WHen the Lord comman­ded Moses to build the Tabernacle, and to make all things belonging thereunto, namely the Arke, the propitiatory or mercy-seat, the table, the candlesticks, and the snuffers: [Page 2] for the forme and fashion of all these he gaue him this charge: See (said hee) that thou make all things according to the pat­terne Exo. 25. 40 Hebr. 8 5 that was shewed thee in the mounte; for while Moses was in the mount with him, the Lord had shewed him certaine formes, imaginary formes, and samplers of all these things which he would haue him to make, expressing thereby both the matter whereof, and the fashion how hee would haue them made, and here now againe. Exod. 25. 40. hee putteth him in minde thereof, and chargeth him that they be all made exactly and precise­ly according to those formes and pat­ternes.

So wee Christians in the building of our spiritual Tabernacles, in building of our saluation vpon the Rocke Iesus Christ, in framing and leading our liues according to Gods holy will and his word, must do al things, frame out all our actions and workes according to that sampler, which Iesus Christ our Lord & Master did shew vs in the mount of Cal­uary, where hee was crucified for vs, that is, according to the passion of Christ, we must alwaies haue the bloudy passion of [Page 3] Christ in our minds, as a frontlet betwixt our eyes, as a ring vpon our fingers, and as a nosegay betwixt our breasts, accor­ding to that which is written in the Can­ticles: My beloued is vnto me as a bundle Cant. 1. 12. of myrhe, he shall lye betwixt nay breasts. For what is the passion of Christ but a samplar and patterne of all piety, wherein the Lord hath described and set downe for vs the very Images and formes of ma­ny good vertues, needfull for the leading of godly and christian liues, that we may learne thereby to be perfect, as our father in heauen is perfect. Mat. 5. 48.

The passiion of Christ is as a book wher­in wemay read many good sweet & com­fortable lessons, it is a glasse wherein we may see our defects & wants, and wher­in we come short, of many good giftes and persections which are required of vs, and wherein the Lord hath discouered vnto vs the wayes of life and the pathes of righteousnesse. There we may see and learne humility, obedience, charity, pa­tience, hatred against sin, contempt of this world, and of all the ritches, pleasures and vanities therof; there we may see how the eternall and naturall sonne of God, [Page 4] he that was equall to the father, and so equall that he thought it no wrong, nor robbery, to make himselfe equall vnto him, because he was equall to him by na­ture Phil. 2. 6. and right: how he humbled himselfe and became obedient vnto death, euen the death of the crosse, which was the most shameful and reprochful death of all other, and the lowest degree of humilia­tion that might be, there wee may see a certaine, admirable and miraculous loue wherewith he loued vs, and so loued vs that hee layd downe his life for vs. For greater loue then this can no man haue, then that a man dye for his freinds: Iohn 15. 13 there we may learn patience in aduersity, and how to suffer all the aflictions and miseries of this life, to enter into heauen by many tribulations, and to contemne this world, which is altogeather set vpon naughtinesse. For as a good father sayth; the man Iesus suffered and indured all the euills and aduersities of this world that he might teach vs how they are to bee suffered, and hee despised and contemned all the pleasures, yea the best things of this life that he might shew vs how they are to be contemned, that neither in the [Page 5] one we should seeke for our felicity, nor in the other feare aduersity: but euer with a stedfast, and vnmoueable mind, and a good courage, go foreward to the end; our hearts alwayes there fixed where our treasure is, set vppon the cheefe and su­preame good: but the cheifest lesson that we may learne in this book is obedience: For what is it that brought the sonne of God from heauen into the Virgine wombe, from the wombe into the man­ger, from the manger to the crosse, from the crosse to the graue but obedience to do the will of his father, the wil of him that sent him. Wherevppon the prophet Dauid in the Psalme, induceth and brin­geth in the same sonne of God comming into the world, taking our nature vpon him, and speaking to God the father thus: sacrifices and burnt-offerings thou wouldst Psal. 40. 6. Heb. 10. 5. not, but a body hast thou ordained me: then said I loe I come, that I should do thy will O Lord: where the holy Ghost con­fesseth, that the cheefest thing that brought Iesus Christ from Heauen to earth was obedience, to apply him­selfe to the will of God the Father in all thinges. [Page 6] So his self confesseth in the Gospel: And as my Father gaue me cōmandement, so doe Ioh. 14. 15 I. Wherefore seeing that euery action of Christ is our instruction: and as a lear­ned father speaketh: not only the words of the word Iesus Christ, are our docu­ments and lessons, but the facts and deeds of the word, are our examples al­so, it followeth that the first and greatest businesse whereunto we are to apply our selues in this world is, to know the will of God, and to doe it. And as our Lord and Master his selfe hath taught vs this lesson, so his seruants and Apostles, Peter 2. Pet. 3. 15 and Paul according to the wisdome gi­uen vnto them, doe vrge and presse the same: that as Christ obeied God the Fa­ther for vs, so ought wee to obey the Lord our God in all things: yea that in God, and for God, euery one in his place & calling is to obey his superiors, whom the Lord hath placed ouer him: sub­iects must obey their Princes, wiues their husbands, children their parents, and seruants their Masters with all feare. And to this end they lay before vs this patterne and sampler, the sampler that was shewed vs in the mount, I meane, [Page 7] the passion of Christ and his obedience to mooue and stirre vs vp thereunto, euen as Antiochus the tyrant laied be­fore 1. Matth. 6. the Elephants in the day of battaile, the red and bloudy iuice of grapes and mulberies to make them fight more fearcely and valiantly. The passion of Christ is such a thing, if it be well consi­dered of, that nothing to a Christian man can be so bitter but it may be indu­red, nothing so sweete but it may be re­fused. I meane that nothing is so pow­erfull and able to withdraw a man from euill, and to stirre him vp to good, as is the passion of Iesus Christ our Sauiour. And here in this Chap. ver. 13. Peter be­ginneth with the duty and obedience of 1. Pet. 2. 13 subiects toward their Kings and Prin­ces: Submit your selues (saith hee) to all manner of ordinance of man for the Lords sake, whether it bee to the King as vnto the superior, or vnto gouernors as vnto thē that are sent of him for the punishment of euil doers, & for the praise of them that do wel: for so is the will of God that by well doing, yee may put to silence the igno­rance of foolish men. Where the Apo­stle giueth vs two reasons why subiects [Page 8] must obey them that bee in authority, first, for that (as hee saith) so is the will of God, God will haue it so, it is Gods ordi­nance, which can not bee resisted without sinne. Secondly, that yee may (saith hee) put to silence the ignorance of foolish men, that whereas foolishmen doe ignorant­ly bely, and slander you, reporting you to bee traitors and rebels, and enemies to the states and higher powers, by well­doing, that is, by your obedience and orderly subiection, yee may stop their mouthes, and they haue nothing where­by iustly they may speake euill of you. Indeed in the primitiue Church when the Christian faith first beganne many newly made Christians, new borne babes (as Peter calleth them) hauing 1. Pet 2 2 scrupulous consciences doubted whe­ther they beeing now become the ser­uants of Iesus Christ, and entred into so holy a profession, might and ought to obey such wicked idolatrous kings, such as Nero & others which succeeded him then were: yea many seruants then also being vnder the yoke, doubted af­ter the same manner, whether obedi­ence were to bee perfourmed by them to [Page 9] such Masters as were not onely Infidels, but enemies also to Christ and his King­dome, whether the liberty of the Gos­pel did not set them free from the yoke of bondage, vnder which they were cal­led. O no, (saith Peter) submit your seluesto euery one that hath power & authority ouer 1. Pet. 2. 13 you, to al publike magistrates & officers, that no man may find fault with you, or chalenge you in that behalfe. Yee (saith Paul) let euery soule be subiect to the higher powers, for there is no power but of God, and Rom. 13. 1. the powers that bee, are ordained of God. whosoeuer therefore &c. In which places yee may see and read how earnestly these faithfull seruants of Iesus Christ doe ex­hort, yea charge and command subiects to be obedient to their Kings, and Prin­ces: and that not for feare of punish­ment, but for very conscience sake, vn­der no lesse paine then euerlasting con­demnation.

And this to deliuer the Christian reli­gion from slander, obloquie and reproch, that it might not bee said that Iesus Christ came into the world, to dissolue o­bedience, and good order, and to teach men so to do; for he came not to dissolue [Page 10] and to set men free from the law & law­ful subiection; but to fulfil all obedience and righteousnesse, as he said to Iohn the Baptist. Then the Apostle Peter commeth here in the 18. verse to the obedience of Mat. 3. 15 seruants towards their Masters, because many of them doubted in this behalfe what they might doe, as I said before: Seruants (saith he) be subiect to your Ma­sters 1. Pet. 2. 18 withal feare, not only to the good & curteous, but also to the froward: for this is thank-worthy if a man for conscience toward God, indure griefe, suffering wrongfully, for what praise is it, if when yee be buffeted for your faults yee take it not patiently? But & if when ye dowel ye suffer wrong and take it patiently, this is acceptable to God: then in the next verse hee giueth them the reason why they must doe so: for hereunto yee are called, God hath called you to this, that is, to o­bey and to suffer. For Christ suffered for you, and for vs all much wrong, iniury and contradiction, at the hands of sin­ners, and euill men: and therefore they which are the Seruants of Christ ought much more so to doe. For hee suffered and obeied, and did all that hee did to [Page 11] teach you, and to leaue you an exam­ple that you should follow his steppes, that is, walke as hee walked, obey as he obeied, and suffer as hee suffered: Yea saith that disciple whom Iesus loued 1. Ioh, 2. 6 most, who also leaned his head in his bo­some in the super-while: whosoeuer he bee that saith that he abideth in him must walk as he walked. And in the next verse which is the two and twentith verse; he vrgeth the Seruants further, that for as much as Christ did obey and suffer, therefore they ought so to doe: and he vseth an argument drawne a maiori ad minus, from greater to the lesser: who did no Isa. 53. 9 sin, neither was there any deceipt found in his mouth: as if hee should haue said, Christ did no sin, was innocent and free from al sin, and punishments due for sin, Yea he is the Lamb of God which taketh a­way al sin, yet he for conscience and obe­dience to God vouchsafed both to o­bey, and to suffer: how much more then ought yee to doe the same, who are sinners, and by your sinnes haue and doe daily deserue many plagues and pu­nishmēts for the same? where note I pray you how he exhorteth seruants to patiēce [Page 12] and obedience by the example of our Sa­uiour Iesus Christ. Herevnto ye ar called, euery man hath a calling, and euery crea­ture is called to some one thing wherein his calling doth consist, as the bird to flye, the fish to swimme, and man (saith Iob) is called to trauell, and labour as the sparkes Job. 5. 7. flie vpwards: yea men beeing all of one and the same nature haue diuers callings the King to rule, the maister to teach, and command, & the seruant to obey: yea the seruāt is called to three things, to labour, to suffer, and to serue. He is called to la­bour two wayes, first in genere, generally, as hee is a man. Secondly, as he is a Ser­uant, generally as he is a man, because the whole life of a man in this world is a con­tinuall labour, as the bird is to get his food by flying, so is man by labour, and by the sweat of his browes. His dayes as Gen. 3. 19 Iob speaketh, are as the dayes of an hire­ling: as an hireling is hired of purpose to labour, so is euery Christian man hired into the vineyard to labour continually and faithfully in his place and calling, yea Mat 20. 8. the time wil come in the euening when the great steward shal call the labourers and giue euery man his hire: and that we shal all answer to this Interrogatory [Page 13] of his owne accusing conscience: how hast thou laboured? what sayth the preacher: all thinges are full of labour, euery calling, state and condition of man. Man cannot Eccle. 8. vtter it, and expresse with wordes how painefull and labourious a thing the life of Eccl 18. 6. a man is, if men deale faithfully in their callings. When a man (sayth wise Syrach) hath done his best, he must beginne againe, and when he thinketh to come to an end, hee must goe againe to his labour. And Iob ac­compteth Job 5. 7. this one of the miseries of this life that a man is borne thus to trauell. If man, speaking generally, if the whole nature of man be called thus to labour, then much more this man, this particular man, which is a seruant. And if this seeme much, that a seruant should spend all his time in labour and paines, let them which be Christian Seruants looke vpon the au­thor, and the finisher of their faith, Iesus Christ: who whereas he was the first be­gotten, Heb. 12. and heire of al thinges, the bright­nesse of the glory of his father, and the very Image of his substance, that is, wher­as he was God of God, light of light, ve­ry Heb. 1. 2. God of very God: that same great Lord of heauen and earth, at whose pre­sence [Page 14] the pillars of Heauen doe tremble, and in respect of whom the stars are not Iob. 26. 11 cleane, for the ease and ioy which was set before him, chose a laborious and pain­ful Psal. 88. 15. life: and (as the Prophet speaketh) from his youth vpward suffered the la­bours and terrors of this life, was proo­ued and tempted as we are in all things, Hebr. 4. sinne onely excepted. So that if thou bee his disciple and seruant, thou must not dis­daine that which thy Master chose. There is no disciple aboue his Master, no seruant greater then his Lord; it is well and e­nough Mat. 10. 24 for the disciple, if hee be as his Ma­ster is. It hath euer beene the manner of good and louing scholers to like of, and to affect those things, which they saw in there Masters, yea many times their Masters very deformities, as it is written of Aristotles scholers the Pe­ripatetickes, that because their Master had a hooked nose, and a crooked back, ther­fore it was a glory & a credit among thē to haue the same markes which their Master had, how much more then ought we Christians to loue, delight in, and to imitate the vertues, the patience and o­bedience of our Lord and Master Iesus [Page 15] Christ, at the least not to disdaine and abhor that whereof hee liked and made his choice. And therefore as he said vnto the Apostles after hee had washed their feete: If I beeing your Lord and Master haue washed your feete, yee ought also to wash the feete one of an other, for I did it to giue you an example. So say I to al seruants that beleeue, and feare God, and make a­ny conscience of their waies, if Christ being your Lord and Master, did not on­ly like of, but choose a painefull and la­borious life, how much more doth it be­come you to indure that with patience which he suffered with ioy, for hee did it to teach you, & to giue you a samplar how that by wel-doing yee should indeuor to fulfil al righteousnes. Christ hath taught you this lesson two waies, by his word and by his deed also, for he began (as S. Luke saith) facere & docere, to doe and to Act. 1. 1. teach: to do, that thereby he might teach vs to doe, & indeed that is the best, and the most powerfull kind of teaching: to teach, not with words only, but also with workes and deeds, so to say, and so to do, and they that so teach and instruct other men to righteousnesse shalbe happy and [Page 16] blessed: for as the Prophet saith, They Dan. 12. 3. shal shine like stars in the firmament for e­uer and euer. The second thing where­unto a seruant is called, is to suffer, what must he suffer? al those euils and iniuries which his seruice and seruitude doth bring with it, Why so? for hereunto he is called: and Christ suffered for vs, lea­uing vs an example that wee should fol­low his steppes: but what and how did he suffer? why saith Peter, when he was reuiled he reuiled not againe, when hee suffered he threatned not, but commit­ted all to him that iudgeth iustly, when he was reuiled, when they told him that he was a Samaritan, and had a deuil, that hee was a glutton, and a wine-bibber, a friend of Publicans and sinners. &c. hee reuiled them not, railed not vpon them, But as a sheepe before the Shearer, so ope­ned hee not his mouth, when the souldiers buffeted him, spit on him, and strooke him on the head, hee threatned not to bee Isa. 53. 7 reuenged, but with silence and pati­ence hee referred, and committed all to him, to whom it doth iustly be­long to punish and take vengeance: So saith this blessed Apostle Peter, [Page 17] you and all seruants must doe, if yee bee reuiled and wronged, yee must bee silent, committ and commend your causes and cases, your bodies and soules, to your faithfull God and creator, who hath a care ouer you, and in his word hath promised that not one haire of your head shall perish, that is, not the least euill which may bee, shall happen vnto you without his prouidence & your good, if yee be still patient and expect the Lords leasure. And here as the A­postle doth teach, so hee doth reprooue many proud, stubborne and disobedient seruants of this time, who in the pride of their hearts take scorne & disdaine that their Masters should speake vnto them sharply and roughly, & much more that they should giue them a blow, though they deserue it neuer so much, such re­fractary and stubborne fellowes forget God and themselues, they forget where­vnto they bee called, how and what Christ suffered for vs, and for them: that it was to giue them an example to follow him in humilitie, meeke­nesse, patience and obedience: they forget (I say) the samplar and pat­terne [Page 18] which was shewed them in the mount. Let such seruants read the story of Agar, Saraes handmaiden and seruant, which Agar because Sara her dame or Gen. 16. mistresse (seeing her selfe despised in her eyes) dealt roughly with her, fled away from her in to the wildernesse. But the Angell of the Lord found her out, and be­cause she was in misery comforted her, and aduised her to returne vnto her mi­stris and to humble her selfe vnto her, tea­ching thereby all seruants that if they be dealt with after the same manner, that is, hardly and roughly, yet they must not run away, deny and detract from their mai­sters their seruice, duty, and obedience: as the maner and practise of many proud and stubborne seruants is to doe, who when they be weary of their seruice, and cannot be set at liberty, at their own plea­sures, and desires, then they take their heeles and runne away.

To which Seruants I say thus: that al­beit their maisters doe not well to deale hardly and euilly with them, neither can they be excused for so doing, yet if the mallice and peruersenes of their maisters be such, they notwithstanding being ser­uants [Page 19] must not shake off the yoake, set themselues at liberty, and depart when they list, first because they haue not pow­er of their owne selues, they couenanted with their maisters, tyed and bound them­selues to serue them so long, and in such sort.

And therefore to breake those bonds, couenants and promises, is a thing nei­ther good, honest, nor lawfull by the lawes of God or men: for it is plaine, per­fidia, falshood, vnfaithfulnesse, and euill dealing, and such Seruants may be called (as the Carthaginians were) foedifragi, couenant and promise-breakers, starters aside, and runagates: a disobedient and stubborn generation, a generation whose Gen 16. 9. heart is not set aright, whose spirit is not faithfull to God nor to man; and such are reprooued by the words of the Angell Psal 78. 8. vnto Agar Gen. 16. 9. Secondly they must not doe so, because it is against their cal­ling, I mean the calling of a seruant, which is (as I haue sayd) to labour and to suffer; it is against the example of Iesus Christ our Lord, & consequently against his ho­ly will, his mind and meaning.

The seruant that is in afliction as Agar [Page 20] was, hath none so good, and perfect a re­medy to helpe and relecue himself, as ac­cording to the Angels counsel, to hum­ble himselfe vnder the hands of his Ma­ster, and with industry, labor & patience to get and recouer his Masters fauor, and so to win his Master with wel-doing, with doing good for euil: and as blessed Rom. 12. 21 Paul doth counsel vs all, to ouercome euil with good. Moreouer concerning your sufferings, and that yee are called to suffer: yee must in any wise looke into 1. Pet. 4. 15 the cause for which ye suffer, That none of you suffer as a malefactor, a murtherer, a theefe, or as a busie body in other mens matters, take heed that ye suffer not so, for such euill causes, but if any of you suffer as a Christian, let him not bee a­shamed, but let him glorifie God in that behalfe: yea let him reioyce, in as much as yee are made thereby partakers of Christs sufferings.

In all suffereings men must looke into the cause for which they suffer, for it is not the paine or punishment which a man suffereth, but the cause for which he suffereth that deserueth praise, or is thanke-worthy, for many men suffer [Page 21] many and great things: Traitors suffer theeues and murtherers suffer, and that cursed fellow which muthered, of late, the Noble French King suffered: but what? Digna factis? things worthy of that which they had don, these sufferings are so farre from deseruing pitty or com­mendations, that they shalbe testimo­nies against them, and brand them with a marke of infamy for euer, he that suf­fereth for righteousnesse sake, that is, in a iust and good cause: or vniustly with patience is happy and blessed, for 1. Pet 4. 14 hee suffereth vpon Christs owne crosse, and the spirit of glory and of God shall rest vpon him. Wherefore let not the Christian seruant murmur nor grudge at this suffering if it be laid vpon him, but let him remember that hereunto hee is called; this is a burden which the Lord hath imposed vpon him, this is the case and the place, and the state of life in which hee must serue the LORD his GOD, if hee will serue him at all, and looke for the recompence of re­ward, Col. 3. 24 the reward of inheritance which is promised to all good and faithfull ser­uants.

The third thing whereunto a seruant is called, is to serue, that is, to obey and to be in subiection, to haue no will of his owne, nor power ouer him selfe, but wholly to reseigne himselfe to the will of his Master, and this is to obey; for what is obedience, but as it is defined by the learned, Spontaneum & rationabite voluntatis propriae sacrificium, a volunta­rie and reasonable sacrificing of a mans owne will, voluntarily, freely, and with­out any constraint: and reasonably, that is, according to reason and religi­on in the obedience, and feare of God, to deny his owne will, his owne af­fections, and to submit himselfe alto­gether to the will of GOD, and his superiours in GOD, and that is called propria voluntas, a mans owne will, which is contrary, and not subiect, and subordinate vnto the will of GOD, as Paul calleth the wisdome Rom. 8. 7 of the flesh, which is not, neither can bee subiect to the wisdome and law of God. Heere then seruants may see and learne how they must serue and obey. They must bee obedient at a worde, at a call, and at a becke as the [Page 23] Seruants of the Centurion were: who saith of them, if I say vnto one go he goeth and to another come, he cometh, or to my ser­uant do this, he doth it. So must seruants Mat 8. 9. hearken with all willingnes and alacrity of mind: they must say and doe as the lad Samuell did who serued vnder Eli the high priest in the temple of the lord: when the voyce called him Samuell, Samuell, he 1. Sam. 3. 5. answered by and by, heere I am, and ranne quickly to Eli and sayd, behold heere I am, for thou callest me. Where ye may ob­serue and marke his readines in hearing, and his speed in going, as soone as hee heard himself called he made answer pre­sently, heere I am, and then hee ranne, it is not sayd that he went, but hee ranne, this confoundeth the carelesnes, or rather the contempt of many vngodly Seruants in these our dayes, who will not heare when they be called, but will abide ma­ny calllngs', and answer when they list, and then not cheerfully, and willingly, but slowly, and grudgingly, and when they be dispose to come, they doe not make hast and runne as Samuell did, but they goe as though they cared not whether they went or not.

Seruants must performe their seruices, and doe their duties willingly, and har­tily, as the Apostle telleth the Collossians, and as to the Ephesians he saith: they must Col. 3. 23. doe all from the heart with goodwill ser­uing the Lord and not men: where he gi­ueth Eph. 6. 5. them them the reason, why they must doe it heartily and willingly, because in seruing their maisters they serue God, also they serue the Lord Christ, and whatsoe­uer seruices, and duties are done to God & to our Lord Iesus Christ, must be done ioyfully, for God (as Paul sayth) loueth a willing and a cheerefull giuer and doer in all thinges. 2 Cor 9. 7.

Wherefore I wish and exhort Seruants, as many as feare God and be desirous to know and to doe their partes and duties, for to search and read the scriptures, and cheefely these two places of the blessed Apostle Paul to the Ephesians, and to the Colossians. and there they may see how earnestly, and zealously he, yea rather the spirit of God by him doth mooue and stir vp their minds to these good and Christi­an duties if they only read the places with consideration.

And heere now by this time ye may see [Page 25] who is a good seruant, he that laboureth, he that suffereth, and he that obeyeth: and and if yee search the scriptures yee shall finde that the praise of such a Seruant is much, and the reward exceeding great.

What saith our Sauiour Christ to the Mat. 25. 21 good Seruant who had laboured in his Masters seruice: It is well done, thou good and faithfull Seruant, because thou hast bin faithfull in a little, I wil make thee ru­ler ouer much, enter into thy maisters ioy, as if he had sayd: because thou hast labo­red, suffered, and obeyed, therefore thy labour shall not be in vayne. But to the euill Seruant, that is to him that hath not labored, nor suffered, nor obeyed, but neglecting his maisters wil and comman­dement, carelesly had hid his maisters ta­lent, what is sayd? Cast therefore the vnprofitable Seruant into vtter darke­nesse, there shallbe weeping and gnashing of teeth: although indeed these Seruants heere spoken of in this parable mystically are wee Christians, and hee is a good Seruant to the LORD our GOD, which laboureth in the seruice of God for the honour of [Page 26] God and his owne good, not for the bread that perisheth, but for that which Ioh. 6. remaineth to life euerlasting. Hee that suffereth all the afflictions and contra­dictions which a Godly and Christian life bringeth with it. He that obeyeth the Gospell, the will and the word of Iesus Christ in all things, and to this Seruant it is said, it is wel done thou good and faithful seruant &c. Enter into thy Masters ioy, into euerlasting life, where is fulnesse of ioy and pleasures for euer. Now if it like you to walke abroade into the fields and pastures of the holy Scriptures, yee shall find examples both of good and euill ser­uants, whereby yee may learne what to follow, and what to auoide. For the ho­ly Scriptures lay before vs (as a looking­glasse) both the vices and vertues of men, their vices to auoide them, their vertues to follow them, to teach vs both to decline from euill, and to doe good: vpon which two points al Christian do­ctrine Psal. 34. 14 is grounded.

Iudas, the sonne of Iscariot, was a Ser­uant, but neither good, nor faithfull, for hee was a Traitor and a Theefe, hee carried the bagge, the purse and recei­ued Joh [...]2. 6 [Page 27] those things which were giuen: yea hee dealt falsely and kept that to him­selfe which was giuen to Iesus his Ma­ster; for the releefe of himselfe, and of those which followed him. This coue­tousnesse, this inordinate desire of ha­uing, this roote of all euill, increasing and growing in him more and more, at the length it brought him to that wicked and horrible designement, that hee was content for lucre sake, to sell and betray his Master, his good Master, euen the Lord of life, the King of glory: which when he had done, his owne conscience became vnto him, an accuser, a witnesse, a iudge, and a hangman: and forthwith he Act. 1. 18 tooke an halter and hanged himselfe, his belly burst, and his bowels gushed out, and so he perished fearefully, to the great terrour and admiration, not onely of all that were then at Ierusalem, but of all the world beside, as many as haue or shall heare of it hereafter. Wherefore by his example let Seruants beware and take heed how they bee false, and deceiue their Masters, let them bee true and lust, and faithfull in all things, let them take heed of co­ueteousnesse [Page 28] which is such a pestiferous and cancrous thing, eating, and creeping still more and more into the heartes of men, that it consumeth and deuoureth in them all fayth to God, and loue to men, and bringeth them to most wicked reso­lutions and attempts. Couetousnesse (sayth an ancient father) neither feareth God nor regardeth man, neither spareth father, neither knoweth mother, with his brother he accordeth not, nor with his freind keepeth be truth. This made the 1 Tim. 6. Apostle Paul to say that the loue of mo­ney is the roote of all euill; and the wise man Syrach to conclude, that there is nothing worse then a couetous man nor Eccl. 10. a more wicked thing then the loue of money, For (sayth he) such a man wil sell euen his owne soule, not onely his friend and his maister as Iudas did, but his own 4 Reg 5. soule also. Such a Seruant had Elisha the Prophet, and man of God, called Gehezi, who crossed his good maister in that which he hated, that is, in forging of lyes and in taking gifts and bribes, when his maister had healed the noble man of Syria freely, and as he freely receiued the [Page 29] gift, so freely had bestowed it for the ho­nour of the God of Israel, this fellow esteeming a little money and rayment. more then the glory of God, and his maisters credit, ranne after him, and by a lye obtained money and apparrell. But the Lord, to whose eyes al thinges are o­pen and naked, discouered the fraud of Heb. 4. this seruant vnto his maister, the Prophet who reproouing him for it, the fearefull plague of Leaprosie, which hee had that was cured, was layd vppon this fraudu­lent fellow, to cleaue to him, and to his seed for euer.

Let Seruants take heed of lying, dissem­bling, and such cunning practises to get vnto themselues, without their mai­sters knowledge, and let them shew all good fidelity, and faithfulnesse, as­suring themselues, that howsoeuer Eccl 23. 19. they may deceiue the eyes of men, for a time, yet they cannot deceiue the al see­ing, and al-knowing God, whose eyes are ten thousand times brighter then the Sunne, who will lighten the hidden 1. Cor. 4. 5. thinges of darkenesse, and make knowne the very counsells and thoughtes of the heart.

There bee many seruants in these daies such as this Gehezi was, greedie bribing companions: yea one can not come to a man of any place or fashion to seeke for fauour, iustice, and equity but Gehezi wai­teth and gapeth for somwhat, or else hee shal hardly be welcome, & he may chance to stand without. And thus Couetousnes and Bribery beganne to creepe into the houses of great men, of such as be in sub­limity, and authority, by meanes of the Seruants, but now rhe Maisters perceiuing this practise & gaine of the seruants, haue taken it into their owne handes, not that they would not haue their seruants couet, and take, but that they would haue them doe it for them, and not for themselues, the maister his selfe will not bee seene to take any bribe, or any way to be corrup­ted, because these thinges be directly e­uill, but he wil haue one about him that shall take bribes, out of the bosomes of men, and put them into his maisters poc­ket.

By which meanes much wickednesse and many euills are committed, much wrong, oppression, and iniustice, as in the dayes of Amos the Prophet, which made [Page 31] him complaine against the Rulers & ma­gistrates, and say: yee haue turned iudge­ment into gaul and the fruit of righteousnes into wormewood, meaning, that whereas Amos. 5. 7. men poore and oppressed looked for iudgement and iustice, helpe and deliuery and thereby for ioy and comfort, they on the contrary fide find nothing but bit­ternesse of soule, sorrow and heauinesse of heart.

Ioab one of the sonnes of Zeruia, was a seruant to King Dauid, and the cheife Captaine, and gouernour of his host, and Garrisons, but he was not a good seruant and that for two causes, first for that he dealt not simply and plainely with his maister the King, but by craft and subtil­ty practised to reconcile Absolon vnto 2. Sa 14 2. his father, for he prouided a bold and au­dacious woman, a subtill woman (sayth the text) such an one as the world is full of now which can lye and dissemble. And this woman after this Ioab had instructed and taught her her lesson, commeth to the king, fayning, and counterfeiting a certaine heauinesse, putteth a case to him; the King beeing a mercifull man, and one that euer pittyed the needy and [Page 32] distressed, spake so much and so comfor­tably vnto her, that when he perceiued what her drift and meaning was, hee granted her request, and asked her whe­ther the hand of Ioab were not in that businesse: where vppon she confessed the whole matter, how he the said Ioab sub­ornd her to that end, that is, to worke that with the King by subtilty, and cun­ning, wherevnto hee would not haue beene brought with direct and plaine dealing.

The King because he had spoken the word was content that his incestuous, and rebellious sonne should be recalled from banishment, and come to the citty: but not admitted to his sight, and pre­sence; which fact of Ioabs the king re­membring although hee were content to be ouer-ruled for the present: yet [...] King. 2. 6 when the time was come that he should dye, and enter into the way of all the earth, hee charged Salomon his sonne, that for this, and some other displeasures which hee had taken against this Ioab, that hee should not suffer his hoary head to goe to the graue in peace, albeit that [Page 33] this Ioab was his old Seruant, his neere kinsman, euen his owne sisters sonne. Shewing thereby that it is a great hey­nous offence, and almost not pardo­nable for a Seruant toward his Master, or a subiect toward his King to vse any fraud and dissimulation, and not to deale simply, and singly with them in al things. Seruants as they must serue their Ma­sters in truth and fidelity, so must they Ephes. 6. 5. doe it in singlenesse of heart, as vnto Christ, all duplicity and double dealing, as it is euill in all men, so is it specially in euery inferiour toward his superiour, whom the Lord hath commanded him to obey voluntarily, and conscionably, as to his owne selfe.

Secondly this Ioab was not a good ser­uant, for that hee did not onely consent vnto his Masters sinne, but was the wor­ker and finisher of the same. Fot whereas the King being possessed with the vnlaw­ful loue of the wife of Vrias, and lusting after her, wrote vnto this his seruant Ioab 2. Sam 11. 6. to make away this innocent man, hee as soone as he receiued the letters, put it in execution, set him in the most dange­rous place of the battaile, where hee [Page 34] was sure to be slaine: which being effec­ted, he sent word to the King, saying, V­rias [...]. Sa. 13. is dead, such were the seruants of Ab­solon, euill seruants of an euill Master, as ready to worke wickednesse and to doe euill, as their Master was to command it. For when as Absolon of a malicious and reuenging minde had bid them to smite, murther, and kill his brother Ammon at the table, when hee and the rest of the Kings sonnes were merry and full of wine: these swaggerers and hacsters made no bones at it, but did so in deed, boldly and bloudily they kill the sonne of a King in the sight and presence of the rest of the Kings sonnes, and other of the nobility, then and there assembled: This world is full of such vngodly seruants, whose feete beeing (as the Prophet saith) swift to shead bloud, and their right hand a right hand of iniquity, nothing can bee by their Masters so abominably comman­ded, but it shalbe by them with speed desperately attempted, so must not ser­uants doe, they must not doe euili vnder a colour and shew of good, I meane of pleasing and obeying their Masters: they must please and obey, but in the Lord, in [Page 35] all good, honest and lawfull things, so far as the Lord in his word doth will, com­mand, or giue them leaue, vsque ad Aras: and no further.

All obedience must bee subordinate vnto the deuine obedience due vnto God. If thy Master bid thee doe euill, hurt thy neigbours cattell, or steale his goods; if hee command thee, or giue thee example to cogge and lie, to steale or vse any fraud or deceipt in buying, or selling, to sell that which is euill for good, to exact more then a thing is worth, to doe any thing which you would not bee content should bee done to you: then say as Christ, the Master of vs all said, when one told him that his mother and his brethren stood without Mat. 12 48 to speake with him: Who (saith he) is my mother, and who are my brethren &c. And as Peter and Iohn answered to the Se­nate of the Iewes, when they for-bad them to speake any more in the name of Iesus, whether it be right in sight of God to obey you rather then God, iudge yee. Act. 4▪ 19. Thus much of euill Seruants, that yee may learne what to auoide and to take heed of: now looke ye vpon some good [Page 36] seruants, that yee may see and know what to imitate and follow. Iacob in his youth was a good seruant to his Master Gen. 31. 38. 39. and vncle Laban, whom he serued a long time, twenty yeeres together in much la­bour, patience, affliction and tribulati­on both of body and minde: yea with all his might (as he confesseth in the sixth verse of the same Chapter) in the day time consumed with heate, and in the night with frost, euen so much that hee could not sleepe. By which meanes God blessed Laban his Master, and in­creased his cattle for Iacobs sake. Yea this Iacob is a notable example and a pat­terne of a good, godly, and faithful ser­uant, and cheefly for hauing a speciall care ouer his Masters goods and cattle: which is a principal thing to be respected and required in a seruant; for my seruant is to me, alter ego, another my selfe, and is to haue a care of my goods in mine absence as I my selfe haue, and I must do that by my seruant which I can not doe by my selfe.

It is said heere by his owne mouth, that for the space of those twenty yeeres, neither his Masters Ewes nor [Page 37] Gotes did cast their young ones, nor went ouer barren: none of his cattle pe­rished to him.

If any were stolen by day, or by night, torne and deuoured of wild beasts, hee supplied and made it good of his owne, which although it were more then hee was bound to doe, yet it shewed in him a meruelous loue to his Master, and what a care and desire he had of his Ma­sters profit and commodity, more then of his owne.

And this was more then his Master did deserue at his hands, for he dealt but hardly with him in many things. For whereas Iacob serued him seuen yeers for Rahel, he beguiled him with Lea, bleare eyed Lea, the worse for the better. Ten times changed hee his wages, euen so much that if the God, whom Abraham and Isaac serued and feared, had not bin with him and blessed him, this good ser­uant Iacob had come away empty, & ha­uing little enough. Where it appear­eth that all this good seruice which Ia­cob perfourmed to his Master La­ban, hee perfourmed it for verie con­science sake, that is, because hee knew [Page 38] that it was the duty of a seruant so to do. Heere then seruants may learne how to serue there Masters faithfully, carefully, and conscionably, to refuse no paines, no labours, heate nor cold, by day nor by night: to bee carefull for their Masters profit, studious and desirous to see them goe foreward and prosper in the world. And this the must doe howsoeuer their Masters deale with them, and although they deserue it not. And yet this I say, that if any man haue a good Seruant which doth well: if he deale not kindly and friendly with him great is his sinne and shame. But howsoeuer the Master dealeth, let the Seruant doe wel in all things, and then looke for the reward of recompence at the Lords hands. Ioseph Gen. 39. the sonne of this Iacob, was a good Ser­uant vnto the Egiptian which bought him of the Ismacl [...]tes. Who because his Master loued him, and reposed a trust in him therefore he could by no meanes be brought to wrong him, but made a con­science to doe or commit any thing a­gainst him, especially to defile [...] mar­riage bed; for when his filthy and adul­terous Mistresse did mooue, sollicite and [Page 39] importune him thereunto, hee answered her: How can I doe this great wickednesse Gen. 39. 9. and so sinne against God, it is a great wic­kednesse and sinne against God, and against my Master: God hath beene my good God, and the GOD of my Father Abraham, Isaack and Iacob, my Master (as thou knowest) hath committed his house and all that hee hath into mine hands, and hath reserued nothing to himselfe, but thee onoly which art his wife, how then can I doe it? How can I doe that which is against the duety which I owe both to God, and to my Master, and also against this my resisting and reclaming conscience?

Many a bad seruant if hee meete with a Dame or a Mistresse as bad as his selfe, will not say, how should I doe this sinne and wickednesse, but with the repro­bates. Come let vs bee pertakers of wan­tonnesse, Wisd. [...]. 9. let vs enioy the pleasures that are present, let vs leaue some token of pleasure behind vs in euery place. From which wicked resolution and vnlawfull loue, there grow and spring many great and grieuous sinnes, many thefts, and adul­teries and murthers. The Dame must needs steale from her husband, to main­taine [Page 40] her man, to feed and nourish in them their vnlawfull lusts, their glutto­ny, drunkennesse, chambering and wan­tonesse: all which without cheere and charges cannot bee maintained, but will wax cold.

As for soule adulteries, filthy lusts, and longings one after another, and sinne that ceaseth not, their eyes are full of them and of nothing else. Moreouer by these euil meanes, many an honest and innocent man is murthered, I meane through the vnlawfull loue of the wife, as many lamentable examples, both of old and of late, yea as the prisons and galloses can testifie: and all by the vices of wicked and euill disposed seruants. Abraham had good seruants, one espe­cially, who in the Scriptures is commen­ded Gen. 24. for his fidelity in seeking a wife for his Masters sonne Isaac. Yea all his ser­uants were good and obedient, and such as are not now to bee found in all the world. For when as the Lord had com­manded him to circumcise himselfe, his sonne, and all the male seruants of his Gen. 17. house, whether borne in his house, or bought with money, that euery one [Page 41] should bee circumcised, that is, haue the fore-skinne of his flesh cut off round: A­braham like a good man full of faith and obedience went home presently, and put it in execution out of hand without de­lay: First hee circumcised himselfe be­ing ninty yeeres of age and nine, then his young sonne Ismaell, but thirteene yeeres old: next and immediately all his seruants: who as the text faith, Euery one without murmuring or resistance obeyed the will of God and their Master. Gen. 17. 26 The selfe same day was Abraham cir­cumcised and Ismaell his sonne, and all the men of his house. And this (if yee marke and consider well of it) was a verie admirable and strange thing, not onely that Abraham should so soone circumcise and cut himselfe, and his sonne, of whom hee had power, but chiefely that his seruants would bee brought so quickly to so great a mat­ter as to haue their skinnes cut in that place, and after that manner: being a thing not onely exceeding painefull, but very strange and neuer before heard of, since the world beganne, they had [Page 42] no scriptures nor lawes so to command them, no examples so to shew them: and therefore their obedience was the more maruelous and commendable that they would so speedily conforme and resigne themselues, and their wills to the will of God and their maister, in a matter of so great importance. I thinke if yee seeke all the world now ye shall find no such Seruants: nay ye shall scant find any sub­iects that wil do so much at the comman­dement of their Prince, much lesse shal ye find Christians which wil be so obedient to the will and word of the Lord their God. But what was the cause that these Seruants of Abraham were so tractable and willing to be ruled? Abraham him­selfe was a good maister, who had in­structed them, and trayned them vp to this knowledge of their duty toward God and man▪ as himselfe doth testifie for him: I know that Abraham will com­mand Ge. 18. 19. his sonnes and his houshould af­ter him that they keepe the way of the Lotd, to doe righteousnesse and iudge­ment &c▪ nothing maketh good seruants so much as the goodnesse of the Masters; [Page 43] the better and the wiser maisters bee in gouerning, the better wil the seruants be in obeying, and seruing, as a wise man Seneca sayth: melius imperanti melius paretur. In like manner the Seruants of the Centuri­on were so ready and willing that if their maister had sayd but goe, or come, or do this, forth with they hearkned and obey­ed. How came this to passe? hee was a good man and a good maister, and estee­med his seruants deare and precious vnto him.

When Iesus (saith Saint Luke) entred in­to Luke 72. Capernaum, there was a certaine Cen­turions Seruant sick which was deare vnto him.

One cause that there be now so ma­ny bad seruants is, that there be so many bad maisters, which esteeme not, neither make any accompt of their Seruants, but only to serue their owne turnes, as men do of their cattell, and not for the good of the seruant, but onely for their owne gaine and lucre, nay there bee many men which respect not their seruants so much as they doe their dogges.

I haue knowne some men who when they haue beene all the day abroade swaggering and swearing, hunting and whoring, when they haue come home at night would aske carefullie what their dogges had, and how they had beene serued, and what was prouided for them: which men I thinke verely in all their liues neuer once inquired of their seruants how they were vsed, or what was prouided for their suppers, al­though they had laboured neuer so hard all the day.

And hence it is that seruants, for the most part, are so bad and carelesse, and such as doe not their worke for loue and for conscience sake as they ought to doe, but onely for feare and fashion-sake, with seruice to the eye as men-pleasers, and to speake the truth, seruants many times and in many places are so bad­ly vsed that some of them forsake all ser­uice, giue themselues to idlenesse, be­come vagabonds, rogues and theeues. Wherefore let Masters in the feare of 2. Tim. 3. 16 God learne to know and performe their parts and duties in this behalfe, and [Page 45] to this end let them search the Scriptures which are able not onely to instruct them, but to make them perfect. The Col. 3. 22 same Scriptures which call vpon seruants to doe their duties toward their Ma­sters; the same crie also to the Masters to doe the like vnto their seruants. Af­ter that the blessed Apostle Paul had charged the seruants among the Collos­sians to bee obedient to their Masters in all things, seruing them in singlenesse of heart, fearing GOD, knowing that of the Lord they shall receiue the reward of inheritance &c. By and by he turneth his speech to the Masters saying: And ye Masters doe vnto your seruants that which Col. 4. 1 is iust and equall, knowing that yee also haue a Master in heauen.

Where it is apparant that as seruants owe much duety to their Masters: so there Masters owe a duty to them also, and that is to vse them well, and to doe nothing vnto them but that which is iust and meet, and beseeming men which professe piety and Christianity: and this is the reason which the Apostle giueth: Because they also haue a Master in heauen, [Page 46] beecause there is one common Master of vs all, who if Masters doe abuse their seruants and the power which they haue ouer them, hee will requite, repay, and reuenge it: as it is said there by the Col. 3. 25 Apostle: Hee that doth wrong, shall re­ceiue for the wrong which hee hath done, and there is no respect of persons with GOD; the Lord will reward abun­dantly all that doe wrong and euill, whether they bee Masters or Seruants. Wherefore yee that bee Masters heare this: it is your parts and duties if your seruants doe well, to vse and intreate them as brethren and coheires with you of the same grace, and of the same glo­rie: as the Lordes free-men and Christs 1. Cor 7. 22 Ioh. 15. 14 Seruants: as the friends of Christ, as Christs little ones, and as partakers of the benefit.

That hard and cruell seruitude, bon­dage, and slauery which was vsed a­mong the Gentiles, which knew not God, is taken away by the law of grace, by that grace, mercy, loue and commi­seration which Iesus Christ our Saui­our bought vs, brought vs, and taught [Page 47] vs one toward another. Yea God as hee hath created vs all alike, redeemed vs all alike, and called vs all alike, so hee esteemeth vs all alike. With him there is neither Iewe, nor Gentile, poore nor rich, young nor old, Ma­ster nor Seruant: but in euery Nation, in euery state, calling, or degree of Act. 10 34 men: whosoeuer feareth him, and doth righteousnesse is accepted of him; and whosoeuer doth otherwise shall receiue for the euill which hee hath done, GOD is no acceptour of per­sons.

Harken also what good counsell the Col. 3. 25 wise man giueth you. If thou haue a faithfull seruant, let him bee vnto thee as thine owne soule, intreate and vse him as thy brother, for thou hast neede Eccl. 3. 29 of him, as of thy selfe; and in ano­ther place hee saith: Whereas thy Ser­uant worketh truely, intreate him not euilly &c. Let thy soule loue a good seruant, and defraude him not of Eccl. 7. 20 his liberty, neither leaue him a poore man.

In Deut, also it is written: thou shalt not [Page 48] opresse the hired▪ seruant that is poore and needy, neither of thy brethren nor of the stranger that is in thy land, within Deut. 24. 14 thy gates: thou shalt giue him his hire for his day: neither shal the sunne go downe vpon it, for hee is poore, and therewith sustaineth his life, least hee crye against thee vnto the Lord, and so thy sinne re­maine: mark first what is sayd: thou shalt not oppresse a poore hired seruant, what is it to oppresse him, to denye and detaine from him his hire, his wages, for which thou hiredst him, thou must not detaine Eccl 34. 14 and keep back this from him, no not one night, the sunne shall not goe downe so much as once vpon it, because his wa­ges is that wherewith he nourisheth and maintaineth his life. The wages of the needy is the life of the poore seruant; and therefore he that defraudeth him thereof taketh away his life, and so killeth him: take heed of this, for it followeth if hee crye against thee, vnto the Lord, the Lord will heare him: and then thy sinne shall remaine written and registred in Gods infallible knowledge: and in the booke of thine owne conscience as a [Page 49] thousand witnesses against thee. So Saint Iames speaketh to certaine euil hard-har­ted, and cruell rich men and maisters Ia. 4. 5 behold the bire of the Labourers which haue reaped your fieldes (which is by you kept back by fraud) cryeth, and their cryes are entred into the eares of the Lord of hosts. Where yee may see and learne that it is a greeuous, and a crying sinne, to wrong and hurt a poore hi­red seruant, and a poore labouring man, and specially to detaine and keepebacke from them their hire and wages.

Aud yet this notwithstanding (good Lord) it is an vsuall and common thing in euery place so to doe: many men haue no remorse nor make any consci­ence at it; but when this wages is due, and there is great reason that the poore man had it, hee is constrained to goe to a Iustice, and fetch a war­rant, or else hee is sure to haue none there and when the maister hath promi­sed and giuen his word before the Iustice to pay it, yet by your leaue for all that hee shall stay his maisters leasure, [Page 50] and come twise for it before he haue it, and perhappes in the end not haue it at all. Some time (it may bee) because they will not of malice; Some time be­cause they cannot through want, and haue it not.

These bee horrible crying sinnes, and the cries of them which bee thus wron­ged (as Iames saith) entred into the eares of the LORD of Hosts, that is, of the GOD of Israel, and the same Lord will auenge them quickly, if they crie vnto Luk. 18. 8. him day and night, and sure I am that the patient abiding of the poore shall not bee forgotten for euer. Wherefore (be­loued Psal. 140. 12▪ in the LORD) let euerie man re­member his vocation whereunto hee is cal­led. Art thou called to bee a Seruant? care not for it; Thinke thy state and con­dition 1. Cor. 7. 21 neuer the worse, thy saluation is neuer the further from thee: onely in­deuour that thou maist bee found faith­full, and haue the wages of the good Seruant. Labour, suffer, serue. Labour faithfully, suffer patiently, obey dili­gentlie and humbly. Grudge not at thy labour, for thereunto thou art [Page 51] called. Labour is common to all men: yea Iesus Christ him selfe made choice of a painfull and laborious life. Grudge not at thy seruitude, for it is Gods ordinance, and the effect of sinne, as all the euills and miseries of this life are: for if there had beene no sinne, there had beene no misery, no serui­tude, no bondage. The Lord for a pu­nishment of the womans sinne said vnto her. Thou shalt bee vnder the power Gen. 3. 16. of the man, and hee shall rule ouer thee.

Neither doe thou murmur that men beeing all of one, and the same Nature are so vnequally placed, one to rule, and another to obey: for this also is of GOD, euen his good ordinance, which thou maist not resist, nor cotemne. And to this end, I meane, that thou bee­ing a seruant maist performe these duties: pray vnto the Lord to make thee meeke and lowly, that thou maist bee in thine owne eies a little one, little not in sence and vnderstanding, but concerning all maliciousnesse: otherwise thou wilt ne­uer humble and bow thy selfe to these good duties. [Page 52] For (as a wise man saith) and wee see it by experience, onely those things, quae exilia sunt, fllexibilia sunt, which are small and little are flexible and apt to bow, as in a twigge or rodde; looke how much more it is little, so much the better will it bend and bow, euen so a seruant looke how much more hee is meeke and lowly, that is, little in his owne eyes, so much the better hee plai­eth the seruant, and bendeth his heart and affections to those things which are required of him. When a seruant is proude, high-minded, and wel conceited of him selfe, there is no hope of him: Pro. 26. 12. there is more hope of a foole. There can bee no true seruice and obedience without humility and lowlinesse of minde.

Therefore harken what your Lord and Master saith to you, and to vs all, Mat 11. Come learne of mee because I am meeke and lowly of heart, and yee shall finde rest for your soules. And now if yee know these things blessed are yee if you doe them. Ioh. 13. 17 And that yee may the better doe and [Page 53] perfourme them: The grace of our Lord Iesus Christ, and his good spirit bee with you, labour with you, and remaine with you all for euer-more.

Amen.