CONFORMITY with PIETY, requisite in GOD'S Service. Delivered in a Visitation Sermon at Kingston upon Thames September 8. 1638.  
By William Hardwick Priest and Curate of Reigate, in Surry.  
Sint unum, Doceant unum, fateantur et unum;  
Vnum qui à Christi nomine nomen habent.  
LONDON: Printed by I. Okes for Richard Cartwright and are to be sold at his shop in Duck lane next Smithfield. 1638.   

To the most Reverend Father in God, WILLIAM Lord Archbishop of Canterbury, Primate of all England and Metropolitan, Chancellor of the University of Oxford, and one of his Majesty's most honourable privy Council.  
Most Reverend father in God,  
I Know your Grace cannot but wonder, that so mean a person every way as myself, and one altogether unknown to your Grace, should presume to offer so poor a Sermon to your sacred hands: neither am I ignorant how much this my ambition will expose me to further Censure: But God Almighty knows, 'tis not your greatness, but exemplary Piety and goodness, which hath emboldened me to shroud these Papers under your Grace's Wings. And ' 'tis no small encouragement to me, to hear how ready your Grace is, not only to countenance the Labours of the Learned of the times, but also the meanest endeavours of the poorest Priests, who aim at the peace of Holy Church, whose Dignity, next under our Blessed Saviour, and our pious Sovereign, your Grace, to the admiration of all men, continually seeks to Advance. This your Grace's Charity towards Others, hath made me to adventure to cast this Sermon at your Grace's feet: which as it aims at, what your Grace delights in, Piety and Conformity, so in all humility it begs your Paternal Benediction; which if it have the happiness to Obtain, I doubt not but the Reader shall find no small benefit by it: And I the meanest of those who wait on God's sacred Altar, shall daily solicit the throne of Mercy for your prosperous success in the affairs of the Church Militant, that so, when you shall have finished your Course, your Grace may be crowned with glory in the Church Triumphant: and this shall ever be the prayer of  
your Graces in all humility, William Hardwick.   

Conformity with Piety, Requisite in God's Service.  Psal. 119. 125. I am thy Servant, give me understanding, that I may know thy testimonies. 
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 happiness to be admitted a Saint in Heaven, He is ushered in with that Title, Euge bone et fidelis serve, 
Matt. 25.  well done thou good and faithful servant, enter into thy Master's joy. But here, I must confess, we are not a little puzzled about the choice of our service; for though in our Baptism we did most solemnly renounce the service of the World, the Flesh, and the Devil, 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 Devil 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 woeful Experience find that Capiet omnia Daemon, The Devil will have All. Well, though it be thus with most, yet the Saints of God have made another choice: for look but upon this our David, who having had some knowledge of the world, and not a little trial of the flesh, and oftentimes having been foiled by Satan, yet by the mercy of God, on the one side, and his own hearty repentance on the other, he frees himself from their (service I will not call it, but) slavery. And now finding Almighty God, really to be his God, he binds himself (as it were) Apprentice to him; and as in other places, so here he acknowledgeth himself his, and none but his servant: Servus ego tuus, I am thy Servant, etc.  
Not to trouble you with a large Discourse of the book of Psalms in general, or of this so large and pithy a Psalm in particular; which, in the judgement of St. Ambrose, excelleth the rest as fane, is the light of the Sun exceeds the light of the Moon: I come rather to the Text itself, uttered by one, who was no less a King than a Prophet: And as he was a Prophet, and a good Prophet, not unworthy the imitation of us, the sons of the Prophets, and of all those likewise who bear any affection or good will, either to Prophets, or Prophet's Children.  
In the Words two things offer themselves to our Consideration. First, our Prophet's profession, I am thy Servant. Secondly, his petition, Give me 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 professed himself to be, Tuus, thy Servant.  
Then in his petition, we are to consider the thing prayed for: Understanding. Secondly, the means of attaining it, and that is by way of gift: Da intellectum, give me understanding. Lastly, we have the end why he prays for this gift of understanding, and that is, that he may know the testimonies of his God. These are the particulars, which by God's assistance, I am come to treat 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 Prophet's 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, ye shall find, that it hath ever been the humble acknowledgement of the Saints, that they are Servants: who, though they have been advanced in Church and Commonwealth, and so distinguished from inferior 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 appears by the Apostles; who, for the most part, assume this title of Servant, and in a manner prefer it before that of Apostle: for this they usually mention first: as Rom. 1. Paul, a servant of jesus Christ, called to be an Apostle. So likewise 2. Pet. 1. Simon Peter, a servant, and an Apostle. Doubtless, they had no small honour in being Apostles, but yet their Happiness they accounted Greater in being the servants of jesus Christ. Damnatus Apostolorum unus, servorum nullus: One of the Apostles was cast off, never any of God's servants so: Thus likewise Prophets have been excluded, Heaven hath been shut against some of them: what though they have thought to justify themselves with their Lord, Lord, we have prophesied in thy name? Yet this hath not served their turn, for they have been dismissed with a Non novi vos, discedite, I know you not, depart from me ye 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 amiss, amidst them all, to take this along with us, that we are none other than servants likewise: ye 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 been so happy, as to gain a popular applause, this their supposed Happiness, if they have not somewhat to keep them under, may prove their ruin and destruction: From which fearful downfall that we may be secure, 'twill not (I say) be amiss, while we are in the height of our Happiness to reflect 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 ranks: 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 pass, 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 ourselves, in men of our own Tribe, 'twill (I fear) be to too apparent. Many of which, though they are such, whose Deserts might challenge an awful respect unto their persons, yet in the opinion of many none more contemptible, none more despised than they. We, beloved, with such are serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only Servants, yea, Hirelings, nay what not? poor 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 stool, a Table, and a Candlestick are a Competency: As for Reverence and Respect to his person, they are Works of Supererogation, and have been along since banished hence with Popery. And indeed, thus it hath been in all Ages. The Apostle Saint Paul observed as much in his time: 
1 Cor. 4.13.  We are (saith he) made the filthiness of the World, and the offscouring of all things. Thus, should we descend to this present day, and trace the times as Historians have recorded them, we should find even the choicest of God's 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 ge hath been pleased to grace us: that same Title of ours (I say) is not mentioned but in derision: every ignorant and profane wretch hath the name of Priest in his mouth, which with a kind of scum he casts into the faces of those, who profess this sacred function: nay farther, such is the impudence of the Age, that he now a days is accounted a Wit of the times, who Libels, or envies most against the Fathers of the Church: the best of whom, are in the account of these men, none other than mean servants; not as David here acknowledged himself, but in their own phrase and meaning, an unworthy, an undeserving generation, which the world could better spare than any other profession whatsoever. But to stop the mouths 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 only of our God: servus tuns, I am thy servant, that's the next.  
A servant (ye see) this our Prophet was, but not every ones: 'tis servus tuns. Indeed, in some respects 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 we own unto our God. 
2 Cor. 4.5.  We preach (saith the Apostle) not ourselves, but Christ Jesus the Lord; and ourselves your servants, for Jesus sake: so that all the service we do to you, is with reference to our Lord and Master, Christ Jesus; none otherwise we own, none otherwise we perform: Almighty God is our Master, and his servants the Saints have only professed 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 Oil have I anointed him. There God had chosen David, wherefore David, as in other places, so here, to show what liking he had to his Master, professeth himself to be his Servant; servus tuns, I am thy Servant.  
Now this was his reference to God, to be his Servant; and indeed not a man living, but in a sort may be said to be God's servant. But yet there are some who are servants in a nearer kind: as namely, those whom he hath set on work to some choice and notable designment, either in the Church, thus St. Paul saith of himself, Rom. 1. That he was a servant of Christ, set apart to the preaching of the Gospel, or in the Commonwealth: Thus is this our Prophet marked out, (as I shown you but now) I have found David my servant: Now these are not only God's Subjects, over whom he rules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by general command, as a King: but they are also men of his Household, whom he governs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by special power, as a Master: so that in this respect, David, and other, the Saints of God, whom he publicly employs in his services, in a special manner are termed his Servants.  
Hence than we may see both our Dignity, and our Duty: our Dignity first, in that we are admitted to be God's Servants in such a manner. Should any of us be entertained as Servants to our Sovereign, how would we think ourselves graced? how honoured? Why behold, beloved, He whom we serve is King of Kings, and Lord of Lords, and one, at whose feet all the Princes, and mighty ones of the earth must cast their Sceptres. Why therefore should any of us be dejected, having such a Master? certainly, if our Consciences can assure us, that our God called us to serve at his Altar, we cannot but be happy, we cannot but be honourable. What though some Currish Doegs' malign the Priests, and endeavour to bring them into contempt? yet God and good men will ever honour them, and hat for their works sake. And truly our gracious 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 ourselves, with this our Prophet, Servants: yet our God will have us reputed as his Ambassadors, and as shining Stars; yea, as Angels. Thus hath he (whatsoever the world thinks to the contrary) provided for us, who are employed in this so sacred a business, as the Ministry is; nay, not the meanest of his servants shall be neglected; our Saviour saith as much: 
joh. 1●. 26.  If any man serve me, him will my Father honour.  
The consideration of which in the next place should put us in mind of our Duty. Servus est nomen officij: the very name of servant implies some duty to be performed. Wherefore if ye please to call to mind what ye expect of your servants, ye 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 saucy servants we 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 Reverend. We that are his Priests, must ever be in a readiness to do our Master's service; so that when he shall be pleased to acquaint us with his will, and shall command us to feed his flock, and to tell judah her sins, and Israel her transgressions: we must not then linger like Lot in Sodom, nor loiter by the way, now framing one excuse, than another: But to our business we must go, our task 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 work 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 Gospel.  
And no less a curse hangs over the head of the Laity, if they be negligent: for as we of the Clergy must show our obedience to our Master by declaring his will to you, so must you show your obedience by submitting yourselves to the will of God, not only hearing, but doing of his word: It rests in you to obey the form of Doctrine which ye are taught, when with the Bereans ye have sought and found it to be true, and no way repugnant to Holy Writ. Oh, beloved, when your consciences tell you, that ye are guilty of such sins, which ye hear at any time taxed in the Pulpit, whether they be sins of blood, or sins of uncleanness, or sins of discontent, sins of muttering and murmuring against the God of Heaven, and his Vicegerent here on earth: In a word, whatsoever sins they be, your obedience cannot better be showed, 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 signs of obedience, and by which alone the servants of God are discovered really to be his.  
Neither 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 fear? 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 be Haile-fellow with him, to sit cheek by jowl by him, or to sit covered in his presence? now, cannot we brook this disrespect in our servants, be they never so faithful? and think ye that our God, when we are performing any part of his service, especially when we are here in his house, his presence Chamber; think ye (I say) that our God will take this our malapert behaviour well at our hands? What do ye talk of Gods requiring only our hearts? ye are mistaken, God requireth as well our Hats, our Knees, and our whole bodies: surely if God requireth our hearts, which are our chiefest parts wherewith we do him service, he doth then comprehend all the rest, which are inferior and less 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 confirm this, whose irreverence in the Holy Assembly is so apparent, as if they had none other conceit of their God, than that he is an Idol of the Heathens, which hath ears, and hears not; eyes, but see not: Here, here in the Church (with grief of soul I speak it) we, may to too often discover some laughing, others prating; some Courting, others bargaining, so that St. Chrysostom's complaint may well be taken up in these days: 
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 only 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 Hymns and Psalms with them? and standest thou laughing? It were no wonder, if thunder should be cast, not only on those, but also on us, for these things, such irreverence as this deserveth such a judgement. And again 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 & incessu componis te & exornas: Huc antemintraturus, ubi est Aula Regis coelestis, rides, garris, ambulas, negotiaris. God's Priest stands offering up the prayers of the people, and what dost thou laugh, fearing nothing? What dost thou not tremble? dost thou not recollect thyself? Wert thou to enter into the King's Court, thou wouldst have a care both of thy Habit, and thy whole carriage, but when thou comest hither, where the Court of the King of Heaven is kept, thou laughest, thou talkest, thou walkest, and art otherwise uncivilly busied. But what (think ye) is the cause of this irreverence of ours? if you please, I will tell you what I conceive:  
There is a Conclusion highly cried up amongst us, and which hath oftentimes been objected to me, and 'tis this: That Churches are none other than ordinary and common places, but only in time of Divine Service. For my part, I confess ingenuously, I cannot but blush to hear such an unsavoury assertion to proceed 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 always separated to a holy use? set apart to a holy employment? do not sins of Theft, or of uncleanness, etc. committed in them, appear with a fare more ghastly and horrid countenance, than if they had been committed in other places? In a word, when we set our feet on these sacred pavements, do not these stones we tread on, put us in mind of our duty, as that we have holy thoughts, holy gestures? 'Twere a happiness, not to be expressed, could we at all times, and in all places have holy thoughts of our God: which, because our weakness 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 God's public worship, is the Church; now, what a Church is, 
Hom. 36. in 1. Cor.  Saint Chrysostome tells us: Non est Ecclesia tonstrina, aut unguentaria taberna, aut Officina forensis; sed locus Angelorum, Regia Coeli, Coelum ipsum. The Church is no Barbers or Apothecary's shop, 'tis no Westminster or Guildhall, but the place of Angels, the Court of Heaven, yea, Heaven itself: into the which when the Saints heretofore entered, what prostrations, what incurvations did they use? Oh how they did bedew the pavements with their Tears! Thus reverend were the Saints, the Servants of God, in the House of their gracious Master. And indeed, why should they not? for Nature itself teacheth no less; Never Pagan entered into the Temple of his Idol, but with Reverence, and what now? Shall Idols have this, and not the Living God? shall Heathens be reverend, and not Christians? Let no man torture himself with a causeless fear of Superstition in being thus Reverend, in the holy Assemblies. Indeed, were our Reverence tendered to the walls, or to some Image, or Crucifix, or the like, there were too apparent cause of fear; but whereas our Reverence is tendered only to God himself, I see no reason at all in the world, why we should not use all Reverence that possible may be in this House of God. Wherefore, ye that are fearful of Superstition, let me desire you to be as fearful of profaneness; fall not into the one, by flying from the other. Now for Christians to tread in God's Courts, without putting of their Hats, bending their bodies, bowing their knees, and other the like gestures of Reverence, if this be not outward profaneness, I seriously profess, I know not what profaneness is.  
Yea, but may some say, This outward Reverence may shelter much hypocrisy, and therefore why should it be so much urged, as now a days it is?  
I answer, suppose it doth; suppose, many may draw near to God with their lips, when their hearts are fare 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 covetousness; what of all this? shall (say I) the Hypocrisy of some make others irreverent? God forbidden: For my part, when I come into a Church, and there behold a poor 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 think the best, as how that these shows are not without substance, because I know no other; it being a peculiar privilege and prerogative of Almighty God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a knower, a searcher of the Heart: But again, let me see a man here sitting in his Master's House, in his Master's presence, as if he were rather God Almighty's fellow, than his Servant, seldom uncovering his head, seldomer bending his knee, or saucily lolling on his Elbows: let such a man make never so many protestations that his heart is upright to God-ward, I shall hardly be brought to believe him: for if there were any zeal, any Reverence in the inward man, it would appear, and show itself 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 reverend.  
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 perform their business well, or commendably, unless they agree together: where there is contention amongst servants, that Household is always our of order, and the Master of such a Family suffereth very much thereby himself. Why just thus it is in this great Family, the Commonwealth; 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 dispensers of his Word, all things go to wrack. I would to God therefore, that there were that unity amongst us, as aught to be amongst those, who serve one God, and profess one Faith, one Baptism: Happy would it be for you of the Laity, and no less happiness would redound to us of the Clergy. Doubtless such unsavoury Comparisons would not then be so often heard at your Table, I am for Paul, and another, I am for Apollo's; 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 staidness amongst the Hearers: O, when it comes once to this pass, 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 scorn to be Ruled or Directed by those, who are the Fathers of the Church, I mean the most reverend Archbishops, and the right reverend Bishops: when we shall disagree amongst ourselves: yea, when some of us shall not agree with ourselves, but be this day of another mind, 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 Alarm 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 zeal of the Brotherhood must by no means tolerate. Now say I, what other thing proceeds from this nonconformity, and Multiplicity of Contradictions, but Contentions and Heartburning in every place? This double-dealing hath bred in many simple men and women, yea, some of them are such, who (I am persuaded) have an earnest desire to fear GOD, and are such who tremble at his sacred word: yet such Religious souls as these have a doubtful wavering when they enter into the Church, whether they may kneel, when others kneel; or pray, when the Minister reads Prayer; or hear 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 baptised with the sign of the Cross, with a hundred such like: In a word, whether they may come to Church on Wednesdays and Fridays, and such like times, when there is no Sermon. Thus, 
W. Westerman. B.D. Solomon's Porch.  halting guides (saith a learned Divine of ours) have begot limping Scholars. The Church is disturbed, our prayers hindered; one swelieth against another, one speaketh evil 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, profess themselves the servants of Almighty God.  
But now, do ye desire to have all redressed? as indeed, which of us should not? Why then do ye, (I beseech you) as this our Prophet did, who, as he professed himself the servant of God, so he now sues unto him for that, which may make his service acceptable, and what other is that, than understanding? which leads me to my second branch; his Petition: and in that, first to the blessing prayed for: Understanding.  
We have here (ye see) much fruit to gather, and but a little more time allotted: that therefore which remains I will husband as well as I can, that so ye may have some taste of all.  
That which the eye is to the Body, the same is understanding to the soul. A Body without eyes can see nothing, and a soul without understanding can judge of nothing, This is that therefore that David prays for: Da intellectum, Give me understanding. And indeed if Understanding be needful for any, then surely for a Prophet, a chief part of whose Office, is to be a guide to the blind, and to instruct those that are ignorant and void of Understanding: All which, how can he possibly do, who wants this gift of Understanding himself.  
But blessed David; what need hadst thou to pray thus for Understanding? Hadst thou lived in these days, the less knowledge, the less understanding thou hadst had, the better hadst thou been accepted amongst many, or else how comes it to pass that poor ignorant Mechanics are so highly set up, and so often cried up, as the only zealous Preachers, and Rebukers of sin: 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, than we cry out strait way Digitus Dei; Surely, these men were sent from Heaven; though what they deliver be nothing: for the most part but railing; and the main part of their tautological 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) Babblers, if they have enough of Impudence, care not how little of Understanding. But our Prophet (ye see) here was of another mind; understanding he wanted, understanding he sues for, Da intellectum, give me Understanding.  
But what? had he no understanding at all? yes, habebat intellectum (saith St. Ambrose) sed ut redundare sibi crederet, uberiorem inquirit. 
In Loc.  He had understanding, but he desires a larger measure ofit, thereby intimating thus much unto us, that, while we are clothed with the rags of our Mortality, there is no hope of an absolute perfection in this so Noble a faculty of the soul: And therefore they who fancy that they understand all things, may justly be suspected to understand nothing as they should. This our Prophet, v. 100 professed that he had more understanding than his Teachers: and yet behold he had not so much, but that he wants more, and more here he prays for: And 'tis St. Austin's Advice, on this my Text, Nunquam intermittenda est ista petitio (saith he) non enim sufficit accepisse intellectum, & Dei Testimonia didicisse, nisi semper accipiatur, & quodammodo semper bibatur de fonte lucis aeternae. This Petition ought always to be had in remembrance, for 'tis not sufficient to have received understanding, and to have learned the Testimonies of God, unless we always receive, and after a sort continually drink of the Fountain of eternal Light. And to say the truth, the benefit that will redound to us hereby, should make us ever mindful of the Petition: for as all mischief attends on Ignorance, so all happiness waits on Knowledge and understanding. If this be not so, I appeal to this Learned Audience. Blessed Fathers and Brethren, what is the cause now adays, I pray you, of all the discontents and jars in our Church, but want of understanding? Men void of understanding are apt to embrace Fury for Zeal, and Superstition for Devotion: Oh how prone are we to accuse the actions of our Brethren, which we understand not? Thus Papists deal with us on the one side, and Presbyterians and Separatists on the other. First, they of the Church of Rome cry out, that we are utter enemies to Mortification, being we have banished (as they say) all means tending thereunto, as Fasting, Confession, and other the like works of Humiliation: But ye that are judicious know all this to be false, and that all this is a mere slander; for they understand us not. Indeed, we teach you that ye are not to put any merit in Fasting; but otherwise we affirm and account it to be an excellent help unto Devotion, and so according to the Articles given at these Visitations, we acquaint you with those times of Fasting, which are apppointed by the Church. So likewise for Confession, our Church is so fare from being an enemy to it, that (though we do not make it a picklock of the State) we use it as a Cordial for afflicted Consciences; and so are we directed in our Rubric for the Visitation of the sick; where likewise is set down a form of Absolution to be pronounced by the Priest upon hearing the Confession of his Poenitentiary. Thus in diverse others other particulars could I instance, would the time permit, wherein they shamefully traduce us, & that, because they understand us not. And again no less foully do our Amsterdamians fall upon us with bitter Invectives, accusing us for our harmless, revered, and significant Ceremonies; which did they but truly understand, I am very confident they would be fare 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 showed the one to the other without it: which now if ye have a desire to attain, be ye but pleased to follow me with this our Prophet, and he will show you the modus how to procure it: Do ye pray, God will give it; 'tis his gift; that's the second; Dam intellectum, Give me understanding.  
Intellect us spirituale munus est, 
In Loc  (Ambr.) & ideo quod Dei est, à Domino postulatur: Understanding is a spiritual gift, and therefore what is God's peculiar, is sought for at God's hands. So St. Hierome, Ate discam, & non ab Haereticis & Judaeis: 
In Loc.  I will neither learn of Heretics or Jews, neither of Philosophers nor Humanists; Thou only O Lord, shalt be my Teacher: And this is none other than what is recorded in Holy Writ. Doubtless, saith Elihu in the Book 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 vein for the Silver, and a place for Gold where they fine it: Iron is taken out of the Earth, and Brass is melted out of the stone, etc. But verse 12. where is Wisdom to be found? where is the place of Understanding? He answers, verse 23. GOD only knoweth the way thereof. If therefore any of you lack Wisdom, saith Saint James, let him ask of God, and it shall be given him. A man may read much, he may hear much, he may converse much; but if God do not open the eyes of the Intellect, if he do not clear the Understanding, he shall grope even at Noonday: 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 hear or read the Law, unless Almighty God by the secret instinct or Inspiration of his Holy Spirit make us docile, and capable of his Heavenly Counsel. If therefore thy Understanding be overclouded with the vapours of Error of Ignorance, down then on thy knees to thy God, and touch not a Book or a Paper, till thou hast made thy way by some pious Ejaculation or other: And then, if thou findest the success answerable to thy desire, bless God for it, and be not thou proud of what thou hast attained; for what thou hast, is God's gift; whether it be the gift of Tongues, or the gift of Prophecy, or what other gift soever; each of them, all of them descended from the Father of Lights: He was the giver of it, and none else.  
And withal, I would have you take notice, that as God gives understanding, so he gives it ordinarily by means: To us of the Clergy by Prayer and study; and to you of the Laity, usually by our Ministry: so that, if ye do not frequent the public Assemblies, and seek for understanding and knowledge from the lips of the Priests, ye may thank yourselves, if ye continue ignorant still: Our Prophet seems to intimate as much here; for the word which he useth for Testimonies, in the Original signifies as well the place, where they were to be learned, the Congregation, as the Testimonies themselves: so that David, as he would learn them, so he would learn them in the right Vbi; not in private Conventicles, where he might have heard Anarchy cried up as the ready way to peace and Piety; but in the public Assemblies, in the Congregation, in the holy Sanctuary of his God.  
And oh that once we could learn to see our Happiness! the Happiness we enjoy in these Times! Oh how ought we to bless our God, who hath given us freedom to come into his Courts, no Spanish Inquisition, no Laws or Edicts to the contrary: All the Laws we have are to compel us, and to punish us for not coming hither; and for our further encouragement to frequent the Courts of our God, such hath been the Piety of our Gracious Sovereign, and the care of the vigilant Fathers of our Church, that for the bettering of our Understanding, they have put life again into that means, which a long time hath lain (as it were) in a dead sleep amongst us. And if ye would know what that is, 'tis Catechising; without which all our other Labours are in vain: 'tis that which must clear the eyes of the Vulgar and Common people; without it, understand certainly they cannot: Where this Catechising is not used, preach we may, yea, and Ad Clepsydram too, but here's the mischief of it; all our Preaching will have no better success than this, we shall but 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 he prayeth thus for Understanding, and I have done.  
The end (ye see here) is That he may know the Testimonies of his God; and no marvel that he desires to have an insight in them; for the knowledge of these infinitely excelleth all other Learning whatsoever. In humane Learning a Devil in Hell doth wonderfully surpass 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 Angel of darkness whatsoever: for it is the Spirit of God only which knoweth the things of God; and therefore here let us fix: and that understanding we have in all other Arts and Sciences, let us use as a Handmaid unto this.  
But yet here is not all; there is a knowledge of Practice, as well as of Judgement required of us; Conscientia as well as Scientia is expected: 
De Inter. Dom. c. 12.  'Tis a Complaint of Saint Bernard's, 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 vain and worldly Science is, it would be both sooner obtained, and with fare more profit retained. Let every man therefore look to his Conscience, to his Life, to his Conversation: If we that preach, and ye that profess Religion, be careless of these, woe worth the time that ever we were borne; for that same knowledge that we have of the Laws and Testimonies of our God, shall be so fare from excusing, that it shall accuse us rather. He that knows his Master's will, and doth it not, (saith our Saviour) shall be beaten with many stripes: And no marvel, for the glory of our Master seems 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 scandalised by us: De nobis enim dicunt Pagani, Ecce quales sunt Christiani, qui Christum colunt? Behold, this is the common report of Pagans concerning us: Vbi est Lex Catholica quam credunt? ubi sunt Pietatis & Castitatis praecepta quae discunt? Where is this Catholic Law which they believe? where are these precepts of Piety and Chastity, which they learn? Evangelia legunt, & impudici sunt; Apostolos audiunt, & inebriantur; Christum sequuntur, & rapiunt; vitam improbam agunt, & probam Legem habere se dicunt. They read the Gospels, and yet are unclean; they hear the Apostles, they frequent Sermons, and yet are Drunkards; they follow Christ, and yet are Thiefs; they lead a wicked life, and yet they boast that they have a righteous Law. But now, if ye please, ye shall hear what these Heathen people infer and conclude upon all this; Falsum planè est quod aiunnt se bona discere, quod jactant se sanctae Legis praecepta retinere; si enim bona discerent, boni essent. 'Tis altogether false (say they) that they learn good things, and as they boast, that they retain the Rules of a holy Law; for if those things which they learn were good, they then would be good themselves. Thus do we, who would be accounted Christians, bring our God, our Religion, our Profession into contempt, if our lives be not answerable to our knowledge.  
Which, I would to God, every one of us would take into our consideration, that so at length we may be careful to adorn 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: Bear it not (I beseech you) in vain, but smite, and smite home; we must preach, but 'tis you that must punish. And as for you who are Churchwardens, and sworn Officers to do God Almighty service in his Church, look ye likewise to your Oaths: 'Tis God's cause, not your own, which ye are sworn to defend. And therefore let Whoremasters, and Drunkards, and prophaners of the Lords Day, and blasphemous Swearers, and such like lewd livers be brought to feel the Discipline of our Mother Holy Church, whose Doctrine they have so much disparaged by their unholy lives. Certainly, if ever the Latin or Roman Tongue deserve to be termed the Language of the Beast, 'tis when Churchwardens come in with their Omnia benè, whereas nothing but swearing and whoring, and such like disorders keep their Rendezvous in their Parish; this one word more, and I have done: Be ye careful, 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 own souls eternally saved, at the Day of the Appearing of our Lord Jesus Christ.  
Amen.  
FINIS.   

Concionem hanc super illud 119. 125. typis mandari permitto.  
Sa. Baker. Lond. Novemb. 6. 1638.