UNder each one of those three similitudes of the lost Sheep, the lost Groate, and the Prodigall child, concentred all together in the former Chapter, is a tacit Implication of Gods mercie towards man; and here in this Parable of the Unjust Steward, especially in the epi­logue, is a down-right Explication of what shall be, in fine, the blessed effect of Man's Charity towards God, in his distressed members.

But not to beguile time, and your attention with quaint­ness either of Preamble, or Division, this Text is, as 'twere, a Bill of Exchange, sent from one Countrey to another, the returne whereof is Treasure for Trash, Celestiall Man­na for the Meat that perisheth, for temporall Riches, E­ternall Friends; One onely whereof will be better to you, at a dead lift, than all your Pelf, and Mammon of unrighteousnesse.

That then this Paraenesis of the Master to his Disciples may prove prophylacticall unto you, even a Sovereign Re­ceipt, [Page 2] of wholesome remedy for the saving of your soules, I say unto you therefore, Make to your selves friends of the Mammon of unrighteousnesse, that when ye faile, They may receive you into everlasting habitations.

In which words, without violence, I may observe, three generall parts.

• A Prescription of the matter, [...]; What: Make to your selves friends.
• A Description of the manner, [...], How? Of the Mammon of unrighteousness.
• A Conscription of the end, [...]; why? That when ye fail, they may receive you into everlasting habitations.

Which reward, if you mark it, is notably advanc't by three remarkable Circumstances.

The first whereof is taken from the Tempestivitie, or seasonableness of the time of its collating, and that's when Ye shall fail.

The second from the Dignitie of the persons thus re­quiting, They, to wit, the Angells of God, by his appoint­ment, nay, upon your Beadsmens prayers, even God him­self shall receive you.

The third from the excellencie of the places of your re­ception, which are also set forth in a sequell of three.

By their

• Property, Habitations.
• Plurality, not one, but many.
• Perpetuity, Everlasting.

This is the Order by which I shall proceed, and these be the parts, through all which I shall now pass, and that with as much shortness, and plainness, as the weight, and number of them shall admit: Onely the same hand vouch­safe the successe, which doth the opportunitie.

And that I may punctually go on, I will touch first, where. I first should, with the prescription of the Matter, [...]

1 Gener. Make to your selves friends.

Make to your selves friends; And that's good Policie, for we have many enemies, but especially three, which are ever in combination either to infest, or undermine our Nationall, Personall, and eternall Peace.

The

• World
• Flesh
• Devill

with

• Infection
• Defection
• Interfection

‘ Tria Cerberus extulit ora.’ Maro

Those accursed Camelions turn themselves into all shapes, that they may insinuate under some; and as the Polypus, to compasse his prey, carries a resemblance of that rock, neer which he lies, so that triple-headed- Cerberus, those old malignant enemies of mankind prepare, and ap­ply there melled baits to all your humours, tempers, inclina­tions.

Look about Ye then, and make you friends; A point verily of so great importance, as that our Saviour here pres­seth it in the word [...] the first Aorist among the Greeks, a Tense which signifies the Time perfectly past, to shew 'tis high time we had begun, and already set our selves about the performance of this Duty, to make our selves friends.

There is, indeed saith that Divine Heathen, Seneca. ad amiciti­am ferens quaedam naturalis irritatio, a certaine kind of natu­rall proclivitie in every individuall man, and woman to make themselves friends; but irresistable is the Suadae of sound experience, whilst we may communicate our joyes without envy, our secrets without discovery, into the bo­some of our friend; and there also disburthen our com­plaints, in these sad and heavie times, not without some helpfull, and compassionate sympathie. And so ye may read, Act. 12.20. that, for the nourishment of their Countrey the Tyrians, and Sidonians had a care, the Court being then in fashion, to make Blastus, King Herods Chamberlain, there friend.

But friends, now adaies, are like hot water, which when cold-weather comes doth soonest freeze.

Terence.Like Cuckoes all summer, they may sing a scurvey note, pulchre, bene, recte, but gone they are, sure enough, before Autumne, or the Fall.

Ovid. Accipiet nullas sordida turris aves.

Nay, as Vermine do an house on fire, so will some friends leave thee in thy greatest need, though rank't a­mong even thy cheifest, and choisest companions; inter primas, vel secundas admissiones, as the Philosopher phra­seth it.

But against such familiars, and trencher-friends, King David passionately, and pathetically complaines, saying, It was not an open enemie, that dishonoured mee, and reproach­ed mee, Psal. 55.12, 13, 14. and magnified himself against mee, but it was thou, who diddest eat of my bread, thou my guide, thou my companion, [...] and even thou mine owne familiar friend.

Caesar to Brutus.Make yee therefore such friends, as the Lord Jesus here insinuates, who will never be wanting to you in their pre­sence, nor scanting in their consolations.

And least ye should mistake in the manner thereof, my next Generality describeth how,

2 Gener. Of the Mammon of unrighteousnesse.

The word Mammon properly is a Syrian word, and good Syriack for the God of Riches; and Christ first of all brought it in among the Greeks, and passeth it here in the Dorick Idiome, [...], for what wealth, or goods soever we possesse.

Luc. 16.11.As concerning the Adjunct of unrighteousnesse, in that there is a most ordinary Hebraisme; for otherwise, it were much more congruous to say the unrighteous Mammon, than the Mammon of unrighteousnesse.

But to take the words together, as they ly before us, [Page 5] the Mammon of unrighteousnesse in plain English sounds no more, then the vain inconstant, transitorie, false and de­ceitfull riches, which we here enjoy.

And yet, for all those epithites of derogation, Riches, doubtlesse in themselves are not evill, but the blessing of God, as Solomon affirms, Pro. 10.22.

Ne quidem putentur summa bona, dantur & malis, Aug. 70. Epist. ad bonifa­cium. Luc. 16.19. sed ne putentur omnino mala, dantur & bonis.

Riches indeed that they may not be misinterpreted to be the chief good, are given to the bad, as to the pur­pled Epicure; but least they should be taken absolutely for bad, they are given to the good, as to faithfull Abraham, Gen. 13.2. who was very rich in cattell, and in silver, and in gold; and to holy Job, who for his many Camells, and oxen, Job. 1.3. and sheep, was the onely substantiall Grandee of the East.

Bona est pecunia in crumena, si non sit peccatum in conscien­tia; and we should no more find fault with Riches [...] simply, and abstractively considered, than we do with pure, and insophisticated wine, before it be put into a fu­sty vessell; but yet, to keep close to the words of my Text, Riches may be called the Mammon of unrighteousnesse, in a five-fold respect.

As namely because they may be

• 1. Unrighteously gotten.
• 2. Unrighteously kept.
• 3. Unrighteously spent.
• 4. Unrighteously trusted to.

5. Because they deal unrighteously with us in every point; as, by Gods blessing, ye shall hear anon.

For the first; Riches may be unrighteously gotten, 1 Sam. 2.13.16. Hab. 1.15. ei­ther by our Predecessors, or our selves; and that either by Hop [...]nies hook, that is by force, or by Habbakucks net, that is by fraud; in both which cases, whether thou beest an [Page 6] unrighteous heir, Hos. 12.2.7. or an heir of the unrighteous, thou shall consume as the fatte of lambs; for the Lord hath a controver­sie with thee, and will blast the Mammon of so much un­righteously.

Secondly, Riches may be unrighteously kept, by their Owners, Eccles. 5.13. to their harm, and this is one of those evills, which the Preacher said he saw under the sun.

Ber. in red. mor. Datur enim Mammon ad necessitatis fratrum impendia, vos vero pauperibus tenaces admodum non impertitis.

The Lord hath furnisht many of ye with full Tables, and overflowing-cups, that ye may let fall some crumbs of comfort for poor Lazarus, and leave behind ye a little meat, and drink-offering, for such as mourne in Sion; but the pure Mammonist will not untwist his Cable, Luc. 16.21, but his ve­ry Dogs take leave to be more mercifull, then he [...] should be [...] visui, Sr. Fra. Bacon. and usui both; and he was a fine Courtier, who said, Money is like Muck, not good, unles't be spread; but where the sculptura is the Scriptura, the Bills the Bible, the Pennie the Pater noster, the coine the Creed, such unrighteously hold fast all, and administer nothing to the necessities of the Saints, either ef fectu, by subvention, or affectu, by compassion.

They may perhaps afford a little Benevolence, but no Beneficence, Scripture enough against begging, yet no bread against famishing; bid a hungry and naked brother, or sister, Jam. 2.15, 16. Go, and be filled, and be warmed, and yet suffer them to starve for want either of food, or fire, like St. James his Zelots, Jam. 2.15, 16.

But the Preacher again hath set a fatall mark upon such a man, Eccles. 5.14. and his Mammon both, saying, such Riches shall pe­ish by evil travail, and the man begetteth a son, and there nothing in his hand, nothing, but perhaps a pitch-fork, in­stead of the Fathers rake.

But thirdly, Riches may be unrighteously spent, to the drowning of our soules in many noisome lusts, and their tempting of us daily to so much unrighteousnesse.

Vitiis and Divitiis sound alike in Latine, and in English, ye know, wealth and wickednesse are neer of kine.

Nimia bonorum copia ingens malorum occasio; Plenty of goods doth many times occasion plenty of evils.

Goodness may last till good come, but dition of state doth commonly alter the condition of the person.

Tiberius was a good subject, but a very bad Emperour. Tacitus.

How many had been good, had they not been great? Ask the Elder Brother, and He will tell thee; Luk. 15.12, 13. as for the Younger, the Scripture solveth that question, where so soon as ever that Youngster had received his portion, he turned Prodigall. Divitiae veniunt, Relligioque fugit.

Fourthly, Psal. 49.6. Joh. 31.24. Riches may be called the Mammon of unrighte­ousness, because we unrighteously put our trust in them, say­ing to the Gold thou art my hope, and to the fine wedge, thou art my confidence.

A livelesse piece of earth is our Master, yea our God, which we shrine in our coffers, and to which we sacrifice our hearts like that moath-eaten Miser in the Poet, kneel­ing down before the shrine of his glistring Deity,

But Mammon is a base, and beggarly spirit, and so was fitly placed at the Apostles feet; nimirum sic oportuit, Acts 4. and the last. Royard. 1 Tim. 6.17. Pro. 11.28. nam calcandae sunt divitiae, saith a Postiller. He is to be rather trampled on with our heels, then attended with our hearts, and no handsome Rivall to stand in competition for our confidence with the Living God, who gives us richly all things to enjoy; and he that trusteth in uncertain Riches shall fall.

Fifthly and lastly, Riches deal unrighteously with us in in every point; for they requite our labour in their purchase with fear in their possession, and with grief in their losse.

There is indeed a sort of inestimable Riches, wherein there is no unrighteousness at all, I mean the riches of Grace and Glory, Luc. 16.11. and they are styled by Christ [...] the only true Riches: but all riches else, for the four consi­derable grounds, on which I have now insisted, may be call'd The Mammon of unrighteousnesse.

Whereof to make your selves friends is to make provi­sion for your selves by so using the fading wealth, where­with ye are entrusted in this world, that when those tran­sitorie comforts forsake you, ye may be received into Hea­ven.

Ga. 2.10 Job. 29.15.Now then, to enucleate somewhat hence for your selves, by way of application; Remember the poor; be eyes to the blind, and feet to the lame. And because, in some cases, God Almighty doth accept a mite for a million, do thy best to satisfie the afflicted soul, Nehem. 8.10. and send portions to them, for whom nothing is prepared.

But remember all this while, that the streams of thy Charity must be derived from a pure fountain; these friends in my Text will nor be made thine by ill gotten goods, by Hophnies hook, or Habbakucks net, by force or fraud, by shark or legerdemain, by nick and froth, by five and a reach, by false weights and ballances, by scant measures, whether of capacity or application, Mica. 6.10. which are abominable before God.

Buxtorf. de Ab­breu.The almes box among the Jewes, in the Temples outer Court, was called in the Hebrew tongue [...] Kupha Schel Tsedaka, that is the Chest of Justice, and that [Page 9] one word [...], Tsadaka, signifies Almes and Justice both, to intimate, no doubt, that the matter of our Almes must be goods which are justly gotten.

If then thou canst say ex animo, with gray-headed Samuell, 1 Sam. 12.3. I have wronged no man, I have oppressed no man, I have defrauded no man, I have received no bribes; I have taken no mans Oxe, no mans Asse, no mans horse; but here am I, O Lord, with a blessing in my hand, of that which is justly mine, of that which thou hast blessed upon the sweating of my brow, or the working of my brain; and now, Lord, in all humility, and thank­fulness I returne it unto thee; by these poor, and blind crea­tures of thine own substitution, whom thou hast appointed to be ever in the world, for the exercise of my Charity.

And if thus ye fail not to remember them now, remem­ber how God will remember you for it, in your latter end; which if ye should forget, and remember no longer, then whilst ye are sermon-warme, the next part of my Text will remember you of it.

The Conscription of the end, by way of Remuneration, 3 Gener. or Reward, When ye fail, ye shall not fail of friends to re­ceive ye into everlasting habitations.

In which Epiphonema or close of all, the recompence of your charity is highly extolled by three remarkable circum­stances, as was laid out in the division of my Text.

The first whereof is taken from the tempestivity, or sea­sonableness of the time of it's collating, which is,

When ye shall fail.

Wealth is like a Wild-Foul, 1 Circ. Prov. 23.5. and riches have Wings; yet do they not so quickly fail the Stewards, as the Stewards, fail themselves.

Wert thou Mammons Eldest son, sole heir to all the Userers in the World, yet death will not fail to strike thy Vessell, because it hath silken sails, and is ballac't with refined Aure; even the Mitted, and the crowned, and the Turban'd head must one day fail, as well as he, who may not put on his hat, or hath not a hat to put on at all.

It was an ancient custom among the Romans, that a Ma­son should salute the Emperour, Livie. on the very day of his Co­ronation, with his lap full of Stones, and bid Caesar chuse what sort of them he pleas'd should be prepar'd, and po­lish't for his Sepulchre.

It fares with us mortals as with flowers, and some flies, which grow up and seed and die.

By vertue of that unrepealable statute, Heb. 9.27. come a time there must for our [...], a time [...] when we shall be in the Ecclipse, and fail out of this pre­sent life; fail of health, and fail of strength, and fail of light, and fail of breath, and fail of honours, and fail of lands, Psal. 88.18. and goods, and wives, and children, and friends, and neighbours, and all our acquaintance stand afar off.

But notwithstanding all those failings your charity fails you not, that's a grace indeed, as of the loveliest countenance, so of the longest continuance, and will bear you company, as the shadow doth the body, and never be beaten off, but follow you, Apoc. 14.13. saith a voice from heaven, Blessed are the dead which dye in the Lord, for their works follow them.

And then, as for Bajazet to change his Seraglio for a Cage was a kind of strappado to his humane Soul; as for Valerian to become a foot-stool to his proud foe, might challenge the tribute of a bleeding eye, so then, I say, for the mercifull minded man to meet with majestie in misery, with conso­lation in desolation, with high erection in deep dejection, with such a confection, and receit as this, in time of his [Page 11] defection, is an exuberant guerdon, an unparallel'd retribu­tion and should therefore dispose our wayes to the attain­ment of everlasting salvation, by making our selves friends of the Mammon of unrighteousness, that is, by workes of mercy, against the time when we shall fail.

And farther I carry not this first compensation of your beneficence, deduced plainly from the Tempestivity, or seasonableness of the time of it's collating, that is, when ye shall fail.

I hasten now to the second circumstance, which magni­fies the reward of your Christian Charity, from the dignitie of the persons thus requiting.

They may receive you; and who they are, 2 Circ. I shall ex­pound with all convenient brevity, and go on.

The word [...] here is impersonally set without a no­minative case, and denotes them not, tells us not what manner of persons these receivers are, whether God, good Angells, or good workes.

So that, after the manner of Scripture-speaking, they may receive you, is no more, then ye maybe received, that is, your works of charity, through Gods acceptance, and promise to reward them, may prepare as 'twere for you a resting place in heaven.

But because the passive [...] is actively translated in all our English Testaments, please ye hear how the Fa­thers descant on the words, and what Paraphrase they make upon this pronoune They.

Ambrose in Lu­cam. And first they are the holy Angels, of whom thus sweet­ly sang that Nightingaile of France, I mean our Josuah Syl­vester in his Du Bartas.

Saint Paul states the matter by way of question, Are not the Angells ministring Spirits, sent forth for their good, who shall be heirs of salvation? Heb. 1.14.

Psal. 91.10, 11, 12.The Prophet David positively thus, there shall no evill befall thee, nor any plague come nigh thy dwelling, for God shall give his Angells charge over thee, to keep thee in all thy waies; nay, to bear the up.

Luc. 15.10. That feathered Hierarchie, which clap their wings at the conversion of a sinner, doth carefully attend us from our very cradles to our graves, and thence take and carry the Bleemesmarie man into Abraham's bosome, Luk. 16.22, 23, 25. but leave the unmercifull to be tormented in the flames of Hell.

That then the King of Heaven imploys here on earth his Pages of Honour, and Princes of his Court, disposeth his Angels, those glorious Heralds, that when ye fail, they may receive you, the Dignity of the persons doth hugely improve the recompense of the reward.

To wave the opinion Bonaventure in this point, Saint Au­gustine in the next place conjectures these Receivers are not the poor in spirit, but the poor in purse, and that they, who have been your clients in this, shall be your patrons in a better world.

But that interpretation must be figuratively understood, because to receive you at your last gasp is in the power of Iesus Christ alone; and therefore your almes men can­not be called the Receivers properly, but by his allowance and concession; and so an Almes being asked of you by them in the name, and bestowed by you upon them for the sake of Christ, he is pleased by a Figure call'd Metale­psis to attribute that to such as take it, which is only his own peculiar prerogative.

The originall [...] is indeed no more, then to propose [Page 13] and praise one, saith Demosthenes, that he may be required by a better man, which is the very case that lies before us; and so the poor mans prayers for his Benefactors, being the intercession of Gods own Spirit, Rom. 8.26. must needs become pow­erful with the God of spirits, who, the good ye do to others, will take as done to him, and for that himself receive you, Matt. 25 34. and bid you take possession of his Kingdome prepared for you from the beginning of the world.

And thus much for the smoothing of this knotty circum­stance.

3 Circ. The last thing which amplifies this exceeding great re­ward is drawn from the excellency of the places of your re­ception, deciphred by their property, plurality, and per­petuity, wherein your patience will shorten my way, as my care shall shorten a way to your patience.

And first for their property.

Habitations.

Gen 19.2.Not Diversories; for Pilgrims, and strangers, and way­faring men are wont to turn in thither, for a snap, or nap, and be gone; or for a night at most, and then pack away.

Again, not Tabernacles, for they are onely for a short pitch in Rephidim, and removable at pleasure.

Exo. 17.1. Once more, not houses, for they will scarce outlast a lease of three lives, or 21 Years; but Habitations, that is Mansions, standing Houses, places for setled residence; not for progresse, but abode, not for motion, but for rest; Apocae. 14.13. we are here in a kind of restless Euripus, but there we shall rest from all our labours.

The Prophet Isaiah calls them sure dwellings of quiet rest. Isai. 32.18.

And surely if the unjust steward shall have [...], that is Houses to receive him, as he cunningly made his bargain, we may without Logick, or any Sophistry, by an Enthememe inferre, Luk. 16.4. that the mercifull Steward shall enjoy [...] [Page 14] here, these habitations in my Text to comfort him.

That Greek word indeed doth not signifie Habitations, with bare walls onely, Zen. and nothing else, but durabilities of ministrelsie, and joy; nay, [...] is a banquet, as Zene­phon useth it, and whether this receiving be the glory of the soul alone, before the Resurrection, (for [...] and [...] I utterly deny) or the soul and body both to­gether glorified after the Resurrection, (which I stedfast­ly believe) under both those notions we may truly say with the sweet singer of Israel, David. In thy presence, Lord, is the fulness of joy, Ps. 16. and the last.

Some of you have already seen, more or lesse, the ma­gnificence of earthly Princes, in their buildings, furnitures, and Feasts; Open now awhile the eyes of your contem­plation, and look a little further into these habitations.

The platforme is ready, and drawn to the life, Apoca. 21. from the tenth verse, to the end of that chapter; for there is one greater then Apelles himself.

There ye may see a four-square city, the walls of Jasper, the foundation garnished with all manner of precious stones; twelve gates of twelve pearles, the Houses, and streets of pure gold; a Christall river runs through the middest of it, and upon the banks of it grows the Tree of life, ever green, ever fruitfull, and the very leaves con­duce to the healing of the Nations.

And this for the eye; the ear shall be filled with the melody of Angells, the taste satisfied with the food of Angells.

And so much for the property of these Habitations.

As concerning the plurality, which is my next part, not one but many, Joh. 14.2. habitations in the plurall number; In my Fathers House, saith Christ; are many mansions, and [Page 15] consequently room enough to receive out of every kindred, Apo. 5.9.11. and people, and tongue, and nation, thousands of thousands, and ten thousand times ten thousand.

I have seen the Portraicture of the Macedonian Monarch, Alexan­der. upon the terrestriall Globe, peering to the Antipodes, with this discontented Motto over his head, ‘Uni non sufficit orbis.’

One world is not enough for one man; but no scanting, and so complaining will there be in Heaven, as in this narrow Orbe, for want of elbow-room. Omnipotens Do­minus, omnipatensque Domus.

As one star differeth from another in glory, so I am sure, shall be the Resurrection of the Dead, and yet eve­ry Saint shall there enjoy a full measure of heavenly blisse, 1 Cor. 15 41, 42. from the beatificall vision, which filleth all in all.

And therefore, I beseech you, take no thought, Mat. 20.20, 21. with those ambitious sons of Zebedee, who shall sit highest in Gods Kingdome, trouble not your selves now, about the manner of your entertainment then; Put on onely as the Elect of God, bowells of mercy, make your selves these fast friends of the Mammon of unrighteousness, who when you fail, will not fail you, but wait for the time, till your change shall come, and then receive, and conduct you in­to some one, or other of these Many Habitations.

Where once, ye shall not be, as in these tumultuous times, thrust out of your Houses ever and anon, but af­ter that possession there will be session, Virg.— Vestra inquam munera vobis certa manent, there once, I say, ye shall ne­ver be removed, for they are everlasting, there perpetuity, and my last particular.

[...] here is a word of sempiternity, and shrin's a du­rance throughout all generations; and if our earthly house [Page 16] of this Tabernacle were dissolved, we have a building of God, [...] saith St. Paul, an house not made with hands, eternall in the Heavens.

Lucullus the Roman had his change of sumptuous, and stately Piles, and if Plutarch say true, his Aestivall rooms, and receits for delight, excuded out of rocks in the vast O­cean; but such was their crasiness, that both those, and these held him to repairs, and put him to building ever and anon.

Jenojakin King of Judah had coenacula, ventosa, & perfla­bilia, Jer. 22.15. Amos. 3. and the last. his Summer Parlours, and cooling Galleries, seeled with Cedar, and painted with Vermillion; But I will smite the Winter House, with the Summer House, saith the Lord, and the Houses of Ivory shall perish, and the great houses have an end. We have verily, nothing here below, but corrupts, takes soile, and fades away; one mans inheritance is present­ly gone by another mans purchase; but if it last awhile, it may be confiscate for some offences, or escheated for want of Heirs, or sequestred for delinquency, or quite brought to nothing by unthriftiness, or by the immediate judgment of Heaven upon the children of disobedience.

1 Pet. 7.4.But these habitations mentioned in my Text are in no danger of any the least either alteration, or decay, but uncorrupt, and shall hold the Being, undefiled, and shall hold the Assay, never fade, but continue in their prime, for they are everlasting. Nec reticeri, nec recitari, nec sup­primi, nec exprimi possunt; No tongue can tell, no heart conceive the bound, and end, for there is neither bound nor end of these habitations everlasting.

Deu. 15.7, 8, 10.Now then, that your flesh may come to such honour, as to be received at length into Habitations everlasting, obey that hypotheticall motion of the Spirit, if there be among you a poor man within any of your gates, wherein the Lord [Page 17] your God hath blessed you, ye shall not harden your hearts, nor shut your hands, but open them wide, and lend, nay give what is sufficient for his need.

Berco. in red. mor. Duplicatum erit filiis justi, quod justus dedit filiis Dei; and therefore let us ardere charitatis zelo, that we may splen­dere sanctitatis velo, and gaudere Deitatis coelo in sempiterno saeculorum saeclo.

I conclude all with that one short Apostrophe to the rich Steward, and charge him from God, 1 Tim. 6.18. that he become Rich in good works, ready to distribute, willing to communicate; wherein he cannot deliberate long for objects, unlesse it be more for multitude then want; Lazarus lies at every door.

And let no Steward else, though bankrupt for estate, think himself unconcerned in his portion of Scripture, for every present soul, in one capacity or other, is an [...] or Steward of some goods of God; Magistrates are his Stewards of the Common-wealth, Ministers are his Ste­wards of the Church, Masters of their private Families, and each one is a Steward of the privie closet of his Con­science. And therefore let us all in our severall places, lay sure hold upon well doing, that we may have comfort in well dying, and when we fail, be crowned with the re­ward of these habitations everlasting, through thy great mercy, O most blessed Lord God, who doest live, and go­verne all things, world without end. Amen.