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Conformity with Piety, Requisite in Gods Service. Psal. 119. 125. I am thy Servant, give me understanding, that I may know thy testimonies.
Conformity with Piety, Requisite in God's Service. Psalm 119. 125. I am thy Servant, give me understanding, that I may know thy testimonies.
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WHosoever he be, Be he of what state or condition soever, so long as he lives here, he is but a servant;
WHosoever he be, Be he of what state or condition soever, so long as he lives Here, he is but a servant;
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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, wel done thou good and faithfull servant, enter into thy Masters joy.
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, well done thou good and faithful servant, enter into thy Masters joy.
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But here, I must confesse, we are not a little puzled about the choice of our service;
But Here, I must confess, we Are not a little puzzled about the choice of our service;
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for though in our Baptisme we did most solemnly renounce the service of the World, the Flesh,
for though in our Baptism we did most solemnly renounce the service of the World, the Flesh,
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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:
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:
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I will not say the Divell hath most;
I will not say the devil hath most;
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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. Well,
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,
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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,
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,
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and not a little tryal of the flesh, and oftentimes having beene foyled by Sathan,
and not a little trial of the Flesh, and oftentimes having been foiled by Sathan,
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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.
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.
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And now finding Almighty God, really to be his God, he binds himselfe (as it were) Apprentice to him;
And now finding Almighty God, really to be his God, he binds himself (as it were) Apprentice to him;
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and as in other places, so here he acknowledgeth himselfe his, and none but his servant:
and as in other places, so Here he acknowledgeth himself his, and none but his servant:
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Servus ego tuus, I am thy Servant, &c. Not to trouble you with a large Discourse of the booke of Psalmes in generall,Servus ego Thy, I am thy Servant, etc. Not to trouble you with a large Discourse of the book of Psalms in general,
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or of this so large and pithy a Psalme in particular;
or of this so large and pithy a Psalm in particular;
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which, in the judgement of St. Ambrose, excelleth the rest as fane, is the light of the Sunne exceedes the light of the Moone:
which, in the judgement of Saint Ambrose, excels the rest as fane, is the Light of the Sun exceeds the Light of the Moon:
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I come rather to the Text it selfe, uttered by one, who was no lesse a King than a Prophet:
I come rather to the Text it self, uttered by one, who was no less a King than a Prophet:
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And as hee was a Prophet, and a good Prophet, not unworthy the imitation of us, the sonnes of the Prophets,
And as he was a Prophet, and a good Prophet, not unworthy the imitation of us, the Sons of the prophets,
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and of all those likewise who beare any affection or good will, either to Prophets, or Prophets Children.
and of all those likewise who bear any affection or good will, either to prophets, or prophets Children.
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In the Words two things offer themselves to our Consideration.
In the Words two things offer themselves to our Consideration.
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First, our Prophets profession, I am thy Servant. Secondly, his petition, Give mee understanding, that I may know thy testimonies.
First, our prophets profession, I am thy Servant. Secondly, his petition, Give me understanding, that I may know thy testimonies.
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In his Profession we are to consider two things: First, his Condition;
In his Profession we Are to Consider two things: First, his Condition;
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Servus, he was a Servant: Secondly, cujus, whose servant he profess'd himselfe to bee, Tuus, thy Servant. Servus, he was a Servant: Secondly, cujus, whose servant he professed himself to be, Thy, thy Servant.
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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.
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: Dam Intellectum, give me understanding.
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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.
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.
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These are the particulars, which by Gods assistance, I am come to treate of at this time:
These Are the particulars, which by God's assistance, I am come to Treat of At this time:
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Wherefore relying both on your patience and charity, with as much brevity as may be of each of them.
Wherefore relying both on your patience and charity, with as much brevity as may be of each of them.
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First, therefore of the first, our Prophets Profession, and in that too first of his Condition, servus, I am a Servant.
First, Therefore of the First, our prophets Profession, and in that too First of his Condition, servus, I am a Servant.
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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:
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:
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who, though they have beene advanced in Church and Commonwealth, and so distinguished from inferiour people, by gracious and honourable Titles,
who, though they have been advanced in Church and Commonwealth, and so distinguished from inferior people, by gracious and honourable Titles,
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yet with none of them were they more delighted, than with this of Servant: for the present, our Prophet makes this good:
yet with none of them were they more delighted, than with this of Servant: for the present, our Prophet makes this good:
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For 'tis not Rex ego, or Propheta ego, I am a King, or I am a Prophet: but servus ego, I am a servant.
For it's not Rex ego, or Propheta ego, I am a King, or I am a Prophet: but servus ego, I am a servant.
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As much likewise appeares by the Apostles;
As much likewise appears by the Apostles;
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who, for the most part, assume this title of Servant, and in a manner preferre it before that of Apostle:
who, for the most part, assume this title of Servant, and in a manner prefer it before that of Apostle:
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for this they usually mention first: as Rom. 1. Paul, a servant of Iesus Christ, called to bee an Apostle.
for this they usually mention First: as Rom. 1. Paul, a servant of Iesus christ, called to be an Apostle.
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So likewise 2. Pet. 1. Simon Peter, a servant, and an Apostle.
So likewise 2. Pet. 1. Simon Peter, a servant, and an Apostle.
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Doubtlesse, they had no small honour in being Apostles, but yet their Happinesse they accounted Greater in being the servants of Iesus Christ. Damnatus Apostolorum unus, servorum nullus:
Doubtless, they had no small honour in being Apostles, but yet their Happiness they accounted Greater in being the Servants of Iesus christ. Damnatus Apostolorum Unus, Servorum nullus:
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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:
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:
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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,
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,
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for they have beene dismissed with a Non novi vos, discedite, I know you not, depart from me yee workers of iniquity.
for they have been dismissed with a Non novi vos, discedite, I know you not, depart from me ye workers of iniquity.
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But never were servants used thus:
But never were Servants used thus:
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and therefore in this Title the Saints have taken more comfort, and have had more confidence then in any other:
and Therefore in this Title the Saints have taken more Comfort, and have had more confidence then in any other:
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Servus, saith our Prophet here, I am a servant. Here then taken notice we may of our Condition:Servus, Says our Prophet Here, I am a servant. Here then taken notice we may of our Condition:
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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:
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, it'll not be amiss, amid them all, to take this along with us, that we Are none other then Servants likewise:
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yee cannot imagine how this will let out the Apostumated matter of Pride, which otherwise may swell and burst us.
ye cannot imagine how this will let out the Apostumated matter of Pride, which otherwise may swell and burst us.
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Humane frailty is such, that men are apt to be enamoured of their Advancement, and if they have bin so happy,
Humane frailty is such, that men Are apt to be enamoured of their Advancement, and if they have been so happy,
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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:
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:
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From which fearefull downfall that we may be secure, 'twill not (I say) be amisse,
From which fearful downfall that we may be secure, it'll not (I say) be amiss,
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while we are in the height of our Happinesse to reflect now and then upon this our Condition to which we are subjected: Servi sumus, we are servants.
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.
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But why this here, may some say:
But why this Here, may Some say:
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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:
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:
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And, your Servant, and at your service are the ordinary Parenthesis of our Discourse:
And, your Servant, and At your service Are the ordinary Parenthesis of our Discourse:
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Nay, the whole World is come to that passe, that many will not only conclude of themselves that they are Servants,
Nay, the Whole World is come to that pass, that many will not only conclude of themselves that they Are Servants,
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but also in a contemptible manner reflect upon others, and in a sordid and base way use many,
but also in a contemptible manner reflect upon Others, and in a sordid and base Way use many,
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and those (I may say) their betters, none otherwise then as Servants, and tis well, if not worse:
and those (I may say) their betters, none otherwise then as Servants, and this well, if not Worse:
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should I instance in our selves, in men of our owne Tribe, 'twill (I feare) be to too apparent.
should I instance in our selves, in men of our own Tribe, it'll (I Fear) be to too apparent.
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Many of which, though they are such, whose Deserts might challenge an awfull respect unto their persons,
Many of which, though they Are such, whose Deserts might challenge an awful respect unto their Persons,
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yet in the opinion of many none more contemptible, none more despised then they.
yet in the opinion of many none more contemptible, none more despised then they.
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We, beloved, with such are serve NONLATINALPHABET, the only Servants, yea, Hirelings, nay what not? poore Micajah the parson of the parish,
We, Beloved, with such Are serve, the only Servants, yea, Hirelings, nay what not? poor Micajah the parson of the parish,
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if he be fed with the bread of Affliction, and with the Water of Affliction; 'tis enough for him:
if he be fed with the bred of Affliction, and with the Water of Affliction; it's enough for him:
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A stoole, a Table, and a Candlesticke are a Competency:
A stool, a Table, and a Candlestick Are a Competency:
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As for Reverence and Respect to his person, they are Workes of Supererogation, and have beene along since banished hence with Popery.
As for reverence and Respect to his person, they Are Works of Supererogation, and have been along since banished hence with Popery.
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And indeede, thus it hath beene in all Ages. The Apostle Saint Paul observed as much in his time:
And indeed, thus it hath been in all Ages. The Apostle Saint Paul observed as much in his time:
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Wee are (saith hee) made the filthinesse of the World, and the of-scouring of al things. we Are (Says he) made the filthiness of the World, and the offscouring of all things.
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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.
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.
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I am sure for the present, none more censured, none more neglected, none more vilified, none more slighted in many places,
I am sure for the present, none more censured, none more neglected, none more vilified, none more slighted in many places,
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than we of the Clergy be. And as for that Title wherewith Almighty Ged hath beene pleased to grace us:
than we of the Clergy be. And as for that Title wherewith Almighty Ged hath been pleased to grace us:
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that same Title of ours (I say) is not mentioned but in derision:
that same Title of ours (I say) is not mentioned but in derision:
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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:
every ignorant and profane wretch hath the name of Priest in his Mouth, which with a kind of scum he Cast into the faces of those, who profess this sacred function:
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nay farther, such is the impudency of the Age, that he now a dayes is accounted a Wit of the times, who Libells,
nay farther, such is the impudence of the Age, that he now a days is accounted a Wit of the times, who Libels,
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or envies most against the Fathers of the Church:
or envies most against the Father's of the Church:
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the best of whom, are in the account of these men, none other than meane servants;
the best of whom, Are in the account of these men, none other than mean Servants;
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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.
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.
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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,
But to stop the mouths of such profaners of God, his Servants, and his Ordinances, let them but take along with them the Cujus, the next thing to be considered,
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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:
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:
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servus tuns, I am thy servant, that's the next. A servant (yee see) this our Prophet was, but not every ones:servus tons, I am thy servant, that's the next. A servant (ye see) this our Prophet was, but not every ones:
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'tis servus tuns. Indeede, in some respects we may be rearmed your Servants, as the Angels themselves are:
it's servus tons. Indeed, in Some respects we may be rearmed your Servants, as the Angels themselves Are:
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But this service of theirs and ours to you, is but a branch of that service which wee owe unto our God.
But this service of theirs and ours to you, is but a branch of that service which we owe unto our God.
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We preach (saith the Apostle) not our selves, but Christ Jesus the Lord; and our selves your servants, for Jesus sake: We preach (Says the Apostle) not our selves, but christ jesus the Lord; and our selves your Servants, for jesus sake:
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so that all the service we doe to you, is with reference to our Lord and Master, Christ Jesus;
so that all the service we do to you, is with Referente to our Lord and Master, christ jesus;
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none otherwise we owe, none otherwise we performe:
none otherwise we owe, none otherwise we perform:
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Almighty God is our Master, and his servants the Saints have onely profest themselves to be.
Almighty God is our Master, and his Servants the Saints have only professed themselves to be.
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David here would adhere to none other, none other Master would he acknowledge: Tuns, I am thine.David Here would adhere to none other, none other Master would he acknowledge: Tons, I am thine.
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I have found David my Servant, (saith God) with much holy Oyle have I annoynted him. I have found David my Servant, (Says God) with much holy Oil have I anointed him.
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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;
There God had chosen David, Wherefore David, as in other places, so Here, to show what liking he had to his Master, Professes himself to be his Servant;
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servus tuns, I am thy Servant. Now this was his reference to God, to bee his Servant;servus tons, I am thy Servant. Now this was his Referente to God, to be his Servant;
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and indeede not a man living, but in a sort may be said to be Gods servant.
and indeed not a man living, but in a sort may be said to be God's servant.
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But yet there are some who are servants in a nearer kind:
But yet there Are Some who Are Servants in a nearer kind:
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as namely, those whom he hath set on worke to some choise and notable designement, either in the Church,
as namely, those whom he hath Set on work to Some choice and notable designment, either in the Church,
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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 Saint Paul Says of himself, Rom. 1. That he was a servant of christ, Set apart to the preaching of the Gospel, or in the Commonwealth:
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Thus is this our Prophet marked out, (as I shewed you but now) I have found David my servant:
Thus is this our Prophet marked out, (as I showed you but now) I have found David my servant:
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Now these are not onely Gods Subjects, over whom hee rules NONLATINALPHABET, by generall command, as a King:
Now these Are not only God's Subject's, over whom he rules, by general command, as a King:
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but they are also men of his Houshold, whom he governes NONLATINALPHABET, by speciall power, as a Master:
but they Are also men of his Household, whom he governs, by special power, as a Master:
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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.
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.
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Hence then we may see both our Dignity, and our Duty:
Hence then we may see both our Dignity, and our Duty:
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our Dignity first, in that we are admitted to be Gods Servants in such a manner.
our Dignity First, in that we Are admitted to be God's Servants in such a manner.
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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,
Should any of us be entertained as Servants to our Sovereign, how would we think our selves graced? how honoured? Why behold, Beloved, He whom we serve is King of Kings,
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and Lord of Lords, and one, at whose feete all the Princes, and mighty ones of the earth must cast their Scepters.
and Lord of lords, and one, At whose feet all the Princes, and mighty ones of the earth must cast their Sceptres.
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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.
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.
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What though some Currish Doegs maligne the Priests, and endeavour to bring them into contempt? yet God and good men will ever honour them,
What though Some Currish Doegs malign the Priests, and endeavour to bring them into contempt? yet God and good men will ever honour them,
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and hat for their workes sake.
and hat for their works sake.
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And truely our gratious God, for the better entertainment of his message brought by us, hath ever graced us with Noble Titles:
And truly our gracious God, for the better entertainment of his message brought by us, hath ever graced us with Noble Titles:
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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.
though we in Humility Are to acknowledge our selves, with this our Prophet, Servants: yet our God will have us reputed as his ambassadors, and as shining Stars; yea, as Angels.
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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;
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;
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nay, not the meanest of his servants shall be neglected; our Saviour saith as much: If any man serve me, him will my Father honour.
nay, not the Meanest of his Servants shall be neglected; our Saviour Says as much: If any man serve me, him will my Father honour.
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The consideration of which in the next place should put us in minde of our Duty.
The consideration of which in the next place should put us in mind of our Duty.
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Servus est nomen officij: the very name of servant implies some duty to bee performed.Servus est Nome officij: the very name of servant Implies Some duty to be performed.
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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.
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.
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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.
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.
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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.
Why, Beloved, the same our God requires of us, both Priest and People; all of us must be obedient, all of us must be Reverend.
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We that are his Priests, must ever be in a readinesse to do our Maisters service;
We that Are his Priests, must ever be in a readiness to do our Masters service;
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so that when he shall be pleased to acquaint us with his will, and shall commaund us to feede his flocke,
so that when he shall be pleased to acquaint us with his will, and shall command us to feed his flock,
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and to tell Iudah her sinnes, and Israel her transgressions:
and to tell Iudah her Sins, and Israel her transgressions:
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we must not then linger like Lot in Sodom, nor loiter by the way, now framing one excuse, then another:
we must not then linger like Lot in Sodom, nor loiter by the Way, now framing one excuse, then Another:
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But to our businesse wee must goe, our taske we must take in hand, be it never so hard, never so difficult:
But to our business we must go, our task we must take in hand, be it never so hard, never so difficult:
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knowing that there is a Vae, a woe unto those who do the worke of the Lord negligently,
knowing that there is a Vae, a woe unto those who do the work of the Lord negligently,
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or with Saint Paul, Vae mihi si non Evangelizavero, Woe unto me if I preach not the Gospell.
or with Saint Paul, Vae mihi si non Evangelize, Woe unto me if I preach not the Gospel.
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And no lesse a curse hangs over the head of the Laity, if they be negligent:
And no less a curse hangs over the head of the Laity, if they be negligent:
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for as we of the Clergy must shew our obedience to our Maister by declaring his will to you,
for as we of the Clergy must show our Obedience to our Master by declaring his will to you,
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so must you shew your obedience by submitting your selves to the will of God, not onely hearing, but doing of his word:
so must you show your Obedience by submitting your selves to the will of God, not only hearing, but doing of his word:
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It rests in you to obey the forme of Doctrine which yee are taught, when with the Bereans yee have sought and found it to be true,
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,
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and no way repugnant to Holy Writ.
and no Way repugnant to Holy Writ.
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Oh, beloved, when your consciences tell you, that yee are guilty of such sinnes, which yee heare at any time taxed in the Pulpit,
O, Beloved, when your Consciences tell you, that ye Are guilty of such Sins, which ye hear At any time taxed in the Pulpit,
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whether they be sinnes of blood, or sinnes of uncleannesse, or sins of discontent, sinnes of muttering and murmuring against the God of Heaven,
whither they be Sins of blood, or Sins of uncleanness, or Sins of discontent, Sins of muttering and murmuring against the God of Heaven,
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and his Vice-Gerent here on earth:
and his Vicegerent Here on earth:
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In a word, whatsoever sinnes they be, your obedience cannot better be shewed, than by your Repentance for that which is past,
In a word, whatsoever Sins they be, your Obedience cannot better be showed, than by your Repentance for that which is past,
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and your pious reformation and amendment for the time to come;
and your pious Reformation and amendment for the time to come;
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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;
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;
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besides our Obedience, Reveverence also is expected. Thus much we expect from our servants, and thus much God expects from us;
beside our obedience, Reveverence also is expected. Thus much we expect from our Servants, and thus much God expects from us;
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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.
as Malachi 1.6. If I be a Father, where is mine Honour? If I be a Master, where is my Fear? Says the Lord of Hosts.
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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,
Who is he among us, that hath the Spirit of a man within him, that will suffer his servant to be Hail-fellow with him, to fit cheek by jole by him,
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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,
or to fit covered in his presence? now, cannot we brook this disrespect in our Servants, be they never so faithful? and think you that our God,
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when wee are performing any part of his service, especially when we are here in his house, his presence Chamber;
when we Are performing any part of his service, especially when we Are Here in his house, his presence Chamber;
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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 whole bodies:
think you (I say) that our God will take this our malepart behaviour well At our hands? What do you talk of God's requiring only our hearts? you Are mistaken, God requires as well our Hats, our Knees, and our Whole bodies:
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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.
surely if God requires our hearts, which Are our chiefest parts wherewith we do him service, he does then comprehend all the rest, which Are inferior and less noble.
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But alas, these he shall hardly get of any of us, in these so nice and wanton times:
But alas, these he shall hardly get of any of us, in these so Nicaenae and wanton times:
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The practices of too too many confirme this, whose irreverence in the Holy Assembly is so apparant,
The practices of too too many confirm this, whose irreverence in the Holy Assembly is so apparent,
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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:
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:
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Here, here in the Church (with griefe of soule I speake it) we, may to too often discover some laughing, others prating;
Here, Here in the Church (with grief of soul I speak it) we, may to too often discover Some laughing, Others prating;
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some Courting, others barganing, so that St. Chrysostomes complaint may well be taken up in these dayes:
Some Courting, Others bargaining, so that Saint Chrysostomes complaint may well be taken up in these days:
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Alios video stare, & nugari, dum preces fiunt; neque solùm dum preces fiunt, sed & dum sacer dos benedicit: Alioth video stare, & nugari, dum preces Fluent; neque solùm dum preces Fluent, sed & dum sancer dos benedicit:
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nescis quod cum Angelis stas? cum illis cantas? cum illis hymnos dicis? & stas Ridens? non mirum esset, si fulmen emitteretur non solùm in eos,
Nescis quod cum Angels stas? cum illis cantas? cum illis Hymnos Say? & stas Ridens? non Mirum esset, si fulmen emitteretur non solùm in eos,
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sed etiam in nos, digna enim fulmine sunt hae. Some (saith he) I behold trifling or toying, when others at prayers;sed etiam in nos, Digna enim fulmine sunt hae. some (Says he) I behold trifling or toying, when Others At Prayers;
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and not onely thus in prayer time, but also when the Priest is pronouncing the blessing:
and not only thus in prayer time, but also when the Priest is pronouncing the blessing:
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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,
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,
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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:
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:
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Stat sacerdos Dei orationem offerens cunctorum; tu autem rides, nihil timens non contremiscis? non collegis teipsum: Stat sacerdos Dei orationem offerens cunctorum; tu autem rides, nihil timens non contremiscis? non Collegs teipsum:
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in anlam Regiam intraturus, & habitu & oculis & incessu componis te & exornas: Huc antemintraturus, ubi est Aula Regis coelestis, rides, garris, ambulas, negotiaris. in anlam Regiam intraturus, & habitu & oculis & incessu componis te & exornas: Huc antemintraturus, ubi est Aula Regis coelestis, rides, garris, ambulas, negotiaris.
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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,
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 thy self? Wertenberg thou to enter into the Kings Court, thou Wouldst have a care both of thy Habit,
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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.
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.
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But what (thinke ye) is the cause of this irreverence of ours? if you please, I will tell you what I conceive:
But what (think you) is the cause of this irreverence of ours? if you please, I will tell you what I conceive:
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There is a Conclusion highly cryed up amongst us, and which hath oftentimes beene objected to me, and 'tis this:
There is a Conclusion highly cried up among us, and which hath oftentimes been objected to me, and it's this:
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That Churches are none other than ordinary and common places, but onely in time of Divine Service.
That Churches Are none other than ordinary and Common places, but only in time of Divine Service.
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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:
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:
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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!
O 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 Brothers!
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are not these Houses alwayes separated to a holy use? set apart to a holy imployment? doe not sinnes of Theft,
Are not these Houses always separated to a holy use? Set apart to a holy employment? do not Sins of Theft,
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or of uncleanenesse, &c. committed in them, appeare with a farre more ghastly and horrid countenance,
or of uncleanness, etc. committed in them, appear with a Far more ghastly and horrid countenance,
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than if they had beene committed in other places? 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,
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,
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as that we have holy thoughts, holy gestures? 'Twere a happinesse, not to bee exprest, could we at all times,
as that we have holy thoughts, holy gestures? 'Twere a happiness, not to be expressed, could we At all times,
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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 in all places have holy thoughts of our God: which, Because our weakness is such that we cannot, Almighty God hath appointed Set times,
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and set places for the performing these holy Duties. Now the place appointed for Gods publick worship, is the Church;
and Set places for the performing these holy Duties. Now the place appointed for God's public worship, is the Church;
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now, what a Church is, Saint Chrysostome tells us: Non est Ecclesia tonstrina, aut vnguentaria taberna, aut Officina forensis;
now, what a Church is, Saint Chrysostom tells us: Non est Ecclesia tonstrina, Or vnguentaria Taberna, Or Officina forensis;
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sed locus Angelorum, Regia Coeli, Coelum ipsum. sed locus Angels, Regia Coeli, Coelum ipsum.
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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:
The Church is no Barbers or Apothecaries shop, it's no Westminster or Guild-hall, but the place of Angels, the Court of Heaven, yea, Heaven it self:
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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!
into the which when the Saints heretofore entered, what prostrations, what incurvations did they use? O how they did bedew the pavements with their Tears!
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Thus reverent were the Saints, the Servants of God, in the House of their gracious Master.
Thus reverend were the Saints, the Servants of God, in the House of their gracious Master.
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And indeede, why should they not? for Nature it selfe teacheth no lesse;
And indeed, why should they not? for Nature it self Teaches no less;
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Never Pagan entred into the Temple of his Idoll, but with Reverence, and what now? Shall Idols have this,
Never Pagan entered into the Temple of his Idol, but with reverence, and what now? Shall Idols have this,
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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.
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.
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Indeede, were our Reverence tendered to the walles, or to some Image, or Crucifixe, or the like, there were too apparent cause of feare;
Indeed, were our reverence tendered to the walls, or to Some Image, or Crucifix, or the like, there were too apparent cause of Fear;
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but whereas our Reverence is tendered onely to God himselfe, I see no reason at all in the world,
but whereas our reverence is tendered only to God himself, I see no reason At all in the world,
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why wee should not use all Reverence that possible may be in this House of God.
why we should not use all reverence that possible may be in this House of God.
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Wherefore, ye that are fearefull of Superstition, let me desire you to be as fearefull of prophanesse;
Wherefore, you that Are fearful of Superstition, let me desire you to be as fearful of profaneness;
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fall not into the one, by flying from the other.
fallen not into the one, by flying from the other.
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Now for Christians to tread in Gods Courts, without putting of their Hats, bending their bodies, bowing their knees,
Now for Christians to tread in God's Courts, without putting of their Hats, bending their bodies, bowing their knees,
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and other the like gestures of Reverence, if this be not outward prophanesse, I seriously professe, I know not what prophanesse is.
and other the like gestures of reverence, if this be not outward profaneness, I seriously profess, I know not what profaneness is.
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Yea, but may some say, This outward Reverence may shelter much hypocrisie, and therefore why should it bee so much urged,
Yea, but may Some say, This outward reverence may shelter much hypocrisy, and Therefore why should it be so much urged,
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as now a dayes it is? I answer, suppose it doth;
as now a days it is? I answer, suppose it does;
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suppose, many may draw neare to God with their lips, when their hearts are farre from him;
suppose, many may draw near to God with their lips, when their hearts Are Far from him;
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as also sit here with their heads uncovered, when their Hearts are at home shut up in their chests,
as also fit Here with their Heads uncovered, when their Hearts Are At home shut up in their chests,
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or otherwise gone after their covetousnesse;
or otherwise gone After their covetousness;
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what of all this? shall (say I) the Hypocrisie of some make others irreverent? God forbid:
what of all this? shall (say I) the Hypocrisy of Some make Others irreverent? God forbid:
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For my part, when I come into a Church, and there behold a poore sinner kneeling upon his knees, weeping with his eyes,
For my part, when I come into a Church, and there behold a poor sinner kneeling upon his knees, weeping with his eyes,
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and with an humble and lowly Reverence both petitioning and hearing his God, my charity bids me thinke the best,
and with an humble and lowly reverence both petitioning and hearing his God, my charity bids me think the best,
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as how that these shewes are not without substance, because I know no other;
as how that these shows Are not without substance, Because I know no other;
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it being a peculiar priviledge and prerogative of Almighty God to be NONLATINALPHABET, a knower, a searcher of the Heart:
it being a peculiar privilege and prerogative of Almighty God to be, a knower, a searcher of the Heart:
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But againe, let me see a man here sitting in his Masters House, in his Masters presence,
But again, let me see a man Here sitting in his Masters House, in his Masters presence,
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as if he were rather God Almighties fellow, than his Servant, seldome uncovering his head, seldomer bending his knee,
as if he were rather God Almighty's fellow, than his Servant, seldom uncovering his head, seldomer bending his knee,
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or sawcily lolling on his Elbowes:
or saucily lolling on his Elbows:
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let such a man make never so many protestations that his heart is upright to Godward, I shall hardly bee brought to beleeve him:
let such a man make never so many protestations that his heart is upright to Godward, I shall hardly be brought to believe him:
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for if there were any zeale, any Reverence in the inward man, it would appeare, and shew it selfe in the outward man.
for if there were any zeal, any reverence in the inward man, it would appear, and show it self in the outward man.
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Well, I say no more but this, know that ye are Servants, and then ye cannot but be obedient, ye cannot but be reverent.
Well, I say no more but this, know that you Are Servants, and then you cannot but be obedient, you cannot but be reverend.
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One thing more I have to commend unto you from this Title of Servant, before I leave it, and 'tis this:
One thing more I have to commend unto you from this Title of Servant, before I leave it, and it's this:
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Servants (ye see) we are all of us; now servants can never performe their businesse well, or commendably, unlesse they agree together:
Servants (you see) we Are all of us; now Servants can never perform their business well, or commendably, unless they agree together:
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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.
where there is contention among Servants, that Household is always our of order, and the Master of such a Family suffers very much thereby himself.
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Why just thus it is in this great Family, the Common-wealth; thus 'tis like wife in the Church:
Why just thus it is in this great Family, the Commonwealth; thus it's like wife in the Church:
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where there is not Unity, Unanimity, and Conformity amongst us the Servants of God, amongst us the Stewards of God,
where there is not Unity, Unanimity, and Conformity among us the Servants of God, among us the Stewards of God,
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and dispencers of his Word, all things goe to wrack.
and dispencers of his Word, all things go to wrack.
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I would to God therefore, that there were that unity amongst us, as ought to be amongst those, who serve one God,
I would to God Therefore, that there were that unity among us, as ought to be among those, who serve one God,
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and professe one Faith, one Baptisme:
and profess one Faith, one Baptism:
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Happy would it be for you of the Laity, and no lesse happinesse would redound to us of the Clergy.
Happy would it be for you of the Laity, and no less happiness would redound to us of the Clergy.
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Doubtlesse such unsavoury Comparisons would not then be so often heard at your Table, I am for Paul, and another, I am for Apollos; I am for this Preacher, and I am for that.
Doubtless such unsavoury Comparisons would not then be so often herd At your Table, I am for Paul, and Another, I am for Apollos; I am for this Preacher, and I am for that.
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The cause of all which, is aswell the want of Conformity amongst The Teachers, as want of stayednesse amongst the Hearers:
The cause of all which, is aswell the want of Conformity among The Teachers, as want of staidness among the Hearers:
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O, when it comes once to this passe, that —. Scinditur incerius studia in contraria Clerus.
Oh, when it comes once to this pass, that —. Scinditur incerius Studia in contraria Clerus.
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When we of the Clergy shall be full of oppositions, ever and anon banding one against another,
When we of the Clergy shall be full of oppositions, ever and anon banding one against Another,
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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:
and thinking scorn to be Ruled or Directed by those, who Are the Father's of the Church, I mean the most reverend Archbishop's, and the right reverend Bishops:
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when we shall disagree amongst our selves:
when we shall disagree among our selves:
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yea, when some of us shall not agree with our selves, but be this day of another minde,
yea, when Some of us shall not agree with our selves, but be this day of Another mind,
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than we were yeasterday, and in this place than in that; and all this oftentimes not for Conscience sake, but policy:
than we were yesterday, and in this place than in that; and all this oftentimes not for Conscience sake, but policy:
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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;
conforming in the university, and subscribing before the Bishop, but sounding out an Alarm of Defiance to all such regularity and order when they Are sent among the people;
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accounting the Ceremonies of the Church indifferent amongst the Learned, as being not able to answer them;
accounting the Ceremonies of the Church indifferent among the Learned, as being not able to answer them;
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but crying out amongst the vulgar that the zeale of the Brother-hood must by no meanes tolerate.
but crying out among the Vulgar that the zeal of the Brotherhood must by no means tolerate.
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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,
Now say I, what other thing proceeds from this nonconformity, and multiplicity of Contradictions, but Contentions and Heartburnings in every place? This double-dealing hath bred in many simple men and women,
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yea, some of them are such, who (I am perswaded) have an earnest desire to feare GOD,
yea, Some of them Are such, who (I am persuaded) have an earnest desire to Fear GOD,
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and are such who tremble at his sacred word:
and Are such who tremble At his sacred word:
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yet such Religious soules as these have a doubtfull wavering when they enter into the Church,
yet such Religious Souls as these have a doubtful wavering when they enter into the Church,
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whether they may kneele, when others kneele; or pray, when the Minister reades Prayer; or heare the Sermon, when a conformable Priest poth preach;
whither they may kneel, when Others kneel; or pray, when the Minister reads Prayer; or hear the Sermon, when a conformable Priest Poth preach;
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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:
or whither they may bow At the sacred name of jesus, or suffer their Children to be baptised with the Signen of the Cross, with a hundred such like:
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In a word, whether they may come to Church on Wednesdaies and Fridayes, and such like times, when there is no Sermon.
In a word, whither they may come to Church on Wednesdays and Fridays, and such like times, when there is no Sermon.
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Thus, halting guides (saith a learned Divine of ours) have begot limping Schollers. The Church is disturbed, our prayers hindered;
Thus, halting guides (Says a learned Divine of ours) have begotten limping Scholars. The Church is disturbed, our Prayers hindered;
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one swelieth against another, one speaketh evill against another, one judgeth another;
one swelieth against Another, one speaks evil against Another, one Judgeth Another;
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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.
and all this, Because there is not that conformity and unity as should be among those, who, with David Here, profess themselves the Servants of Almighty God.
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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,
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,
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as hee profest himselfe the servant of God, so hee now sues unto him for that, which may make his service acceptable,
as he professed himself the servant of God, so he now sues unto him for that, which may make his service acceptable,
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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.
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.
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We have here (yee see) much fruit to gather, and but a little more time allotted:
We have Here (ye see) much fruit to gather, and but a little more time allotted:
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that therefore which remaines I will husband as well as I can, that so yee may have some taste of all.
that Therefore which remains I will husband as well as I can, that so ye may have Some taste of all.
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That which the eye is to the Body, the same is understanding to the soule.
That which the eye is to the Body, the same is understanding to the soul.
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A Body without eyes can see nothing, and a soule without understanding can judge of nothing, This is that therefore that David prayes for: Da intellectum, Give mee understanding.
A Body without eyes can see nothing, and a soul without understanding can judge of nothing, This is that Therefore that David prays for: Dam Intellectum, Give me understanding.
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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 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,
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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.
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.
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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,
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 among many,
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or else how comes it to passe that poore ignorant Mechanicks are so highly set up,
or Else how comes it to pass that poor ignorant Mechanics Are so highly Set up,
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and so often cryed up, as the onely zealous Preachers, and Rebukers of sinne:
and so often cried up, as the only zealous Preachers, and Rebukers of sin:
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with such Admirers of ignorance, all others, for the most part, are but Time-servers, or Court Flatterers.
with such Admirers of ignorance, all Others, for the most part, Are but Time-servers, or Court Flatterers.
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But now, if such Enthusiasts as these, can make their tongues now as nimble, as their Shuttle was heretofore,
But now, if such Enthusiasts as these, can make their tongues now as nimble, as their Shuttle was heretofore,
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then wee crye out straight way Digitus Dei; Surely, these men were sent from Heaven; though what they deliver be nothing:
then we cry out straight Way Digitus Dei; Surely, these men were sent from Heaven; though what they deliver be nothing:
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for the most part but railing;
for the most part but railing;
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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.
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 Subject's.
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Such (Teachers I will not say but) Bablers, if they have enough of Impudence, care not how little of Vnderstanding.
Such (Teachers I will not say but) Babblers, if they have enough of Impudence, care not how little of Understanding.
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But our Prophet (yee see) heere was of another minde; understanding hee wanted, understanding he sues for, Da intellectum, give mee Vnderstanding.
But our Prophet (ye see) Here was of Another mind; understanding he wanted, understanding he sues for, Dam Intellectum, give me Understanding.
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But what? had he no understanding at all? yes, habebat intellectum (saith St. Ambrose ) sed ut redundare sibi crederet, uberiorem inquirit.
But what? had he no understanding At all? yes, habebat Intellectum (Says Saint Ambrose) said ut redundare sibi crederet, uberiorem inquirit.
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Hee had understanding, but he desires a larger measure ofit, thereby intimating thus much unto us, that, He had understanding, but he Desires a larger measure ofit, thereby intimating thus much unto us, that,
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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:
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:
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And therefore they who fancy that they understand all things, may justly bee suspected to understand nothing as they should.
And Therefore they who fancy that they understand all things, may justly be suspected to understand nothing as they should.
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This our Prophet, v. 100. profess'd that hee had more understanding than his Teachers:
This our Prophet, v. 100. professed that he had more understanding than his Teachers:
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and yet behold hee had not so much, but that he wants more, and more here hee prayes for:
and yet behold he had not so much, but that he Wants more, and more Here he prays for:
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And 'tis St. Austines Advice, on this my Text, Nunquam intermittenda est ista petitio (saith hee) non enim sufficit accepisse intellectum,
And it's Saint Austine's advice, on this my Text, Never intermittenda est ista petitio (Says he) non enim sufficit accepisse Intellectum,
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& Dei Testimonia didicisse, nisi semper accipiatur, & quodammodo semper bibatur de fonte lucis aeternae. & Dei testimonies didicisse, nisi semper accipiatur, & quodammodo semper bibatur de Fonte lucis aeternae.
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This Petition ought alwaies to bee had in remembrance, for 'tis not sufficient to have received understanding,
This Petition ought always to be had in remembrance, for it's not sufficient to have received understanding,
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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 have learned the Testimonies of God, unless we always receive, and After a sort continually drink of the Fountain of Eternal Light.
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And to say the truth, the benefit that will redound to us hereby, should make us ever mindfull of the Petition:
And to say the truth, the benefit that will redound to us hereby, should make us ever mindful of the Petition:
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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.
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.
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Blessed Fathers and Brethren, what is the cause now adayes, I pray you, of all the discontents and jarres in our Church,
Blessed Father's and Brothers, what is the cause now adays, I pray you, of all the discontents and jars in our Church,
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but want of understanding? Men void of understanding are apt to embrace Fury for Zeale, and Superstition for Devotion:
but want of understanding? Men void of understanding Are apt to embrace Fury for Zeal, and Superstition for Devotion:
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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,
O how prove Are we to accuse the actions of our Brothers, which we understand not? Thus Papists deal with us on the one side,
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and Presbyterians and Separatists on the other.
and Presbyterians and Separatists on the other.
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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,
First, they of the Church of Room cry out, that we Are utter enemies to Mortification, being we have banished (as they say) all means tending thereunto,
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as Fasting, Confession, and other the like workes of Humiliation:
as Fasting, Confessi, and other the like works of Humiliation:
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But yee that are judicious know all this to be false, and that all this is a meere slander; for they understand us not.
But ye that Are judicious know all this to be false, and that all this is a mere slander; for they understand us not.
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Indeed, we teach you that yee are not to put any merit in Fasting;
Indeed, we teach you that ye Are not to put any merit in Fasting;
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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.
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 appointed by the Church.
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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;
So likewise for Confessi, our Church is so Far from being an enemy to it, that (though we do not make it a picke-locke of the State) we use it as a Cordial for afflicted Consciences;
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and so are wee directed in our Rubricke for the Visitation of the sicke;
and so Are we directed in our Rubric for the Visitation of the sick;
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where likewise is set downe a forme of Absolution to be pronounced by the Priest upon hearing the Confession of his Poenitentiary.
where likewise is Set down a Form of Absolution to be pronounced by the Priest upon hearing the Confessi of his Penitentiary.
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Thus in divers others other particulars could I instance, would the time permit, wherein they shamefully traduce us,
Thus in diverse Others other particulars could I instance, would the time permit, wherein they shamefully traduce us,
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& that, because they understand us not.
& that, Because they understand us not.
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And againe no lesse fouly doe our Amsterdamians fal upon us with bitter Invectives, accusing us for our harmelesse, revered, and significant Ceremonies;
And again no less foully do our Amsterdamians fall upon us with bitter Invectives, accusing us for our harmless, revered, and significant Ceremonies;
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which did they but truely understand, I am very confident they would be farre better affected towards us.
which did they but truly understand, I am very confident they would be Far better affected towards us.
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So that ye see the necessity of understanding, and that for men of all Ranks, both Priests and people;
So that you see the necessity of understanding, and that for men of all Ranks, both Priests and people;
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little charity can be shewed the one to the other without it:
little charity can be showed the one to the other without it:
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which now if ye have a desire to attaine, be yee but pleased to follow me with this our Prophet,
which now if you have a desire to attain, be ye but pleased to follow me with this our Prophet,
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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.
and he will show you the modus how to procure it: Do you pray, God will give it; it's his gift; that's the second; Dam Intellectum, Give me understanding.
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Intellect us spirituale munus est, (Ambr.) & ideo quod Dei est, à Domino postulatur: Intellect us spiritual munus est, (Ambrose) & ideo quod Dei est, à Domino postulatur:
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Understanding is a spirituall gift, and therefore what is Gods peculiar, is sought for at Gods hands.
Understanding is a spiritual gift, and Therefore what is God's peculiar, is sought for At God's hands.
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So St. Hierome, Ate discam, & non ab Haereticis & Judaeis: I will neither learne of Hereticks or Jewes, neither of Philosophers nor Humanists;
So Saint Jerome, Ate discam, & non ab Heretics & Judaeis: I will neither Learn of Heretics or Jews, neither of Philosophers nor Humanists;
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Thou onely O Lord, shalt be my Teacher: And this is none other than what is recorded in Holy Writ.
Thou only O Lord, shalt be my Teacher: And this is none other than what is recorded in Holy Writ.
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Doubtlesse, saith Elihu in the Booke of Job, there is a spirit in Man, but the inspiration of the Almighty giveth understanding.
Doubtless, Says Elihu in the Book of Job, there is a Spirit in Man, but the inspiration of the Almighty gives understanding.
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Were it from Nature, all would have it; or were it incident to Old age, ancient men could not want it;
Were it from Nature, all would have it; or were it incident to Old age, ancient men could not want it;
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or if Labour could procure it, the diligent might abound with it.
or if Labour could procure it, the diligent might abound with it.
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Surely saith Job, there is a veyne for the Silver, and a place for Gold where they fine it: Surely Says Job, there is a vein for the Silver, and a place for Gold where they fine it:
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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.
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 Ʋnderstanding? He answers, verse 23. GOD only Knoweth the Way thereof.
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If therefore any of you lacke Wisedome, saith Saint James, let him aske of God, and it shall be given him. If Therefore any of you lack Wisdom, Says Saint James, let him ask of God, and it shall be given him.
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A man may read much, hee may heare much, he may converse much;
A man may read much, he may hear much, he may converse much;
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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:
but if God do not open the eyes of the Intellect, if he do not clear the Understanding, he shall groape even At Noonday:
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And as Mr. Calvin on my Text, Parum prodesset Legem in auribus nostris sonare, vel scriptam oculis nostris proponi,
And as Mr. calvin on my Text, Parum prodesset Legem in auribus nostris sonare, vel scriptam oculis nostris proponi,
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& hominis voce enarrari, nisi correcto nostro stupore, intus nos Deus arcano Spiritus sui instinctu dociles redderet. & hominis voce enarrari, nisi correcto nostro stupore, intus nos Deus Arcano Spiritus sui instinctu dociles redderet.
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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,
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,
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and capable of his Heavenly Counsell.
and capable of his Heavenly Counsel.
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If therefore thy Understanding bee over-clouded with the vapours of Errour of Ignorance, downe then on thy knees to thy God,
If Therefore thy Understanding be overclouded with the vapours of Error of Ignorance, down then on thy knees to thy God,
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and touch not a Booke or a Paper, till thou hast made thy way by some pious Ejaculation or other:
and touch not a Book or a Paper, till thou hast made thy Way by Some pious Ejaculation or other:
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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;
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;
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for what thou hast, is Gods gift;
for what thou hast, is God's gift;
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whether it bee the gift of Tongues, or the gift of Prophesie, or what other gift soever;
whither it be the gift of Tongues, or the gift of Prophesy, or what other gift soever;
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each of them, all of them descended from the Father of Lights: Hee was the giver of it, and none else.
each of them, all of them descended from the Father of Lights: He was the giver of it, and none Else.
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And withall, I would have you take notice, that as God gives understanding, so he gives it ordinarily by meanes:
And withal, I would have you take notice, that as God gives understanding, so he gives it ordinarily by means:
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To us of the Clergy by Prayer and study; and to you of the Laity, usually by our Ministry:
To us of the Clergy by Prayer and study; and to you of the Laity, usually by our Ministry:
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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 your selves, if yee continue ignorant still:
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 your selves, if ye continue ignorant still:
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Our Prophet seemes to intimate as much here;
Our Prophet seems to intimate as much Here;
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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:
for the word which he uses for Testimonies, in the Original signifies as well the place, where they were to be learned, the Congregation, as the Testimonies themselves:
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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;
so that David, as he would Learn them, so he would Learn them in the right Ʋbi; not in private Conventicles, where he might have herd Anarchy cried up as the ready Way to peace and Piety;
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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!
but in the public Assemblies, in the Congregation, in the holy Sanctuary of his God. And o that once we could Learn to see our Happiness!
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the Happinesse wee enjoy in these Times!
the Happiness we enjoy in these Times!
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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:
O 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:
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All the Lawes we have are to compell us, and to punish us for not comming hither;
All the Laws we have Are to compel us, and to Punish us for not coming hither;
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and for our further encouragement to frequent the Courts of our God, such hath beene the Piety of our Gracious Soveraigne,
and for our further encouragement to frequent the Courts of our God, such hath been the Piety of our Gracious Sovereign,
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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 the care of the vigilant Father's 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 among us.
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And if yee would know what that is, 'tis Catechizing; without which all our other Labours are in vaine:
And if ye would know what that is, it's Catechizing; without which all our other Labours Are in vain:
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'tis that which must cleare the eyes of the Vulgar and Common people; without it, understand certainely they cannot:
it's that which must clear the eyes of the vulgar and Common people; without it, understand Certainly they cannot:
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Where this Catechizing is not used, preach wee may, yea, and Ad Clepsydram too, but heere's the mischiefe of it;
Where this Catechizing is not used, preach we may, yea, and Ad Clepsydra too, but here's the mischief of it;
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all our Preaching will have no better successe than this, wee shall but preach you into ignorance.
all our Preaching will have no better success than this, we shall but preach you into ignorance.
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But Manum de Tabula; enough of this for the present:
But Manum de Tabula; enough of this for the present:
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A word or two of the last Branch, the end why hee prayeth thus for Ʋnderstanding, and I have done.
A word or two of the last Branch, the end why he Prayeth thus for Ʋnderstanding, and I have done.
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The end (yee see here) is That hee may know the Testimonies of his God;
The end (ye see Here) is That he may know the Testimonies of his God;
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and no marvell that hee desires to have an insight in them; for the knowledge of these infinitely excelleth all other Learning whatsoever.
and no marvel that he Desires to have an insight in them; for the knowledge of these infinitely excels all other Learning whatsoever.
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In humane Learning a Devill in Hell doth wonderfully surpasse the best Proficients amongst men;
In humane Learning a devil in Hell does wonderfully surpass the best Proficients among men;
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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:
but this Knowledge of the Testimonies of God, and of his mercy to us in christ testified unto us in them, Surpasses the comprehension of any Angel of darkness whatsoever:
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for it is the Spirit of God onely which knoweth the things of God; and therefore here let us fixe:
for it is the Spirit of God only which Knoweth the things of God; and Therefore Here let us fix:
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and that understanding we have in all other Arts and Sciences, let us use as a Hand-maid unto this.
and that understanding we have in all other Arts and Sciences, let us use as a Handmaid unto this.
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But yet here is not all; there is a knowledge of Practice, as well as of Judgment required of us;
But yet Here is not all; there is a knowledge of Practice, as well as of Judgement required of us;
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Conscientia as well as Scientia is expected: 'Tis a Complaint of Saint Bernards, Multi quaerunt Scientiam, panci Conscientiam; Conscientia as well as Scientia is expected: It's a Complaint of Saint Bernards, Multi quaerunt Scientiam, panci Conscientiam;
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Many are inquisitive after Science, few after Conscience.
Many Are inquisitive After Science, few After Conscience.
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Siverò tanto studi• & solicitudine quaereretur Conscientia, quanto quaeritur secularis & vana Scientia, & citius apprehenderetur, & utilius retineretur: Siverò tanto studi• & solicitudine quaereretur Conscientia, quanto Quaeritur secularis & Vana Scientia, & Quickly apprehenderetur, & Utilius retineretur:
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But if Conscience were with as great study and care sought after as vaine and worldly Science is, it would bee both sooner obtained,
But if Conscience were with as great study and care sought After as vain and worldly Science is, it would be both sooner obtained,
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and with farre more profit retained. Let every man therefore looke to his Conscience, to his Life, to his Conversation:
and with Far more profit retained. Let every man Therefore look to his Conscience, to his Life, to his Conversation:
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If wee that preach, and yee that professe Religion, be carelesse of these, woe worth the time that ever wee were borne;
If we that preach, and ye that profess Religion, be careless of these, woe worth the time that ever we were born;
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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.
for that same knowledge that we have of the Laws and Testimonies of our God, shall be so Far from excusing, that it shall accuse us rather.
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He that knows his Masters will, and doth it not, (saith our Saviour) shall be beaten with many stripes: He that knows his Masters will, and does it not, (Says our Saviour) shall be beaten with many stripes:
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And no marvaile, for the glory of our Master seemes to be very much ecclypsed by such disorderly servants.
And no marvel, for the glory of our Master seems to be very much Eclipse by such disorderly Servants.
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I remember devout Salvian brings in the Pagans insulting over the Christians, whose lives were not agreeable to their knowledge.
I Remember devout Salvian brings in the Pagans insulting over the Christians, whose lives were not agreeable to their knowledge.
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In nobis (saith that Father) Christus patitur opprobrium, in nobis Lex Christiana patitur maledictum: In nobis (Says that Father) Christus patitur opprobrium, in nobis Lex Christian patitur Maledictum:
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Both Christ and his Law are scandalized by us:
Both christ and his Law Are scandalized by us:
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De nobis enim dicunt Pagani, Ecce quales sunt Christiani, qui Christum colunt? Behold, this is the common report of Pagans concerning us:De nobis enim dicunt Pagani, Ecce quales sunt Christians, qui Christ colunt? Behold, this is the Common report of Pagans Concerning us:
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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; Ʋbi est Lex Catholica quam credunt? vbi 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; Apostles Audiunt, & inebriantur; Christ sequuntur, & rapiunt;
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vitam improbam agunt, & probam Legem habere se dicunt. They read the Gospells, and yet are uncleane;vitam improbam Agunt, & probam Legem habere se dicunt. They read the Gospels, and yet Are unclean;
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they heare the Apostles, they frequent Sermons, and yet are Drunkards; they follow Christ, and yet are Theeves;
they hear the Apostles, they frequent Sermons, and yet Are Drunkards; they follow christ, and yet Are Thieves;
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they lead a wicked life, and yet they boast that they have a righteous Law.
they led a wicked life, and yet they boast that they have a righteous Law.
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But now, if ye please, yee shall heare what these Heathen people inferre and conclude upon all this;
But now, if you please, ye shall hear what these Heathen people infer and conclude upon all this;
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Falsum planè est quod aiunnt se bona discere, quod jactant se sanctae Legis praecepta retinere; si enim bona discerent, boni essent. Falsum planè est quod aiunnt se Bona discere, quod jactant se sanctae Legis praecepta retinere; si enim Bona discerent, boni essent.
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'Tis altogether false (say they) that they learne good things, and as they boast, that they reteine the Rules of a holy Law;
It's altogether false (say they) that they Learn good things, and as they boast, that they retain the Rules of a holy Law;
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for if those things which they learne were good, they then would be good themselves.
for if those things which they Learn were good, they then would be good themselves.
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Thus doe we, who would be accounted Christians, bring our God, our Religion, our Profession into contempt,
Thus do we, who would be accounted Christians, bring our God, our Religion, our Profession into contempt,
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if our lives bee not answerable to our knowledge.
if our lives be not answerable to our knowledge.
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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.
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.
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And as for those who will still be refractory, ye that have the Rod of Correction in your hands, let them smart for it:
And as for those who will still be refractory, you that have the Rod of Correction in your hands, let them smart for it:
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Beare it not (I beseech you) in vaine, but smite, and smite home; wee must preach, but 'tis you that must punish.
Bear it not (I beseech you) in vain, but smite, and smite home; we must preach, but it's you that must Punish.
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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:
And as for you who Are Churchwardens, and sworn Officers to do God Almighty service in his Church, look ye likewise to your Oaths:
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'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,
It's God's cause, not your own, which ye Are sworn to defend. And Therefore let Whoremasters, and Drunkards, and profaners of the lords Day, and blasphemous Swearers,
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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.
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.
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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,
Certainly, if ever the Latin or Roman Tongue deserve to be termed the Language of the Beast, it's when Churchwardens come in with their Omnia benè, whereas nothing but swearing and whoring,
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and such like disorders keepe their Rendevous in their Parish; this one word more, and I have done:
and such like disorders keep their Rendezvous in their Parish; this one word more, and I have done:
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Be ye carefull, I beseech you, of your Duty, as we will endeavour to be of ours,
Be you careful, I beseech you, of your Duty, as we will endeavour to be of ours,
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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. FINIS.
and then our Gracious God thereby will be glorified, our Brothers edified, and our own Souls eternally saved, At the Day of the Appearing of our Lord jesus christ. Amen. FINIS.
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