The spéech of the seruants againe , hath in it to be obserued :

His yéelding hath in it ,

The fruit or effect , being his health , hath in it ,

His thankfulnes lastly hath in it ,

Concerning the first , the speach of the seruants , and therein first the ground from whence it came , what was it , but a louing , a true , a dutifull , and an affectionate heart to the good of their master . This made them speake , Faithfulnes in seruants euer blessed this made them venture , this made them bold to perswade with him as they did : A thing that euer God required in seruants , ●aithfulnes 〈◊〉 seruants ●●er blessed . and a thing that euer God hath honoured with his blessings vpon it , and remembrances of it in his word , Ephes. 6. Seruants ( saith the Lord ) ●ph. 6. 5. &c. obay them that are your masters with feare and trembling , that is , with carefull reuerence in singlenes of your heart , as vnto Christ . Not with eye seruice as men pleasers , but as seruants of Christ , doing the wil of God from the heart . With good will seruing the Lord and not men , and know yee , that whatsoeuer good thing any man doth , that same shall he receiue of the Lord , whether he be bond or free . Gen. 24. With what remembrance is the seruant of Abraham registred in the booke of God for his faithfulnes and loue to his master , that hauing receiued in charge to goe séeke a fit match for his masters sonne amongst his owne kinred , from whom he was then farre seperate by the commandement of God , that willed him to remooue as he did , the seruaunt fell vpon his knées to the Lord for direction , euerie way in that businesse to his masters good : would not eate nor drinke when he came to the place , till he saw how he should spéede , &c. How also is Iacob spoken of , Gen. 29. as true a seruant as euer man had ? Gen. 39. How Ioseph , how many moe for their true hearts and faithfull seruice to their masters ? Therefore deare and precious ( I say ) was euer this disposition in seruants that here we sée in Namans seruants to day : Loue to master , is loue to God , seruice to master is seruice to God , & so reputed , estéemed , and blessed of God . Now if we should aske by what meanes this loue was wrought in the seruants to their master , certainly ( with great probabilitie we may say ) it was by the honourable vsage of them by their master , for the whole storie speaketh of Naman as of a verie honourable minded man to all sorts . A remembrance that way againe to masters , Honorable fauour and good vsage in maisters of seruants . to regard their poore seruants with comfort and fauour , as shal be fit , if they wil possesse their hearts , as they owne their bodies for their times . For this is it that pearceth with a sugred swéetnes , euen to the reines of a man , and maketh him thinke no toile of bodie or braine too much for so good a master . Example Ioseph , Gen. 39. 8. 9. who inflamed in heart with his masters most honourable fauours to him , in putting him so in trust that he knew not what he had vnder his hand , defied all wickednes , temptations , and baits against him , whatsoeuer they might gaine him in the world . ●ardnes in ●asters . The contrarie in a master woundeth the heart and the verie soule of a true seruant when he séeth it : Example Iacob , Gen. 31. 2. who séeing the countenance of Laban changed vpon him , brake into griefe , bewayled it to his wiues , and as vtterly discouraged to serue any more , purposeth a departure , which to Labans great losse he performed . I know the masters Posie is , The masters Posie . Deserue and then desire , and but good reason that desert should go before desire : but then when desert is , and desire vpon desert to reléeue lacke , let not the seruant set downe his Posie againe with mourning mind , The seruants Posie . Fidelis seruus perpetuus asinus : A good seruant and a perpetual drudge . Chapt. 7. Iesus the sonne of Syrach was a wise man we al know , and amongst many precepts he giueth this as one : Let thy soule loue a good seruant , A note for al masters . defraud him not that bestoweth himselfe for thee , neither leaue him euer a poore man . Neglect of this hath depriued men of such as were worth gold , & furnished them with slipperie ones in their places , of whom after triall , they were forced to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristotle . O friends I finde no friend ; féeling the truth of this .

Garded thou art with troupes of men , but faith thou findest scarse in one . Remember here Naman furnished with faithfull seruants towards him , because he was most honorable towards them . Loue in master makes loue in man , except in forme of man he be a diuell .

Hauing thus considered the ground of this speach , A terme giuen then & since to Magistrates and men in authoritie , to teach them with what affection they should loue their inferiours , euen as children , & howe inferiours ought to honour them euen as Fathers . Gen. 41 43. let vs next consider the manner of it , which as we sée is modest ▪ humble , reuerent , with the title and terme of Father and no worse . Thus spake men in those dayes that tasted but of ciuilitie : If more we would sée , more we may well sée in the 23. of Genesis , where the Sichemites speake to * * Gen. 23. Num. 12. 11. How good men speake to men of authoritie . 1. Sam. 9. 6. Abraham as to a Prince , Abraham to them againe with all reuerence . Aron speaketh to Moses his owne brother with title of Lord , Let not my Lord be angrie &c. Sauls seruant that went with him to séeke the lost asses saith , here dwelleth in this towne a Seer , an honorable man . And he that spake so of the Prophet , would haue vsed no lesse reuerence to the Prophet we may well thinke . The Angel himselfe to a man chosen to office , vseth reuerence and termes of honour , Iudg 6. 22. God saue thée Gedeon thou valiant man . Thus I say again spake men in those dayes to men in authoritie . But alas the change now , when we rime in verse , raile in prose , and sinne in both , against God and his chosen instrumentes here on earth , most fearefully . We ruffell with them as Corah and his company did with Moses and Aron , proudly and malitiously telling them that they take too much vpon them , neuer remembring the dreadfull iudgement that befell those men for such behauiour , Num. 26. 10. nor that which is more , that it is said expresly in the text , that it was done in signum for a signe , to wit , of that which shall befall first or last , one way or other , to all those that euer should do the like : For Sequitur superbos vltor a tergo Deus , The plague of God followeth the proud stomake euen at the heeles : And most notable is it that Chrysostom hath to this purpose , when he saith , Humilitie . Esto , multum edifices , habeas elemosynas , ieiunia , preces , virtutes omnes , omnia ista prophana sunt , impura , abominabilia sine humilitate . Let it be that thou edifiest much , hast almes deeds , fastings , prayers , and all vertues , if thy hart be proud , malitious , enuious against thy superiours , and void of humilitie ; certainly all these are prophane , impure and abominable in thee . The verie same iudgement had Austen when he said , if he were asked what was the chiefe thing in pietie and religion , and what the second , and what the third ; he would answere to all , and that all in al were humilitie , as the Rhetorician said , pronunciation was in eloquence . Modest speech shall not be vnblessed . Looke we then often , euen with a religious eye at this modestie and reuerence in Namans seruants , and be sure what the wisedome of God hath not passed vnnoted in them , he wil not passe ouer vnblessed in vs , if we haue it . Thinke of this . He that tuneth an instrument , and will hastely hoyst a string , may happely sooner breake it then tune it , but by milde and gentle strayning , he may bring it to a pitch that shall fit his purpose . Thus of the manner also of their spéech .

The third thing in their spéech is the matter of it , The matter of the seruants speech which as we all sée is a plaine perswasion of their Lord & master , to that thing that disliked him , that he was offended with , and could not abide to heare of at the Prophets owne mouth . And why perswade they thus ? Surely because it tended to his good , therefore they aduenture to speake . Then these seruants soothed not their Lord in his wrong humour , ●othing ●●ruants . they played not as the reflection of the face doth in the glasse , euer performing that same gesture that we vse , & no other . In a word , they flattered not either for fauor or feare , but with duetie spake truely to their masters good , though his present humour carries him then to a contrary course . O glasse of glasses for all men to looke in with great profite , A glasse for ●ll seruants . but especially such as in this place now behold and sée it . For héere , héere are they , who if they were dealt withall truely and dutifully , would certainly avoid what many times they do with great hurt , either to themselues or others . And where as the common saying feareth many that wish the best : to wit , Veritas odium parit , obsequium amicos , Truth gets hatred , and flatterie , friends : without doubt it is not so euer , Good men not offended with truth . but quite contrarie with graue , wise , and good men . My warrant is not onely experience , which yet is a sure teacher , but the expresse word of God , Prou 〈…〉 .23 . that saith , he that rebuketh a man shal finde more fauour at the last , Flatterie . then he that flattereth with the tongue . The venom of flatterie , and the bane that is brought by smoothing tongues , no words can vtter , no thoughts of hearts abhor sufficiently . What monsters of men were those seruants of Absolon ? 2. Sam. 13. 29 . who to content their masters wicked humour slew the kings sonne , & their masters brother in the midst of the banquet that was made for such a purpose . What a wound to the kingdome gaue those flattering young counsellers , 2. Chro. 10. 10. when with their smoothing the king in his vaine of youth , and crossing the aduise of the old and prudent counsailers , at one blow they cut from the kingdome , of twelue tribes , ten ? What an vgly vice in Vriah the Priest was it to follow the kings humour , 2. Kin. 16. 11 and make an altar expresly against the word and will of God ? Many such filthy flatterers with their harmes could I remember if néedfull it were , these not suffising . Not without cause therefore said Antisthenes once , Antisthenes that it was better to fall in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amongst rauens , then amongst flatterers , for rauens féed but vpon the dead , flatterers vpon the liuing , rauens eate the bodie , flatterers deuour the mind , and what vertue so euer might be in the same . Who hastened as it were , and euen pulled out of God his hand that fearefull plague and iudgement vpon Herod , to be smitten with the Angel of God sodainly , and eaten with lice , but those smiling smothers that cried the voice of God and not of man . Act. 12. 22. This filthy flatterie maketh a Welch Prouerb that we haue in Wales true , Tre feth see a noth y dde ●abod deen , derwin a duarnod . that it is hard to know thrée things , an oke , a day , and a man : An oke for his priuie windshakes that may be within , séeme it neuer so faire without : a day for his variablenesse of wether , and accidents that fall therein , and a man for his hollow hart when his words are softer then oile , and most comfortable : But let this sinne go to hell , whither it will carrie all that vse it without repentance , and let vs marke the vertue of these seruants of Naman that were so far from it . They are dead , and yet liue for dealing plainly with duetie for their masters good , and hating to sooth him to his harme , and liue they shall with God assuredly that euer vse it .

The reason of their perswasion is an argument drawne from the greater to the lesse . The reason of the seruants . If the Prophet ( say they ) had commaunded thee a great thing , wouldst thou not haue done it ? then much more willingly should this small thing be performed . A maiori . The grounds of their Antecedent are two : why a great thing should be done if commanded The calling of the bidder , a Prophet , ( therfore they say if the Prophet , The calling of the bidder . with an emphasis in the title and name ) and the end of the thing bidden to attainment of health , and deliuerance from so grieuous a disease : either of which , but much more both togither , were a sufficient reason to make a man do a great thing , if it had béene commanded . Being as much in effect and sense , as if they should haue said , Ministers words to be regarded for their calling sir his calling first is reuerent and high , not to be despised or lightly regarded ; He is a Prophet , the minister of God , by whom God hath shewed his power greatly , as we haue heard , and therefore his words must be of weight , and his direction followed , though he had inioyned a great matter . Secondly what he willeth , tendeth to your health , and to no worse effect : for he saith Wash and be cleane . Now for a mans health verie great things are to be indured , especially if his griefe be great . Therefore , as wel for his calling that willeth , as for the fruite of the thing willed , this counsel of the Prophet should willingly and readily be imbraced and followed . This is the perswasion in substance , & the grounds they build vpon in the same . A verie plaine , a verie true , and a verie profitable perswasion in whole and in part : Apply it to our selues and it may thus auaile vs .

Do Namans seruants séeme to regard the calling of the Prophet , Application . and to think his words may not be despised without great folly ? Alas what knew they concerning Gods Prophets & ministers , to that which we know this day and this houre ? We know the Lord now speaketh not , nor buildeth his church in this world by his owne voyce in his owne person , Ephes. 4. 11. but he hath giuen some Prophets , some Apostles , some Euangelists , some Pastors and teachers for the repairing of the saincts , for the worke of the ministerie , and for the edification of the bodie of Christ , till we all meete togither in the vnitie of faith vnto a perfect man , &c. And by these he teacheth , by these he conuinceth , by these he correcteth and instructeth vnto righteousnes . 2. Tim. 3. 16. To these we know he hath said , Matth. 28. 19 Go into all the world and teach , and I will be with you . We know he hath said , He that heareth you heareth me , and he that despiseth you despiseth me , Contempt of ministers contempt of God . euen me my selfe and mine owne person . 1. Sam. 8. 7. Non reiecerunt te , sed reiecerunt me ( said God to Samuel . ) They haue not cast thee away , but haue cast me away : And it is true , in the contempt of any mans ministerie duely and truely vsed . None of these things ( as we know them ) knew Namans seruants , and yet they reuerenced , they regarded , and perswaded their Lord and master to regard , & feared a contempt of such a mans words . What iudges in the dreadfull and iudging day of God shall they then be against vs , that knowing what we know , and conuinced in our consciences with the trueth of that we heare , yet fearefully despise both spéech and speaker , both calling and counsell : and not onely so our selues , but either by example , or by perswasion , or by both , indeuour to effect the same in others ? A word is enough to men wise and learned : God will not indure disdaine and scorne for euer . His owne mouth hath said , he indureth it when his messengers indure it . His own hand will plague it therefore if he be God , vnlesse we leaue it . Cyprian said well , Lib. 4. Epi. ● and to this end most truely , Qui non credit Christo Sacerdotem agenti , credet tandem vindicanti . He that beleeueth not Christ when he doth the office of a minister , shall beleeue him to his wo , when he doth the office of a iudge . How doth Christ the office of a minister , but in , and by those , that be our ministers ? beléeue not them then , beléeue not Christ , and so receiue indgement for contempt of Christ .

Secondly , was the good of bodie ( the release from a fleshly leaprosie ) such a matter in these seruants eyes , The ende of ●ur counsell & preaching farre better ●hen the Prophets now to Naman . that for it euen great things were to be obeyed and done ? What thinke we then of good for bodie and soule , of deliuerance from spirituall leaprosie of soule that infecteth to death eternal , both of bodie and soule ? should not great things be indured for that , should not hard things be obeyed and followed for that ? Such is the fruite of our ministerie , and such is the effect of our perswasions if they be receiued . Hoc fac & viue , This do and thou shalt liue . In Christ and by Christ we do it when we beléeue and practise as we are taught and God inableth . And thus of the matter of the seruants spéech .

The second generall head was the obedience of Naman to the counsell : Namans obedience . wherein we may obserue first , whom he yéeldeth vnto , and followeth . Surely his owne seruants , men , for place so farre inferiour to him , as seruants to such noble and honorable masters be , yet their counsell he imbraceth , and their aduise , though contrarie to his liking , he will not reiect . How true then do we sée it to be ? Wise men regard not euer who speaketh , but what it spoken . that graue and wise men do not regard so much who speaketh , as what is spoken , knowing that Saepe etiam est holitor valde opportuna locutus . The poore gardner many times speaketh greatly to purpose . Saepe sub sordido paliolo latet sapientia . Often vnder a poore cloke lyeth wisedome shrowded and hidden . Daungerous therefore it is , Dangerous to pin our selues to titles of men . and preiudiciall to good discretion , to tye our selues to titles and places of men that shall counsell vs , as willing to regard nothing , except it procéed from some man of note , graced with some worldly place and title of dignitie in the world : for Naman we sée was healed , & receiued a great good by yéelding to his poore seruants , when they spake well and to good effect . And we know God himselfe tieth not his wisedome euer to men of greatest note for worldly place , 1. Cor. 1. but hath often chosen the foolish things of the world to confirme the wise , and the weake things of the world , to confound the mightie things . And vile things of the world , and things which are despised hath God chosen , and things which are not , to bring to nought things that are , That no flesh should reioyce in his presence .

Optimus ille quidem , qui paret recta monenti : The best man therefore is he , that imbraceth good counsell , be he neuer so meane an instrument from whom it commeth .

Next we obserue how readily and willingly Naman doth it , Good counsel to be followed readily without checks . making no replie to the contrarie , giuing them no checke , no snub , no rebuke for intermedling with his matters . Certainly a great vertue and a verie honorable minde in him , to the checke of all those that rate and reuile , beat downe and disgrace at the first , such as perhaps after they follow , though not seeming so to doe . Surely he spake it moderately that spake it , and it is most worthy marking . Si merito reprehenderit quis , scito quia profuit , si immerito , scito quia prodesse voluit . If a man rebuke a man and crosse his mind with some perswasion , if there be cause of that perswasion , then hath he profited thee , if there be no cause , yet was his heart & mind to profite thee , and that is to be regarded and accepted without any vnkind checke euer .

3 And his flesh came againe like the flesh of a young child , and he was cleane . This is the frute that followed his obedience , The fruit of Namans obedience . he was healed . But you will say , Did the water of Iordan heale him ? No , no more than the clay and spittle that our Sauiour vsed gaue sight . God healed not the water . But there then that , and now here this was the meanes that it pleased God to vse , he him selfe both there and here healing by his diuine power and might . If we aske againe , Why he washed 7. time . why seuen times he washed , & was not healed with once or twise washing ? The answer may be this , that as well at once as after seuen times washing God could haue healed him , if it had pleased him , and without any washing at all if he would , for neither the washing nor the number auayled anie thing to his health : but the one vsed , because so it pleased God , who vseth outward things as he pleaseth , and leaueth them also when he will , and the number of times vsed onely for exercise of his faith and obedience . As he brought the children of Israel to the land of Canaan after many years triall , which he could haue giuen farre sooner if he would . He could by and by haue released Ioseph from his wrongfull imprisonment if he would , yet he let him alone a long time , and all to schoole him . Dauid he could haue brought to the kingdome , with halfe the difficultie that he did if he would , & haue deliuered also Daniel and the thrée children , before euer they had come into such daunger : but thus he thought good to exercise their faith , patience and hope , that much more they might shine hauing thus bene tryed . And this is a note for all wearie suters in this place to take with them . Wearie su●ers comfort If it pleased God he could effect your desires , and dispatch you away in a day , but then should not you know , what perhaps thus you learne , neither inward faith receiue such frutefull exercise , as thus it doth , looking to God , hoping in God , and resting vpon God , to receiue from him what shall be best , and in such time and space as shall be best . Yet may I not say that your profiting any way by your delayes may be a iust excuse to them , that without any néed are causes of the same . For surely the Lord would haue all honest sutes with conuenient spéede euer dispatched : and that made Moses first sit him selfe from morning to night , and after to chuse others his coadiutors in that businesse , that men might more quickly and easily be reléeued . And thus much briefly of Namans healing .

The fourth and last thing is his thankfulnes when he was healed , Namans ●●ankfulnes . set downe in words & in déeds , to God , and to the Prophet , and that not formally but vehemently performed . 〈◊〉 words . His thankfulnes to God in words , that he knew now there was no God in all the world but in Israel . In deeds . In déeds , that he would thence forth offer neither burnt sacrifice , nor offring vnto any other God saue vnto the Lord . Both words and déeds a duetie swéete , performed as it should be in any man . For what may the Lord more iustly require for his mercies and benefits then a thankfull heart ? Performe this and performe but duetie , Good men euer thankfull . yet performe this and performe what God estéemeth highly , and what godly men haue euer performed zealously . Iacob the great Patriarch , when he considered what he had béene , and what he was , and by whose meanes he was what he was , how brake out the flame of such swéete féeling into praise and prayer , saying : Gen. 32. 10. O God of my father Abraham , and God of my father Isaac , &c. I am not worthy of the least of all the mercies , and of all the truth which thou hast shewed vnto thy seruant , for with my staffe came I ouer this Iorden , and now haue I gotten two bands , &c. God make them that haue gotten two bands with Iacob , beginning but with their staffe , as thankfull to the giuer as Iacob was .

What felt Dauid when he cried , Quid retribuam ? What shall I giue , what shall I giue to the Lord for his benefites bestowed vpon me ? When againe he cried , Psal. 103. O my soule praise the Lord , and all that is within me praise his holy name : O my soule praise the Lord and forget not , forget not , forget not his benefites , which gaue thee pardon for thy sinnes , &c. That is , which hath done this , and done that , and done a thousand things for thée . When againe he cryed , O Salomon ( my sonne ) know the God of thy father . ● Chro. 28. That is , that preserued thy father , exalted thy father , set vp thy father , so greatly , so graciously , so mercifully and so bountifully , as euer man was . Know him ( I say my sonne ) and serue him with a perfite heart and a willing minde , &c. What felt the blessed virgine Marie ? when she cryed , Luc. 1. My soule doth magnifie the Lord , &c. with thousands mo I might name , euer féeling , and euer thankfull for mercies receiued . The contrarie , to wit a dull and dead heart in this behalfe , is as odious on the other side , and as damnable as this is swéete and acceptable : witnes the Lord Iesus , one for all , and once for all , when he said Were there not tenne clensed , ●uc . 17. where are then the other nine ? Behold there is not found that returneth to giue thankes but this one : As if he should haue said , O sinne of sinnes , vgly and monstrous , so manie cleansed and so few thankfull . One writeth a Commentarie vpon the booke of Wisdome , Holcot in Sap. and there in the end telleth certaine stories moralizing vpon them , amongst which this is one : A storie of an vnthankfull woman . That a certaine woman named Nephastes being with child , went into the Temple of the gods to aske what it might be that she went withall ? Vnto which desire of hers one of the gods answered , Faetus tuus filius est , & dabo pulchritudinem : Thy child is a sonne , and I will giue him beautie . Another , Faetus tuus filius est , & dabo fortitudinem : Thy child is a sonne , and I will giue it strength . The third , Faetus tuus filius est & dabo diuitias : Thy child is a sonne and I will giue him riches . Thrée great gifts , beautie , fortitude and riches : yet ( saith the storie ) the mother made a truth at all these , because her hart wished somwhat else , that was not named : to wit , fauour of great personages and long life . Which when the gods saw , to reward vnthankfulnesse with a condigne punishment , they chaunged their giftes , and he that said he would giue beautie , gaue the child when it was borne the head of an ape , he that said he would giue strength , gaue it for hands goose féete , and for armes goose legges : the third that said he would giue riches , Dedit excoriatum , gaue it so bare that it had not so much as any skin vpon it . Thus was vnthankfulnes punished , and be if storie or fable , or whatsoeuer , the drift of it is Gods truth , as true as God , that vnthankfulnes is odious to the Lord . Naman therefore a blessed man that had such a féeling heart of Gods goodnes towards him .

But was he onely thankful ? Naman with an edge thankfull , & so ought we . No ( I say ) but with an edge he was thankfull , & that also is to be noted . His words haue an emphasis in them , and a vehemencie : No God , no God , no God , but the God of Israel : I wil neuer sacrifice to any else , neuer , neuer , Yea God be mercifull vnto me when I shall but bow downe in the house of Rimmon , by reason of the king my master leaning vpon my shoulder , God ( I say ) be mercifull vnto me and forgiue , but euen thus much declining from this my God , that hath thus healed me , &c. All which words we sée haue heate in them , and procéede from a heart that is throughly touched . Away then ( saith this example ) with all formall and frosen thanks , Word di● thankful● . such as commeth not from the hart , and therfore hath scarse power to come out of the mouth , but halfe cleaueth in the téeth : Such neuer God loued , such neuer Gods children vsed or liked . Mad Machiauel talketh in this as in other dueties of religion , of a séeming , and not a being : but as good a politician as he , and farre better , saith , O dogma , ad principis perniciem pariter & subditorum . Lipsius , N●●polit . To seeme not to be . O rule tending to the subuersion both of Prince and people . Whatsoeuer men say , the truth of God saith , thankfulnes to God is to be perfourmed , not in shew , but in truth : not for forme , but with féeling , as here did Naman . For what is that fire that the Lord Iesus baptizeth with all , Matth. 3. is it colder then water ? Act. 2. Why came the holy ghost vpon the Apostles like tongues of fire ? Surely these places tell vs that heat in heart , and heat in tongue is whersoeuer Gods spirite ruleth : and if where there is some warmth , that is a lukewarmnes , Reuel. 3. yet there the Lord threatneth destruction and confusion : saying , He will vomit such out of his mouth : how much more where there is none at all ? no not euen so much as a lukewarmnes , but onely a séeming , to sooth the world withall , and no more . Far therefore from all Gods children be this wicked paradox , and in stéede thereof this example of Naman thus vehemently féeling , & speaking , togither with that most certaine and sure truth , that Religiosa pietas solum immobile fundamentum . Religious pietie not seeming pietie , is the onely immouable foundation euer to any man . Thus was he thankfull towards God . Lastly is to be considered his thankfulnes also towards the Prophet , togither with the earnestnes thereof againe , and so to end .

His thankfulnes to the Prophet is set downe in these words , ●amans ●●ankfulnes 〈◊〉 the Pro●het . I pray thee take a reward of thy seruant : testifying thereby , that his heart felt with a swéete tast the benefite done vnto him by his ministerie : a thing which likewise God euer required , and men of vertue haue euer perfourmed , as might by sundrie scriptures be shewed if it were néedfull . Our vngratfull dayes . But alas the dayes and times wherin we liue , as farre from swéet conceipts towards men by whom we haue béene pleasured , as euer any dayes since the world began . Galath. 4. 15 The Galathians , when saint Paul had taught them the word of God , opened their vnderstanding and brought them to the faith , thought the verie eyes in their heads not to much to bestow on him . We in stéede of giuing eyes , could finde in our heart to take the eies of them that haue begotten vs vnto Christ , and are the ministers by whom either first we beléeued , or at least were greatly increased and profited in beliefe . God turne our hearts and lay not to our charge in his iudging day what the true teachers of Gods eternal testimonies find at our hands in these dayes . But do we deale thus onely with the ministers ? No , euen the ciuill Magistrate , whose cares and toyles , no loue , no life , no death can euer requite , drinketh of the same cup , and receiueth the same measure at our hands as the ministers do : for we raile , we rime , we gird , we glance , we tel old wiues tales of them also . Note this storie . Plutarch reporteth of some Grecians in the life of Flaminius , that Philip being ouercome , and liberty proclaimed vnto them by Flaminius , they cryed with such vehemencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sauiour , Sauiour , that the verie foules in the aire fell downe dead with the sound of the crie , and they so pressed to sée the face of him that was so good vnto them , that time it was for Flaminius to make away , lest the vehemencie of the people might haue ouerrunne and crushed both him and others . good ●ued far ●●e this . Here was loue and thankfulnes we sée most vehement . God doth know , and our soules and consciences testifie vnto vs this day , how farre we excéede these Grecians in fréedome and mercies bestowed vpon vs , not by a Romaine or Heathen , but by a most Christian Quéene and gracious gouernour ouer vs ( his hand and power that hitherto hath done it , long mercifully preserue her to vs . ) Where be our cries with these Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sauiour , Sauiour ? ( Who is me to speak it ) some of vs crie , and too manie of vs crie in stéede of this , No church , no sacraments , no ministers , no discipline at all , and therefore we must leaue all open assemblies in this land , and combine our selues togither to erect a forme according to our wils , in woods , in fields , in holes and corners where we can : Yea with more wo I speake it , some feare not to write , Pharao of Egypt gaue the Israelites leaue to worship God truely , ●●e pamph 〈…〉 vpon ●atth. 23. but our Magistrates , If they should giue vs leaue yet could we not be suffered for such and such . Making an If , after these infinite mercies powred vpon vs by God , in the gracious gouernment we liue vnder , and casting downe the gouernours in merit towards vs , beneath Pharao of Egypt . O sinfull If , O damnable and vnduetifull If. If this be our thankfulnes towards men , from whom we haue receiued health , and health not of bodie as here Naman did , but of soule and bodie infinite and vnknowne wayes , without doubt we be no Namans , a man may sweare we be no Namans , nor Grecians that so felt the friendship of Flaminius , nor men in this behalfe of ciuill vertue : God make vs in the end good subiects .