A SERMON PREACHED AT THE covert AT GREENWICH THE XXIIII. OF MAY, 1591. By Gervase Babington Doctor of Divinity. ANCHORA SPEI printer's or publisher's device Imprinted at London by Richard Field for Thomas Chard. 1591. TO THE RIGHT HONOURABLE MY SINGULAR good Lords, the Lords of her majesties most honourable privy counsel. WHAT it pleased God (right Honourable) to enable me to speak of late before your Lordships in her majesties Court at Greenwich, I have, as near as I could remember, laid down here now in writing, to the end, that what then both pleased and profited some, may in the blessing of like mercy, do the same again, and what misliked any, may be further considered, whether it so deserve in deed, or was but only then mistaken. Which little labour I am bold to present unto your Honours, who with most holy and religious attention heard the same, that under the like favour of your Honourable countenance, being found without cause of just dislike, it may both pass to the view of others also that heard it not, and remain a poor testimony of my dutiful heart and true affection towards your Lordships ever to my death. Your honours most humble bounden GERVASE BABINGTON. The second of the Kings the fift Chapter. 13 But this servants came, and spoke unto him, & said, Father, if the Prophet had commanded thee a great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash & be clean? 14 Then went he down and washed himself seven times in Iorden, according to the saying of the man of God: and his flesh came again, like unto the flesh of a little child, and he was clean. 15 And he returned again to the man of God, he, and all his company, and came and stood before him & said, Behold now I know that there is no God in all the world, but in Israel: now therefore I pray thee take a reward of thy servant. 16 But he said, As the Lord liveth (before whom I stand) I will not receive it. And he would have constrained him to receive it, but he refused. Having elsewhere of late (right Honourable) considered of this Chapter to this place, I have thought good to go forward with thus much more of it at this time, hoping it shall not be judged unfit for this place, and these days wherein we live. The words read as we see, are parcel of the story of Naman the Assyrian, a story so well known unto us, that I shall not need to make any long rehearsal of it. In few words for order sake thus much. Naman was a mighty man and very honourable in the Court of the king of Assyria, and even with the king himself very highly esteemed. The reason is alleged in the story, namely, ●●delitie to princes and country, a ●ause of ho●our: treachery of con●usion. because by his hand the Lord had delivered the kingdom from great danger: thereby the spirit of God teaching us, that there is not in this world a more just cause of honourable regard, and most high account to be had and made of a man, not only with people but even with Prince, then faithful love and fruitful service to king and country: as the contrary is most worthy also of all hatred, Leprosy. shame, and confusion. But amidst all this honour (saith the story) Naman was a Leper, an ugly and grievous disease we all know, even in a poor man, but in one of such place far more grievous. Great men have their humblings. We learn and see by it how often God thinketh it good to season the pleasures and glory that otherwise he vouchsafeth great men in this world with some humblings & chastisements, either maladies in body, or miseries in mind, from which yet after trial and exercise of them to his pleasure, he is able to release them as he did here Naman, if it shallbe good for them. The story again telleth us, there was dwelling with naman's wife an Israelitish maid, taken by the Assyrians as they scouted abroad and placed with her: This maid seeing her Lord and master his woeful estate, like an honest servant pitied it, and wished that her Lord were with the Prophet in her country, doubtless he would heal him. The words of the maid were brought to Naman's hearing, he yielded to the wish, & intendeth a journey to the Prophet, acquainteth the king his master with his desire, who not only gave him leave, but writ also his honourable letters to the king of Israel in his behalf: which letters were wonderfully mistaken when they were read, as if a quarrel by them should be sought against him, so that he rend his clothes for grief and anger at these letters. The prophet Elisha hearing of this behaviour in the king, sent word to him to send Naman to him, and he should know that there was a Prophet in Israel. Upon which message Naman came to him, & received this direction, that he should go wash seven times in Iorden, and he should be whole. But so far was he from joying to hear of health after this sort, that he took it to be a mere mockery of him, and broke out into words, that he looked the Prophet should have come forth to him, and have laid his hands on him, prayed for him, and so have healed him, as for water and washing are not Abanah & Pharpar (saith he) rivers of Damascus as good as the waters of Israel, etc. In which chafe and choler his servants spoke unto him as we have now heard. Father (say they) if the Prophet had commanded thee a great thing, wouldst thou not have done it? how much more this that he saith, wash and be clean, etc. This is the story. Now for the words read, if we mark them, they offer unto our consideration four things. 1 First the speech of the servants to their Lord. 2 Secondly, his yielding thereunto. 3 Thirdly, the fruit of his obedience, health. 4 Lastly, his thankfulness when he was healed▪ The speech of the servants again, hath in it to be observed: The ground from whence it came. The manner of it. The matter of it. His yielding hath in it, To whom he yieldeth: even to his servants. In what sort: readily, without check or snub. The fruit or effect, being his health, hath in it, How it was obtained, to wit, by washing in Iorden. How many times: seven times. His thankfulness lastly hath in it, To whom, to wit, to God. The Prophet, In what sort, vehemently, not only formally. Concerning the first, the speech of the servants, and therein first the ground from whence it came, what was it, but a loving, a true, a dutiful, and an affectionate heart to the good of their master. This made them speak, Faithfulness in servants ever blessed this made them venture, this made them bold to persuade with him as they did: A thing that ever God required in servants, faithfulness 〈◊〉 servants ●●er blessed. and a thing that ever God hath honoured with his blessings upon it, and remembrances of it in his word, Ephes. 6. Servants (saith the Lord) ●ph. 6. 5. etc. obey them that are your masters with fear and trembling, that is, with careful reverence in singleness of your heart, as unto Christ. Not with eye service as men pleasers, but as servants of Christ, doing the will of God from the heart. With good will serving the Lord and not men, and know ye, that whatsoever good thing any man doth, that same shall he receive of the Lord, whether he be bond or free. Gen. 24. With what remembrance is the servant of Abraham registered in the book of God for his faithfulness and love to his master, that having received in charge to go seek a fit match for his master's son amongst his own kindred, from whom he was then far separate by the commandment of God, that willed him to remove as he did, the servant fell upon his knees to the Lord for direction, every way in that business to his masters good: would not eat nor drink when he came to the place, till he saw how he should speed, etc. How also is jacob spoken of, Gen. 29. as true a servant as ever man had? Gen. 39 How joseph, how many more for their true hearts and faithful service to their masters? Therefore dear and precious (I say) was ever this disposition in servants that here we see in naman's servants to day: Love to master, is love to God, service to master is service to God, & so reputed, esteemed, and blessed of God. Now if we should ask by what means this love was wrought in the servants to their master, certainly (with great probability we may say) it was by the honourable usage of them by their master, for the whole story speaketh of Naman as of a very honourable minded man to all sorts. A remembrance that way again to masters, Honourable favour and good usage in masters of servants. to regard their poor servants with comfort and favour, as shallbe fit, if they will possess their hearts, as they own their bodies for their times. For this is it that pierceth with a sugared sweetness, even to the reins of a man, and maketh him think no toil of body or brain too much for so good a master. Example joseph, Gen. 39 8. 9 who inflamed in heart with his master's most honourable favours to him, in putting him so in trust that he knew not what he had under his hand, defied all wickedness, temptations, and baits against him, whatsoever they might gain him in the world. hardness in ●asters. The contrary in a master woundeth the heart and the very soul of a true servant when he seeth it: Example jacob, Gen. 31. 2. who seeing the countenance of Laban changed upon him, broke into grief, bewailed it to his wives, and as utterly discouraged to serve any more, purposeth a departure, which to Laban's great loss he performed. I know the master's Posy is, The master's Posy. Deserve and then desire, and but good reason that desert should go before desire: but then when desert is, and desire upon desert to relieve lack, let not the servant set down his Posy again with mourning mind, The servants Posy. Fidelis servus perpetuus asinus: A good servant and a perpetual drudge. Chapt. 7. jesus the son of Syrach was a wise man we all know, and amongst many precepts he giveth this as one: Let thy soul love a good servant, A note for all masters. defraud him not that bestoweth himself for thee, neither leave him ever a poor man. Neglect of this hath deprived men of such as were worth gold, & furnished them with slippery ones in their places, of whom after trial, they were forced to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle. O friends I find no friend; feeling the truth of this. Cum tot populis stipatus eas, In tot populis vix una fides. Guarded thou art with troops of men, but faith thou findest scarce in one. Remember here Naman furnished with faithful servants towards him, because he was most honourable towards them. Love in master makes love in man, except in form of man he be a devil. Having thus considered the ground of this speech, A term given then & since to Magistrates and men in authority, to teach them with what affection they should love their inferiors, even as children, & how inferiors ought to honour them even as Fathers. Gen. 41 43. let us next consider the manner of it, which as we see is modest▪ humble, reverent, with the title and term of Father and no worse. Thus spoke men in those days that tasted but of civility: If more we would see, more we may well see in the 23. of Genesis, where the Sichemites speak to * Gen. 23. Num. 12. 11. How good men speak to men of authority. 1. Sam. 9 6. Abraham as to a Prince, Abraham to them again with all reverence. Aron speaketh to Moses his own brother with title of Lord, Let not my Lord be angry etc. saul's servant that went with him to seek the lost asses saith, here dwelleth in this town a Seer, an honourable man. And he that spoke so of the Prophet, would have used no less reverence to the Prophet we may well think. The Angel himself to a man chosen to office, useth reverence and terms of honour, judge 6. 22. God save thee Gedeon thou valiant man. Thus I say again spoke men in those days to men in authority. But alas the change now, when we rhyme in verse, rail in prose, and sin in both, against God and his chosen instruments here on earth, most fearfully. We ruffell with them as Corah and his company did with Moses and Aron, proudly and maliciously telling them that they take too much upon them, never remembering the dreadful judgement that befell those men for such behaviour, Num. 26. 10. nor that which is more, that it is said expressly in the text, that it was done in signum for a sign, to wit, of that which shall befall first or last, one way or other, to all those that ever should do the like: For Sequitur superbos ultor a tergo Deus, The plague of God followeth the proud stomach even at the heels: And most notable is it that Chrysostom hath to this purpose, when he saith, Humility. Esto, multum edifices, habeas elemosynas, jejunia, preces, virtutes omnes, omnia ista prophana sunt, impura, abominabilia sine humilitate. Let it be that thou edifiest much, hast alms deeds, fastings, prayers, and all virtues, if thy heart be proud, malicious, envious against thy superiors, and void of humility; certainly all these are profane, impure and abominable in thee. The very same judgement had Austen when he said, if he were asked what was the chief thing in piety and religion, and what the second, and what the third; he would answer to all, and that all in all were humility, as the Rhetorician said, pronunciation was in eloquence. Modest speech shall not be unblessed. Look we then often, even with a religious eye at this modesty and reverence in naman's servants, and be sure what the wisdom of God hath not passed unnoted in them, he will not pass over unblessed in us, if we have it. Think of this. He that tuneth an instrument, and will hastily hoist a string, may happily sooner break it then tune it, but by mild and gentle straining, he may bring it to a pitch that shall fit his purpose. Thus of the manner also of their speech. The third thing in their speech is the matter of it, The matter of the servants speech which as we all see is a plain persuasion of their Lord & master, to that thing that disliked him, that he was offended with, and could not abide to hear of at the Prophets own mouth. And why persuade they thus? Surely because it tended to his good, therefore they adventure to speak. Then these servants soothed not their Lord in his wrong humour, ●othing ●●ruants. they played not as the reflection of the face doth in the glass, ever performing that same gesture that we use, & no other. In a word, they flattered not either for favour or fear, but with duty spoke truly to their masters good, though his present humour carries him then to a contrary course. O glass of glasses for all men to look in with great profit, A glass for ●ll servants. but especially such as in this place now behold and see it. For here, here are they, who if they were dealt withal truly and dutifully, would certainly avoid what many times they do with great hurt, either to themselves 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 flattery, friends: without doubt it is not so ever, Good men not offended with truth. but quite contrary with grave, wise, and good men. My warrant is not only experience, which yet is a sure teacher, but the express word of God, Prou 〈…〉 .23. that saith, he that rebuketh a man shall find more favour at the last, Flattery. than he that flattereth with the tongue. The venom of flattery, and the bane that is brought by smoothing tongues, no words can utter, no thoughts of hearts abhor sufficiently. What monsters of men were those servants of Absalon? 2. Sam. 13. 29. who to content their masters wicked humour slew the kings son, & their master's brother in the midst of the banquet that was made for such a purpose. What a wound to the kingdom gave those flattering young counsellors, 2. Chro. 10. 10. when with their smoothing the king in his vain of youth, and crossing the advise of the old and prudent counsellors, at one blow they cut from the kingdom, of twelve tribes, ten? What an ugly vice in Vriah the Priest was it to follow the king's humour, 2. Kin. 16. 11 and make an altar expressly against the word and will of God? Many such filthy flatterers with their harms could I remember if needful it were, these not sufficing. Not without cause therefore said Antisthenes once, Antisthenes that it was better to fall in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amongst ravens, then amongst flatterers, for ravens feed but upon the dead, flatterers upon the living, ravens eat the body, flatterers devour the mind, and what virtue so ever might be in the same. Who hastened as it were, and even pulled out of God his hand that fearful plague and judgement upon Herod, to be smitten with the Angel of God suddenly, and eaten with louse, but those smiling smothers that cried the voice of God and not of man. Act. 12. 22. This filthy flattery maketh a Welsh Proverb that we have in Wales true, Tre faith see a noth y dde cabod deen, derwin a duarnod. that it is hard to know three things, an oak, a day, and a man: An oak for his privy windshakes that may be within, seem it never so fair without: a day for his variableness of wether, and accidents that fall therein, and a man for his hollow heart when his words are softer than oil, and most comfortable: But let this sin go to hell, whither it will carry all that use it without repentance, and let us mark the virtue of these servants of Naman that were so far from it. They are dead, and yet live for dealing plainly with duty for their masters good, and hating to soothe him to his harm, and live they shall with God assuredly that ever use it. The reason of their persuasion is an argument drawn from the greater to the less. The reason of the servants. If the Prophet (say they) had commanded thee a great thing, wouldst thou not have 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, (therefore 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 deliverance from so grievous a disease: either of which, but much more both together, were a sufficient reason to make a man do a great thing, if it had been commanded. Being as much in effect and sense, as if they should have said, Minister's words to be regarded for their calling sir his calling first is reverent and high, not to be despised or lightly regarded; He is a Prophet, the minister of God, by whom God hath showed his power greatly, as we have heard, and therefore his words must be of weight, and his direction followed, though he had enjoined a great matter. Secondly what he willeth, tendeth to your health, and to no worse effect: for he saith Wash and be clean. Now for a man's health very great things are to be endured, especially if his grief be great. Therefore, as well for his calling that willeth, as for the fruit of the thing willed, this counsel of the Prophet should willingly and readily be embraced and followed. This is the persuasion in substance, & the grounds they build upon in the same. A very plain, a very true, and a very profitable persuasion in whole and in part: Apply it to ourselves and it may thus avail us. Do naman's servants seem 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 hour? We know the Lord now speaketh not, nor buildeth his church in this world by his own voice in his own person, Ephes. 4. 11. but he hath given some Prophets, some Apostles, some Evangelists, some Pastors and teachers for the repairing of the saints, for the work of the ministery, and for the edification of the body of Christ, till we all meet together in the unity of faith unto a perfect man, etc. And by these he teacheth, by these he convinceth, by these he correcteth and instructeth unto righteousness. 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. even me myself and mine own person. 1. Sam. 8. 7. Non reiecerunt te, sed reiecerunt me (said God to Samuel.) They have not cast thee away, but have cast me away: And it is true, in the contempt of any man's ministery duly and truly used. None of these things (as we know them) knew naman's servants, and yet they reverenced, they regarded, and persuaded their Lord and master to regard, & feared a contempt of such a man's words. What judges in the dreadful and judging day of God shall they then be against us, that knowing what we know, and convinced in our consciences with the truth of that we hear, yet fearfully despise both speech and speaker, both calling and counsel: and not only so ourselves, but either by example, or by persuasion, or by both, endeavour to effect the same in others? A word is enough to men wise and learned: God will not endure disdain and scorn for ever. His own mouth hath said, he endureth it when his messengers endure it. His own hand will plague it therefore if he be God, unless we leave it. Cyprian said well, Lib. 4. Epi. ● and to this end most truly, Qui non credit Christo Sacerdotem agenti, credet tandem vindicanti. He that believeth not Christ when he doth the office of a minister, shall believe him to his woe, when he doth the office of a judge. How doth Christ the office of a minister, but in, and by those, that be our ministers? believe not them then, believe not Christ, and so receive judgement for contempt of Christ. Secondly, was the good of body (the release from a fleshly leprosy) such a matter in these servants eyes, The end of ●ur counsel & preaching far better ●hen the Prophets now to Naman. that for it even great things were to be obeyed and done? What think we then of good for body and soul, of deliverance from spiritual leprosy of soul that infecteth to death eternal, both of body and soul? should not great things be endured for that, should not hard things be obeyed and followed for that? Such is the fruit of our ministery, and such is the effect of our persuasions if they be received. Hoc fac & vive, This do and thou shalt live. In Christ and by Christ we do it when we believe and practise as we are taught and God enableth. And thus of the matter of the servants speech. The second general head was the obedience of Naman to the counsel: naman's obedience. wherein we may observe first, whom he yieldeth unto, and followeth. Surely his own servants, men, for place so far inferior to him, as servants to such noble and honourable masters be, yet their counsel he embraceth, and their advise, though contrary to his liking, he will not reject. How true then do we see it to be? Wise men regard not ever who speaketh, but what it spoken. that grave and wise men do not regard so much who speaketh, as what is spoken, knowing that Saepe etiam est holitor valde opportuna locutus. The poor gardener many times speaketh greatly to purpose. Saepe sub sordido paliolo latet sapientia. Often under a poor cloak lieth wisdom shrouded and hidden. Dangerous therefore it is, Dangerous to pin ourselves to titles of men. and prejudicial to good discretion, to tie ourselves to titles and places of men that shall counsel us, as willing to regard nothing, except it proceed from some man of note, graced with some worldly place and title of dignity in the world: for Naman we see was healed, & received a great good by yielding to his poor servants, when they spoke well and to good effect. And we know God himself toeth not his wisdom ever to men of greatest note for worldly place, 1. Cor. 1. but hath often chosen the foolish things of the world to confirm the wise, and the weak things of the world, to confound the mighty 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 rejoice in his presence. Optimus ille quidem, qui paret recta monenti: The best man therefore is he, that embraceth good counsel, be he never so mean an instrument from whom it cometh. Next we observe how readily and willingly Naman doth it, Good counsel to be followed readily without checks. making no reply to the contrary, giving them no check, no snub, no rebuke for intermeddling with his matters. Certainly a great virtue and a very honourable mind in him, to the check of all those that rate and revile, beat down and disgrace at the first, such as perhaps after they follow, though not seeming so to do. Surely he spoke it moderately that spoke 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 cross his mind with some persuasion, if there be cause of that persuasion, then hath he profited thee, if there be no cause, yet was his heart & mind to profit thee, and that is to be regarded and accepted without any unkind check ever. 3 And his flesh came again like the flesh of a young child, and he was clean. This is the fruit that followed his obedience, The fruit of naman's obedience. he was healed. But you will say, Did the water of jordan heal him? No, no more than the clay and spittle that our Saviour used gave sight. God healed not the water. But there then that, and now here this was the means that it pleased God to use, he himself both there and here healing by his divine power and might. If we ask again, Why he washed 7. time. why seven times he washed, & was not healed with once or twice washing? The answer may be this, that as well at once as after seven times washing God could have healed him, if it had pleased him, and without any washing at all if he would, for neither the washing nor the number availed any thing to his health: but the one used, because so it pleased God, who useth outward things as he pleaseth, and leaveth them also when he will, and the number of times used only for exercise of his faith and obedience. As he brought the children of Israel to the land of Canaan after many years' trial, which he could have given far sooner if he would. He could by and by have released joseph from his wrongful imprisonment if he would, yet he let him alone a long time, and all to school him. David he could have brought to the kingdom, with half the difficulty that he did if he would, & have delivered also Daniel and the three children, before ever they had come into such danger: but thus he thought good to exercise their faith, patience and hope, that much more they might shine having thus been tried. And this is a note for all weary suitors in this place to take with them. Weary 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 learn, neither inward faith receive such fruitful exercise, as thus it doth, looking to God, hoping in God, and resting upon God, to receive 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 delays may be a just excuse to them, that without any need are causes of the same. For surely the Lord would have all honest suits with convenient speed ever dispatched: and that made Moses first sit himself from morning to night, and after to choose others his coadjutors in that business, that men might more quickly and easily be relieved. And thus much briefly of naman's healing. The fourth and last thing is his thankfulness when he was healed, naman's thankfulness. set down in words & in deeds, to God, and to the Prophet, and that not formally but vehemently performed. 〈◊〉 words. His thankfulness to God in words, that he knew now there was no God in all the world but in Israel. In deeds. In deeds, that he would thence forth offer neither burnt sacrifice, nor offering unto any other God save unto the Lord. Both words and deeds a duty sweet, performed as it should be in any man. For what may the Lord more justly require for his mercies and benefits than a thankful heart? Perform this and perform but duty, Good men ever thankful. yet perform this and perform what God esteemeth highly, and what godly men have ever performed zealously. jacob the great Patriarch, when he considered what he had been, and what he was, and by whose means he was what he was, how broke out the flame of such sweet feeling into praise and prayer, saying: Gen. 32. 10. O God of my father Abraham, and God of my father Isaac, etc. I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant, for with my staff came I over this Iorden, and now have I gotten two bands, etc. God make them that have gotten two bands with jacob, beginning but with their staff, as thankful to the giver as jacob was. What felt David when he cried, Quid retribuam? What shall I give, what shall I give to the Lord for his benefits bestowed upon me? When again he cried, Psal. 103. O my soul praise the Lord, and all that is within me praise his holy name: O my soul praise the Lord and forget not, forget not, forget not his benefits, which gave thee pardon for thy sins, etc. That is, which hath done this, and done that, and done a thousand things for thee. When again he cried, O Solomon (my son) know the God of thy father. ● Chro. 28. That is, that preserved thy father, exalted thy father, set up thy father, so greatly, so graciously, so mercifully and so bountifully, as ever man was. Know him (I say my son) and serve him with a perfit heart and a willing mind, etc. What felt the blessed virgin Marie? when she cried, Luc. 1. My soul doth magnify the Lord, etc. with thousands more I might name, ever feeling, and ever thankful for mercies received. The contrary, to wit a dull and dead heart in this behalf, is as odious on the other side, and as damnable as this is sweet and acceptable: witness the Lord jesus, one for all, and once for all, when he said Were there not ten cleansed, ●uc. 17. where are then the other nine? Behold there is not found that returneth to give thanks but this one: As if he should have said, O sin of sins, ugly and monstrous, so many cleansed and so few thankful. One writeth a Commentary upon the book of Wisdom, Holcot in Sap. and there in the end telleth certain stories moralising upon them, amongst which this is one: A story of an unthankful woman. That a certain woman named Nephastes being with child, went into the Temple of the gods to ask what it might be that she went withal? Unto which desire of hers one of the gods answered, Faetus tuus filius est, & dabo pulchritudinem: Thy child is a son, and I will give him beauty. Another, Faetus tuus filius est, & dabo fortitudinem: Thy child is a son, and I will give it strength. The third, Faetus tuus filius est & dabo divitias: Thy child is a son and I will give him riches. Three great gifts, beauty, fortitude and riches: yet (saith the story) the mother made a truth at all these, because her heart wished somewhat else, that was not named: to wit, favour of great personages and long life. Which when the gods saw, to reward unthankfulness with a condign punishment, they changed their gifts, and he that said he would give beauty, gave the child when it was borne the head of an ape, he that said he would give strength, gave it for hands goose feet, and for arms goose legs: the third that said he would give riches, Dedit excoriatum, gave it so bare that it had not so much as any skin upon it. Thus was unthankfulness punished, and be if story or fable, or whatsoever, the drift of it is God's truth, as true as God, that unthankfulness is odious to the Lord. Naman therefore a blessed man that had such a feeling heart of God's goodness towards him. But was he only thankful? Naman with an edge thankful, & so ought we. No (I say) but with an edge he was thankful, & that also is to be noted. His words have an emphasis in them, and a vehemency: No God, no God, no God, but the God of Israel: I will never sacrifice to any else, never, never, Yea God be merciful unto me when I shall but bow down in the house of Rimmon, by reason of the king my master leaning upon my shoulder, God (I say) be merciful unto me and forgive, but even thus much declining from this my God, that hath thus healed me, etc. All which words we see have heat in them, and proceed from a heart that is thoroughly touched. Away then (saith this example) with all formal and frozen thanks, Word di● thankful. such as cometh not from the heart, and therefore hath scarce power to come out of the mouth, but half cleaveth in the teeth: Such never God loved, such never God's children used or liked. Mad Machiavelli talketh in this as in other duties of religion, of a seeming, and not a being: but as good a politician as he, and far better, saith, O dogma, ad principis perniciem pariter & subditorum. Lipsius, N●●polit. To seem not to be. O rule tending to the subversion both of Prince and people. Whatsoever men say, the truth of God saith, thankfulness to God is to be performed, not in show, but in truth: not for form, but with feeling, as here did Naman. For what is that fire that the Lord jesus baptizeth with all, Matth. 3. is it colder than water? Act. 2. Why came the holy ghost upon the Apostles like tongues of fire? Surely these places tell us that heat in heart, and heat in tongue is wheresoever God's spirit ruleth: and if where there is some warmth, that is a lukewarmness, Revel. 3. yet there the Lord threateneth destruction and confusion: saying, He will vomit such out of his mouth: how much more where there is none at all? no not even so much as a lukewarmness, but only a seeming, to soothe the world withal, and no more. Far therefore from all God's children be this wicked paradox, and in steed thereof this example of Naman thus vehemently feeling, & speaking, together with that most certain and sure truth, that Religiosa pietas solum immobile fundamentum. Religious piety not seeming piety, is the only immovable foundation ever to any man. Thus was he thankful towards God. Lastly is to be considered his thankfulness also towards the Prophet, together with the earnestness thereof again, and so to end. His thankfulness to the Prophet is set down in these words, ●amans thankfulness 〈◊〉 the Prophet. I pray thee take a reward of thy servant: testifying thereby, that his heart felt with a sweet taste the benefit done unto him by his ministery: a thing which likewise God ever required, and men of virtue have ever performed, as might by sundry scriptures be showed if it were needful. Our ungrateful days. But alas the days and times wherein we live, as far from sweet conceits towards men by whom we have been pleasured, as ever any days since the world began. Galath. 4. 15 The Galathians, when saint Paul had taught them the word of God, opened their understanding and brought them to the faith, thought the very eyes in their heads not to much to bestow on him. We in steed of giving eyes, could find in our heart to take the eyes of them that have begotten us unto Christ, and are the ministers by whom either first we believed, or at least were greatly increased and profited in belief. God turn our hearts and lay not to our charge in his judging day what the true teachers of Gods eternal testimonies find at our hands in these days. But do we deal thus only with the ministers? No, even the civil Magistrate, whose cares and toils, no love, no life, no death can ever requite, drinketh of the same cup, and receiveth the same measure at our hands as the ministers do: for we rail, we rhyme, we gird, we glance, we tell old wives tales of them also. Note this story. Plutarch reporteth of some Grecians in the life of Flaminius, that Philip being overcome, and liberty proclaimed unto them by Flaminius, they cried with such vehemency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saviour, Saviour, that the very fowls in the air fell down dead with the sound of the cry, and they so pressed to see the face of him that was so good unto them, that time it was for Flaminius to make away, lest the vehemency of the people might have overrun and crushed both him and others. good ●ued far ●●e this. Here was love and thankfulness we see most vehement. God doth know, and our souls and consciences testify unto us this day, how far we exceed these Grecians in freedom and mercies bestowed upon us, not by a Roman or Heathen, but by a most Christian Queen and gracious governor over us (his hand and power that hitherto hath done it, long mercifully preserve her to us.) Where be our cries with these Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saviour, Saviour? (Who is me to speak it) some of us cry, and too many of us cry in steed of this, No church, no sacraments, no ministers, no discipline at all, and therefore we must leave all open assemblies in this land, and combine ourselves together to erect a form according to our wills, in woods, in fields, in holes and corners where we can: Yea with more woe I speak it, some fear not to write, Pharaoh of Egypt gave the Israelites leave to worship God truly, ●●e pamph 〈…〉 upon ●atth. 23. but our Magistrates, If they should give us leave yet could we not be suffered for such and such. Making an If, after these infinite mercies powered upon us by God, in the gracious government we live under, and casting down the governors in merit towards us, beneath Pharaoh of Egypt. O sinful If, O damnable and undutiful If. If this be our thankfulness towards men, from whom we have received health, and health not of body as here Naman did, but of soul and body infinite and unknown ways, without doubt we be no Namans, a man may swear we be no Namans, nor Grecians that so felt the friendship of Flaminius, nor men in this behalf of civil virtue: God make us in the end good subjects. But from whence might this great unthankfulness both to Magistrate & Minister arise & flow in these men? Surely the very fountain is this (as I think) that they may not be suffered by either of them to alter and change the laws they like not of at their pleasures, not considering, or regarding, as may be thought, with that staidness of head and trembling of heart that were to be wished, what either the wisdom of God hath set down in his word, in conscience to be followed, or what wisdom of men in government and policy expert, have delivered, in discretion to be regarded. For the word of God, me think the place in the proverbs in steed of many more should greatly move us, where the Spirit of God saith thus. ●rou. 34. 21. ●c. My son fear the Lord and the king, and meddle not with them that are seditious, for their destruction shall arise suddenly, and who knoweth the ruin of them both? That are seditious, saith the English, but that are Changers or Variers saith the Hebrew gnim shonim. And that we might understand what Variers and changers are meant, Tremellius and junius say thus: Cum varijs, id est, variantibus & perfringentibus leges Dei & suorum Principum. Denique deficientibus vita sua immorigera à reverentia Dei & Regis. With Variers, that is variers and breakers of the laws of God and of their own Princes. Changers of Princes laws And finally by their undutiful and disobedient life, making default of reverence to God and Prince. Cum mutantibus, say others, Lavaterus in Prou. scilicet leges, consuetudines, ritus bonos, statum regni. With changers, to wit, of laws, customs, good rites, and state of a kingdom. With these my son meddle not, but fear the Lord & the king. For the destruction of such men shallbe sudden, and who knoweth the ruin of them both? For the writings of men let Austin both for learning, Testimonies of men. virtue, and experience weigh something with us, who setting down that changes sometimes may be either by adding or detracting, Epist. 18. yet setteth this down as a most tried truth, that when a change is made, Quae adiwat utilitate, perturbat novitate. What it profiteth by his goodness, it troubleth with his newness. Worthy is the place advised reading, and religious marking, if we regard any men's judgements but our own. Innovation Others have joined with this judgement of Austin fitly & fully if need were to show many. Tutissime agunt qui praesentibus moribus legibusue etiamsi deteriores sint, Alcibiad apud Thu. lib. 6. minimum variantes, rempublicam administrant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They deal most safely that varying as little as may be from present laws and manners in use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. govern the common wealth thereby, although they be somewhat worse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Positas semel leges constanter seruate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nec ullam earum mutate. Nam quae in suo statu eademque manent, etsi deteriora sint, tamen utiliora sunt Reipublicae his, quae per innovationem vel meliora inducuntur. Laws once established keep constantly, Apud Dion. 52. neither change any of them. For things which remain in their state and the same, although they be worse, yet are more profitable to the common wealth, than those which by innovation are brought in better. ●●neca ●pist. Non convalescit planta quae saepius transfertur. The plant that is often removed doth not prosper. 〈…〉 vint. lib. 3. ●●stitut. Sperne circa te novatores, qui ut aliquid videantur afferre sui, etiam recta commutant. Despise about thee innovators, who that they may seem to bring something of their own, change even right things. Many such things out of wise men's writings might be alleged. By which all, as by these now named, my conscience profiteth but only thus: Not to think that what man doth, may never be changed or bettered, for I have approved Augustine's judgement before to the contrary, but to learn as much reverence towards things established by grave and godly advise, as possibly there may appear cause in them, to hate rash business, and busy rashness, and if things must and aught to be changed in deed, then to do it, if I were a doer, or to seek it, if I be a séeker, as that wise Orator said, Quam minimo sonitu. With as little noise as may be. Cicero ad Attic. lib. 11. Epist. 9 Thus in mine opinion might we somewhat lessen the cause, and dry up the fountain from whence springeth ingratitude now named towards Magistrates and Ministers, and make us cry, as thankfully as ever the Grecians did, of whom I have spoken, or as Naman the Assyrian doth, whom now we entreat of. God guide us and direct us in his mercy. The heat I said of naman's thankfulness was to be observed, Naman hastily thankful to man not formal which god his wisdom hath not concealed, but purposely noted in this (He would have compelled him.) It affordeth us this doctrine, that it is not enough when we have received a benefit from men, to utter a few formal thanks, or to conceive a few fine phrases, but both man joyeth in and God himself requireth a heat, a zeal, an earnest, faithful, and feeling thanksgiving after God the giver, to man the means of his mercy towards us. Naman had it here in the text, and God will not conceal it, but utter it for our knowledge. The Leper cleansed in the Gospel, turned back, fell down on his face at jesus feet, Luke 16. 17. and with a loud voice gave him thanks: all words and gestures of heat and heartiness in this duty. The blind man when he had received sight, Followed jesus, and praised him: followed him (saith the story) which was heat, when a frozen zeal would have slipped away after a few formal words. What hearty heat was in Marie for good received, when she lay at his feet, and with tears that came from a ravished heart washed them, and wiped them with the hairs of her head. Was this an ordinary thankfulness, or a heat in her, honoured by God himself, and in us assured ever of blessing, if we have it? Thankful therefore we ought to be not only to God but to men, for so was Naman, and that fervently, not falsely, for so was Naman. Why the Prophet would not receive this offered gift at naman's hands, Why the Prophet refused his gift two causes may be conjectured: One, that he might breed in Naman a conceit of difference in him, and all true Prophets, from false dissemblers, where of then were many, with whom all was fish that came to net. Another, that he might hereby occasion Naman to think of God, as the only giver, worker, and effecter of his health, and not of any virtue in him (the Prophet) thereunto, which happily he might have done, if his gift had been received. A care of our name. This teacheth us a doctrine of care to preserve our honest estimation in the world with all men, as we may well, Not to rob God of glory. and not to rob God of his glory by ignorance in men to discern aright, but the time is gone: The God of mercy and power give his word a blessing, make it a savour of life unto life to us, and let it never be a savour of death unto death: Increase our knowledge, but increase our obedience also according to our knowledge, that we may not only know what to do, but do it every day, and every way more and more through jesus Christ our Lord, who with the father and the holy ghost, be blessed, praised, and honoured now and for evermore, Amen. FINIS. Faults escaped. Pag. 13. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 33. in the margin, for Epist. 18. read Epist. 118. Pag. 14. read the Welsh note thus. Tri faith sydd anodd y ddynabod, din, derwen, a duwarnod. Pag. 19 line. 21. for confirm, read confound.