had no small honour in [Page 4]being Apostles, but yet their Happinesse they ac­counted Greater in being the servants of Iesus Christ. Damnatus Apostolorum unus, servorum nullus: One of the Apostles was cast off, never any of Gods servants so: Thus likewise Prophets have bin excluded, Hea­ven hath beene shut against some of them: what though they have thought to justifie themselves with their Lord, Lord, we have prophesied in thy name? Yet this hath not served their turne, for they have beene dismissed with a Non novi vos, discedite, I know you not, depart from me yee workers of ini­quity. But never were servants used thus: and therefore in this Title the Saints have taken more comfort, and have had more confidence then in any other: Servus, saith our Prophet here, I am a ser­vant.

Here then taken notice we may of our Condition: what though many of us are preferred to places of Eminency, and to put a lustre on our Glory, are Graced with Titles answerable to our place? yet for all this, 'twill not be amisse, amidst them all, to take this along with us, that we are none other then servants likewise: yee cannot imagine how this will let out the Apostumated matter of Pride, which otherwise may swell and burst us. Humane frailty is such, that men are apt to be en­amoured of their Advancement, and if they have bin so happy, as to gaine a popular applause, this their supposed Happinesse, if they have not some­what to keep them under, may proove their ruine and destruction: From which fearefull downfall that we may be secure, 'twill not (I say) be amisse, while we are in the height of our Happinesse to re­flect [Page 5]now and then upon this our Condition to which we are subjected: Servi sumus, we are servants.

But why this here, may some say: are there any so ignorant as not to know this? who so stupid, as not to acknowledge it? This is the voice of men of all rankes: all men acknowledge themselves ser­vants: And, your Servant, and at your service are the ordinary Parenthesis of our Discourse: Nay, the whole World is come to that passe, that many will not only conclude of themselves that they are Servants, but also in a contemptible manner reflect upon others, and in a sordid and base way use many, and those (I may say) their betters, none other­wise then as Servants, and tis well, if not worse: should I instance in our selves, in men of our owne Tribe, 'twill (I feare) be to too apparent. Many of which, though they are such, whose Deserts might challenge an awfull respect unto their persons, yet in the opinion of many none more contemptible, none more despised then they. We, beloved, with such are serve [...], the only Servants, yea, Hirelings, nay what not? poore Micajah the parson of the pa­rish, if he be fed with the bread of Affliction, and with the Water of Affliction; 'tis enough for him: A stoole, a Table, and a Candlesticke are a Com­petency: As for Reverence and Respect to his person, they are Workes of Supererogation, and have beene along since banished hence with Pope­ry. And indeede, thus it hath beene in all Ages. The Apostle Saint Paul observed as much in his time: 1 Cor. 4.13. Wee are (saith hee) made the filthi­nesse of the World, and the of-scouring of al things. [Page 6]Thus, should we descend to this present day, and trace the times as Historians have recorded them, we should finde even the choycest of Gods Prophets, by many accounted no better. I am sure for the present, none more censured, none more neglected, none more vilified, none more slighted in many places, than we of the Clergy be. And as for that Title wherewith Almighty Ged hath beene plea­sed to grace us: that same Title of ours (I say) is not mentioned but in derision: every ignorant and prophane wretch hath the name of Priest in his mouth, which with a kinde of scumme hee casts into the faces of those, who professe this sacred function: nay farther, such is the impudency of the Age, that he now a dayes is accounted a Wit of the times, who Libells, or envies most a­gainst the Fathers of the Church: the best of whom, are in the account of these men, none other than meane servants; not as David here ac­knowledged himselfe, but in their owne phrase and meaning, an unworthy, an undeserving generati­on, which the world could better spare than any o­ther profession whatsoever. But to stoppe the mouthes of such prophaners of God, his servants, and his Ordinances, let them but take along with them the Cujus, the next thing to be considered, and then, though servants we be, yet not Ser­vants of so small account, as they would willingly have us, being we are servants onely of our God: servus tuns, I am thy servant, that's the next.

A servant (yee see) this our Prophet was, but not every ones: 'tis servus tuns. Indeede, in some re­spects [Page 7]we may be rearmed your Servants, as the An­gels themselves are: But this service of theirs and ours to you, is but a branch of that service which wee owe unto our God. 2 Cor. 4.5. We preach (saith the Apostle) not our selves, but Christ Jesus the Lord; and our selves your servants, for Jesus sake: so that all the ser­vice we doe to you, is with reference to our Lord and Master, Christ Jesus; none otherwise we owe, none otherwise we performe: Almighty God is our Master, and his servants the Saints have onely pro­fest themselves to be. David here would adhere to none other, none other Master would he acknow­ledge: Tuns, I am thine. Psal. 89. I have found David my Servant, (saith God) with much holy Oyle have I annoynted him. There God had chosen David, wherefore David, as in other places, so here, to shew what liking he had to his Master, professeth himselfe to be his Servant; servus tuns, I am thy Servant.

Now this was his reference to God, to bee his Servant; and indeede not a man living, but in a sort may be said to be Gods servant. But yet there are some who are servants in a nearer kind: as name­ly, those whom he hath set on worke to some choise and notable designement, either in the Church, thus St. Paul saith of himselfe, Rom. 1. That hee was a ser­vant of Christ, set apart to the preaching of the Gospell, or in the Common-wealth: Thus is this our Prophet marked out, (as I shewed you but now) I have found David my servant: Now these are not onely Gods Subjects, over whom hee rules [...], by generall command, as a King: but they are also men of his Houshold, whom he go­vernes [Page 8] [...], by speciall power, as a Master: so that in this respect, David, and other, the Saints of God, whom hee publickly imployes in his services, in a speciall manner are tearmed his Ser­vants.

Hence then we may see both our Dignity, and our Duty: our Dignity first, in that we are admit­ted to be Gods Servants in such a manner. Should any of us bee entertain'd as Servants to our Sove­raigne, how would wee thinke our selves graced? how honoured? Why behold, beloved, He whom we serve is King of Kings, and Lord of Lords, and one, at whose feete all the Princes, and mighty ones of the earth must cast their Scepters. Why therefore should any of us bee dejected, having such a Ma­ster? certainely, if our Consciences can assure us, that our God called us to serve at his Altar, we can­not but be happy, wee cannot but bee honourable. What though some Currish Doegs maligne the Priests, and endeavour to bring them into contempt? yet God and good men will ever honour them, and hat for their workes sake. And truely our grati­ous God, for the better entertainment of his mes­sage brought by us, hath ever graced us with Noble Titles: though we in Humility are to ac­knowledge our selves, with this our Prophet, Ser­vants: yet our God will have us reputed as his Em­bassadours, and as shining Starres; yea, as Angels. Thus hath he (whatsoever the world thinkes to the contrary) provided for us, who are imployed in this so sacred a businesse, as the Ministery is; nay, not the meanest of his servants shall be neglected; our Saviour saith as much: Ioh. 1 [...].26. If any man serve me, him will my Father honour.

The consideration of which in the next place should put us in minde of our Duty. Servus est no­men officij: the very name of servant implies some duty to bee performed. Wherefore if yee please to call to mind what yee expect of your servants, yee may in a manner perceive, what God requires of you.

Now two things there are, which we principal­ly commend in our servants; Obedience and Reve­rence: idle and sawcy servants wee account unwor­thy the meanest wages. Why, beloved, the same our God requireth of us, both Priest and People; all of us must be obedient, all of us must be Reverent. We that are his Priests, must ever be in a readinesse to do our Maisters service; so that when he shall be pleased to acquaint us with his will, and shall commaund us to feede his flocke, and to tell Iudah her sinnes, and Israel her transgressions: we must not then linger like Lot in Sodom, nor loiter by the way, now framing one excuse, then another: But to our businesse wee must goe, our taske we must take in hand, be it never so hard, never so difficult: knowing that there is a Vae, Icre. 48.10. a woe unto those who do the worke of the Lord negligently, or with Saint Paul, Vae mihi si non Evangelizavero, 1 Cor. 9.16. Woe unto me if I preach not the Gospell.

And no lesse a curse hangs over the head of the Lai­ty, if they be negligent: for as we of the Clergy must shew our obedience to our Maister by declaring his will to you, so must you shew your obedience by sub­mitting your selves to the will of God, not onely hearing, but doing of his word: It rests in you [Page 10]to obey the forme of Doctrine which yee are taught, when with the Bereans yee have sought and found it to be true, and no way repugnant to Holy Writ. Oh, beloved, when your consciences tell you, that yee are guilty of such sinnes, which yee heare at any time taxed in the Pulpit, whether they be sinnes of blood, or sinnes of uncleannesse, or sins of discontent, sinnes of muttering and murmuring a­gainst the God of Heaven, and his Vice-Gerent here on earth: In a word, whatsoever sinnes they be, your obedience cannot better be shewed, than by your Re­pentance for that which is past, and your pious re­formation and amendment for the time to come; all which are the true signes of obedience, and by which alone the servants of God are discovered really to be his.

Neitheir is here all; besides our Obedience, Reve­verence also is expected. Thus much we expect from our servants, and thus much God expects from us; as Mal. 1.6. If I be a Father, where is mine Honour? If I be a Master, where is my feare? saith the Lord of Hosts. Who is he amongst us, that hath the spirit of a man within him, that will suffer his servant to bee Haile-fellow with him, to sit cheeke by jole by him, or to sit covered in his presence? now, cannot we brooke this dis-respect in our servants, be they never so faithfull? and thinke ye that our God, when wee are performing any part of his service, especially when we are here in his house, his presence Chamber; thinke ye (I say) that our God will take this our male­part behaviour well at our hands? What do ye talke of Gods requiring onely our hearts? ye are mistaken, God requireth as well our Hats, our Knees, and our [Page 11]whole bodies: surely if God requireth our hearts, which are our chiefest parts wherewith we doe him service, he doth then comprehend all the rest, which are inferiour and lesse noble.

But alas, these he shall hardly get of any of us, in these so nice and wanton times: The practices of too too many confirme this, whose irreverence in the Holy Assembly is so apparant, as if they had none o­ther conceite of their God, than that he is an Idoll of the Heathens, which hath eares, and heares not; eyes, but see not: Here, here in the Church (with griefe of soule I speake it) we, may to too often discover some laughing, others prating; some Courting, o­thers barganing, so that St. Chrysostomes complaint may well be taken up in these dayes: Hom. 24. in Act. Alios video sta­re, & nugari, dum preces fiunt; neque solùm dum preces fiunt, sed & dum sacer dos benedicit: nescis quod cum Angelis stas? cum illis cantas? cum illis hymnos dicis? & stas Ridens? non mirum esset, si fulmen emittere­tur non solùm in eos, sed etiam in nos, digna enim ful­mine sunt hae. Some (saith he) I behold trifling or toying, when others at prayers; and not onely thus in prayer time, but also when the Priest is pronoun­cing the blessing: what, knowest thou not that thou standest with Angels? and that thou singest Hymnes and Psalmes with them? and standest thou laughing? It were no wonder, if thunder should be cast, not onely on those, but also on us, for these things, such irreverence as this deserveth such a judgement. And againe the same Father: Stat sacerdos Dei orationem offerens cunctorum; tu autem rides, nihil timens non contremiscis? non collegis teipsum: in anlam Regiam intraturus, & habitu & oculis [Page 12]& incessu componis te & exornas: Huc antemin­traturus, ubi est Aula Regis coelestis, rides, gar­ris, ambulas, negotiaris. Gods Priest stands offering up the prayers of the people, and what doest thou laugh, fearing nothing? What doest thou not tremble? doest thou not recollect thy selfe? Wert thou to enter into the Kings Court, thou wouldst have a care both of thy Habite, and thy whole carriage, but when thou com­mest hither, where the Court of the King of Heaven is kept, thou laughest, thou talkest, thou walkest, and art otherwise uncivilly busied. But what (thinke ye) is the cause of this irreverence of ours? if you please, I will tell you what I con­ceive:

There is a Conclusion highly cryed up amongst us, and which hath oftentimes beene objected to me, and 'tis this: That Churches are none o­ther than ordinary and common places, but one­ly in time of Divine Service. For my part, I confesse ingenuously, I cannot but blush to heare such an unsavoury assertion to proceede from a­ny mouth, which makes a profession of Christ and Christian Religion: Oh Beloved, shall we who are Christians, belch out that against the House of our God, which never any Pagan did against the Temple of his feigned Deity? Bles­sed Brethren! are not these Houses alwayes sepa­rated to a holy use? set apart to a holy imploy­ment? doe not sinnes of Theft, or of uncleane­nesse, &c. committed in them, appeare with a farre more ghastly and horrid countenance, than if they had beene committed in other places? [Page 13]In a word, when wee set our feete on these sacred pavements, doe not these stones we tread on, put us in minde of our duty, as that we have holy thoughts, holy gestures? 'Twere a happinesse, not to bee ex­prest, could we at all times, and in all places have holy thoughts of our God: which, because our weaknesse is such that we cannot, Almighty God hath appointed set times, and set places for the per­forming these holy Duties. Now the place ap­pointed for Gods publick worship, is the Church; now, what a Church is, Hom. 36. in 1. Cor. Saint Chrysostome tells us: Non est Ecclesia tonstrina, aut vnguentaria taberna, aut Officina forensis; sed locus Angelo­rum, Regia Coeli, Coelum ipsum. The Church is no Barbers or Apothecaries shop, 'tis no West­minster or Guild-hall, but the place of Angels, the Court of Heaven, yea, Heaven it selfe: into the which when the Saints heretofore entered, what prostrations, what incurvations did they use? Oh how they did bedew the pavements with their Teares! Thus reverent were the Saints, the Servants of God, in the House of their gracious Master. And indeede, why should they not? for Nature it selfe teacheth no lesse; Never Pa­gan entred into the Temple of his Idoll, but with Reverence, and what now? Shall Idols have this, and not the Living God? shall Heathens bee reverent, and not Christians? Let no man torture himselfe with a causelesse feare of Su­perstition in being thus Reverent, in the holy Assemblies. Indeede, were our Reverence ten­dered to the walles, or to some Image, or Cru­cifixe, or the like, there were too apparent cause [Page 14]of feare; but whereas our Reverence is tendered onely to God himselfe, I see no reason at all in the world, why wee should not use all Reverence that possible may be in this House of God. Wherefore, ye that are fearefull of Superstition, let me desire you to be as fearefull of prophanesse; fall not into the one, by flying from the other. Now for Chri­stians to tread in Gods Courts, without putting of their Hats, bending their bodies, bowing their knees, and other the like gestures of Reverence, if this be not outward prophanesse, I seriously pro­fesse, I know not what prophanesse is.

Yea, but may some say, This outward Reverence may shelter much hypocrisie, and therefore why should it bee so much urged, as now a dayes it is?

I answer, suppose it doth; suppose, many may draw neare to God with their lips, when their hearts are farre from him; as also sit here with their heads uncovered, when their Hearts are at home shut up in their chests, or otherwise gone after their cove­tousnesse; what of all this? shall (say I) the Hy­pocrisie of some make others irreverent? God for­bid: For my part, when I come into a Church, and there behold a poore sinner kneeling upon his knees, weeping with his eyes, and with an humble and lowly Reverence both petitioning and hearing his God, my charity bids me thinke the best, as how that these shewes are not without substance, because I know no other; it being a peculiar priviledge and prerogative of Almighty God to be [...], a knower, a searcher of the Heart: But againe, let me see a man here [Page 15]sitting in his Masters House, in his Masters pre­sence, as if he were rather God Almighties fellow, than his Servant, seldome uncovering his head, seldomer bending his knee, or sawcily lolling on his Elbowes: let such a man make never so many protestations that his heart is upright to God­ward, I shall hardly bee brought to beleeve him: for if there were any zeale, any Reverence in the inward man, it would appeare, and shew it selfe in the outward man. Well, I say no more but this, know that ye are Servants, and then ye cannot but be obe­dient, ye cannot but be reverent.

One thing more I have to commend unto you from this Title of Servant, before I leave it, and 'tis this:

Servants (ye see) we are all of us; now servants can never performe their businesse well, or com­mendably, unlesse they agree together: where there is contention amongst servants, that Houshold is al­wayes our of order, and the Master of such a Fami­ly suffereth very much thereby himselfe. Why just thus it is in this great Family, the Common-wealth; thus 'tis like wife in the Church: where there is not Unity, Unanimity, and Conformity amongst us the Servants of God, amongst us the Stewards of God, and dispencers of his Word, all things goe to wrack. I would to God therefore, that there were that uni­ty amongst us, as ought to be amongst those, who serve one God, and professe one Faith, one Bap­tisme: Happy would it be for you of the Laity, and no lesse happinesse would redound to us of the Cler­gy. Doubtlesse such unsavoury Comparisons would not then be so often heard at your Table, I am for [Page 16] Paul, and another, I am for Apollos; I am for this Preacher, and I am for that. The cause of all which, is aswell the want of Conformity amongst The Teachers, as want of stayednesse amongst the Hearers: O, when it comes once to this passe, that—.

Scinditur incerius studia in contraria Clerus. When we of the Clergy shall be full of oppositions, ever and anon banding one against another, and thinking scorne to be Ruled or Directed by those, who are the Fathers of the Church, I mean the most reverend Arch-bishops, and the right reverend Bi­shops: when we shall disagree amongst our selves: yea, when some of us shall not agree with our selves, but be this day of another minde, than we were yeasterday, and in this place than in that; and all this oftentimes not for Conscience sake, but policy: conforming in the University, and subscribing be­fore the Bishop, but sounding out an Alarum of de­siance to all such regularity and orders when they are sent amongst the people; accounting the Cere­monies of the Church indifferent amongst the Lear­ned, as being not able to answer them; but crying out amongst the vulgar that the zeale of the Bro­ther-hood must by no meanes tolerate. Now say I, what other thing proceedes from this non-con­formity, and Multiplicity of Contradictions, but Contentions and Heart-burnings in every place? This double-dealing hath bred in many simple men and women, yea, some of them are such, who (I am perswaded) have an earnest desire to feare GOD, and are such who tremble at his sacred word: yet such Religious soules as these have a doubtfull wavering when they enter into [Page 17]the Church, whether they may kneele, when others kneele; or pray, when the Minister reades Prayer; or heare the Sermon, when a conformable Priest poth preach; or whether they may bow at the sacred name of Jesus, or suffer their Children to be baptized with the signe of the Crosse, with a hundred such like: In a word, whether they may come to Church on Wednesdaies and Fridayes, and such like times, when there is no Sermon. Thus, W. Wester­man. B.D. So­lomons Porch. halting guides (saith a learned Divine of ours) have begot limping Schollers. The Church is disturbed, our prayers hindered; one swelieth against ano­ther, one speaketh evill against another, one judgeth another; and all this, because there is not that con­formity and unity as should be amongst those, who, with David here, professe themselves the servants of Almighty God.

But now, doe yee desire to have all redrest? as indeed, which of us should not? Why then doe yee, (I beseech you) as this our Prophet did, who, as hee profest himselfe the servant of God, so hee now sues unto him for that, which may make his service acceptable, and what other is that, than under­standing? which leades me to my second branch; his Petition: and in that, first to the blessing prayed for: Vnderstanding.

We have here (yee see) much fruit to gather, and but a little more time allotted: that therefore which remaines I will husband as well as I can, that so yee may have some taste of all.

That which the eye is to the Body, the same is understanding to the soule. A Body without eyes can see nothing, and a soule without understanding [Page 18]can judge of nothing, This is that therefore that David prayes for: Da intellectum, Give mee un­derstanding. And indeed if Vnderstanding bee needfull for any, then surely for a Prophet, a chiefe part of whose Office, is to bee a guide to the blind, and to instruct those that are ignorant and voyde of Vnderstanding: All which, how can hee possibly doe, who wants this gift of Vnderstanding him­selfe.

But blessed David; what neede hadst thou to pray thus for Understanding? Hadst thou li­ved in these dayes, the lesse knowledge, the lesse understanding thou hadst had, the better hadst thou beene accepted amongst many, or else how comes it to passe that poore ignorant Mecha­nicks are so highly set up, and so often cryed up, as the onely zealous Preachers, and Rebukers of sinne: with such Admirers of ignorance, all o­thers, for the most part, are but Time-servers, or Court Flatterers. But now, if such Enthusiasts as these, can make their tongues now as nimble, as their Shuttle was heretofore, then wee crye out straight way Digitus Dei; Surely, these men were sent from Heaven; though what they deliver be no­thing: for the most part but railing; and the maine part of their Tautologicall and tedious Discourse, tend to the upholding such a Conclu­sion as this, that they are the best Christians, who are the worst Subjects. Such (Teachers I will not say but) Bablers, if they have enough of Impudence, care not how little of Vnder­standing. But our Prophet (yee see) heere was of another minde; understanding hee wanted, [Page 19]understanding he sues for, Da intellectum, give mee Vnderstanding.

But what? had he no understanding at all? yes, habebat intellectum (saith St. Ambrose) sed ut re­dundare sibi crederet, uberiorem inquirit. In Loc. Hee had understanding, but he desires a larger measure ofit, thereby intimating thus much unto us, that, while wee are cloathed with the ragges of our Mortality, there is no hope of an absolute perfection in this so Noble a faculty of the soule: And therefore they who fancy that they under­stand all things, may justly bee suspected to under­stand nothing as they should. This our Prophet, v. 100. profess'd that hee had more understanding than his Teachers: and yet behold hee had not so much, but that he wants more, and more here hee prayes for: And 'tis St. Austines Advice, on this my Text, Nunquam intermittenda est ista petitio (saith hee) non enim sufficit acce­pisse intellectum, & Dei Testimonia didicisse, nisi semper accipiatur, & quodammodo semper bi­batur de fonte lucis aeternae. This Petition ought alwaies to bee had in remembrance, for 'tis not sufficient to have received understanding, and to have learned the Testimonies of God, unlesse we alwaies receive, and after a sort continually drinke of the Fountaine of eternall Light. And to say the truth, the benefit that will redound to us hereby, should make us ever mindfull of the Petition: for as all mischiefe attends on Ignorance, so all happinesse waites on Know­ledge and understanding. If this bee not so, I appeale to this Learned Audience. Blessed [Page 20]Fathers and Brethren, what is the cause now a­dayes, I pray you, of all the discontents and jarres in our Church, but want of understan­ding? Men void of understanding are apt to em­brace Fury for Zeale, and Superstition for Devotion: Oh how prone are we to accuse the actions of our Brethren, which we understand not? Thus Papists deale with us on the one side, and Presbyterians and Separatists on the other. First, they of the Church of Rome crye out, that we are utter enemies to Mortification, being we have banished (as they say) all meanes tending thereunto, as Fasting, Confessi­on, and other the like workes of Humiliation: But yee that are judicious know all this to be false, and that all this is a meere slander; for they understand us not. Indeed, we teach you that yee are not to put any merit in Fasting; but other­wise we affirme and account it to bee an excellent helpe unto Devotion, and so according to the Ar­ticles given at these Visitations, we acquaint you with those times of Fasting, which are appoynted by the Church. So likewise for Confession, our Church is so farre from being an enemy to it, that (though we doe not make it a picke-locke of the State) we use it as a Cordiall for afflicted Consciences; and so are wee directed in our Rubricke for the Visitation of the sicke; where likewise is set downe a forme of Absolution to be pronounced by the Priest upon hearing the Confession of his Poenitentiary. Thus in divers others other particulars could I instance, would the time permit, wherein they shamefully tra­duce us, & that, because they understand us not. And againe no lesse fouly doe our Amsterdamians fal upon [Page 21]us with bitter Invectives, accusing us for our harme­lesse, revered, and significant Ceremonies; which did they but truely understand, I am very confident they would be farre better affected towards us. So that ye see the necessity of understanding, and that for men of all Ranks, both Priests and people; little charity can be shewed the one to the other without it: which now if ye have a desire to attaine, be yee but pleased to follow me with this our Prophet, and he will shew you the modus how to procure it: Doe ye pray, God will give it; 'tis his gift; that's the se­cond; Da intellectum, Give me understanding.

Intellect us spirituale munus est, In Loc (Ambr.) & ideo quod Dei est, à Domino postulatur: Understanding is a spirituall gift, and therefore what is Gods pe­culiar, is sought for at Gods hands. So St. Hierome, Ate discam, & non ab Haereticis & Judaeis: In Loc. I will neither learne of Hereticks or Jewes, neither of Phi­losophers nor Humanists; Thou onely O Lord, shalt be my Teacher: And this is none other than what is recorded in Holy Writ. Doubtlesse, saith Elihu in the Booke of Job, there is a spirit in Man, Chap. 32.8. but the inspiration of the Almighty giveth understanding. Were it from Nature, all would have it; or were it incident to Old age, ancient men could not want it; or if Labour could procure it, the diligent might abound with it. Surely saith Job, Chap. 28.1, 2 there is a veyne for the Silver, and a place for Gold where they fine it: Iron is taken out of the Earth, and Brasse is molten out of the stone, &c. But verse 12. where is Wisdome to be found? where is the place of Ʋnderstanding? Hee answers, verse 23. GOD onely knoweth the way thereof. If therefore any of you lacke Wise­dome, [Page 22]saith Saint James, let him aske of God, and it shall be given him. A man may read much, hee may heare much, he may converse much; but if God doe not open the eyes of the Intellect, if he doe not cleare the Understanding, he shall groape even at Noone-day: And as Mr. Calvin on my Text, Parum prodesset Legem in auribus nostris sona­re, vel scriptam oculis nostris proponi, & hominis voce enarrari, nisi correcto nostro stupore, intus nos Deus arcano Spiritus sui instinctu dociles redderet. It skills little either to heare or read the Law, unlesse Almighty God by the secret instinct or Inspiration of his Holy Spirit make us docile, and capable of his Heavenly Counsell. If therefore thy Under­standing bee over-clouded with the vapours of Errour of Ignorance, downe then on thy knees to thy God, and touch not a Booke or a Paper, till thou hast made thy way by some pious Ejaculation or other: And then, if thou findest the successe an­swerable to thy desire, blesse God for it, and be not thou proud of what thou hast attained; for what thou hast, is Gods gift; whether it bee the gift of Tongues, or the gift of Prophesie, or what other gift soever; each of them, all of them descended from the Father of Lights: Hee was the giver of it, and none else.

And withall, I would have you take notice, that as God gives understanding, so he gives it ordina­rily by meanes: To us of the Clergy by Prayer and study; and to you of the Laity, usually by our Mi­nistry: so that, if yee doe not frequent the publick Assemblies, and seeke for understanding and know­ledge from the lips of the Priests, yee may thanke [Page 23]your selves, if yee continue ignorant still: Our Pro­phet seemes to intimate as much here; for the word which hee useth for Testimonies, in the Originall signifies as well the place, where they were to bee learned, the Congregation, as the Testimonies themselves: so that David, as hee would learne them, so hee would learne them in the right Ʋbi; not in private Conventicles, where he might have heard Anarchy cryed up as the ready way to peace and Piety; but in the publicke Assemblies, in the Congregation, in the holy Sanctuary of his God.

And oh that once we could learne to see our Hap­pinesse! the Happinesse wee enjoy in these Times! Oh how ought we to blesse our God, who hath gi­ven us freedome to come into his Courts, no Spa­nish Inquisition, no Lawes or Edicts to the contra­ry: All the Lawes we have are to compell us, and to punish us for not comming hither; and for our fur­ther encouragement to frequent the Courts of our God, such hath beene the Piety of our Gracious So­veraigne, and the care of the vigilant Fathers of our Church, that for the bettering of our Vnderstan­ding, they have put life againe into that meanes, which a long time hath laine (as it were) in a dead sleepe amongst us. And if yee would know what that is, 'tis Catechizing; without which all our other Labours are in vaine: 'tis that which must cleare the eyes of the Vulgar and Common people; without it, understand certainely they cannot: Where this Catechizing is not used, preach wee may, yea, and Ad Clepsydram too, but heere's the mischiefe of it; all our Preaching will have no better successe than this, wee shall but [Page 24]preach you into ignorance. But Manum de Tabu­la; enough of this for the present: A word or two of the last Branch, the end why hee prayeth thus for Ʋnderstanding, and I have done.

The end (yee see here) is That hee may know the Testimonies of his God; and no marvell that hee desires to have an insight in them; for the know­ledge of these infinitely excelleth all other Learning whatsoever. In humane Learning a Devill in Hell doth wonderfully surpasse the best Proficients a­mongst men; but this Knowledge of the Testimo­nies of God, and of his mercy to us in Christ testi­fied unto us in them, surpasseth the comprehension of any Angell of darknesse whatsoever: for it is the Spirit of God onely which knoweth the things of God; and therefore here let us fixe: and that under­standing we have in all other Arts and Sciences, let us use as a Hand-maid unto this.

But yet here is not all; there is a knowledge of Practice, as well as of Judgment required of us; Con­scientia as well as Scientia is expected: De Inter. Dom. c. 12. 'Tis a Com­plaint of Saint Bernards, Multi quaerunt Scientiam, panci Conscientiam; Many are inquisitive after Sci­ence, few after Conscience. Siverò tanto studi [...] & solicitudine quaereretur Conscientia, quanto quaeri­tur secularis & vana Scientia, & citius apprehen­deretur, & utilius retineretur: But if Conscience were with as great study and care sought after as vaine and worldly Science is, it would bee both sooner obtained, and with farre more profit re­tained. Let every man therefore looke to his Conscience, to his Life, to his Conver­sation: If wee that preach, and yee that [Page 25]professe Religion, be carelesse of these, woe worth the time that ever wee were borne; for that same knowledge that wee have of the Lawes and Testi­monies of our God, shall be so farre from excusing, that it shall accuse us rather. He that knows his Masters will, and doth it not, (saith our Saviour) shall be bea­ten with many stripes: And no marvaile, for the glo­ry of our Master seemes to be very much ecclypsed by such disorderly servants.

I remember devout Salvian brings in the Pagans insulting over the Christians, whose lives were not agreeable to their knowledge. De Guber. Dei. l. 4. In nobis (saith that Father) Christus patitur opprobrium, in nobis Lex Christiana patitur maledictum: Both Christ and his Law are scandalized by us: De nobis enim dicunt Pa­gani, Ecce quales sunt Christiani, qui Christum co­lunt? Behold, this is the common report of Pagans concerning us: Ʋbi est Lex Catholica quam credunt? vbi sunt Pietatis & Castitatis praecepta quae discunt? Where is this Catholick Law which they beleeve? where are these precepts of Piety and Chastity, which they learne? Evangelia legunt, & impudici sunt; Apostolos audiunt, & inebriantur; Christum sequuntur, & rapiunt; vitam improbam agunt, & probam Legem habere se dicunt. They read the Go­spells, and yet are uncleane; they heare the Apostles, they frequent Sermons, and yet are Drunkards; they follow Christ, and yet are Theeves; they lead a wicked life, and yet they boast that they have a righteous Law. But now, if ye please, yee shall heare what these Heathen people inferre and con­clude upon all this; Falsum planè est quod aiunnt se bo­na discere, quod jactant se sanctae Legis praecepta re­tinere; [Page 26]si enim bona discerent, boni essent. 'Tis altogether false (say they) that they learne good things, and as they boast, that they reteine the Rules of a holy Law; for if those things which they learne were good, they then would be good themselves. Thus doe we, who would be accoun­ted Christians, bring our God, our Religion, our Profession into contempt, if our lives bee not an­swerable to our knowledge.

Which, I would to God, every one of us would take into our consideration, that so at length wee may bee carefull to adorne our Profession by our more than ordinary Piety. And as for those who will still be refractory, ye that have the Rod of Cor­rection in your hands, let them smart for it: Beare it not (I beseech you) in vaine, but smite, and smite home; wee must preach, but 'tis you that must punish. And as for you who are Church-wardens, and sworne Officers to doe God Al­mighty service in his Church, looke yee like­wise to your Oaths: 'Tis Gods cause, not your owne, which yee are sworne to defend. And therefore let Whore-masters, and Drunkards, and prophaners of the Lords Day, and blasphemous Swearers, and such like lewd livers be brought to feele the Discipline of our Mother Holy Church, whose Doctrine they have so much disparaged by their unholy lives. Certainely, if ever the La­tine or Roman Tongue deserve to be tearmed the Language of the Beast, 'tis when Church-war­dens come in with their Omnia benè, whereas no­thing but swearing and whooring, and such like disorders keepe their Rendevous in their Parish; [Page 27]this one word more, and I have done: Be ye care­full, I beseech you, of your Duty, as we will en­deavour to be of ours, and then our Gracious God thereby will be glorified, our Brethren e­dified, and our owne soules eternally saved, at the Day of the Appearing of our Lord Jesus Christ.

Amen.