Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE STEWARDS ACCOUNT. A Sermon preached in the Abbey Church at WESTMINSTER. THE XXI. SERMON.

LUKE 16.2.

Give an account of thy stewardship: for thou maist be no longer Steward.

Right Reverend, right Honourable, right Worshipfull, &c.

THat I may give a better account of the mysteries of sa∣ving truth, and you of the blessings of this life, whereof God hath made us Stewards in different kindes, I have chosen for the subject of my serious meditations, and the object of your religious consideration, this parcell of sa∣cred Scripture, which admonisheth us all to looke to our severall accounts, to examine and cleare them, that wee may have them ready and perfect when our Lord and Master shall call for them from every of us by name, and in particular, saying, Give an account of thy stewardship.

The words are part of a Parable, which resembleth the tents of Solo∣mon, vile and blacke without, but full of precious things within. For on the out-side we reade nothing but a narration of an unjust Steward, or crafty Merchant, who being called to an account, and justly fearing to bee turned out of his place upon it, in time provideth against the worst, and taketh a course to make himselfe whole by cheating his Master: but in the in-side there are many beautifull Images of divine doctrines, drawne by the pensill

of the holy Ghost, which I purpose to set before you, after I have opened the vaile of the letter, by shewing you

• 1. What are the goods for which the Steward is to reckon.
• 2. Who is the Steward charged with these goods.
• 3. What manner of account he is to give.

Touching the first, the learned Interpreters of this mysterious Parable are at strife, and (if I may so speake) in law about the goods left in the hands of this unfaithfull Steward. Some put temporall blessings only and world∣ly wealth in his account. Others by goods understand the Word and Sa∣craments principally, wherewith the Ministers of the Gospel are trusted. But Bonaventure lighting one candle by another, expoundeth this Parable by the other Parable of the five talents, and taketh the goods here com∣mitted to the Steward, to bee those five talents delivered to every man to trade and negotiate withall for God his Master: and thus hee telleth them, 1. Naturae, 2. fortunae, 3. potentiae, 4. scientiae, 5. gratiae: the first of nature, the second of wealth, the third of power, the fourth of knowledge, the fifth of grace. By nature hee understandeth all the naturall faculties of the minde, and organs and instruments of the body. By wealth, riches and possessions. By power, offices and authority. By knowledge, all arts and sciences. By grace, all the gifts of the spirit, and supernaturall infused habits, such as are faith, hope, and charity, &c. whereunto if hee had added a most precious Jewell, which if it be once lost can never be recovered, viz. our time, hee had given a true and perfect Inventary of all the goods, for which the un∣faithfull Steward in my Text is called to an account.

Touching the second, about whom there is as great contestation and va∣riety of opinions, as about the goods themselves. Gaudentius maketh a Steward of the Divell, who justly deserveth the name of an unjust servant, for wasting his lords substance, that is, spoyling his creatures, and robbing him of his chiefest treasure, the soules of men. But if the Divell bee the Steward, who is the accuser of this Steward? doubtlesse he can be no other than the Divell, whose stile is thea 1.1 Accuser of the brethren. The Divell therefore is not the Steward here meant, whom God never set over his family, nor trusted him with any of his goods since he became a Divell. Tertullian conceiveth the people of the Jewes, to whom the Tables and Pots of Manna, and Oracles of God were committed, to be the Stewards called to an account in my Text for the abuse of these holy things. If wee follow this Interpretation, neither the Parable nor the Text any way con∣cerneth us Christians: therefore Saint Ambrose, Saint Chrysostome, Saint Augustine, Beda, Euthymius, and Theophylact enlarge the Stewards Patent, and put all rich men in the world in it, who are advised to make friends with the unrighteous Mammon they have in their hands, that when they faile their friends may receive them into everlasting habitations. Lastly, Saint Jerome and others put in hard for the Ministers of the Gospel, to whom they assigne the first place in the Patent, as being Stewards in the most eminent kinde, and so stiled both by ourb 1.2 Saviour, and hisc 1.3 Apostle.

To reconcile these opinions, and make a perfect concord of seeming dis∣cords, I understand by the great husband or rich man in the Parable Al∣mighty God, whose house is the whole world, & all things in it his wealth. Men indued with reason and understanding are his Stewards, whom he hath set over this great houshold, to governe the rest of his creatures, and em∣ploy the riches of his goodnesse to the advancement of his glory. These are all accountable unto him: the Jewes peculiarly for such things as hee bequeathed to his children by the Old Testament; the Christians for such things as he hath bequeathed to them by the New: the unregenerate are to reckon with him for the gifts of nature; the regenerate for the graces of the spirit: the rich for his wealth, the noble for his honour, the mighty for his power, the learned for his knowledge, every man for that hee re∣ceiveth of the riches of his mercy in spirituall, temporall, or corporall blessings. In which regard we may rightly terme Kings Stewards of their crownes, Lords of their lands, Captaines of their armies, Bishops of their diocesse, Pastours of their parishes, Housholders of their families, and eve∣ry private man of the closet of his conscience, and treasury of his heart. For all Kings are Gods subjects, all Captaines are his souldiers, all Teachers are his schollers, all Masters are his servants, and consequently all Lords his stewards. In a word, there is none of so high a calling in the world that is more, nor any of so low a calling or small reckoning that is lesse than a Steward of the King of kings, who shall one day call not onely all men of sort, but even all sorts of men to a most strict and exact account; Kings for their scepters, Magistrates for their swords, Officers for their staves, Bishops for their crosiers, Souldiers for their weapons, Clerkes for their pens, Landlords for their possessions, Patrons for their advowsons, Mer∣chants for their trade, Tradesmen for their crafts, Husbandmen for their ploughes, calling to every one in particular, Give an account of thy Stew∣ardship.

Touching the third, some render the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, render a reason; others give an account: some actus tui, of thy Factorship, as Tertullian; others villicationis tuae, of thy Bailiwicke, as Saint Jerome; a third sort dispensationis tuae, of thy Stewardship, as the Kings Transla∣tors. A great difference in sound of words, but little or none at all in sense: for though a Factor in forraine parts, and a Steward at home, and a Baily in the country are distinct offices, and different imployments; yet to the meaning of this Parable they are all one. For they all deale with other mens mony, rent, or goods, and are all liable to an account, and upon it dis∣chargeable. And in this place, whether wee translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reason, or a rec∣koning, all commeth to one reckoning: for upon the matter, to render a rea∣son of monies disbursed by us, is to give an account. A carefull Steward or Accomptant in any kinde, besides the casting of the summes, setteth downe a reason of every parcell of mony laid out by him after this maner: Item in provision so much. Item in reparations. Item for workmens hire. Item for law sutes, &c. thus much. Howbeit they that delight in tithing Mint and Cummin, and nicely distinguishing between words of very like, if not altogether the same signification, observe that in precise propriety of speech wee are said to give an account how, but render a reason why wee

have disbursed such monies: and that our account must bee of our Masters goods; but our reason of our owne actions: and wee are accountable onely for that we have laid out; but we are answerable, or to yeeld a reason to our Master as well for that wee have not laid out for his profit in due sea∣son, as for that we have laid out for his necessities. For hee expecteth gaine of every talent committed to us, and will not onely accept his owne without advantage. The things wee are to account for are contained under these three heads:

• 1. Goods.
• 2. Gifts.
• 3. Graces.

By goods, I understand the blessings of this life, which the Philosopher calleth bona fortunae. By gifts, indowments of nature, which they call bona naturae. By graces, divine vertues, which the Schooles call habitus infusos. In our booke of account

Under the first head, viz. goods of this world, wee must write, How be∣stowed.

Under the second, viz, gifts of nature, we must write, How imployed.

Under the third, viz. graces of the spirit, we must write, How impro∣ved.

And if it appeare upon our accounts, that we have well bestowed the first in holy, pious, and charitable uses; and well imployed the second in care∣fully discharging the generall duties of a good Christian, and diligently performing the particular workes of our speciall calling; and have much increased the third, by our spirituall trade with God, by hearing, medita∣ting, reading, conferring, praying, and the constant practise of piety, and exercise of every divine vertue and grace: then our Master will say unto us, Welld 1.4 done good and faithfull servant, thou hast been faithfull in a little, bee thou ruler over much, enter into thy Masters joy. But if we have kept unprofitably, or wasted riotously the first, the wealth of the world; and retchlesly abused the second, the dowry of nature, or by idlenesse let it rust; and rather diminished than increased the third, the treasury of spiritu∣all graces; then we are to render a reason, & make answer for these defaults: and if our answer be not the better, to make satisfaction to our Lord to the uttermost farthing, after we are put out of our Stewardship, as the reason annexed to the command implyeth, For thou maist be no longer Steward.

Give then an account of thy Stewardship, that is, of thy life; whereof thou art not lord but steward, to spend it in thy Masters service, and lay it downe for his honour. Cast up all the particulars of thy life, summe up thy thoughts, words, and deeds: redde rationem

• 1. Mali commissi.
• 2. Boni omissi.
• 3. Temporis amissi.

Make answer for

• 1. The evill thou hast committed.
• 2. The good thou hast omitted.
• 3. The time thou hast pretermitted or mis-pent, either in

• ...
  • 1. Doing nothing at all.
  • 2. Or nothing to the purpose.
  • 3. Or that which is worse than nothing, tracing the endlesse mazes of worldly and sinfull vanities.

Now to proceed from the exposition of the words, to the handling of the parts of this Scripture, which are evidently two:

• 1. A command,* 1.5 wherein I observe
  • 1. The person commanding, God, under the name of a rich man.
  • 2. The persons commanded, all men, under the name of Stewards.
  • 3. The thing commanded, to give an account.
  • 4. The office for which this account is to bee given, a Stew∣ardship.
  • 5. The propriety of this office, thine.
• 2. A reason, wherein I note
  • 1. The Stewards discharge, and quitting his office, thou mayest, &c.
  • 2. The time, now.

Which particular points of observation direct us to these doctrinall conclusions,

• 1. That God is Lord of all.
• 2. That all men are Stewards.
  • 1. Not Lords.
  • 2. Not Treasurers.
• 3. That all Stewards shall be called to an account.
• 4. That the office for which they are to account is their own Steward∣ship, not anothers.
• 5. That upon this account they shall be discharged.

These conclusions resemble the rings spoken of by St.f 1.6 Austin, whereof the first being touched by the Load-stone drew the second, the second the third, the third the fourth, and the fourth the fifth. For here the first point inferreth the second: If God be Lord of all, men can bee but Stewards. The second inferreth the third: If all men are Stewards, all men are accountable. The third the fourth: If all men are accountable for a Stewardship, this Stewardship must needs be their owne. The fourth the fifth: If they are to account for their owne Stewardship, certainly either at the private audit, the day of their death, or at the publike audit, the day of judgement, after which

they shall be no longer Stewards, but either Lords in Heaven, or Slaves in Hell.

Wherefore, O Christian, whosoever thou art, whether thou swayest the scepter, or handlest the spade: whether thou sittest at the sterne, or rowest at the oare: whether thou buildest on the roofe, or dig∣gest at the foundation, make full account of it, thou shalt be called to an ac∣count for thy worke; be not idle therefore nor secure. Secondly, that for which thou art to account is no place of authority, but an office of trust: no Lordship, but a Stewardship: be not proud of it, nor unfaithfull in it. Thirdly, this office of trust is not a Treasurership, but a Stewardship; be not covetous, nor unprofitable. Fourthly, this Stewardship is not an∣others, but thine owne; be not curious, nor censorious. Fifthly, this thy Stewardship is not perpetuall, but for a time, it expireth with thy life; be not negligent, nor fore-slacke thy opportunity of making friends to receive thee into everlasting habitations after thou must relinquish thy office.

That God is Lord of all, his claime unto all is a sufficient evidence to us. For hee cannot pretend a false title, who is truth it selfe: neither can any question his right in any Court, who is author of all lawes, as hee is maker of all things: which are his by a threefold right,

• 1. Of Creation.
• 2. Purchase.
• 3. Possession.

1. Of Creation: for that which a man maketh is his owne.

2. Of Purchase: for that which any one purchaseth is his owne.

3. Of Possession: for that which any one is possessed of time out of minde is his owne. By the first of these the Father may claime us, as all things else, who made all. By the second the Sonne, who redeemed the world. By the third the holy Ghost, who inhabiteth us, and after a speciall manner possesseth us.g 1.7 Heaven is my throne, saith God, and the earth is my footstoole. You see then great reason why God should be compared to a rich man, with whom all the rich men in the world may not compare, neither in lands, nor in cattell, nor in mony and treasure. Not in lands: for the bounds of the earth are his land-markes, and the Sunne is his Surveyer. Nor in cattell: forh 1.8 every beast of the forrest is his, and the cattell upon a thousand hills. Not in mony or plate: fori 1.9 gold is mine, and silver is mine, saith the Lord. Nor lastly in goods: for that golden chaine of the Apo∣stle,k 1.10 All are yours, and ye are Christs, and Christ is Gods, may bee drawne backward by the same linkes thus: All are Gods, and God is Christs, and Christ is ours.

Yea, but it may be argued against this conclusion, that God hath small or no demaines, in as much as hee holdeth nothing in his owne hands, ha∣ving let out (if I may so speake) the heaven to Saints and Angels, the ayre to Birds and Fowle, the water to Fish, the earth to Men and Beasts to dwell in it, and reap the fruits thereof. But the answer is easie: for though God make no benefit of any thing to himselfe, yet hee keepeth the right and propriety of all things in himselfe; and hee must needs keep all things in

his hands, who clincheth the Heavens with his fist. Moreover, hee requi∣reth homage of all his creatures, which are but his tenants at will, or to speake more properly, servants to be thrust out of office and state upon the least offence given, or dislike taken. Which condition is farre worse than the former. For a tenant hath some kinde of propriety and interest in that which hee holdeth of his Landlord; and if he performe all covenants, pro∣visoes, and conditions of his lease or agreement with his Lord, hee may not without apparent wrong bee suddenly turned out of house and home, much lesse may his Lord seize upon all his goods, and dispose of them at his pleasure. The case standeth farre worse with a Steward, who hath no∣thing he may call his but his office, for which hee may be alwayes called to an account, and upon it discharged. Yet this is the state of the greatest States and Potentates of the world; they have no certainty in any thing they possesse or enjoy. For which cause Saintl 1.11Chrysostome findeth great fault with the wills and testaments of great personages in his time, by which they bequeath lands, lordships, and inheritances in their own name and right, as if those things were absolutely in their power: they usurpe, saith hee, upon Gods prerogative, who hath given unto them the use and profit of the things of this life, but not the dominion, no nor propriety in strict point of law, unlesse a man will account that to be his own, for which he is to give an account to another. The Steward is no whit the richer, because hee hath more to account for; but in this regard more solicitous and obnoxious. Which observation we may crowne with this corollary, That they who seem to have the greatest and best estates in this world, are in the worst condition of any, if their gifts be not eminent, and their care and industry extraordinary, to make the best advantage to their Master of the many talents committed to them. The reason hereof is easie to ghesse at, and was long ago yeelded by Gregory them 1.12 great, As their means and incomes, so their accounts grow. Forn 1.13 to whom more is given, more shall be required of him. To speake nothing of the many imployments and di∣stractions of men in great place, which sacrilegiously robbe them of their sacred houres devoted to prayer and meditation, and bereave them of themselves, I had almost said deprive them of their God, and the sweet fellowship of his holy Spirit: they must give so much audience to others, that they can give but little attendance on God. Publike imployments, and eminent places in Church and Common-wealth expose those that hold them to the view of all men, their good parts, whatsoever they have, are in sight, and their bad too: which men are more given to marke (quis enim solem ferè intuetur, nisi cum deficit? when doe men so gaze upon the Sunne, as in the eclipse?) in so much that the very word Marke is commonly taken in the worst sense for some scarre, blemish, or deformity. A small coale raked up in the ashes may live a great while, which if it be raked out and blowne, soone dyeth and turneth into ashes. They that were kept in close prison by Dionysius, enjoyed the benefit of their sight in those darke roomes, which they lost, when they were suddenly brought forth into the open ayre, by the over bright reflection of the Sunne beames from a wall new white-limed. Which I speake not to detract from dignity, or obscure glory, or disparage nobility, or dishonour worldly preferments or honours

in them, whose merits have been their raisers. For these honourable titles and dignities are the lustre of eminent quality, the garland of true vertue, the crowne of worldly happinesse, and to the lowly, high favours of the Almighty. The marke I aime at is to give some content to them whose places are inferiour to their vertues; and advice also to those whom God hath or shall raise to great places and high preferments. Let the former consider, that there can be no obscurity where the Sunne shineth; that he is truly honourable not alwayes, whom the Prince putteth in high places, but he, upon whom God lifteth the light of his countenance; that it is suffici∣ent that hee seeth their good parts, from whom they expect their reward; that the more retired their life is, the lesse exposed to envie, and more free from danger; that the fewer suters or clients they have to them, the more liberty they have to be clients to God; the lesse troubles they have about their temporall estate, the better they may looke to their spirituall, and secure their eternall: lastly, that the lesse they are trusted with, the easier their account shall be at the great audit. On the other side, let those who have degrees accumulated, and honours and preferments heaped upon them, seeke rather to diminish their accounts, than to increase their re∣ceipts, and pray to God daily for lesse of his goods, and more of his grace, that they may make a better account at the last day, and then receive a Kingdome in Heaven for a Stewardship on earth.

Beloved brethren, you see your calling, you are Stewards not Lords, thinke upon it seriously that you may be every day, you shall be one day, called to a strict account for all that you have or enjoy. This was the first point of speciall consideration I recommended to you from the nature of our office, which is here called a Stewardship. The second was, that wee are not Gods Treasurers, but his Stewards, and that our imployment is not to gather up and keep, but to expend and distribute our Masters monies for the maintenance and reliefe of his poore servants, according to their seve∣rall necessities. And looke whatsoever we lay out in this kinde, shallbe al∣lowed upon our accounts, and put upon our Masters score, who acknow∣ledgeth it to bee his owne debt:o 1.14 Whatsoever you doe unto any of these little ones, you doe it unto mee.

You clothe mee in the naked, you feed mee in the hungry, you relieve mee in the distressed, you visit mee in the impri∣soned, you ransome mee in the captive, you cure mee in the wounded, you heale my pierced hands and feet with the oyle which you poure in∣to their wounds.

Thrice happy Stewards wee, if wee can so handle the matter, that we may bring our Master indebted to us for the interest of his owne mony. For he,p 1.15 who giveth to the poore, lendeth to the Lord, and that which he hath given will he pay it him againe. So exceeding bountifull is he, that he giveth us aboundantly to pay our fellow-servants, and payeth us double for giving it them. After our Saviour had healed the man with aq 1.16 withered hand, to shew that it was whole, he commanded him to stretch it forth: in like manner, if wee desire to shew and make a sensible proofe that the sinewes of our faith are not shrunke, that the hands of our charity are not withered, we must stretch them out, and reach our almes to the poore: which we will be more willing and ready to doe, if we reflect often upon our office shadowed out under this Parable; which is to bee Stewards, not

Treasurers of Gods manifold blessings. Secondly, if wee consider that wee lay out nothing of our owne, but of our Masters purse; And thirdly, that whatsoever we lay out for him upon earth, we lay up for our selves hea∣ven: according to that rule of Saintr 1.17 Leo, Hee layeth up treasure in heaven, who feedeth Christ in the poore; the poore mans hand is Christs boxe. This branch of our duties, which is to be alwayes fruitfull in good workes, ex∣tendeth farther than the expending of monies or good usage of the bles∣sings of this life. For all the members of our body; and faculties of our foule, and graces of the spirit are pa•••• of our Masters goods, and must bee imployed in his service, and occupied for his profit. Besides all these wee are accountable to him for our time, which wee may not wastefully and prodigally lavish out in sports and pastimes; but so thriftily expend upon the necessary workes of our calling, that we may save a good part to con∣secrate it to exercises of piety and devotion, whereby wee may multiply the talent of grace committed unto us. There is no covetousnesse com∣mendable but of time, of which yet most men and women are most prodi∣galls 1.18 spenders. Any jewell that is lost may be found, yea though it bee cast in the sea, as Polycra••es his ring was, which a fish in his mouth brought backe into his Kitchin. Yea, the treasure of grace and pearle of the word, which the rich Merchant sold all that hee had to buy; yea God himselfe af∣ter we have lost him may bee found, if we seeke him in time: onely lost time can never be recovered. Wherefore that wee may not lose any mo∣ment of the time allotted, which is so precious, but put it to the best use for the increase of our talent of knowledge, I passe from the Stewardship of the things of this life, to the account we are to give of this Stewardship.

In which that we may more readily and safely proceed, first I will set up a great light: secondly, remove some rubs out of the way. The light shall bee a cleare confirmation of the truth of the point out of the Scriptures, which are most evident and expresse, both for the unavoidable necessity and strict severity of the last judgement. Wee professe in our Creed, that Christ who now sitteth at the right hand of his Father in heaven, shall from thence come to judge the quicke and the dead; and wee have sure ground in Scripture to build this article upon. Fort 1.19 there wee reade, that Christ is ordained of God to bee Judge of the quicke and the dead: and thatu 1.20 we shall all stand before his judgement seat: nay, that weex 1.21 must all ap∣peare before his tribunall: which is so certaine a thing to come to passe, that Sainty 1.22 John in a vision saw it as present; And I saw the dead small and great stand before God, and the bookes were opened, and they were judged according to the things wrote in those bookes. Now for the terrour of that day, I trem∣ble almost to rehearse how it is described in holy Scriptures, by S.z 1.23 John, I saw a great white throne, and him that sate on it, from whose face the earth and heaven fled away: and by Saint* 1.24 Peter, The time is come that judge∣ment must begin at the house of God, and if it begin there, what shall the end of them be that obey not the Gospel? and if the righteous shall scarce bee sa∣ved, where shall the ungodly and sinner appeare? It is hard to say, whether the antecedents are more direfull, or the concomitants more dolefull, or the consequents more dreadfull. The antecedents are formidable: Thea 1.25 Sunne shall be darkened, and the Moone shall be turned into bloud, and the

starres shall fall from the skies, and the powers of heaven shall bee sh••••••••b 1.26 In the earth shall be distresse of Nations, and perplexity, and the sea and t•••• waters shall roare, and mens hearts shall faile them for feare, and for looking after those things that are comming on the earth. The concomitants are lamentable: Behold, hec 1.27 commeth in the clouds, and all eyes shall see him, and all kindreds of the earth shall mourne before him. And yet the conseque•••• are more fearfull than either the antecedants or concomitants. For the bookes of all mens consciences shall be spread abroad, and every man shall answer for all thed 1.28 workes that he hath done, nay for everye 1.29 word he hath spoken, nay for every thought, purpose, and intent of the heart. For when the Lord commeth, he will bring to light thef 1.30 hidden things of darkness, and will make manifest the counsels of the heart.

Having set up a faire light, I will now take away some blockes and r•••••• that lye in the way of my discourse. The first is, that God executeth judge∣ment in this world; and therefore Salvianus hath written a booke De•••••••••• senti Dei judicio, of Gods providence over his Church, and present judge∣ment. Doth hee not open his treasures to the righteous, and poure downe the vialls of his wrath upon the wicked in this life? Doth not Saint Paul affirme, that those that beleeve areg 1.31 justified already? And Saint John, that those that beleeve not are condemnedh 1.32 already. What place then remaines for a future tryall?

Secondly, immediately upon our death our soule is carried either by good Angels into Abrahams bosome, or by evill into the dungeon of hell: what then need they come to the generall assizes who have received their doome at the quarter sessions?

Thirdly, if all mens consciences shall bee ripped up, and all their secret sinnes be discovered in the face of the Sunne at the day of judgement, that day cannot be but dreadfull to the most righteous man on earth: yet Christ saith to his Disciples,i 1.33 When these things come to passe, lift you up your heads; for your redemption draweth nigh: and they in this regard long for his se∣cond comming, and pray continually, Come Lordk 1.34 Jesu, come quickly.

The first rubbe is thus removed: though Gods judgements overtake some, yet not all in this life. For the afflictions of the godly, and the pro∣sperity of the wicked were a great eye-sore tol 1.35 David andm 1.36 Jeremy Moreover, God hath rewards both temporall and eternall; the former he dispenceth in this life, the later in that which is to come. Hee that belee∣veth is justified already before God, and in the sense of his owne consci∣ence: for he hath peace with God. And in like manner hee that beleeveth not is condemned already in Gods decree, and hee hath received also the sentence of condemnation within himselfe, as a fellon is hanged in the law, and may know what his sentence shall be before it bee executed or pro∣nounced against him. This hindreth not but that the publike sentence shall passe upon both at the last day for eternall salvation or damnation.

The second is thus removed: Immediately upon death every soule know∣eth what shee is to trust to, but this it not knowne to the world. Besides, the body must bee rewarded or punished as well as the soule: therefore partly to cleare the justice of God in the sight of men and Angels; partly, to render to the body and soule that have been partners in evill and good

their entire recompence, after the private session at our death, God hath ap∣pointed a publike assizes at the day of judgement.

The third rubbe is thus taken away: The day of judgement is both ter∣rible and comfortable to the godly; terrible in the beginning, comfortable in the end: terrible in the accusation by Sathan, comfortable in the defence by Christ our Advocate: terrible in the examination, but comfortable in the sentence. Yea, but their sores are laid open, and they are fowle: their debts are exhibited, and they are very many: their rents in their conscience are shewed, and they are great. It is true, their sores are laid open, but an∣nointed with Balsamum: their debts are exhibited, but with a faire acquit∣tance signed with Christs bloud: their rents in their conscience are seene, but mended and filled up with jewels of grace. It is farre otherwise with the wicked; their sores appeare without any salve; their debts appeare, but no acquittance; their rent in their conscience appeareth, and remaineth as wide as ever it was, being never made up or mended by repentance: there∣fore they cryn 1.37 to the mountaines, fall on us, and to the hills, cover us from the presence of the Lord, and from the wrath of the Lambe.

This point of doctrine is not more evident in the proofe, than profitable in the use, which is threefold:

• 1. To comfort the innocent.
• 2. To terrifie the secure.
• 3. To instruct all.

First, to comfort the innocent. For many that have walked sincerely be∣fore God have been censured for hypocrites; many innocents have been falsly condemned, many just men have suffered for righteousnesse sake, and many faithfull Christians have been adjudged to mercilesse flames for their most holy profession. To all these the day of judgement will bee the brightest day that ever shone on them. For then their innocency shall break out as the light, and their righteous dealing as the noone day: then they shall have the hand of their false accusers, and judge their Judges: then they shall see him for whom they have stood all their life time, and strived even to bloud. Every losse they have sustained for his sake shall bee then their gaine, every disgrace their honour: for every teare they have shed they shall receive a pearle, for every blew stripe a saphir, for every green wound an emerald, for every drop of bloud a ruby to bee set in their crowne of glory.

Secondly, it serveth much for the terrour of the wicked, who goe on confidently in their lewd courses, and proceed from evill to worse, ad∣ding drunkennesse to thirst: let these know, thato 1.38 they heape wrath against the day of wrath, and revelation of the righteous judgement of God: and that as the farther backe the axe is fetched, the heavier is the stroake; so the longer their punishment is deferred, the heavier in the end it will fall upon them. Let them who feare not to doe wrong, but carry their sinne with a high hand, bearing themselves upon their wealth, or some potent friend at Court know that they shall be brought to Christs barre ore tenus, and that none upon earth shall be able to rescue them. Let them who lay snares

in the darke, and looke for their prey in the twi-light, and say in their hearts no eye seeth us, know, that God hathp 1.39 eyes like a flaming fire, enlightening the darkest corners of the inmost roomes: and that heeq 1.40 will reprove them, and set their sinnes in order before their eyes: and that what they commit in secret, and would not for a world that any witnesses should be by, shall bee brought to an open examination before men and Angels.

Thirdly, to instruct all so to live, that they may not feare to come be∣fore the face of God; so to cleare their accounts here, that they need not to dread their examination there. To this use the holy Ghost pointeth,r 1.41 Seeing that all these things shall be dissolved, what manner of persons ought yee to be in all holy conversation? how diligent, that wee may bee found of him in peace without spot and blamelesse? When Alcibiades came to visits 1.42 Pericles, and found him very busie about his accounts, Why (saith he) doest thou thus trouble thy selfe in seeking to make up thy accounts? thou shouldest rather use a meanes to put it off, and thinke of a course to free thee from this care, and take order that thou shouldest never bee called to an account. I doubt not but that many Treasurers and Stewards of great Princes make good use of this advice, and by friends and mony so bring it about, that they are never brought to an account. If wee have any such thought wee deceive our selves; there is no dodging with God, no delay, no not for a moment, when hee sendeth his Pursuivant for us from the high Court of Starre-chamber in Heaven: as he (in Saint Gregories dayes) found by woe∣full experience, who being summoned by death approaching to bring in his accounts before they were ready, cryed out pitifully, Inducias vel ad horam, O reprivall but for a day, truce but for an houre, respite but for a mi∣nute: but could not obtaine it, but was suddenly posted away to the judge∣ment seat of Christ: and who of us knoweth whether he shall be the next to whom God will send a messenger to bring him before him to render an account of his Stewardship, saying to him in the words of my Text, Redde rationem dispensationis tuae, Give an account

Of thy Stewardship. (Thy.) I know not how it commeth to passe, that most men now a dayes are sicke of Saint Peters disease, when Christ tel∣leth them of their duty, or fore-sheweth them their end, they are inquisi∣tive about others, saying,t 1.43 What shall this man doe? There are divers kindes of Stewards, some of powers, some of wealth, some of knowledge, some of the Word and Sacraments. Kings dominions, and Bishops dio∣cesses, and Lords lands, and Rich mens mony, and Clerkes writings, and Merchants trades, and Tradesmens shops, and Husbandmens ploughes are their Stewardship, of which they must give an account; and yet few there are that minde their owne account to their Master for that wherewith they are trusted: but every man looketh to anothers. The Ploughman censu∣reth the Tradesman, the Tradesman the Merchant, the Merchant the coun∣try Gentleman, the country Gentleman the Courtier, and all the Mini∣sters of God; as if to impeach others were to cleare themselves. At the audit day they will finde that it will little availe them to say, I am no tot quot, I am no joyner of house to house, or land to land, I am no usurer, op∣pressor, or extortioner like other men: when it will be replyed unto them, but thou art like the Pharisee, a deep dissembler, a counterfeit saint, a se∣cret

hypocrite, a slanderous backbiter, a busie-body, an uncharitable censu∣rer, a streigner of a gnat in others, when thy selfe eatest many a flye, nay swal∣lowest many a camell.u 1.44 Plutarch rightly observeth, that they who delight to gad abroad, for the most part have smoaky, nasty, or dankish houses, or at least ill rule, & no content at home; so when men range abroad, and play the spies and scouts, and pry into other mens actions, it is a signe that they have a foule house at home, and ill rule in their owne conscience. Wherefore* 1.45 Stella, according to his name Starre, well illustrateth this Text, Give an account of thy Stewardship, not of any other mans: Pry not into his life, set not his actions upon the racke, reade not a lecture upon his manners; but meditate and comment upon the booke of thine owne conscience, that thou mayest make even reckonings there. It is an uncivill part to over-looke o∣ther mens papers, especially bills of account, which no way concerne us: yet there are those that take to themselves a liberty to looke into, and exa∣mine the bookes of other mens conscience, not being able to reade a letter in their owne: herein resembling the crocodile, which seeth nothing in the water, which is his chiefest place of aboad, yet is very quicke and sharpe sighted on the land out of his owne element to doe mischiefe. I will undertake that any man shall have worke enough to cast up his owne ac∣counts, if hee looke into every particular for which hee is to reckon, every stray thought, every idle word, every inconsiderate action & sudden passion. God is not herein like unto many great personages, who seldome or never call their Stewards to an account; or if they call them, they looke over their bookes and bills but sleightly, taking the visus in grosse. For hee will certainly call all men to a most strict and particular account of every mo∣ment of time they have spent, of every particular grace they have recei∣ved, of every particular duty they have omitted, of every particular sinne they have committed in deed, word, or thought, nay of the first motion and inclination to evill. The smallest atomi or moates that flye in the ayre are discerned in the Sunne; so the smallest sinnes and offences shall be dis∣covered at the brightnesse of Christs comming. And as the words that are written with the juyce of a Lemmon, cannot be read when they are writ∣ten, but may be plainly and distinctly if you hold the paper to the fire, and dry the letters; so the smallest letters in the book of our conscience, yea the least notes, and points, and scratches, which neither any other nor our selves see well now, shall easily be discerned by the fire of the last judge∣ment. The conceit whereof tooke such a deep impression in the render heart of Saint Hierome, that he professethx 1.46 wheresoever he was, whatsoever he did, whether he ate or dranke, or walked abroad, or sate in his study, or talked with any, he thought he heard the last Trump sound shrill in his eares, Awake yee that sleep in the dust, and come to judgement. At which time that you may be all more perfect, I would advise you toy 1.47 reckon before hand with your selves, either at private fasts, or every evening. Amongz 1.48 Pythago∣ras his golden Verses these seem to mee to be most weighty: Before thou suffer thy temples to take any rest, resolve these three questions, Wherein have I transgressed? What have I done? What part of my duty have I left this day undone?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

According to which rule Seneca recordeth it to the eternall praise of Sextius, that every evening hee put these interrogatories to his soule,* 1.49 What wound hast thou healed this day? What vice hast thou withstood? Wherein art thou better than thou wert the day before? thus Pythagoras ad∣vised, thus Sextius did, and yet neither of them (for ought appeareth) thought of any other judge than their reason, nor accusers than their thoughts, nor tormentors than their vitious affections, nor hell than their owne conscience. What suppose yee would they have done? what care would they have taken? how oft would they have revised their ac∣counts, if they had thought they should have been brought to answer for all their actions, speeches, gestures, affections, nay thoughts, purposes, intentions, deliberations, and resolutions, before God and his holy Angels at the dreadfull day of judgement? If the consideration of these things no whit affect you, you shall one day give an account among other your sins for the unprofitable hearing of this Sermon. His word which I have prea∣ched unto you this day, shall testifie against you at that day. Give me leave therefore a little to rouze you up, and by applying the steele of my Text to your flinty hearts, to strike out of them the fire of zeale. I told you be∣fore of foure sorts of Stewards, the sacred, the honourable, the wealthy, and the common and ordinary. I will begin with the sacred.

* 1.50

Thou to whom the Oracles of God and soules of men are committed, who hast received grace by imposition of hands, not to gaine applause to thy selfe, or an high step of dignity on earth; but to win soules to God, and bring men to Heaven: thou to whom the mist of blacke darknesse is reserved for ever, if thou departest from the holy commandement, and drawest others after thee; but an eminent place amongst the Starres, if thou turne many to righteousnesse: how is it that thy minde, study and en∣deavour is not to build Gods house, but to raise thine owne; not to adde by the ministery of the Gospel those to the Church that shall be saved, but Imponere Pelion Ossae, to lay steeple upon steeple, and preferment upon preferment, and adde dignity to dignity? either not preaching at all, or like the high Priest in the old Law, entering but once a yeere into the Sanctum sanctorum, or at the most furnishing but some few high Fe∣stivals with some rare and exquisite peeces of stuffe, embroidered with variety of all arts and sciences, save Divinity. Is this to preach Christ crucified? Is this toa 1.51 feed, feed, and feed? is this to beb 1.52 instant in season, and out of season; to reprove, rebuke, to exhort with all long-suffering and doctrine? is this toc 1.53 declare the whole counsell of God? is this tod 1.54 attend to reading, to exhortation, to doctrine, to continue in them? is this to give themselves wholly to the worke of the Ministery, that their profiting may appeare unto all? is this toe 1.55 warne every one publikely, and house by house, day and night with teares to save themselves from the corruption of the world, & the snares of Sathan, & wrath to come? Will a purchased dis∣pensation of absence from thy Cure upon some plausible pretence, or thy Curates diligence excuse thy supine negligence, or secure thee from

the Apostlesf 1.56 Vae, Woe be to mee Paul, if I preach not the Gospel in mine owne person? O thinke upon it in time to make a better reckoning be∣fore thou be summoned to give up the last accounts in the words of my Text, Give an account of thy Stewardship, of thy Ministery.

Next to the sacred Steward commeth in the minister of State and Ma∣gistrate to bee rounded in the eare with the admonition in my Text.* 1.57

Thou to whom both the Tables are committed, who art ordained by God, and appointed by thy Soveraigne to see religion maintained, justice executed, and peace kept: how commeth it to passe that the sword of justice lyeth rusty in the scabard, and is not drawne out against Sabbath-breakers, contemners of the Church discipline, blasphemers, swearers, drunkards, lewd and scandalous livers? Doest thou use the authority committed to thee to revenge thy selfe, and not to redresse wrongs done to the law? nay doest thou protect and bolster iniquity and impiety? doest thou live by those sinnes, and draw a revenue by licensing those pla∣ces of disorder, which thou art made a minister of justice to suppresse? Is this to be a man fearing God, and hating covetousnesse? is this to stop the mouth of impiety? to cleanse the sinkes of impurity? to purge out the filth that is in the skirts of Jerusalem? to reforme all abuses, and to prevent Gods judgements upon this Realme, by punishing all the viola∣ters of his lawes? Remember that thou who here sittest upon the bench, shalt one day be called to the barre, to be tryed for eternall life or death before the Judge of all flesh, from whose face the heavens and the earth fled, and their place could no where bee found. O thinke in time to make a better reckoning before thy summons to give in thy last account in the words of my Text, Give an account, &c. viz. of thy authority and com∣mission.

After the Ministers of the Gospel and the Magistrate,* 1.58 come the rich of this world to be admonished to looke to their accounts.

Thou whom thy Master hath trusted with much of his goods and coine, to beautifie his Sanctuary, to maintaine them that serve at his Altar, and to stay and si∣lence the lowd cryes and deep sighes of the hungry, thirsty, naked, op∣pressed, imprisoned, and captivated members of thy Redeemer; doest thou bury thy mony under the ground, or locke it up in thy iron chest till it rust? Doest thou like the Gryphine in the naturall story keep others from the precious metall, whereof thy selfe makest no use at all? Thoug 1.59 savest the mony, which being saved will not save thee, and losest by kee∣ping it the blessing of God, the prayers of the poore, nay thine owne soule, by preferring thy Mammon, and setting it in thine owne affection before thy Saviour. How canst thou give an account of thy Stewardship, who hast laid out nothing for thy Masters use; who yet will certainly question thee as well pro lucro cessante, as pro damno emergente, as well for not imploying his mony for his advantage, as for that thou hast im∣ployed to losse? In which regard Sainth 1.60 James ringeth them a sad peale after the passing bell hath gone for them, Goe to now you rich men, weep and howle for the miseries that shall come upon you; your riches are corrup∣ted, your garments moth-eaten, your gold and silver is cankered, and the rust of them shall be a witnes against you, and shall eate your flesh as it were fire.

* 1.61Here let not the prodigall spender vainly flatter himselfe, that his con∣dition shall be easier at the day of judgement than that of the covetous; be∣cause he suffereth not his mony to rust: but rather causeth it to glissen in his plate, glare in his jewells, glitter in his apparrell, shine in his gilt rooms, cabbinets, furnitures and hangings. For all this lustre shall bee a cleare evi∣dence against him of his wasting his Masters substance; and if it shall goe hard with the hard and covetous man, who layeth not out his Masters mo∣ny, what may this exhauster expect? if the Miser shall suffer as ai 1.62 sacrile∣gious person, because he giveth not the poore their due, what punishment is he like to endure, who robbeth the Church, racketh his tenants, oppresseth the poore, extorteth from, or exacteth upon all, to maintaine either his vain glorious pride, or delicate pallate, or idle sports, or impure pleasures? How many hunger and cold starved poore will have an action against this Stew∣ard, for preferring his Hawkes and Hounds before them: and riotously expending that in one luxurious feast, which would have fed them for many yeeres: and laying out that in one costly sute or rich jewell, wherewith hundreds of them might have been clothed in the bitterest winter season, and thereby their lives preserved? how will they be ashamed and confoun∣ded at the great audit day, to deliver in an account after this manner?

In vain sports thus much, in satisfying my lust thus much, to make ostentati∣on of my greatnesse thus much, to be revenged of my enemies thus much, for maintenance of Gods worship not the tenth of my tenth, nay not the hundreth part of my rapines, for the reliefe of the poore a trifle, in vo∣luntary oblations nothing at all. O thinke upon this in time, that you may make better reckonings before you bee summoned to give in your last accounts in the words of my Text, Give an account of thy Steward∣ship, of thy wealth and worldly blessings.

* 1.63Are all dispensers of the Word and Sacraments? are all in authority? are all commanders? have all the wealth of the world? surely no: yet all are accountants; some for their trade and course of life, others for their na∣turall parts and gifts, and all for their time. Few I perswade my selfe can give a good account of the first, fewer of the second, but fewest of all of the third. It was spoken by a Heathen of the Heathen, but I feare it may be truely said of many Christians in profession,k 1.64 that they spend a great part of their life in sinfull actions, the greatest in idlenesse, the whole in imper∣tinent businesse. The dearest losse of all is of time: because if wee have imbe∣zelled our estate by ill husbandry, we may repaire it by thrift and industry; if we have pawned our plate, and houshold-stuffe, & jewells, they may be redeemed againe; if we have morgaged our lands, the morgage may be sa∣tisfied, and our lands restored: but the time that we have idlely, or lewdly, or loosely spent can never bee recovered. No man need Bellerophon like spurre a flying horse, time posteth of it selfe: yet many men not content to let time goe from them in her swiftest motions, they drive her out, and de∣vise how they may set her packing, and bee soonest rid of her; like thel 1.65 Persian King, who proposed a great reward to any that could invent any new pastime, they highly value such companions with whom they may lavish out the flower and best of their time. The account of these brave Gallants, and noble Sparkes, as they are termed, is soone cast.

Halfe the night

gamed and revelled, and as much of the day slept out, and the remainder indifferently shared between the Taverne and the Play, and the worst of the three.

Neither can the other sexe give an account much better,* 1.66 whose day after a ramisticall dichotomy being divided into forenoone and after∣noone: the former part is usually taken up in dressing, trimming, and I feare in that for which they have no colour in holy Scriptures, nor the example of the best times, painting; the later in idle visits, and seeking after the fa∣shions. They allow themselves little time for the contemplation of any thing save their face and dresses in their glasses, nor trouble they their heads with any thing so much as their tiring. In summe, they spend all their time in a manner in beautifying and adorning their body to please their lovers, but in comparison none at all in beautifying and adorning their soules to please their Maker and Husband Christ Jesus. Of these Saintm 1.67 James long ago gave us the character, They live in pleasure in the earth, and waxe wan∣ton, and are fatted for the day of slaughter. I spare to rehearse other lavi∣shing out of time, lest the rehearsing thereof might seeme worthy to bee numbred among the idle expences thereof. And now it is time to set the foot to the account of my meditations on this Scripture,* 1.68 and draw neere to that which we all every day draw neerer, unto an end. The* 1.69 end of all things is at hand: be sober therefore, & watch unto prayer. The day of the Lord will come as a theefe in the night, in the which the heavens shall passe away with a great noise, and the elements shall melt with fervent heat, the earth also and the workes thereof shall be burned up. This great Doomes-day cannot bee farre off, as wee see by the fearfull fore-runners thereof: howsoever the day of our death, which may be called little doomes-day, will soon overtake us; peradventure before the Sunne yet set, or this glasse be runne. Where∣fore, I beseech you all that heare mee this day, in the feare of God, by occa∣sion of the summons in my Text, to enter into a more strict examination of your life than ever heretofore: bring out all your thoughts, words, deeds, projects, councels and designes, and lay them to the rule of Gods Law; and if they swerve never so little from it, reforme and amend them: re∣count how you have bestowed the blessings of this life, how you have imployed the gifts of nature, how you have increased your talents of grace, wherein the Church or Common-wealth hath been the better by you; consider how you have carried your selves abroad in the world, how at home in your private families, but how especially in the closet of your owne heart. You know out of the Gospel, that a mansn 1.70 house may be swept and garnished, that is, his outward conversation civill and faire, and yet harbour seven uncleane spirits within. If lust, and covetousnesse, and pride, and envie, and malice, and rancour, and deceit, and hypocrisie, like so many serpents lye under the ground, gnawing at the root of the tree, be the leaves of your profession never so broad, and seem the fruits of your actions ne∣ver so faire, the vine is the vine of Sodome, and the grape the grape of Gomor∣rah. There is nothing so easie, as to put a fresh colour upon a rotten post, and to set a faire glosse upon the fowlest matters, to pretend conscience for most unconscionable proceedings, and make religion it selfe a maske to hide the deformity of most irreligious practices. But when the secrets of all hearts shall be opened, and the intents and purposes of all our actions mani∣fested,

and the most hidden workes of darknesse brought to light. As it is to bee hoped, that many that are infinitely wronged in the rash censures of men, shall be justified in the sight of God and his Angels; so it is to be fea∣red, that very many whom the world justifieth and canonizeth also for Saints, shall be condemned at Christs barre, and have their portion with hy∣pocrites in hell: there shall be weeping and gnashing of teeth. Wherefore sith we shall all one day come to such a publike, such an impartiall, such a parti∣cular tryall of all that we have done in the body, either good or evill: let us looke more narrowly to all our wayes, and see that they be streight and even.

1. Let us search our heart with all diligence, let us look into all the cor∣ners thereof, and see there lurke no wickednesse, nor filthinesse, nor hypo∣crisie there: let us looke to our thoughts, that they be pure: to our desires, that they be lawfull: to our affections, that they be regular: to our passions, that they be moderate: to our ends, that they be good: to our purposes, that they be honest: to our intentions, that they be sincere: to our resolu∣tions, that they be well grounded and firme.

2. Next, let us take our tongue to examination, and weigh all our words in the ballance of the Sanctuary, and try whether they have not been light and idle, but grave and profitable: not crafty and deceitfull, but simple and plaine: not false and lying, but true and faithfull: not outragious, but so∣ber: not filthy, but modest: not prophane, but holy: not censorious, but charitable: not scurrilous, but ponderous: not insolent, but lowly and courteous: not any way offensive and unsavoury, but such as mighto 1.71 mini∣ster grace to the hearers.

3. Lastly, let us lay our hands upon our handy workes, and examine our outward acts and deeds.

• 1. Whether they have been alwayes justifiable in generall by the Law of God, that is, either commanded by it, or at least warranted in it.
• 2. Whether they have been and are conformable to the orders of the Church, and lawes of the Land. For wee must obey lawfull autho∣rity for conscience sake, in all things that are not repugnant to the divine Law, as Bernard piously resolveth, saying, Thou must yeeld obedience to him as to God, who is in the place of God, in those things that are not against God.
• 3. Whether they have been agreeable to our particular calling. For some things are justifiable by the Law of God and man in men of one state and calling, which are hainous sinnes in another: as we see in the cases of Uzza and Uzziah.
• 4. Whether they have been answerable to our inward purposes, inten∣tions and dispositions. For though they are otherwise lawfull and agreeable, yet if they goe against the haire, if they are done with grudging and repining, and not heartily, they are neither acceptable to God nor man.
• 5. Whether they have been (all things considered) most expedient. For as many things are profitable and expedient that are not law∣full; so some things are lawfull that are notp 1.72 expedient: and because they are not expedient, if necessity beare them not out, they become

• by consequent unlawfull. For we are not onely bound to eschew all the evill we know, but also at all times to doe the best good wee can: else wee fulfill not the commandement of loving God with all our heart, and all our soule, and all our strength.

To summe up all. I have discoursed unto you, first, of the Stewardship of the things of this life: secondly, of the account of this Stewardship: thirdly, of the time of this account. The Stewardship most large, the ac∣count most strict, the time most uncertaine. After the explication of these points, in the application I arraigned foure Stewards before you: first, the sacred: secondly, the civill: thirdly, the wealthy: fourthly, the ordinary: and found them all very tardy and imperfect in their accounts: which that you might not be, I but even now delivered unto you the rule of three, or golden rule, as it is called in sacred algebray, whereby you may easily num∣ber your dayes, and cast up your accounts, and infallibly perfect the bookes of your conscience. What remaineth, but that at your first and best opportu∣nity you fall on this worke, cast your accounts privately in the chamber of your heart, peruse the booke of your conscience, mend what is amisse by unfained and hearty repentance, fetch out all the blots and blurres there with the aqua fortis of your teares: and if yet there remaine any thing which you cannot well account for, to meet your Master before hand upon your knees, and beseech him to put it upon his Sonnes score, and to satisfie himselfe out of the infinite treasury of his merits, or to wipe it out with the spunge that was offered him on the Crosse? This if yee practise daily, and make even with God every night; you shall be perfect and ready when your Master shall call for your accounts: and you shall be found of him in peace, and he shall then say unto you, Well done good and faithfull Stewards, yee have been faithfull in a little, I will set you over much: yee have been faithfull in temporall, I will trust you with eternall goods: yee have been faithfull in earthly, I will commit to you heavenly treasures: yee have been faithfull in a Stewardship, I will give you a Kingdome: enter into your Ma∣sters joy. Into which God grant we may all enter, when we are passed out of this vale of teares, through the merits of Christs death and passion, by the conduct of his holy Spirit. To whom, three persons and one God, &c.

Notes

• a 1.1

  Revel. 12.10. The accuser of the brethren is cast down, which accuseth them be∣fore the Lord day and night.
• b 1.2

  Luke 12.42. Who then is the faithfull & wise Steward whom his lord shall make ruler over his houshold, to give them their portion of meat in due season?
• c 1.3

  Tit. 1.7. A Bishop must be blamelesse, as the Steward of God, & 1 Cor. 4.1. Let a man so account of us, as Stewards of the mysteries of God.
• d 1.4

  Mat. 25.21.
• * 1.5

  Division.
• f 1.6

  Aug l 21. de civit. Dei.
• g 1.7

  Isa. 66.1.
• h 1.8

  Psal. 50.
• i 1.9

  Haggai 2.
• k 1.10

  1 Cor. 22.23.
• l 1.11

  Hom. 2. ad po••. Antioch. Omnes usum et fructum habe∣mus, dominium nemo.
• m 1.12

  Greg. sup. E∣vang. dominic. Cum augentur dona, crescunt rationes dono∣rum.
• n 1.13

  Luke 12.48. To whom men have committed much, of him they will aske the more.
• o 1.14

  Mat. 10.42.
• p 1.15

  Prov. 19.15.
• q 1.16

  Marke 3 5.
• r 1.17

  Leo ser. quod. Thesaurum co••dit in coelo, qui Christum, pascit in pau∣pere: manus pauperis ga••a∣phylatium Christi.
• s 1.18

  Senec. ep. 1. Quem mihi dabis qui ali∣quod pretium tempori ponat, qui diem aesti∣met? &c.
• t 1.19

  Acts 10 42.
• u 1.20

  Rom. 14.10.
• x 1.21

  2 Cor. 5.10.
• y 1.22

  Apoc. 20.12, 13.
• z 1.23

  Apoc. 20.11.
• * 1.24

  1 Pet. 4.17.
• a 1.25

  Mat. 24.29.
• b 1.26

  Luk. 21.25, 26.
• c 1.27

  Apoc. 1.7.
• d 1.28

  Eccles. 12.14.
• e 1.29

  Mat. 12.36.
• f 1.30

  1 Cor. 4.5.
• g 1.31

  Rom. 5.1.
• h 1.32

  John 3.18.
• i 1.33

  Luke 21.28.
• k 1.34

  Apoc. 22.20.
• l 1.35

  Psal. 73.12.
• m 1.36

  Jerem. 5.28.
• n 1.37

  Apoc. 6.16.
• o 1.38

  Rom. 2.5.
• p 1.39

  Apoc. 1.14.
• q 1.40

  Psal. 50.21.
• r 1.41

  2 Pet. 4.11, 12, 14.
• s 1.42

  Eras. Apoph. Atqui inquit potius quem∣admodum rati∣onem non red∣deres, labora∣res.
• t 1.43

  John 21.21.
• u 1.44

  Plut. tract. de curiosit.
• * 1.45

  Stella in Luc. Observa etiam diligenter quod hic non dicit dominus, Redde rationem villi∣cationis alie∣nae, vel redde rationem villi∣cationis alteri∣us, sed villica∣tionis tuae; pro priae enim vitae tuae factorum∣que tuorum, non alienorum redditurus es rationem Deo: unusquisque enim redditu∣rus est de pro∣pri••s factis rati∣onem.
• x 1.46

  Victor. Reat. in vit. Hieron. Sive comedo, sive bibo sive quid aliud fa∣cio, semper vi∣detur mihi tu∣ba illa terribi∣lis sonare, Sur∣gite mortui, & venite ad judi∣cium.
• y 1.47

  Barradius comment. in con∣cord Evang. Ascendat mens tribunal judici, rationem ratio exposcat.
• z 1.48

  Pythag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  Quod hodiè malum san••st? cu•• vitio obsti∣tisti? qua parte melior factus es?
• * 1.50

  1. Appl. to Mini¦sters.
• a 1.51

  John 21.16, 17.
• b 1.52

  2 Tim 4.2.
• c 1.53

  Acts 20.27. I have not shunned to declare unto you all the coun∣sell of God.
• d 1.54

  1 Tim. 4.13.
• e 1.55

  Acts 20.31.
• f 1.56

  1 Cor. 9.16.
• * 1.57

  2. To Magistrates.
• * 1.58

  3. To the rich and covetous.
• g 1.59

  Cypr. de clee∣mos. Servas pe∣cuniam, quae te servata non servat, &c.
• h 1.60

  James 5.1.
• * 1.61

  4. To the Prodi∣gall.
• i 1.62

  Cypr de elec∣mos. Sacrilegi∣um est rem pauperum non dare pauperi∣bus.
• * 1.63

  5. To all men in generall.
• k 1.64

  Sen. ep. 1. ad Lucil. Magna pars vitae labi∣tur malè agen∣tibus, maxima nihil agenti∣bus, tota aliud agentibus.
• l 1.65

  Aelian. var. hist. l. 1.
• * 1.66

  6. To Women.
• m 1.67

  James 5.5.
• * 1.68

  The Conclusion.
• * 1.69

  1 Pet. 4.7.
• n 1.70

  Mat. 12.44.
• o 1.71

  Ephes. 4.29.
• p 1.72

  1 Cor. 6.12. All things are lawfull unto me, but all things are not expedient.