OVr blessed Sauiour in this place rehearseth a Parable of a rich man and his ste­ward, that, before he was to leaue his office, prouided for himselfe whereof to liue afterward. By the example of whose wisdome he teacheth al men, that are stewards to the most rich God all the time of their abiding in this world, before they leaue their office, and deliuer vp their account, [Page] to prouide wisely for the time fol­lowing, that they may then haue whereof to liue in another world.

The parable reacheth vnto the eight verse, and from thence vnto the fourteenth reacheth the applica­tion of the parable in the doctrine, that from the parable our Sauiour Christ deliuereth.

In the parable occupying seauen verses, we are to consider the persons whereof report is made, and the re­port that is made of them: the per­sons are named to be a rich man and his steward, in the beginning of the first verse. The report made of them reacheth to the end of the seauenth verse.

The report hath in it two things: the daunger of the steward, and the remedie which he deuised aforehand to helpe afterwarde. The stewards daunger is in the two verses of my text. The remedie that he deuised is in the next fiue.

The two verses that report the ste­wards daunger, report also the occa­sion [Page 7] of his danger. The occasion of his daunger was his wastfulnes. The daunger occasioned by his wastful­nes is set downe in diuers degrees thereof. The first degree was, that he was accused to his master to bee a waster in the first verse. A second de­gree of his danger was this, that hee was called to giue account. A third and last, that he must be put from his office. These two last degrees are in the second verse.

And he said also vnto his disciples: there was a certaine rich man which had a steward. In these words the per­sons are named, of whom the report is made in this parable: the one for his wealth is called a rich man ( there was a certaine rich man) the other by his office is called a steward ( which had a steward) And here wee are to consider whom our Sauiour would haue vs to vnderstand by this rich man and his steward, that wee may profit our selues by the parable.

By the rich man wee are to vnder­stand almightie God, to whom the [Page] title of rich doth most properly ap­pertaine, because the heauēs and the earth are his, and all that is in them.

Concerning the heauens, who shall contend against him? Among men, the wicked haue no inheritance there, no claime they can make, no title haue they vnto it.

The godly haue, but it is of the gift of God. And they doe not seeke hea­uen, as men desiring to turne God out of the possession that they may hold it to themselues: as the vnbe­leeuing Gentiles fabulously repor­ted of the giants that made warre a­gainst their gods, & sought to thrust Iupiter out of heauen. By which fic­tion they noted the pride of men, that spoyle God of his honour to decke themselues withall. The Saints doe not so claime heauen, as those that would turne God out of hea­uen, to hold it themselues: but they desire heauen, in hope there to dwell with God, he being King and they citizens of that place. Concerning heauen therefore none will contend [Page 9] against the Lord, but that it is his. He made it of nothing, and hath plan­ted there his habitation and throne, though the heauen of heauens can­not containe him. The Prophet saith, Psal. 115.16. Psal. 115.16 The heauens, euen the hea­uens are the Lords.

But concerning the earth, men be­ing in possession of it, will perhaps contend against God, and say, that it is theirs. And so indeede it is, but of the gift of God: as in the same Psalme and verse it followeth: Psal. 115.16 But hee hath giuen the earth to the sonnes of men. Which, hauing granted to men for a time, he holdeth the right of it in his owne power for euer, taking it at his pleasure from them to whom hee had giuen it, and constituting new Lords of it. As he teacheth vs in Iere. 27.5. saying: Ierem. 27.5. I haue made the earth, the man and the beast that are vpon the ground by my great power, and by my outstret­ched arme, and haue giuen it to whom it pleaseth me. But now I haue giuen all these lands into the hands of Nebuchad­nezzar the King of Babel my seruant. [Page 10] But were it so that men helde the earth in absolute right, so that they could not be remoued from it, and God had no right at all in it: yet should they bee beggars, compared with God, that is Lord of heauen, and hee onely worthie the name of rich. But now the earth also is the Lords, and all that is in it, and al that dwell vpon it: so that rich men a­mong vs are part of the Lords posses­sion: and the riches of the rich a­mong vs are his possession. As it is written in Psal. 24.1. The earth is the Lords, and all that therein is, the world, and they that dwell therein.

This I could not passe ouer vnob­serued, for your sakes, that are pin­ched daily with many wants. One wanteth foode, another cloathes▪ a third wāteth a setled dwelling place: a fourth peace in his place: a fift hath outwarde things, but hee wanteth health and strength. Another hath the gifts of the bodie, but his drie soule is thirstie, his starned soule is hungrie, he wanteth the knowledge [Page 11] of the truth, he wanteth wisedome to direct him in prosperitie and aduer­sitie: he wanteth faith and the com­fort of Gods spirit, and is not able to keep peace, and to quiet the troubles of his conscience: hee wanteth the grace and help of Gods spirit, to sub­due and keepe vnder the lusts of his flesh. And it may bee those things which men haue not they know not where to haue: and being themselues beggars, they know not where the rich man dwelleth, that is able to mi­nister to their wants.

This rich man, most rich, I shew you this day: aske of him and you shall receiue, seeke at his hands and you shall finde, knocke at his doore and it shall be opened vnto you.

If foode bee wanting: hee giueth foode to all flesh, because his mercie indureth for euer. If cloathes be wan­ting: he made the first garments for our first parents, and cloatheth the grasse of the field. If health: he is the Phisition that killeth and maketh a­liue, that woundeth and maketh [Page] whole. If peace: it is God that ma­keth men to bee of one minde in an house, that maketh warre to cease in all the world, that breaketh the bow, and knappeth the speare asunder, and burneth the chariots in the fire. If knowledge: it is hee that teacheth man knowledge, and it is his promise to his Church, they shall be al taught of God. If wisedome: aske of God (saith the Apostle) who giueth to all men liberally & reprocheth no man. If faith: it is not of our selues, it is the gift of God. Whatsoeuer thou wan­test, bodily or spirituall, transitorie or eternall, earthly or heauenly; aske it of God, for euery good giuing and euery perfect gift is from aboue, from the father of lights. Hee is most rich and wee most poore: and if our eyes looke vp vnto him, hee will open his hand, and fill vs with his blessings. Thus much of this rich man.

Which had a steward. It was an vsu­all thing from the beginning, for Princes, great men and rich men to haue stewards, that did ouersee their [Page] households, and had rule of theyr goods: not that they themselues in the meane while would be idle; nor giuing absolute power to their ste­wards, to dispose of their goods at their pleasure: but that, being eased by their stewards in the ordering of their household affaires, they might the better attend vpon publike cau­ses; and require account of their stewards at their pleasure.

So had Abraham his steward, Elea­zer of Damascus, of whom he was a­fraid, least he should be his heire, be­cause he was then childlesse. And Po­tiphar, hauing bought Ioseph of the Midianites, & finding that the Lord was with him, and made all that hee did to prosper, he made him ruler of his house, and put al that he had into his hand, so making him his steward. And in the parable in the Gospel, the Lord of the vineyard, when the euen­ing was come, called his steward, and commanded him to reckon with the labourers, and to begin with the last. And vnto this day, Princes, Noble­men, [Page] and rich men haue stewards and like officers, whose seruice they vse in gouerning their priuate estate.

And euen so almightie God, the rich man in our text, a King of the greatest dignitie, an householder of the greatest family, hath his stewards and officers, whose seruice he vseth, not for neede of their helpe, but for triall of their fidelitie: himselfe is the meane time most prudently go­uerning hi [...] whole kingdome, and most watchfully obseruing the beha­uiour of his stewards.

Now who this steward is wee may easilie learne by another parable. Luk. 19.12. A certaine noble man went into a farre countrey, to receiue for him­selfe a kingdome, and so to come againe. And he called his ten seruants, and deli­uered them tenne peeces of money, and said vnto them, occupie till I come. Eue­ry man and euery child of man that hath receiued any gift of God, is this steward betrusted with his masters goods. What hast thou (saith the A­postle) that thou hast not receiued? In [Page] which words hee sheweth vs that no man hath any good thing of his owne, and whatsoeuer he hath is the goods of his master, and he a steward to account for the same.

Such a one is the Magistrate in the Common-wealth. Such a one is the Minister in the Church. Great things are committed to their charge. Such a one is the learned man that know­eth much. The wise man that vnder­standeth the reasons and causes of things. Such a one is the politique Captaine, the valiant souldier, the skilfull artificer, the father of the fa­milie, many great & precious things are committed to the disposing of these men.

Yea, such a one is euery man and child of man, though he be not called to any publike charge, nor betrusted with those things that are esteemed great in the world. Yet notwithstan­ding many talents of his masters goods are committed vnto him, and he is made a steward of great trust. He hath receiued of God his soule, [Page] liuing, vnderstanding, and indeed with many excellent gifts of nature and grace. He hath receiued his bo­die, strong, comely, and healthfull, a house for his soule, and a temple for the holy Ghost to dwell in: the coun­tenance whereof is lifted vp to hea­uen, to behold the place of his rest, which hee should aspire vnto, and to contemplate and thinke vpon his Creator that dwelleth there: hauing many members seruing to honou­rable vses; the care to heare, the eye to see, the tongue to speak, the throte to breathe, the feete to walk, and the hands to handle, with many other members and organes, both inward and outward, of more excellent price then al the treasures of the earth. Al­so he hath receiued of God his pre­cious time, a treasure much to be ac­counted of, his houres, his daies, his moneths, his yeeres, in which many excellent workes may bee brought foorth, honourable to Gods name, profitable to our brethren, and of great benefit to our selues. These ta­lents [Page] and portions of the goods of our God, euery one, euen the poorest is betrusted with, and thereby he is made one of the stewards of God.

Therefore we are al stewards, that must one day giue accounts to God for great things. And what is requi­red of Stewards, but that they bee faithfull? The Apostle faith, 1. Cor. 4 vers. 1, 2. Let a man so thinke of vs as of the ministers of Christ, and disposers of the secrets of God. And as for the rest, it is required of the disposers, that euery man be found faithfull. Whatsoe­uer hee is, to whose disposition God hath committed any thing, the same is bound in dutie, to be faithfull to him that hath trusted him. Giue me leaue therefore to put you in minde of this your dutie. You are stewards to God, be faithfull to God.

Art thou called to a publike office? God in his word teacheth thee how thou shouldest carrie thy selfe in thy office. Follow thy masters rule and be faithfull. If thou be a Iudge, iudge iustly betweene a man and his bro­ther. [Page] If thou bee a Minister of the word, preach the word in season and out of season. Art thou a father? bring vp thy children in the feare of God mildly. Art thou a master? doe vnto thy seruant that which is iust. Whatsoeuer thy place is, carrie thy selfe holily. Thou art a steward, ther­fore be faithfull.

Hast thou the goods of the world? hast thou the graces of Gods spirit? hast thou honour, power, riches, health and strength? hast thou wise­dom, counsel, knowledge, vtterance, and the like? The word doth teach thee, that is, God thy master doth commaund thee how to vse these things. Doe so faithfully, for thou art his steward.

If thou haue nothing els, yet thou hast an immortall soule, with the fa­culties thereof. Thou hast an humane bodie with the members therof: and thou hast as much time as any other, for the day is as long vnto thee, and the yeere also, as vnto the greatest and richest in the world. God in his [Page] word hath appointed vs how to vse these things. For our time, that wee walke circumspectly; not as fooles, Ephes. 5.15. but as wise, redeeming the time be­cause the daies are euill. And that henceforth we liue, 1. Pet. 4.2. as much time as remaineth in the flesh, not after the lusts of men, but after the will of God. For it is sufficient for vs that wee haue spent the time past of the life, after the lusts of the Gentiles, walking in wantonnes, lusts, drun­kennes, in gluttonie, drinking [...], and in abominable Idolatries. Concer­ning our bodies and soules, that for as much as our bodies are the tem­ples of the holie Ghost, 1. Cor. 6.20. which is in vs, whom wee haue of God, and wee are not our owne, but are bought with a price, therefore wee must glo­rifie God in our bodies and in our spirits, for they are Gods. Thus Go [...] commandeth how to vse things, and they are his goods, and wee are his stewards, and stewards ought to bee faithfull, therefore let vs be faithfull. Thus much of this steward.

[Page]Thus haue we considered the par­ties of whome the report is heere made. Now let vs come to consider of the report that is made of them.

The report reaching vnto the eight verse, hath in it two things: the ste­wards danger: and the remedie that he deuised aforehand to helpe after­ward. His danger is contained in my text, and therewith only we haue to deale at this time.

Together with his daunger is no­ted the occasion of his danger, which came of himselfe: for God is good vnto all, and man euer giueth the occasion of his owne hurt.

The occasion of his daunger was this. Hee wasted his masters goods. The danger, that grew vnto him by occasion of his wastfulnesse, is set downe in certaine degrees thereof. The first degree was, that hee was ac­cused in the first verse. A second, that hee was called to giue account. A third, that he must be put out of of­fice. These two are in the second verse.

[Page]The occasion of his daunger was, that he wasted his masters goods. His place was good, wherin he liued wel; and his master kind vnto him, that had preferred him well. His own de­fault bred his ouerthrow. And this is a truth generally holding in all men, that they onely giue the occasion of their owne hurt.

God created man righteous, and placed him in Paradise, and gaue him the fruits of the earth, and the tree of life in the middest of the garden, and dominion ouer the workes of his hands: and withheld nothing from him, but the fruit of one tree, for the triall and exercise of his obedience. Then was man an excellent creature, and truly happie through the good­nes of God toward him. And by no meanes can mans hurt be imputed vnto God.

But you will say, the enuious Di­uell tempted our first parents, Obiect. and drew them into the course that bred their vndoing, and so the Diuell and not man, guiltie of mans hurt.

[Page]Not so, man cannot excuse him­selfe by the diuell, that he should not bee guiltie of his owne fall. For hee ought to haue contented himselfe with that that God had allowed him, and not to haue aspired vnto excel­lencie of knowledge like God. And hee ought to haue beleeued God that said, thou shalt dye, and not to haue di­strusted God, and credited the Ser­pent that said contrarie to God, thou shalt not dye. He ought to haue obeied his Creator, that had said vnto him as touching the tree of knowledge of good and euill, thou shalt not eate of it, then either the flatterie of an ene­mie, or the counsell and example of his wife, or the iudgement of his own eye. Thus ought he to haue done: and if thus he had done, the enuie of Sa­tan could not haue hurt him, and he should still haue stoode in his first happines.

But his ambition that would bee like God, his infidelitie to distrust God, and his disobedience reiecting the commaundement of God, these [Page] brought shame, miserie and death vpon man, and vpon all his posteri­tie, in his loines, guiltie together with him. And man gaue occasion of his owne decay in his first and great de­cay.

And since the couenant of grace, and promise of the womans seede, that should crush the Serpents head, since the restitution of man, and re­couerie of Gods fauour, by the Me­diatour, no man falleth into destruc­tion, but by his own voluntary trans­gression. For euen vnto lowring Cain whē his countenance was cast downe against his brother, and his heart me­ditated murther, God said Gen. 4.7. Gen. 4.7. If thou doe well▪ shalt thou not be accep­ted? and if thou doest not well, sinne lieth at the doore. Therfore man is not hurt of God, but of himselfe, and perisheth not but by his owne default. Your ini­quities (saith Esay. 59.2.) haue separa­ted betweene you and your God, Esay. 59.2. and your sinnes hide his face from you, that he will not heare. And in Iere. 9.12. it is thus written: Ierem. 9.12. Who is wise to vnderstand this? [Page] and to whom the mouth of the Lord hath spoken, he shall declare. Why doth the land perish, and is burnt vp like a wil­dernesse that none passeth through? And the Lord saith, because they haue forsa­ken my law, which I set before them, and haue not obeyed my voyce, neither wal­ked thereafter, but haue walked after the stubbornnes of their owne heart, and after Balims, which their fathers taught them. Therefore thus saith the Lord of hostes, the God of Israel, behold I will feede this people with wormewood, and giue them waters of gall to drinke. I will scatter them also among the heathen, whom neither they nor their fathers haue knowne, and I will send a sword af­ter them, till I haue consumed them. So that from whence-so-euer mans de­struction commeth, God giuing or­der for it, and Gods creatures doing executiō, yet the occasion euer com­meth from man himselfe; without whose offence, neither would God commaund, neither should his crea­tures execute any euill vpon man: for when the waies of a man please [Page] the Lord, Prou. 16. [...]. hee will make his enemies to be at peace with him.

And as for inferiour domages, hurts and hindrances receiued from men, that either of enuie seeke our vndoing, or of a malicious nature de­sire to doe hurt, to whom wee haue giuen no cause of such euill dealing with vs, and in the testimonie of our conscience are not guiltie of the de­spite and hurt they doe vs▪

As for these things, wee are to vn­derstand, that as they are done by the ministerie of men, so they are orde­red by the prouidence of God. And though wee haue giuen no occasion to the instrument, yet we haue giuen it to him that directeth the instru­ment. For though thou hast giuen no occasion to the theefe, that robbeth thee by the high way, to the drun­kard, that raileth vpon thee in the streetes, to the false seruant, that run­neth away with thy goods, to the en­uious man, that is offended at no­thing else, but thy prosperitie and well doing; as Dauid gaue no occa­sion [Page] to Absolom to rebel against him, nor to Shemei to raile vpon him: yet thou hast giuen almightie God the director, good occasion to stirre vp against thee these instruments of thy hurt: as Dauid had giuen God, by his sinne in the matter of Vriah, iust cause to stirre vp those enemies agaynst him: and so thou art the occasion of thine owne hurt.

But if thou haue walked vprightly with God, and dealt iustly and kind­ly with men, and neither giuen hea­uen nor earth iust occasion of of­fence: but the diuell of enuie maketh suite, and God for thy triall giueth leaue, and then wicked men without cause are set on worke, and thou art vexed on euery side, in thy name, in thy goods, in thy children, in thy bo­die, by railings, slanders, robberies, wounds, and such other indignities. In this case, as thou thinkest that thou hast giuen no occasion to be thus e­uill intreated: so know, that all this euill intreatie shall be no hurt vnto thee: as Iob in the ende, after some [Page] long triall, found himselfe benefited, not hurt by all his sufferings. For Pe­ter telleth vs, 1. Pet. 1.7. that the triall of our faith, 1. Pet. 1.7. that is more precious then gold that perisheth, shall be found vnto our praise and honour and glorie, at the appearing of Iesus Christ. And that which maketh to thy praise and ho­nour and glorie, by the triall of thy pure and precious faith, as all thy suf­ferings do, that must not be esteemed hurt, but a benefit vnto thee, espe­cially considering that the end of thy rebukes shall be glorie with God, the end of thy losses treasures in heauen, when, hauing first suffred with Christ here, we shall after be glorified with him in his kingdome. No hurt there­fore groweth to man, but whereof he giueth the occasion himselfe. As the steward in this place grew into dan­ger by his owne default, wasting his masters goods.

Thus much of the occasion of his daunger. Now let vs consider of his daunger. Thereof are diuers degrees. The first degree (in this first verse) [Page] was this: he was accused to his master, that he wasted his goods.

And wee also waste our masters goods: Mispending our health in wā ­tonnes, our strength in violence, our wisedome in deceiuing, our authori­tie in oppressing, our riches in riot and much wickednesse, our know­ledge vnto pride, and almost all the gifts of God vnto the satisfying of our owne lusts, aduancing our owne praise, augmenting our owne gaine, not seeking the glorie of God, nor the good of our brother. Like to the seruant in the Gospell, that did smite his fellow-seruants, Mat. 24.49. and did eate and drinke with the drunken: And like to the prodigall sonne, that wasted his goods with riotous liuing. Luk. 15.3. And as there were accusers that informed a­gainst this steward, so there will be accusers that will informe agaynst vs.

In Common-wealths well gouer­ned there haue alwaies been allowed informers and accusers, to bring to light the offences of the people, that [Page] reformation might bee had. In the Common-wealth of the Israelites, this was looked vnto, that no man should accuse falsely; Deut. 19.16. for that was punishable in the accuser: Otherwise it was lawfull among them to accuse. So the man that gathered stickes on the Sabboth day was detected, Numb. 15.33. and the man that blasphemed the name of the Lord: Leuit. 24.11. which were stoned in the wildernesse. Among vs, besides the common libertie, and charge al­so giuen to all men, to reueale, and not to keepe secret some offences, there are appoynted also informers and sworne quest men, to make in­quirie and report. Which offices, if they were religiouslie perfourmed, were most profitable to the king­dome.

And euen so is it in the kingdome of God, hee hath his inquisitors and informers, to giue knowledge, and to accuse, if his stewards doe waste his goods.

First Satan will accuse thee, who is called the accuser of the brethren, [Page] Reuel. 12.10. Reuel. 12.10 When the great Dra­gon, the old Serpent, called the Di­uell and Satan, was cast out of hea­uen, a voyce was heard, saying▪ Now is saluation in heauen, and strength, and the kingdome of our God, and the power of his Christ: for the accuser of our bre­thren is cast downe, which accused them before our God, day and night. The Saints doe ouercome him by the bloud of the lambe, and by the word of their testimonie: Yet is he a most bitter accuser, and he is priuie to the euils that thou hast done, by whose suggestion thou hast also done them. And he hateth thee, desiring thy con­demnation. And being a liar, and the father of lying, he will rather falsely accuse thee of that thou neuer didst, then forbeare to speake of that that thou hast done. As appeareth in the historie of Iob, against whom, when he could bring no euidence of truth, he brought a false surmise, saying vn­to God, that if he would stretch out his hand and touch all that Iob had, that is, Iob. 1.11.2.5. take away his goods frō him, [Page] and would touch his bones & flesh, that is, afflict him with paine and sores and grieuous sicknesses, Iob would blaspheme him to his face. Vntill the time come, in the end of the world, that the diuell be cast into the bottomlesse pit, he will not cease to accuse vs before God.

But perhaps you make light of this, because God hath ordained in his law, that one witnesse shall not rise vp against a man: Deut. 17.6. and that no man be punished vpon the testimo­nie of one. And it may be further, that you thinke, against the diuels accusations, to answere and say for your selues before God, that the di­uell is a lyar, and therefore in no­thing to bee beleeued: and also a deadly enemie seeking your bloud, and speaking of malice, and there­fore not to be heard. These indeede seeme good exceptions against him. Let vs therefore see, if there bee not more accusers then this one. And al­so if there bee not such, as against whom no exception can be made.

[Page]There are other accusers and those also worthie of credit. Thine owne heart, out of which, as out of a foun­taine, all thy euill deedes haue flow­ed, and the vncleane lusts whereof haue stirred thee vp to the same euill deedes: and thine owne conscience, which is greater then a thousand witnesses, because it inioyneth si­lence imperiously, and permitteth no replie. This conscience, this heart, and the thoughts thereof will accuse thee, and will informe against thee. As Paul teacheth saying, Rom. 2.14. When the Gentiles which haue not the law, doe by nature the things contained in the law, they hauing not the law, are a law vnto themselues, which shew the ef­fect of the law written in their hearts, their conscience also bearing witnes, and their thoughts accusing one another or excusing. When men haue done well according to the law, their thoughts excuse them. When they haue done euill against the law, their thoughts accuse them. This conscience and these accusing thoughts are that [Page] booke spoken of Reuel. 20.12. where Iohn saith: I saw the dead both great and small stand before God, and the bookes were opened, and another booke was ope­ned, which is the booke of life, and the dead were iudged of those things, which were written in the bookes, according to their workes. The booke of life is the register of heauen, containing the [...]ames of Gods elect. The other bookes that were opened, wherein their workes were seene, were the re­gisters of their consciences, then laid open before Gods iudgement seate. So that now we haue found two wit­nesses, and two accusers, to come foorth against vs, the diuel that pro­uoked, and thine owne conscience, priuie to thy sinne. And against this second accuser no exception to bee taken, when thine owne heart spea­keth in thine owne cause.

There are yet more accusers. The very sinnes which thou hast commit­ted shall accuse thee, yea alreadie long since haue accused thee. For so soone as thou committest them, their crie ascendeth vp into heauen, they [Page 34] appeare against thee before God, and the remembrance of them re­maineth vnto iudgement, except by repentance and faith in the bloud of Christ they be done away. God saith to Cain, Gen. 4.10. The voyce of thy brothers bloud crieth vnto me from the ground. Hee saith vnto Abraham, Gen. 18.20. The crie of Sodome and Gomorrah is great, and their sinne [...] exceeding grieuous. That is, their grie­uous sinnes crie alowd in my eares against them. Esay. 59. vers. 12. in his complaint the Prophet hath these words: Our transgressions are many before thee, and our sins testifie against vs. And Iames 5.3. the Apostle saith: Your gold and siluer is cankred, and the rust of them shall be a witnes against you, and shall eate your flesh as it were fire. You haue heaped vp treasures for the last daies. Behold the hire of the la­bourers which haue reaped your fields (which is of you kept backe by fraud) crieth, and the cries of them which haue reaped, are entred into the eares of the Lord of hostes. Al these places of scrip­ture testifie, that our sinnes by vs [Page] committed doe accuse vs, and they remaine euidence vpon record a­gainst vs, to conuince vs to haue bin wastfull stewards: And their mouth (accusing vs) cannot be stopped, but by speedie conuersion vnto God.

And of these witnesses and accu­sers, a clowde, a tempest, an armie, yea a world is ascended vp against vs vnto God, and hath cried out and still doth against vs. Infinite propha­nations of holie things, the propha­nation of Gods holy name, of his ho­ly Sabboths, of his holy word, of his holy Sacraments, of his holie reli­gion. Infinite wrongs and iniuries, while euery one defraudeth another, oppresseth another, and spoyleth another. Infinite excesses in wanton­nes, vncleannes, and pride, in furfet­ting, drunkennes and idlenes, and other our infinite sinnes. Whereof the Prophet saith for his part, Psal. 40.12. that his sinnes were more in number then the haires of his head. And we may well say for our parts, that our sinnes are more in number then the starres of heauen, then the sand on the sea [Page] shore. These sinnes long since haue begun, and cease not still with open crie to accuse vs, to be wasters of our masters goods: and yet we are secure, as if none durst once open his mouth against vs. And what canst thou ex­cept against these accusers, when it shall appeare that they are thy ini­quities?

There is yet another accuser most faithfull and most incorrupt, whom no mans greatnes can make to feare, nor any mans gift blind, that shall both accuse and condemne, doing al things both with truth and with au­thoritie, and that is the word of God, both written and spoken. The word and testimonie which we haue heard shall testifie against vs, that we haue been better taught, and would not amend. And the Prophets, Apostles and messengers of the Lord of hostes, that haue spokē vnto vs in his name, shall come foorth and say: We haue shewed them the way wherein they should walke, and they chose rather to walke after the stubbornnes of their owne heart. Iesus saith vnto the [Page 37] Iewes, Ioh. 5.45. Doe not thinke that I will accuse you vnto my Father: there is one that accuseth you, euen Moses, in whom ye trust. And Ioh. 12.47. If a man heare my words, and beleeue not, I iudge him not: for I came not to iudge the world, but to saue the world. He that refuseth me and heareth not my words, hath one that iudgeth him: the word that I haue spoken, it shall iudge him at the last day. Thus the word of God and his ministers accuse and condemne.

Which is not to be vnderstood as if Moses and the other seruants of God should come foorth in person to accuse; or as if the word of God writ­ten or pronounced should found out against vs: but the remembrance thereof in our consciences shall crie out against vs, and accuse vs before God, to whom the secrets of al hearts shall be manifest. When we shall say in our selues and against our selues, in such a booke, leafe and chapter of the holy Scripture I read it, and at such a Sermon, in such a place and time, and from the mouth of such a minister of God I heard it deliuered [Page 38] with authoritie, my conscience euen trembling and quaking at the hea­ring of it: That I should not lie, nor blaspheme, nor curse, nor raile, nor speake filthilie; but that I should speake the trueth, and glorifie God, and giue holesome and good coun­sell to my neighbour. And that I should not steale, nor cousin, nor de­ceiue, nor oppresse, nor vse false waights, nor packe wares deceitful­ly: but giue my selfe to honest la­bour, and deale truly in bargaining, and vse others, as I would haue them vse me. And that I should not delight in chambering and wantonnes, in fornication and vncleannes, but should keepe my vessell in holines and in honour, and my body chast as a cleane temple for the holy Ghost, and should vse the lawfull remedie of honourable mariage, if the gift of continencie were wanting vnto me. And that I should not be wrathfull, furious, cruell, smiting, wounding and killing: but should be meeke, lo­uing, and mercifull, helping by all means to cherish and maintaine life. [Page] And that I should not delight in sur­fetting, and drunkennes, consuming wastfully y ^• creatures of God, which others want, and perish for want of them; but that I should feed soberly, that my very eating and drinking might be to the glorie of God: & that I should breake my bread to the hungry, and refresh the thirsty soule. And that I should feare God, and flie the lusts of the flesh. That I shuld call vpon God, & not trust in my wealth. And should sanctifie his Sabboths, and loue the assemblies of his Saints, and serue God in spirit & truth. And when I read and heard these things (which I now remember) Gods spirit, working together with his word, told me, that these were the holie rules of God: that in keeping of them there was great reward, and the contempt & breaking of them, was death both of body and soule. And I did beleeue and acknowledge it to bee so: and yet, like a desperate wretch, reiecting counsell and all warnings, I haue cō ­mitted all these euils. When wee re­member, and speake these things in [Page] our cōsciences before God, to whom the secrets of all hearts be open, then Moses and the Prophets, the Apostles and Euangelists, whose bookes wee haue read; then the ministers of Iesus Christ whose Sermōs we haue heard, and the word of God written & pro­nounced which wee haue seene and heard, these do accuse vs before God. These will be your accusers, O wast­full cōsumers of your masters goods, that abuse your soules, your bodies, your time, your faculties, members and houres, your dignities, goods, offices, and qualities, otherwise then the Lord, whose stewards you are, hath giuen you in charge. The diuell that hath bin a prompter and intiser vnto you, hateful and lying, that wil adde rather then omit: Your owne harts and consciences, priuie to your sinnes, consenting to them, and oft times also prouoking: Your sins and actuall transgressions, that remaine witnesses in recorde of your misled liues: and lastly, the word of God that hath called you vnto better waies, and often warned you to take [Page] heed, these wil accuse you. In the first step of the stewards danger, that was accused to his master to haue wasted his goods, we are as deepe as he, if we waste as he: For we haue many accu­sers. What shall we say then to these things? I know that there is nothing that maketh men more bold to sin, then spes celandi, hope to keep hidden their doings. Which hope foolish sinners conceiue, deceiuing them­selues, imagining that they shall bee able to keep their doings secret both from God & man. Such we reade the wicked mans conceit to be, Psal. 10.11 He hath said in his heart, God hath for­gotten, he hideth away his face, and will neuer see. They acknowledge a Iudge, and acknowledge a iudgement, yet sin they boldly, supposing the Iudge shall not know it, nor they come to iudgement for it. For so we find their words reported to be, Psal. 73.11. Who doth know it? or is there knowledge in the most high? They hope that their sins, secretly done, can by no meanes come to the knowledge of God. And hence doe they vse much cunning to [Page] hide and keepe secret their sins. But in vaine is all that cunning, and in vaine is all that hope: God will easily come to the knowledge of al thy do­ings. He needeth no informer to ac­quaint him, for hee beholdeth all things. And (sillie man) that which thou thinkest is done in secret, is done in the presence, and before the eyes of God, who seeth in secret, to whom the night is bright day, & the darknes is cleere light; to whom the closet is as the wide fields, and thine heart lies open before him as a vo­lume spred. Ierem. 23.24. the Lord saith: Can any hide himselfe in secret places, that I shall not see him, saith the Lord? Doe not I fill heauen and earth, saith the Lord? But if the eye of the Lord could be shadowed with dark­nes & cunning dealing, if his know­ledge could be deluded by thy suttle­ties & sleights; yet can it not be but he must know all thy doings, there are so many accusers that will not spare to report vnto him thy false­hood and wickednesse, if thou waste his goods. The diuell, thine own con­science, [Page] the sinnes thou hast commit­ted, and Gods word which thou hast seene and heard. Therefore the safest way for vs, is to consider first what goods our master hath committed vnto vs: then to inquire how he hath commaunded vs to vse those goods: last of all, diligently and faithfully to vse them according to his order, that we may be out of danger of these ac­cusers. Thus much of this first degree of the Stewards danger. And thus are wee now got through the first verse of our text.

And he called him, and said vnto him, How is it that I heare this of thee? giue an account of thy stewardship, for thou maist bee no longer steward. In the words of this verse there follow two other degrees of the stewards daun­ger: one that hee was called to ac­count: the other, that he must be put out of office. But before the words noting these steps of his danger, there is recorded a checke that the master gaue his steward in these words: He called him, and said vnto him, how is it I heare this of thee? First let vs consi­der [Page] a little of this checke, and then of the further degrees of his danger. He called him, and said vnto him, how is it that I heare this of thee? In this man­ner masters and Lords are not wont to speake vnto their stewards, but when they heare of some disorder in them, that they haue not behaued themselues so diligently and faith­fully as they ought to doe, nor an­swered the expectatiō of their Lords. And they are wordes of rebuking, words of reproofe, wherein appea­reth the displeasure of the master, and wherein he giueth a check vnto his false seruant. And this check doth teach vs, in what sort wastfull ste­wards, that is wicked men, shall be intertained whē they come into their masters presence. The faithfull ste­ward that looketh to his masters or­der, and the good seruant that vseth well the talent committed vnto him, is intertained with words of kind­nes, that giue comfort and gladnes to the hearers. Mat. 25.21. It is well done good seruant and faithfull, thou hast bin faithfull in little, I will make thee ruler [Page] ouer much, enter into thy masters ioy. And in the same chap. vers. 34. Come yee blessed of my father, inherit yee the kingdome prepared for you frō the foun­dations of the world. These are words of comfort, able to raise vp euen frō the gate of hell. And with such words are good seruants and faithfull ste­wards intertained into their masters presence. For wisedome, dexteritie, truth, and fidelitie deserue fauour, praise and reward. But when the ste­ward looketh not to his masters or­der, but proueth wastful: and when the seruant vseth not his masters ta­lent (left with him) well, but proueth riotous, they are worthie to be in­tertained with rebukes: for negli­gence, falsehood, disorder and riot deserue displeasure, anger, rebuke and punishment. Therefore doth God say vnto the wicked, that take his couenant in their mouth, and know well al the orders of his house­hold, and yet hate to bee reformed, and cast his commaundements be­hinde them, making themselues fel­lowes to theeues, and companions [Page] with the adulterers, speaking deceit­fully, and dealing (euen with their brethren) vncharitably: vnto them God saith, Psalm. 50.21. These things thou hast done, and I held my tongue, therefore thou thoughtest that I was like thee: but I will reproue thee, and set them (that is thy sins) in order before thee. Surely though the euill steward, wa­sting his masters goods, be long spa­red and borne with, in the patience of his master, and inioyeth his place as if he inioyed al fauour, yet let him know, that when his master inten­deth to looke into his doings, at his first appearing he must looke to bee intertained with words of heauie re­proofe. Consider the case of the rude guest, that came vnto the wedding, without a wedding garment: which shadoweth vnto vs the case of all those that deale not vprightly and faithfully with God. The King espied him among the guests, and said vnto him, Matth. 22.12. Friend, how camest thou in hither, and hast not on a wedding garment? As if hee should say, thou rude and contemptuous man, how [Page] wast thou bold without al reuerence to come thus into my house, and to dishonour me with this thy sordid filthines? Thus will God checke the vnfaithfull, as hee doth here his ste­ward, saying, How is it that I heare this of thee? And the waight of this checke, who is able to esteeme? much lesse to beare. At thy rebuke O God of Iacob (saith the Prophet, Psal. 76.6.) both the chariot and the horse are cast asleepe: thou, euen thou art to be feared: and who shall stand in thy sight when thou art angrie? Yea, the rebuke of God casteth downe to hell. And therefore the Archangel, that stroue with the diuell about the bodie of Moses, said vnto him, Iude 9. The Lord rebuke thee: as knowing that would be suffi­cient. Oh consider this, you that still are wasting: that in time you may amend things, and bee receiued of him with words of comfort, and not with rebukes at your appearing. Thus much of the rebuke giuen the vniust steward in these words, How is it that I heare this of thee?

Giue an account of thy stewardship, [Page] for thou maist be no longer steward. Ac­cusation went before the rebuke: ex­amination and condemnation fol­low after it. Examination in these words, Giue an account of thy steward­ship. Condemnation in the next: For thou maist be no longer steward. Which are the two further degrees of his danger in this verse. But let vs consi­der them apart.

Giue an account of thy stewardship. Rebuking him in his anger whom he meant to depriue of his office, he first requireth an account of him, and wil not put him out till he haue said and shewed what he can for his innocen­cie. Let vs (I pray you) learne the like moderation, to doe nothing vpon a­ny accusation, till the partie accused hath giuen account of his doings, and said and shewed what he can for his defence. If Potiphar had vsed this moderation, he had not wronged Io­seph as he did. And if Dauid had vsed this moderation, he had not wron­ged good Mephiboseth so much. Ni­chodemus saith, Ioh. 7.51. Doth our law iudge a man before it heare him, and [Page] know what he hath done? Surely the law of God, and euery law agreeable to the law of God, giueth leaue to the accused partie to bring in his account, and make his defence.

Giue an account of thy stewardship. Men call their seruants to account, and so doth God his. Mat. 18.23. Therefore is the kingdome of heauen likened vnto a cer­taine king which would take account of his seruants. In which parable and diuers others Christ sheweth vs, that surely God will call vs to a reckoning for his gifts and talents committed to vs. For whē God sendeth a man into the world adorned with his gifts, or bestoweth his gifts when hee hath sent him, he doth it to this end, that for those gifts he shuld giue account when he departeth out of the world. Therfore is God in his king­dome compared vnto a Noble man, that went into a farre countrey, to re­ceiue a kingdome and to come againe, and at his departing called his seruants and deliuered vnto them his goods, with charge to occupie vntill his re­turne, that then he might reckon with them. That departing into a far coun­trey, [Page] with distribution of his goods a­mong his seruants, is nothing else but the sending of vs into the world with his gifts, where we as strangers are farre remoued frō him. As the Apostle saith, 2. Cor. 5.6. Whiles we are at home in the body, we are absent from the Lord. And his returne to take account of his seruants, is nothing els but our appearing before him in death, after which followeth iudgement, vpon the account giuen and receiued. God therefore will call vs to a reckoning, and all men must deli­uer in their account. Heare this all of you: hearken to it euery one: let no man deceiue himselfe. We must all giue account the Apostle saith 2. Cor. 5.10. We must all appeare before the iudgement seate of Christ, that euery man may receiue the things which are done in his bodie, ac­cording to that he hath done, whether it be good or euill. All must appeare, account must bee giuen, and iudgement must follow accordingly. And no age, no sex, no condition of life shall be exempted. Euery age, sex and condition hath his proper priuileges: but all and euery one is bound to this, to giue account [Page] vnto God. No age is exempted. Infants and children must account. The infants of Amalech, and the rude children of Bethel were examined, iudged & slaine for their wickednes. Young men and maidens must. For to that age Salomon saith, Ecclesiastes 11.9. Reioyce O young man, in thy youth, and let thine hart cheere thee in the daies of thy youth, and walke in the waies of thine heart, and in the sight of thine eyes: but know that for al these things God wil bring thee to iudgement. Old men and aged persons must. All are put to­gether in that speech of Ieremy, saying: I am full of the wrath of the Lord: Ierem. 6.11. I am wearie with holding it: I will powre it out vpon the children in the street, and likewise vpon the assemblie of the yong men: for the husband shall be euen taken with the wife, and the aged with him that is full of daies. And Helies age could not excuse him, but he accounted for his negligence.

Neither hath the sex more priuilege then the yeeres: for the woman with the man must giue account, because the woman with the man is betrusted with the gifts of God. And vnto the woman as well as vnto the man hath [Page] God giuen rules, how they should be­haue themselues in his seruice. When Paul commandeth Titus in his sermons to the people, to speake the things that become holesome doctrine: he willeth him to exhort old women, Tit. 2.3. that they be in such behauiour as becommeth holines, not false accusers, not giuen to much wine, but teachers of honest things, that they may instruct the yong women to be sober minded, that they loue their hus­bands, that they loue their children, that they be discreete, chast, keeping at home, good and subiect vnto their husbands, that the word of God be not euill spoken of. Thus doth God set downe rules and orders in his house vnto women. And in exa­mining, iudging and punishing such as be found faultie, he passeth not by thē: for the women of Moab, that intised the sonnes of Israel to fornication and idolatrie, were destroyed euery one of them: the sex therfore in this case hath no priuilege, and both men and wo­men must giue account.

Neither is there greater immunitie in the condition then in the sex. For the King together with his subiects, the [Page] Noble together with the base, the ho­nourable Iudge together with the peo­ple, the Captaine together with his souldiers, the Lord together with his tenants, the master together with his seruants, the rich together with the poore, and the free together with the bond, must all come to account with God. If any sort and condition should be freed, the inferiour sort of subiects, of common people, of souldiers, of te­nants, of seruants, of poore men, and bond men should be freed, rather then Kings, Nobles, Iudges, Captaines, Lords, Masters, rich men, and free men. For Luk. 12.48. our Sauiour saith, To whomsoeuer much is giuen, of him shall much be required: and to whom men com­mit much, of him the more will they aske: As we doe rather vrge them to come to account with vs, that haue in their hands of ours many pounds, then those that haue but a few pence. But it is cer­taine that al both great and small must giue account. For the duties euen of Kings, Iudges & great men is set down in the word of God, as well as the du­ties of subiects, meane and poore men: [Page] and great mē haue bin examined, iud­ged and punished in the day of Gods visitation, as well as meane men. The Kings of Sodome and Gomorrah pe­rished with the people: and Pharaoh was drowned with his seruants. And howsoeuer in this world the difference is great betweene the great and the small, yet to God they are all one; his seruants and his stewards, and all peo­ple, of whatsoeuer age, sex or condi­tion they be, must giue account.

Heare this I pray you, and beguile not your selues: you must all giue ac­count: and woe to the faulty. You must giue account how you haue ruled, and woe vnto tyrants. You must giue ac­count how you haue obeyed, and woe vnto rebels. You must giue account how you haue vsed superiour dignitie, and woe vnto the proud. And how you haue borne your low estate, and woe to the enuious. You must giue account how you haue vsed riches, and woe to them that haue set their hearts vpon them. And how you haue borne your pouertie, and woe vnto murmurers. You must giue account of your soules, [Page] and the faculties therof, that haue cor­rupted your vnderstanding with er­rours, and haue refused to be inlighte­ned with the truth: that haue inclined your will vnto euill, and haue refused, when you were called, to turne backe vnto goodnes. Here all your delights, pleasures, studies and thoughts shall be brought to remembrance. You must giue account of your bodies, that haue decayed your health with surfets, your strength with fornication, that haue your mēbers maimed through braules and fraies, that haue made more recko­ning of the beautie of the face, then of the glorious comelines of the well atti­red inward man, that haue wantonnes and enuie in your eyes; lying, slander, and blasphemie in your tongues; bloud and spoyles in your hands. You must giue account also of your time, which some of you haue lost in sleeping, some in playing, some in pursuing pleasures, riches and honours, in the meane while neglecting the work of the Lord: stan­ding idle all day long in the market place, taking great paines to serue the diuell, the world, and the lusts of your [Page] flesh, and wholy idle vnto God, neuer entring into his vineyard, no not at the eleuenth houre, to do any seruice there. How many spend a summers day, and doe not the good of an houre? How many spend a whole yeere, and doe not the good of a day? How many spend their whole age, and doe not the good of a yeere? and grow old in yeeres, re­maining yong in knowledge, and are come hoareheaded to the graue, and vnderstand not the mysterie of their Baptisme. For all these things all must giue account, and woe to wastfull ste­wards! Heare this (I pray you) that haue the precious riches of God in occupy­ing, and take heede of wasting, and be carefull, both of the stocke and of the gaine: for the time will come when it shall be said vnto you, as it was here said vnto the steward, Giue an account of thy stewardship.

We fooles thinke our selues Lords, and are but seruants: and thinke our selues freeholders, and are but stewards and bailifes. VVhatsoeuer is in our hands, wee thinke it to bee our owne: and haue learned without booke, and [Page] without vnderstanding also, that text of Scripture, Matth. 20.15. Is it not law­full for me to doe as I will with mine owne? when as wee haue not a peny of our owne, no not a minute of time, to cast away and waste at our pleasure. But we are the Lords, and all wee haue is the Lords, and wee must one day giue ac­count. Thus much of this second de­gree of the stewards danger.

For thou maist be no longer steward. In these words is y ^e last degree of his dāger, to lose his seruice, and to be turned out of office. Infinit are the things that God doth betrust vs withall while we are in this world, wherin he proueth our fide­lity. Some are outward things, as king­domes, offices, riches, houses, lands, friends, children, seruants, and such like. Some in a sort are proper to the bodie, as health, strength, beautie, agi­litie, long life, with foode and cloathes, which wee vse to sustaine those other things in the body withall. Some things pertaine to the soule, as dominion ouer the bodie in the vse of all the members thereof, sense, vnderstanding, memo­rie, will, affections, wisedom, and other [Page] vertues, with manifold knowledge of Artes, tongues, histories and other things, together with the graces of Gods holy spirit; as knowledge of God in Christ, faith, loue, humilitie, with all the branches of true regeneration. Of these things many are transitorie, and serue onely to transitorie vses, as the outward things, and the things of the bodie: sauing that after the resurre­ction, vnto the bodie, raised vp out of the dust of the earth, many things shall be restored, better then now they are. In the meane while, kingdomes, ri­ches, and all outward things decay and come to nothing. And in the body also, sicknes taketh away health, much la­bour spendeth strength, age chaungeth beautie into wrinckles, and the graue taketh away life and all.

The things of the soule, are either naturall (therby I meane al those things that a natural man not regenerate may attaine vnto) or spirituall (whereby I meane those things that are giuen to the spirituall man, and which the natu­rall man sauoureth not) things natu­rall either faile or are chaunged. Also [Page] some spiritual things in the regenerate cease: for faith and hope, excellent graces of Gods sanctifying spirit, doe cease, when the promises are performed vnto vs, and we possesse the things that we hoped for. These things that cease, are sometime taken away with Gods fauour, and without their losse that lose them, because God otherwise recom­penceth them. As sight was taken from Isaac: his children and all his riches and health (for the time) from Iob: and life from Iohn the Baptist. While God ei­ther trieth the faith and patience of his children here, or gathereth them vnto himselfe in heauen. Sometime they are taken away in Gods anger, and to their losse that lose them, while they are iust­ly spoyled of God for their wickednes and vnworthines. As the land was ta­ken from the Canaanites, when their sinnes were growne to ripenes: the kingdom was taken from Saul, because he obeyed not the voyce of God: and the talent taken from the slouthfull ser­uant, and he throwne into vtter dark­nes. And such a taking away in anger, is that remouing from his stewardship, [Page] that the wastfull steward is threatned withall in my text. When the Lord, that had deliuered his talents to his ser­uants, was returned home, hee called them all to account. They which had faithfully vsed their talents, and gained by their faithfulnes, to the honour of their Lord, these for their labour recei­ued reward, and were put in trust with better things, and entred into their ma­sters ioy. This translating into ioy, was no deposing from their stewardship, (though they had no longer the occu­pying of the first things) but a great in­larging of their libertie in their Lords house, and an aduancement to a king­dome. But the slouthfull seruant that had hid his talent in the ground, and had gained no glorie vnto God by the vse of his gifts, hee was spoyled of his talent, and cast emptie into outward darknes, and that spoyling was a finall deposing from his stewardship. Here then are we taught, that those that doe waste and mispend the gifts of God, shall be deposed: some sooner, some later, at length al, whosoeuer abuse vn­profitablie and wickedlie, the good [Page] things that God hath indued thē with­all. Euill Kings shall be pulled out of their thrones, whither ambitiously, of­tentimes not without perill and bloud they haue climed. For it is written, Luk. 1.52. He hath put downe the mightie from their seate. Euill rich men shall be spoyled of their riches, which couetously, often­times not without sweate of body and care of mind, they had heaped together. For it is written, Luk. 1.53. He hath sent away the rich emptie. Wisedom, ingrafted by na­ture, increased by learning, made ser­uiceable by experience, shall be taken away, when wicked men turne it into hurtful fraud: As it is written, Iob. 5.13 He taketh the wise in their craftines, and the counsell of the wicked is made foolish. So, all the gifts of the bodie, so all the powers of the mind. For to him that hath (that is, Mat. 25.29. vseth faithfully that which hee hath) it shall be giuen, and he shall haue abundance: but from him that hath not, (that is, mispendeth that he hath) shall be taken away, euen that which he hath.

The vineyard that bore wild grapes, spoyled of all defence, was laide wide open to be wasted, Esa. 5.5. the fig tree [Page] that flourished with leaues, and bore no fruite, was cursed and withered a­way, Matth. 21.19. The Husbandmen that sent not vnto the Lord of the vine­yard, his fruite in due season, were de­stroied, and the vineyard let forth to o­thers, Matth. 21.41. Euery tree that bea­reth not good fruite, shall bee hewen downe, and cast into the fire, Luk. 3.9. And euery fielde that drinketh in the raine that falleth vpon it, and beareth thornes and briars, is reproued, and is neere vnto cursing, whose ende is to be burned, Heb. 6.8. In plaine words, eue­ry one of you, that read and heare these words, and euery child of man whatso­euer, that is found vpon his or her ac­count, to haue wasted their masters goods, shall be spoyled of all the graces and gifts of God, and thrust emptie, as a reiected seruant, out of Gods house. Let vs all then consider this, and let e­uery one thinke vpon it. We are Gods Stewards, and we haue many precious portiōs of his goods in vse. Some things in common, some things in priuate. We haue abundance of peace, we haue suf­ficiency of wealth, we haue the libertie [Page] of the Gospell, we haue iust lawes, and prudent Iudges, wee haue a gracious Queene, and artes and sciences flou­rish among vs. These are general, wher­in euery man hath his part. And wee haue also euery one our priuat prefer­ments. The condition of retayning them, is to be good Stewards. Esa. 1.19. If ye consent and obey, ye shall eate the good things of the Land: and a sure way of losing al, is to be euil Stewards, Esa. 1.20 But if yee refuse, and be rebellious, ye shall be deuoured with the sword: for the mouth of the Lord hath spoken it. What then is to be done of vs? but that, while time yet permitteth, and while it is called to day, wee examine our accounts: and where any thing is amisse through our former negligence and riot, that wee correct it and amend it by repentance: and make speede herein, not putting off from daye to daye, least his wrath breake forth, and the sentence irreuo­cable come forth: Thou maist be no lon­ger Steward.

And let God haue his part set before him in holines: and let men haue their parts performed to them in iustice: and