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THE STEWARDS DANGER. LVKE 16.1, 2. 1. And he said also vnto his Disciples:
THE STEWARDS DANGER. LUKE 16.1, 2. 1. And he said also unto his Disciples:
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there was a certaine rich man which had a Steward, and he was accused vnto him, that he wasted his goods.
there was a certain rich man which had a Steward, and he was accused unto him, that he wasted his goods.
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2. And he called him and said vnto him, how is it that I heare this of thee? Giue an account of thy Stewardship,
2. And he called him and said unto him, how is it that I hear this of thee? Give an account of thy Stewardship,
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for thou maist be no longer Steward.
for thou Mayest be no longer Steward.
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OVr blessed Sauiour in this place rehearseth a Parable of a rich man and his steward, that,
Our blessed Saviour in this place rehearseth a Parable of a rich man and his steward, that,
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before he was to leaue his office, prouided for himselfe whereof to liue afterward.
before he was to leave his office, provided for himself whereof to live afterwards.
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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,
By the Exampl of whose Wisdom he Teaches all men, that Are Stewards to the most rich God all the time of their abiding in this world,
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before they leaue their office, and deliuer vp their account, to prouide wisely for the time following, that they may then haue whereof to liue in another world.
before they leave their office, and deliver up their account, to provide wisely for the time following, that they may then have whereof to live in Another world.
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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.
The parable reaches unto the eight verse, and from thence unto the fourteenth reaches the application of the parable in the Doctrine, that from the parable our Saviour christ Delivereth.
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In the parable occupying seauen verses, we are to consider the persons whereof report is made,
In the parable occupying seauen Verses, we Are to Consider the Persons whereof report is made,
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and the report that is made of them:
and the report that is made of them:
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the persons are named to be a rich man and his steward, in the beginning of the first verse.
the Persons Are nam to be a rich man and his steward, in the beginning of the First verse.
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The report made of them reacheth to the end of the seauenth verse. The report hath in it two things:
The report made of them reaches to the end of the Seventh verse. The report hath in it two things:
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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 danger of the steward, and the remedy which he devised aforehand to help afterward. The Stewards danger is in the two Verses of my text.
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The remedie that he deuised is in the next fiue. The two verses that report the stewards daunger, report also the occasion of his danger.
The remedy that he devised is in the next fiue. The two Verses that report the Stewards danger, report also the occasion of his danger.
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The occasion of his daunger was his wastfulnes. The daunger occasioned by his wastfulnes is set downe in diuers degrees thereof.
The occasion of his danger was his wastfulnes. The danger occasioned by his wastfulnes is Set down in diverse Degrees thereof.
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The first degree was, that he was accused to his master to bee a waster in the first verse.
The First degree was, that he was accused to his master to be a waster in the First verse.
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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.
A second degree of his danger was this, that he was called to give account. A third and last, that he must be put from his office.
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These two last degrees are in the second verse. And he said also vnto his disciples:
These two last Degrees Are in the second verse. And he said also unto his Disciples:
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there was a certaine rich man which had a steward. there was a certain rich man which had a steward.
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In these words the persons are named, of whom the report is made in this parable:
In these words the Persons Are nam, of whom the report is made in this parable:
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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.
the one for his wealth is called a rich man (there was a certain rich man) the other by his office is called a steward (which had a steward) And Here we Are to Consider whom our Saviour would have us to understand by this rich man and his steward, that we may profit our selves by the parable.
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By the rich man wee are to vnderstand almightie God, to whom the title of rich doth most properly appertaine,
By the rich man we Are to understand almighty God, to whom the title of rich does most properly appertain,
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because the heauēs and the earth are his, and all that is in them.
Because the heavens and the earth Are his, and all that is in them.
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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.
Concerning the heavens, who shall contend against him? Among men, the wicked have no inheritance there, no claim they can make, no title have they unto it.
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The godly haue, but it is of the gift of God.
The godly have, but it is of the gift of God.
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And they doe not seeke heauen, as men desiring to turne God out of the possession that they may hold it to themselues:
And they do not seek heaven, as men desiring to turn God out of the possession that they may hold it to themselves:
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as the vnbeleeuing Gentiles fabulously reported of the giants that made warre against their gods, & sought to thrust Iupiter out of heauen.
as the unbelieving Gentiles fabulously reported of the Giants that made war against their God's, & sought to thrust Iupiter out of heaven.
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By which fiction they noted the pride of men, that spoyle God of his honour to decke themselues withall.
By which fiction they noted the pride of men, that spoil God of his honour to deck themselves withal.
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The Saints doe not so claime heauen, as those that would turne God out of heauen, to hold it themselues:
The Saints do not so claim heaven, as those that would turn God out of heaven, to hold it themselves:
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but they desire heauen, in hope there to dwell with God, he being King and they citizens of that place.
but they desire heaven, in hope there to dwell with God, he being King and they Citizens of that place.
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Concerning heauen therefore none will contend against the Lord, but that it is his.
Concerning heaven Therefore none will contend against the Lord, but that it is his.
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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. The heauens, euen the heauens are the Lords.
He made it of nothing, and hath planted there his habitation and throne, though the heaven of heavens cannot contain him. The Prophet Says, Psalm 115.16. The heavens, even the heavens Are the lords.
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But concerning the earth, men being in possession of it, will perhaps contend against God, and say, that it is theirs.
But Concerning the earth, men being in possession of it, will perhaps contend against God, and say, that it is theirs.
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And so indeede it is, but of the gift of God: as in the same Psalme and verse it followeth:
And so indeed it is, but of the gift of God: as in the same Psalm and verse it follows:
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But hee hath giuen the earth to the sonnes of men. But he hath given the earth to the Sons of men.
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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,
Which, having granted to men for a time, he holds the right of it in his own power for ever, taking it At his pleasure from them to whom he had given it,
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and constituting new Lords of it. As he teacheth vs in Iere. 27.5. saying:
and constituting new lords of it. As he Teaches us in Jeremiah 27.5. saying:
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I haue made the earth, the man and the beast that are vpon the ground by my great power, I have made the earth, the man and the beast that Are upon the ground by my great power,
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and by my outstretched arme, and haue giuen it to whom it pleaseth me.
and by my outstretched arm, and have given it to whom it Pleases me.
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But now I haue giuen all these lands into the hands of Nebuchadnezzar the King of Babel my seruant. But now I have given all these Lands into the hands of Nebuchadnezzar the King of Babel my servant.
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But were it so that men helde the earth in absolute right, so that they could not be remoued from it,
But were it so that men held the earth in absolute right, so that they could not be removed from it,
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and God had no right at all in it:
and God had no right At all in it:
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yet should they bee beggars, compared with God, that is Lord of heauen, and hee onely worthie the name of rich.
yet should they be beggars, compared with God, that is Lord of heaven, and he only worthy the name of rich.
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But now the earth also is the Lords, and all that is in it, and al that dwell vpon it:
But now the earth also is the lords, and all that is in it, and all that dwell upon it:
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so that rich men among vs are part of the Lords possession: and the riches of the rich among vs are his possession.
so that rich men among us Are partly of the lords possession: and the riches of the rich among us Are his possession.
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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.
As it is written in Psalm 24.1. The earth is the lords, and all that therein is, the world, and they that dwell therein.
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This I could not passe ouer vnobserued, for your sakes, that are pinched daily with many wants.
This I could not pass over unobserved, for your sakes, that Are pinched daily with many Wants.
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One wanteth foode, another cloathes ▪ a third wāteth a setled dwelling place: a fourth peace in his place:
One Wants food, Another clothes ▪ a third Wants a settled Dwelling place: a fourth peace in his place:
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a fift hath outwarde things, but hee wanteth health and strength.
a fift hath outward things, but he Wants health and strength.
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Another hath the gifts of the bodie, but his drie soule is thirstie, his starned soule is hungrie, he wanteth the knowledge of the truth, he wanteth wisedome to direct him in prosperitie and aduersitie:
another hath the Gifts of the body, but his dry soul is thirsty, his starned soul is hungry, he Wants the knowledge of the truth, he Wants Wisdom to Direct him in Prosperity and adversity:
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he wanteth faith and the comfort of Gods spirit, and is not able to keep peace,
he Wants faith and the Comfort of God's Spirit, and is not able to keep peace,
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and to quiet the troubles of his conscience:
and to quiet the Troubles of his conscience:
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hee wanteth the grace and help of Gods spirit, to subdue and keepe vnder the lusts of his flesh.
he Wants the grace and help of God's Spirit, to subdue and keep under the Lustiest of his Flesh.
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And it may bee those things which men haue not they know not where to haue:
And it may be those things which men have not they know not where to have:
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and being themselues beggars, they know not where the rich man dwelleth, that is able to minister to their wants.
and being themselves beggars, they know not where the rich man dwells, that is able to minister to their Wants.
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This rich man, most rich, I shew you this day:
This rich man, most rich, I show you this day:
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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:
ask of him and you shall receive, seek At his hands and you shall find, knock At his door and it shall be opened unto you. If food be wanting:
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hee giueth foode to all flesh, because his mercie indureth for euer. If cloathes be wanting:
he gives food to all Flesh, Because his mercy Endureth for ever. If clothes be wanting:
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he made the first garments for our first parents, and cloatheth the grasse of the field. If health:
he made the First garments for our First Parents, and clotheth the grass of the field. If health:
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he is the Phisition that killeth and maketh aliue, that woundeth and maketh whole. If peace:
he is the physician that kills and makes alive, that wounds and makes Whole. If peace:
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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,
it is God that makes men to be of one mind in an house, that makes war to cease in all the world, that breaks the bow,
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and knappeth the speare asunder, and burneth the chariots in the fire. If knowledge:
and Knappeth the spear asunder, and burns the chariots in the fire. If knowledge:
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it is hee that teacheth man knowledge, and it is his promise to his Church, they shall be al taught of God. If wisedome:
it is he that Teaches man knowledge, and it is his promise to his Church, they shall be all taught of God. If Wisdom:
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aske of God (saith the Apostle) who giueth to all men liberally & reprocheth no man. If faith:
ask of God (Says the Apostle) who gives to all men liberally & Reproacheth no man. If faith:
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it is not of our selues, it is the gift of God. Whatsoeuer thou wantest, bodily or spirituall, transitorie or eternall, earthly or heauenly;
it is not of our selves, it is the gift of God. Whatsoever thou Wantest, bodily or spiritual, transitory or Eternal, earthly or heavenly;
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aske it of God, for euery good giuing and euery perfect gift is from aboue, from the father of lights.
ask it of God, for every good giving and every perfect gift is from above, from the father of lights.
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Hee is most rich and wee most poore:
He is most rich and we most poor:
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and if our eyes looke vp vnto him, hee will open his hand, and fill vs with his blessings.
and if our eyes look up unto him, he will open his hand, and fill us with his blessings.
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Thus much of this rich man.
Thus much of this rich man.
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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 households,Which had a steward. It was an usual thing from the beginning, for Princes, great men and rich men to have Stewards, that did oversee their Households,
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and had rule of theyr goods: not that they themselues in the meane while would be idle;
and had Rule of their goods: not that they themselves in the mean while would be idle;
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nor giuing absolute power to their stewards, to dispose of their goods at their pleasure:
nor giving absolute power to their Stewards, to dispose of their goods At their pleasure:
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but that, being eased by their stewards in the ordering of their household affaires, they might the better attend vpon publike causes;
but that, being eased by their Stewards in the ordering of their household affairs, they might the better attend upon public Causes;
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and require account of their stewards at their pleasure.
and require account of their Stewards At their pleasure.
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So had Abraham his steward, Eleazer of Damascus, of whom he was afraid, least he should be his heire, because he was then childlesse.
So had Abraham his steward, Eleazar of Damascus, of whom he was afraid, lest he should be his heir, Because he was then childless.
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And Potiphar, hauing bought Ioseph of the Midianites, & finding that the Lord was with him,
And Potiphar, having bought Ioseph of the midianites, & finding that the Lord was with him,
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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 made all that he did to prosper, he made him ruler of his house, and put all that he had into his hand, so making him his steward.
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And in the parable in the Gospel, the Lord of the vineyard, when the euening was come, called his steward,
And in the parable in the Gospel, the Lord of the vineyard, when the evening was come, called his steward,
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and commanded him to reckon with the labourers, and to begin with the last.
and commanded him to reckon with the labourers, and to begin with the last.
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And vnto this day, Princes, Noblemen, and rich men haue stewards and like officers, whose seruice they vse in gouerning their priuate estate.
And unto this day, Princes, Noblemen, and rich men have Stewards and like Officers, whose service they use in governing their private estate.
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And euen so almightie God, the rich man in our text, a King of the greatest dignitie,
And even so almighty God, the rich man in our text, a King of the greatest dignity,
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an householder of the greatest family, hath his stewards and officers, whose seruice he vseth, not for neede of their helpe,
an householder of the greatest family, hath his Stewards and Officers, whose service he uses, not for need of their help,
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but for triall of their fidelitie:
but for trial of their Fidis:
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himselfe is the meane time most prudently gouerning hi• whole kingdome, and most watchfully obseruing the behauiour of his stewards.
himself is the mean time most prudently governing hi• Whole Kingdom, and most watchfully observing the behaviour of his Stewards.
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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.
Now who this steward is we may Easily Learn by Another parable. Luk. 19.12. A certain noble man went into a Far country, to receive for himself a Kingdom, and so to come again.
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And he called his ten seruants, and deliuered them tenne peeces of money, and said vnto them, occupie till I come. And he called his ten Servants, and Delivered them tenne Pieces of money, and said unto them, occupy till I come.
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Euery man and euery child of man that hath receiued any gift of God, is this steward betrusted with his masters goods.
Every man and every child of man that hath received any gift of God, is this steward betrusted with his Masters goods.
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What hast thou (saith the Apostle) that thou hast not receiued? In which words hee sheweth vs that no man hath any good thing of his owne,What hast thou (Says the Apostle) that thou hast not received? In which words he shows us that no man hath any good thing of his own,
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and whatsoeuer he hath is the goods of his master, and he a steward to account for the same.
and whatsoever he hath is thee goods of his master, and he a steward to account for the same.
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Such a one is the Magistrate in the Common-wealth. Such a one is the Minister in the Church.
Such a one is the Magistrate in the Commonwealth. Such a one is the Minister in the Church.
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Great things are committed to their charge. Such a one is the learned man that knoweth much.
Great things Are committed to their charge. Such a one is the learned man that Knoweth much.
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The wise man that vnderstandeth the reasons and causes of things.
The wise man that understandeth the Reasons and Causes of things.
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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.
Such a one is the politic Captain, the valiant soldier, the skilful Artificer, the father of the family, many great & precious things Are committed to the disposing of these men.
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Yea, such a one is euery man and child of man, though he be not called to any publike charge,
Yea, such a one is every man and child of man, though he be not called to any public charge,
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nor betrusted with those things that are esteemed great in the world.
nor betrusted with those things that Are esteemed great in the world.
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Yet notwithstanding many talents of his masters goods are committed vnto him, and he is made a steward of great trust.
Yet notwithstanding many Talents of his Masters goods Are committed unto him, and he is made a steward of great trust.
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He hath receiued of God his soule, liuing, vnderstanding, and indeed with many excellent gifts of nature and grace.
He hath received of God his soul, living, understanding, and indeed with many excellent Gifts of nature and grace.
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He hath receiued his bodie, strong, comely, and healthfull, a house for his soule, and a temple for the holy Ghost to dwell in:
He hath received his body, strong, comely, and healthful, a house for his soul, and a temple for the holy Ghost to dwell in:
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the countenance whereof is lifted vp to heauen, to behold the place of his rest, which hee should aspire vnto,
the countenance whereof is lifted up to heaven, to behold the place of his rest, which he should aspire unto,
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and to contemplate and thinke vpon his Creator that dwelleth there: hauing many members seruing to honourable vses;
and to contemplate and think upon his Creator that dwells there: having many members serving to honourable uses;
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the care to heare, the eye to see, the tongue to speak, the throte to breathe, the feete to walk,
the care to hear, the eye to see, the tongue to speak, the throat to breathe, the feet to walk,
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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.
and the hands to handle, with many other members and organs, both inward and outward, of more excellent price then all the treasures of the earth.
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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,
Also he hath received of God his precious time, a treasure much to be accounted of, his hours, his days, his months, his Years, in which many excellent works may be brought forth, honourable to God's name, profitable to our brothers,
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and of great benefit to our selues.
and of great benefit to our selves.
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These talents and portions of the goods of our God, euery one, euen the poorest is betrusted with,
These Talents and portions of the goods of our God, every one, even the Poorest is betrusted with,
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and thereby he is made one of the stewards of God.
and thereby he is made one of the Stewards of God.
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Therefore we are al stewards, that must one day giue accounts to God for great things.
Therefore we Are all Stewards, that must one day give accounts to God for great things.
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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 what is required of Stewards, but that they be faithful? The Apostle faith, 1. Cor. 4 vers. 1, 2. Let a man so think of us as of the Ministers of christ,
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and disposers of the secrets of God.
and disposers of the secrets of God.
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And as for the rest, it is required of the disposers, that euery man be found faithfull. And as for the rest, it is required of the disposers, that every man be found faithful.
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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.
Whatsoever he is, to whose disposition God hath committed any thing, the same is bound in duty, to be faithful to him that hath trusted him.
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Giue me leaue therefore to put you in minde of this your dutie. You are stewards to God, be faithfull to God.
Give me leave Therefore to put you in mind of this your duty. You Are Stewards to God, be faithful to God.
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Art thou called to a publike office? God in his word teacheth thee how thou shouldest carrie thy selfe in thy office.
Art thou called to a public office? God in his word Teaches thee how thou Shouldst carry thy self in thy office.
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Follow thy masters rule and be faithfull. If thou be a Iudge, iudge iustly betweene a man and his brother.
Follow thy Masters Rule and be faithful. If thou be a Judge, judge justly between a man and his brother.
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If thou bee a Minister of the word, preach the word in season and out of season.
If thou be a Minister of the word, preach the word in season and out of season.
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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.
Art thou a father? bring up thy children in the Fear of God mildly. Art thou a master? do unto thy servant that which is just.
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Whatsoeuer thy place is, carrie thy selfe holily. Thou art a steward, therfore be faithfull.
Whatsoever thy place is, carry thy self holily. Thou art a steward, Therefore be faithful.
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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,
Hast thou the goods of the world? hast thou the graces of God's Spirit? hast thou honour, power, riches, health and strength? hast thou Wisdom, counsel, knowledge, utterance,
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and the like? The word doth teach thee, that is, God thy master doth commaund thee how to vse these things.
and the like? The word does teach thee, that is, God thy master does command thee how to use these things.
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Doe so faithfully, for thou art his steward. If thou haue nothing els, yet thou hast an immortall soule, with the faculties thereof.
Do so faithfully, for thou art his steward. If thou have nothing Else, yet thou hast an immortal soul, with the faculties thereof.
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Thou hast an humane bodie with the members therof:
Thou hast an humane body with the members thereof:
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and thou hast as much time as any other, for the day is as long vnto thee,
and thou hast as much time as any other, for the day is as long unto thee,
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and the yeere also, as vnto the greatest and richest in the world. God in his word hath appointed vs how to vse these things.
and the year also, as unto the greatest and Richest in the world. God in his word hath appointed us how to use these things.
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For our time, that wee walke circumspectly; not as fooles, but as wise, redeeming the time because the daies are euill.
For our time, that we walk circumspectly; not as Fools, but as wise, redeeming the time Because the days Are evil.
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And that henceforth we liue, as much time as remaineth in the flesh, not after the lusts of men,
And that henceforth we live, as much time as remains in the Flesh, not After the Lustiest of men,
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but after the will of God.
but After the will of God.
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For it is sufficient for vs that wee haue spent the time past of the life,
For it is sufficient for us that we have spent the time past of the life,
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after the lusts of the Gentiles, walking in wantonnes, lusts, drunkennes, in gluttonie, drinking•, and in abominable Idolatries.
After the Lustiest of the Gentiles, walking in wantonness, Lustiest, Drunkenness, in gluttony, drinking•, and in abominable Idolatries.
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Concerning our bodies and soules, that for as much as our bodies are the temples of the holie Ghost, which is in vs, whom wee haue of God,
Concerning our bodies and Souls, that for as much as our bodies Are the Temples of the holy Ghost, which is in us, whom we have of God,
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and wee are not our owne, but are bought with a price, therefore wee must glorifie God in our bodies and in our spirits,
and we Are not our own, but Are bought with a price, Therefore we must Glorify God in our bodies and in our spirits,
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for they are Gods. Thus Go• commandeth how to vse things, and they are his goods,
for they Are God's Thus Go• commands how to use things, and they Are his goods,
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and wee are his stewards, and stewards ought to bee faithfull, therefore let vs be faithfull. Thus much of this steward.
and we Are his Stewards, and Stewards ought to be faithful, Therefore let us be faithful. Thus much of this steward.
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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.
Thus have we considered the parties of whom the report is Here made. Now let us come to Consider of the report that is made of them.
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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.
The report reaching unto the eight verse, hath in it two things: the Stewards danger: and the remedy that he devised aforehand to help afterwards.
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His danger is contained in my text, and therewith only we haue to deale at this time.
His danger is contained in my text, and therewith only we have to deal At this time.
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Together with his daunger is noted the occasion of his danger, which came of himselfe:
Together with his danger is noted the occasion of his danger, which Come of himself:
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for God is good vnto all, and man euer giueth the occasion of his owne hurt.
for God is good unto all, and man ever gives the occasion of his own hurt.
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The occasion of his daunger was this. Hee wasted his masters goods.
The occasion of his danger was this. He wasted his Masters goods.
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The danger, that grew vnto him by occasion of his wastfulnesse, is set downe in certaine degrees thereof.
The danger, that grew unto him by occasion of his wastefulness, is Set down in certain Degrees thereof.
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The first degree was, that hee was accused in the first verse. A second, that hee was called to giue account.
The First degree was, that he was accused in the First verse. A second, that he was called to give account.
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A third, that he must be put out of office. These two are in the second verse.
A third, that he must be put out of office. These two Are in the second verse.
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The occasion of his daunger was, that he wasted his masters goods. His place was good, wherin he liued wel;
The occasion of his danger was, that he wasted his Masters goods. His place was good, wherein he lived well;
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and his master kind vnto him, that had preferred him well. His own default bred his ouerthrow.
and his master kind unto him, that had preferred him well. His own default bred his overthrow.
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And this is a truth generally holding in all men, that they onely giue the occasion of their owne hurt.
And this is a truth generally holding in all men, that they only give the occasion of their own hurt.
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God created man righteous, and placed him in Paradise, and gaue him the fruits of the earth,
God created man righteous, and placed him in Paradise, and gave him the fruits of the earth,
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and the tree of life in the middest of the garden, and dominion ouer the workes of his hands:
and the tree of life in the midst of the garden, and dominion over the works of his hands:
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and withheld nothing from him, but the fruit of one tree, for the triall and exercise of his obedience.
and withheld nothing from him, but the fruit of one tree, for the trial and exercise of his Obedience.
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Then was man an excellent creature, and truly happie through the goodnes of God toward him.
Then was man an excellent creature, and truly happy through the Goodness of God towards him.
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And by no meanes can mans hurt be imputed vnto God.
And by no means can men hurt be imputed unto God.
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But you will say, the enuious Diuell tempted our first parents, and drew them into the course that bred their vndoing,
But you will say, the envious devil tempted our First Parents, and drew them into the course that bred their undoing,
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and so the Diuell and not man, guiltie of mans hurt.
and so the devil and not man, guilty of men hurt.
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Not so, man cannot excuse himselfe by the diuell, that he should not bee guiltie of his owne fall.
Not so, man cannot excuse himself by the Devil, that he should not be guilty of his own fallen.
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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.
For he ought to have contented himself with that that God had allowed him, and not to have aspired unto excellency of knowledge like God.
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And hee ought to haue beleeued God that said, thou shalt dye, and not to haue distrusted God,
And he ought to have believed God that said, thou shalt die, and not to have distrusted God,
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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,
and credited the Serpent that said contrary to God, thou shalt not die. He ought to have obeyed his Creator, that had said unto him as touching the tree of knowledge of good and evil, thou shalt not eat of it, then either the flattery of an enemy,
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or the counsell and example of his wife, or the iudgement of his own eye. Thus ought he to haue done:
or the counsel and Exampl of his wife, or the judgement of his own eye. Thus ought he to have done:
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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.
and if thus he had done, the envy of Satan could not have hurt him, and he should still have stood in his First happiness.
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But his ambition that would bee like God, his infidelitie to distrust God, and his disobedience reiecting the commaundement of God, these brought shame, miserie and death vpon man,
But his ambition that would be like God, his infidelity to distrust God, and his disobedience rejecting the Commandment of God, these brought shame, misery and death upon man,
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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 upon all his posterity, in his loins, guilty together with him. And man gave occasion of his own decay in his First and great decay.
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And since the couenant of grace, and promise of the womans seede, that should crush the Serpents head,
And since the Covenant of grace, and promise of the woman's seed, that should crush the Serpents head,
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since the restitution of man, and recouerie of Gods fauour, by the Mediatour, no man falleth into destruction,
since the restitution of man, and recovery of God's favour, by the Mediator, no man falls into destruction,
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but by his own voluntary transgression.
but by his own voluntary Transgression.
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For euen vnto lowring Cain whē his countenance was cast downe against his brother, and his heart meditated murther, God said Gen. 4.7. If thou doe well ▪ shalt thou not be accepted? and if thou doest not well, sinne lieth at the doore.
For even unto lowering Cain when his countenance was cast down against his brother, and his heart meditated murder, God said Gen. 4.7. If thou do well ▪ shalt thou not be accepted? and if thou dost not well, sin lies At the door.
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Therfore man is not hurt of God, but of himselfe, and perisheth not but by his owne default.
Therefore man is not hurt of God, but of himself, and Perishes not but by his own default.
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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:Your iniquities (Says Isaiah. 59.2.) have separated between you and your God, Isaiah. 59.2. and your Sins hide his face from you, that he will not hear. And in Jeremiah 9.12. it is thus written:
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Who is wise to vnderstand this? and to whom the mouth of the Lord hath spoken, he shall declare. Who is wise to understand this? and to whom the Mouth of the Lord hath spoken, he shall declare.
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Why doth the land perish, and is burnt vp like a wildernesse that none passeth through? And the Lord saith,
Why does the land perish, and is burned up like a Wilderness that none passes through? And the Lord Says,
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because they haue forsaken my law, which I set before them, and haue not obeyed my voyce,
Because they have forsaken my law, which I Set before them, and have not obeyed my voice,
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neither walked thereafter, but haue walked after the stubbornnes of their owne heart, and after Balims, which their fathers taught them.
neither walked thereafter, but have walked After the stubbornness of their own heart, and After Balims, which their Father's taught them.
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Therefore thus saith the Lord of hostes, the God of Israel, behold I will feede this people with wormewood,
Therefore thus Says the Lord of hosts, the God of Israel, behold I will feed this people with wormwood,
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and giue them waters of gall to drinke.
and give them waters of Gall to drink.
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I will scatter them also among the heathen, whom neither they nor their fathers haue knowne,
I will scatter them also among the heathen, whom neither they nor their Father's have known,
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and I will send a sword after them, till I haue consumed them. and I will send a sword After them, till I have consumed them.
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So that from whence-so-euer mans destruction commeth, God giuing order for it, and Gods creatures doing executiō,
So that from whencesoever men destruction comes, God giving order for it, and God's creatures doing execution,
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yet the occasion euer commeth from man himselfe;
yet the occasion ever comes from man himself;
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without whose offence, neither would God commaund, neither should his creatures execute any euill vpon man:
without whose offence, neither would God command, neither should his creatures execute any evil upon man:
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for when the waies of a man please the Lord, hee will make his enemies to be at peace with him.
for when the ways of a man please the Lord, he will make his enemies to be At peace with him.
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And as for inferiour domages, hurts and hindrances receiued from men, that either of enuie seeke our vndoing,
And as for inferior domages, hurts and hindrances received from men, that either of envy seek our undoing,
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or of a malicious nature desire to doe hurt, to whom wee haue giuen no cause of such euill dealing with vs,
or of a malicious nature desire to do hurt, to whom we have given no cause of such evil dealing with us,
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and in the testimonie of our conscience are not guiltie of the despite and hurt they doe vs ▪
and in the testimony of our conscience Are not guilty of the despite and hurt they do us ▪
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As for these things, wee are to vnderstand, that as they are done by the ministerie of men,
As for these things, we Are to understand, that as they Are done by the Ministry of men,
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so they are ordered by the prouidence of God.
so they Are ordered by the providence of God.
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And though wee haue giuen no occasion to the instrument, yet we haue giuen it to him that directeth the instrument.
And though we have given no occasion to the Instrument, yet we have given it to him that directeth the Instrument.
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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,
For though thou hast given no occasion to the thief, that robbeth thee by the high Way, to the drunkard, that rails upon thee in the streets, to the false servant, that Runneth away with thy goods, to the envious man, that is offended At nothing Else,
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but thy prosperitie and well doing;
but thy Prosperity and well doing;
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as Dauid gaue no occasion to Absolom to rebel against him, nor to Shemei to raile vpon him:
as David gave no occasion to Absalom to rebel against him, nor to Shimei to rail upon him:
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yet thou hast giuen almightie God the director, good occasion to stirre vp against thee these instruments of thy hurt:
yet thou hast given almighty God the director, good occasion to stir up against thee these Instruments of thy hurt:
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as Dauid had giuen God, by his sinne in the matter of Vriah, iust cause to stirre vp those enemies agaynst him:
as David had given God, by his sin in the matter of Uriah, just cause to stir up those enemies against him:
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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 so thou art the occasion of thine own hurt. But if thou have walked uprightly with God, and dealt justly and kindly with men,
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and neither giuen heauen nor earth iust occasion of offence:
and neither given heaven nor earth just occasion of offence:
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but the diuell of enuie maketh suite, and God for thy triall giueth leaue, and then wicked men without cause are set on worke,
but the Devil of envy makes suit, and God for thy trial gives leave, and then wicked men without cause Are Set on work,
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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.
and thou art vexed on every side, in thy name, in thy goods, in thy children, in thy body, by railings, slanders, robberies, wounds, and such other indignities.
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In this case, as thou thinkest that thou hast giuen no occasion to be thus euill intreated:
In this case, as thou Thinkest that thou hast given no occasion to be thus evil entreated:
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so know, that all this euill intreatie shall be no hurt vnto thee:
so know, that all this evil intreaty shall be no hurt unto thee:
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as Iob in the ende, after some long triall, found himselfe benefited, not hurt by all his sufferings.
as Job in the end, After Some long trial, found himself benefited, not hurt by all his sufferings.
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For Peter telleth vs, 1. Pet. 1.7. that the triall of our faith, that is more precious then gold that perisheth, shall be found vnto our praise and honour and glorie, at the appearing of Iesus Christ.
For Peter Telleth us, 1. Pet. 1.7. that the trial of our faith, that is more precious then gold that Perishes, shall be found unto our praise and honour and glory, At the appearing of Iesus christ.
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And that which maketh to thy praise and honour and glorie, by the triall of thy pure and precious faith,
And that which makes to thy praise and honour and glory, by the trial of thy pure and precious faith,
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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,
as all thy sufferings do, that must not be esteemed hurt, but a benefit unto thee, especially considering that the end of thy rebukes shall be glory with God, the end of thy losses treasures in heaven,
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when, hauing first suffred with Christ here, we shall after be glorified with him in his kingdome.
when, having First suffered with christ Here, we shall After be glorified with him in his Kingdom.
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No hurt therefore groweth to man, but whereof he giueth the occasion himselfe.
No hurt Therefore grows to man, but whereof he gives the occasion himself.
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As the steward in this place grew into danger by his owne default, wasting his masters goods.
As the steward in this place grew into danger by his own default, wasting his Masters goods.
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Thus much of the occasion of his daunger. Now let vs consider of his daunger. Thereof are diuers degrees.
Thus much of the occasion of his danger. Now let us Consider of his danger. Thereof Are diverse Degrees.
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The first degree (in this first verse) was this: he was accused to his master, that he wasted his goods.
The First degree (in this First verse) was this: he was accused to his master, that he wasted his goods.
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And wee also waste our masters goods:
And we also waste our Masters goods:
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Mispending our health in wātonnes, our strength in violence, our wisedome in deceiuing, our authoritie in oppressing, our riches in riot and much wickednesse, our knowledge vnto pride,
Misspending our health in wantonness, our strength in violence, our Wisdom in deceiving, our Authority in oppressing, our riches in riot and much wickedness, our knowledge unto pride,
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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,
and almost all the Gifts of God unto the satisfying of our own Lustiest, advancing our own praise, augmenting our own gain, not seeking the glory of God,
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nor the good of our brother.
nor the good of our brother.
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Like to the seruant in the Gospell, that did smite his fellow-seruants, and did eate and drinke with the drunken:
Like to the servant in the Gospel, that did smite his Fellow servants, and did eat and drink with the drunken:
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And like to the prodigall sonne, that wasted his goods with riotous liuing.
And like to the prodigal son, that wasted his goods with riotous living.
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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 reformation might bee had. And as there were accusers that informed against this steward, so there will be accusers that will inform against us In Commonwealths well governed there have always been allowed informers and accusers, to bring to Light the offences of the people, that Reformation might be had.
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In the Common-wealth of the Israelites, this was looked vnto, that no man should accuse falsely;
In the Commonwealth of the Israelites, this was looked unto, that no man should accuse falsely;
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for that was punishable in the accuser: Otherwise it was lawfull among them to accuse. for that was punishable in the accuser: Otherwise it was lawful among them to accuse.
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So the man that gathered stickes on the Sabboth day was detected, and the man that blasphemed the name of the Lord:
So the man that gathered sticks on the Sabbath day was detected, and the man that blasphemed the name of the Lord:
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which were stoned in the wildernesse. Among vs, besides the common libertie, and charge also giuen to all men, to reueale, which were stoned in the Wilderness. Among us, beside the Common liberty, and charge also given to all men, to reveal,
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and not to keepe secret some offences, there are appoynted also informers and sworne quest men, to make inquirie and report.
and not to keep secret Some offences, there Are appointed also informers and sworn quest men, to make inquiry and report.
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Which offices, if they were religiouslie perfourmed, were most profitable to the kingdome.
Which Offices, if they were religiously performed, were most profitable to the Kingdom.
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And euen so is it in the kingdome of God, hee hath his inquisitors and informers, to giue knowledge,
And even so is it in the Kingdom of God, he hath his inquisitors and informers, to give knowledge,
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and to accuse, if his stewards doe waste his goods. First Satan will accuse thee, who is called the accuser of the brethren, Reuel. 12.10.
and to accuse, if his Stewards do waste his goods. First Satan will accuse thee, who is called the accuser of the brothers, Revel. 12.10.
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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, When the great Dragon, the old Serpent, called the devil and Satan, was cast out of heaven, a voice was herd, saying ▪ Now is salvation in heaven,
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and strength, and the kingdome of our God, and the power of his Christ:
and strength, and the Kingdom of our God, and the power of his christ:
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for the accuser of our brethren is cast downe, which accused them before our God, day and night. for the accuser of our brothers is cast down, which accused them before our God, day and night.
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The Saints doe ouercome him by the bloud of the lambe, and by the word of their testimonie:
The Saints do overcome him by the blood of the lamb, and by the word of their testimony:
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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.
Yet is he a most bitter accuser, and he is privy to the evils that thou hast done, by whose suggestion thou hast also done them.
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And he hateth thee, desiring thy condemnation.
And he hates thee, desiring thy condemnation.
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And being a liar, and the father of lying, he will rather falsely accuse thee of that thou neuer didst,
And being a liar, and the father of lying, he will rather falsely accuse thee of that thou never didst,
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then forbeare to speake of that that thou hast done.
then forbear to speak of that that thou hast done.
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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, take away his goods frō him, and would touch his bones & flesh, that is, afflict him with paine and sores and grieuous sicknesses, Iob would blaspheme him to his face.
As appears in the history of Job, against whom, when he could bring no evidence of truth, he brought a false surmise, saying unto God, that if he would stretch out his hand and touch all that Job had, that is, take away his goods from him, and would touch his bones & Flesh, that is, afflict him with pain and sores and grievous Sicknesses, Job would Blaspheme him to his face.
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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.
Until the time come, in the end of the world, that the Devil be cast into the bottomless pit, he will not cease to accuse us before God.
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But perhaps you make light of this, because God hath ordained in his law, that one witnesse shall not rise vp against a man:
But perhaps you make Light of this, Because God hath ordained in his law, that one witness shall not rise up against a man:
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and that no man be punished vpon the testimonie of one. and that no man be punished upon the testimony of one.
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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 it may be further, that you think, against the Devils accusations, to answer and say for your selves before God, that the Devil is a liar,
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and therefore in nothing to bee beleeued:
and Therefore in nothing to be believed:
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and also a deadly enemie seeking your bloud, and speaking of malice, and therefore not to be heard.
and also a deadly enemy seeking your blood, and speaking of malice, and Therefore not to be herd.
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These indeede seeme good exceptions against him. Let vs therefore see, if there bee not more accusers then this one.
These indeed seem good exceptions against him. Let us Therefore see, if there be not more accusers then this one.
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And also if there bee not such, as against whom no exception can be made. There are other accusers and those also worthie of credit.
And also if there be not such, as against whom no exception can be made. There Are other accusers and those also worthy of credit.
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Thine owne heart, out of which, as out of a fountaine, all thy euill deedes haue flowed,
Thine own heart, out of which, as out of a fountain, all thy evil Deeds have flowed,
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and the vncleane lusts whereof haue stirred thee vp to the same euill deedes:
and the unclean Lustiest whereof have stirred thee up to the same evil Deeds:
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and thine owne conscience, which is greater then a thousand witnesses, because it inioyneth silence imperiously, and permitteth no replie.
and thine own conscience, which is greater then a thousand Witnesses, Because it enjoin silence imperiously, and permitteth no reply.
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This conscience, this heart, and the thoughts thereof will accuse thee, and will informe against thee.
This conscience, this heart, and the thoughts thereof will accuse thee, and will inform against thee.
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As Paul teacheth saying, Rom. 2.14.
As Paul Teaches saying, Rom. 2.14.
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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, When the Gentiles which have not the law, do by nature the things contained in the law, they having not the law, Are a law unto themselves, which show the Effect of the law written in their hearts, their conscience also bearing witness,
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and their thoughts accusing one another or excusing. When men haue done well according to the law, their thoughts excuse them.and their thoughts accusing one Another or excusing. When men have done well according to the law, their thoughts excuse them.
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When they haue done euill against the law, their thoughts accuse them. This conscience and these accusing thoughts are that booke spoken of Reuel. 20.12. where Iohn saith:
When they have done evil against the law, their thoughts accuse them. This conscience and these accusing thoughts Are that book spoken of Revel. 20.12. where John Says:
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I saw the dead both great and small stand before God, and the bookes were opened, I saw the dead both great and small stand before God, and the books were opened,
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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. and Another book was opened, which is the book of life, and the dead were judged of those things, which were written in the books, according to their works.
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The booke of life is the register of heauen, containing the •ames of Gods elect.
The book of life is the register of heaven, containing the •ames of God's elect.
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The other bookes that were opened, wherein their workes were seene, were the registers of their consciences,
The other books that were opened, wherein their works were seen, were the registers of their Consciences,
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then laid open before Gods iudgement seate.
then laid open before God's judgement seat.
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So that now we haue found two witnesses, and two accusers, to come foorth against vs, the diuel that prouoked,
So that now we have found two Witnesses, and two accusers, to come forth against us, the Devil that provoked,
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and thine owne conscience, priuie to thy sinne.
and thine own conscience, privy to thy sin.
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And against this second accuser no exception to bee taken, when thine owne heart speaketh in thine owne cause. There are yet more accusers.
And against this second accuser no exception to be taken, when thine own heart speaks in thine own cause. There Are yet more accusers.
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The very sinnes which thou hast committed shall accuse thee, yea alreadie long since haue accused thee.
The very Sins which thou hast committed shall accuse thee, yea already long since have accused thee.
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For so soone as thou committest them, their crie ascendeth vp into heauen, they appeare against thee before God,
For so soon as thou Committest them, their cry Ascendeth up into heaven, they appear against thee before God,
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and the remembrance of them remaineth vnto iudgement, except by repentance and faith in the bloud of Christ they be done away.
and the remembrance of them remains unto judgement, except by Repentance and faith in the blood of christ they be done away.
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God saith to Cain, Gen. 4.10. The voyce of thy brothers bloud crieth vnto me from the ground.
God Says to Cain, Gen. 4.10. The voice of thy Brother's blood cries unto me from the ground.
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Hee saith vnto Abraham, Gen. 18.20. The crie of Sodome and Gomorrah is great, and their sinne 〈 ◊ 〉 exceeding grieuous.
He Says unto Abraham, Gen. 18.20. The cry of Sodom and Gomorrah is great, and their sin 〈 ◊ 〉 exceeding grievous.
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That is, their grieuous sinnes crie alowd in my eares against them. Esay. 59. vers. 12. in his complaint the Prophet hath these words:
That is, their grievous Sins cry aloud in my ears against them. Isaiah. 59. vers. 12. in his complaint the Prophet hath these words:
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Our transgressions are many before thee, and our sins testifie against vs. And Iames 5.3. the Apostle saith:Our transgressions Are many before thee, and our Sins testify against us And James 5.3. the Apostle Says:
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Your gold and siluer is cankred, and the rust of them shall be a witnes against you, Your gold and silver is cankered, and the rust of them shall be a witness against you,
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and shall eate your flesh as it were fire. You haue heaped vp treasures for the last daies.
and shall eat your Flesh as it were fire. You have heaped up treasures for the last days.
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Behold the hire of the labourers which haue reaped your fields (which is of you kept backe by fraud) crieth,
Behold the hire of the labourers which have reaped your fields (which is of you kept back by fraud) cries,
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and the cries of them which haue reaped, are entred into the eares of the Lord of hostes. and the cries of them which have reaped, Are entered into the ears of the Lord of hosts.
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Al these places of scripture testifie, that our sinnes by vs committed doe accuse vs,
All these places of scripture testify, that our Sins by us committed doe accuse us,
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and they remaine euidence vpon record against vs, to conuince vs to haue bin wastfull stewards:
and they remain evidence upon record against us, to convince us to have been wasteful Stewards:
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And their mouth (accusing vs) cannot be stopped, but by speedie conuersion vnto God.
And their Mouth (accusing us) cannot be stopped, but by speedy conversion unto God.
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And of these witnesses and accusers, a clowde, a tempest, an armie, yea a world is ascended vp against vs vnto God,
And of these Witnesses and accusers, a cloud, a tempest, an army, yea a world is ascended up against us unto God,
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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.
and hath cried out and still does against us Infinite profanations of holy things, the profanation of God's holy name, of his holy Sabbaths, of his holy word, of his holy Sacraments, of his holy Religion.
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Infinite wrongs and iniuries, while euery one defraudeth another, oppresseth another, and spoyleth another.
Infinite wrongs and injuries, while every one defraudeth Another, Oppresses Another, and spoileth Another.
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Infinite excesses in wantonnes, vncleannes, and pride, in furfetting, drunkennes and idlenes, and other our infinite sinnes.
Infinite Excesses in wantonness, uncleanness, and pride, in furfetting, Drunkenness and idleness, and other our infinite Sins.
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Whereof the Prophet saith for his part, that his sinnes were more in number then the haires of his head.
Whereof the Prophet Says for his part, that his Sins were more in number then the hairs of his head.
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And we may well say for our parts, that our sinnes are more in number then the starres of heauen,
And we may well say for our parts, that our Sins Are more in number then the Stars of heaven,
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then the sand on the sea shore.
then the sand on the sea shore.
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These sinnes long since haue begun, and cease not still with open crie to accuse vs, to be wasters of our masters goods:
These Sins long since have begun, and cease not still with open cry to accuse us, to be wasters of our Masters goods:
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and yet we are secure, as if none durst once open his mouth against vs. And what canst thou except against these accusers,
and yet we Are secure, as if none durst once open his Mouth against us And what Canst thou except against these accusers,
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when it shall appeare that they are thy iniquities?
when it shall appear that they Are thy iniquities?
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There is yet another accuser most faithfull and most incorrupt, whom no mans greatnes can make to feare,
There is yet Another accuser most faithful and most incorrupt, whom no men greatness can make to Fear,
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nor any mans gift blind, that shall both accuse and condemne, doing al things both with truth and with authoritie,
nor any men gift blind, that shall both accuse and condemn, doing all things both with truth and with Authority,
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and that is the word of God, both written and spoken.
and that is the word of God, both written and spoken.
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The word and testimonie which we haue heard shall testifie against vs, that we haue been better taught, and would not amend.
The word and testimony which we have herd shall testify against us, that we have been better taught, and would not amend.
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And the Prophets, Apostles and messengers of the Lord of hostes, that haue spokē vnto vs in his name, shall come foorth and say:
And the prophets, Apostles and messengers of the Lord of hosts, that have spoken unto us in his name, shall come forth and say:
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We haue shewed them the way wherein they should walke, and they chose rather to walke after the stubbornnes of their owne heart.
We have showed them the Way wherein they should walk, and they chosen rather to walk After the stubbornness of their own heart.
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Iesus saith vnto the Iewes, Ioh. 5.45. Doe not thinke that I will accuse you vnto my Father:
Iesus Says unto the Iewes, John 5.45. Do not think that I will accuse you unto my Father:
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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:
there is one that Accuseth you, even Moses, in whom you trust. And John 12.47. If a man hear my words, and believe not, I judge him not:
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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:
for I Come not to judge the world, but to save the world. He that Refuseth me and hears not my words, hath one that Judgeth him:
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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.the word that I have spoken, it shall judge him At the last day. Thus the word of God and his Ministers accuse and condemn.
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Which is not to be vnderstood as if Moses and the other seruants of God should come foorth in person to accuse;
Which is not to be understood as if Moses and the other Servants of God should come forth in person to accuse;
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or as if the word of God written or pronounced should found out against vs:
or as if the word of God written or pronounced should found out against us:
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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.
but the remembrance thereof in our Consciences shall cry out against us, and accuse us before God, to whom the secrets of all hearts shall be manifest.
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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,
When we shall say in our selves and against our selves, in such a book, leaf and chapter of the holy Scripture I read it,
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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 with authoritie, my conscience euen trembling and quaking at the hearing of it:
and At such a Sermon, in such a place and time, and from the Mouth of such a minister of God I herd it Delivered with Authority, my conscience even trembling and quaking At the hearing of it:
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That I should not lie, nor blaspheme, nor curse, nor raile, nor speake filthilie;
That I should not lie, nor Blaspheme, nor curse, nor rail, nor speak filthily;
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but that I should speake the trueth, and glorifie God, and giue holesome and good counsell to my neighbour.
but that I should speak the truth, and Glorify God, and give wholesome and good counsel to my neighbour.
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And that I should not steale, nor cousin, nor deceiue, nor oppresse, nor vse false waights, nor packe wares deceitfully:
And that I should not steal, nor Cousin, nor deceive, nor oppress, nor use false weights, nor pack wares deceitfully:
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but giue my selfe to honest labour, and deale truly in bargaining, and vse others, as I would haue them vse me.
but give my self to honest labour, and deal truly in bargaining, and use Others, as I would have them use me.
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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 that I should not delight in chambering and wantonness, in fornication and uncleanness, but should keep my vessel in holiness and in honour,
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and my body chast as a cleane temple for the holy Ghost, and should vse the lawfull remedie of honourable mariage,
and my body chaste as a clean temple for the holy Ghost, and should use the lawful remedy of honourable marriage,
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if the gift of continencie were wanting vnto me. And that I should not be wrathfull, furious, cruell, smiting, wounding and killing:
if the gift of continency were wanting unto me. And that I should not be wrathful, furious, cruel, smiting, wounding and killing:
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but should be meeke, louing, and mercifull, helping by all means to cherish and maintaine life.
but should be meek, loving, and merciful, helping by all means to cherish and maintain life.
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And that I should not delight in surfetting, and drunkennes, consuming wastfully y• creatures of God, which others want,
And that I should not delight in surfeiting, and Drunkenness, consuming wastefully y• creatures of God, which Others want,
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and perish for want of them;
and perish for want of them;
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but that I should feed soberly, that my very eating and drinking might be to the glorie of God:
but that I should feed soberly, that my very eating and drinking might be to the glory of God:
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& 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 should break my bred to the hungry, and refresh the thirsty soul. And that I should Fear God, and fly the Lustiest of the Flesh.
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That I shuld call vpon God, & not trust in my wealth.
That I should call upon God, & not trust in my wealth.
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And should sanctifie his Sabboths, and loue the assemblies of his Saints, and serue God in spirit & truth.
And should sanctify his Sabbaths, and love the assemblies of his Saints, and serve God in Spirit & truth.
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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:
And when I read and herd these things (which I now Remember) God's Spirit, working together with his word, told me, that these were the holy rules of God:
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that in keeping of them there was great reward, and the contempt & breaking of them, was death both of body and soule.
that in keeping of them there was great reward, and the contempt & breaking of them, was death both of body and soul.
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And I did beleeue and acknowledge it to bee so:
And I did believe and acknowledge it to be so:
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and yet, like a desperate wretch, reiecting counsell and all warnings, I haue cōmitted all these euils.
and yet, like a desperate wretch, rejecting counsel and all Warnings, I have committed all these evils.
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When wee remember, and speake these things in our cōsciences before God, to whom the secrets of all hearts be open,
When we Remember, and speak these things in our Consciences before God, to whom the secrets of all hearts be open,
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then Moses and the Prophets, the Apostles and Euangelists, whose bookes wee haue read;
then Moses and the prophets, the Apostles and Evangelists, whose books we have read;
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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.
then the Ministers of Iesus christ whose Sermons we have herd, and the word of God written & pronounced which we have seen and herd, these do accuse us before God.
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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,
These will be your accusers, Oh wasteful consumers of your Masters goods, that abuse your Souls, your bodies, your time, your faculties, members and hours, your dignities, goods, Offices,
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and qualities, otherwise then the Lord, whose stewards you are, hath giuen you in charge.
and qualities, otherwise then the Lord, whose Stewards you Are, hath given you in charge.
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The diuell that hath bin a prompter and intiser vnto you, hateful and lying, that wil adde rather then omit:
The Devil that hath been a prompter and intiser unto you, hateful and lying, that will add rather then omit:
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Your owne harts and consciences, priuie to your sinnes, consenting to them, and oft times also prouoking:
Your own hearts and Consciences, privy to your Sins, consenting to them, and oft times also provoking:
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Your sins and actuall transgressions, that remaine witnesses in recorde of your misled liues:
Your Sins and actual transgressions, that remain Witnesses in record of your misled lives:
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and lastly, the word of God that hath called you vnto better waies, and often warned you to take heed, these wil accuse you.
and lastly, the word of God that hath called you unto better ways, and often warned you to take heed, these will accuse you.
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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.
In the First step of the Stewards danger, that was accused to his master to have wasted his goods, we Are as deep as he, if we waste as he: For we have many accusers.
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What shall we say then to these things? I know that there is nothing that maketh men more bold to sin,
What shall we say then to these things? I know that there is nothing that makes men more bold to since,
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then spes celandi, hope to keep hidden their doings.
then spes celandi, hope to keep hidden their doings.
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Which hope foolish sinners conceiue, deceiuing themselues, imagining that they shall bee able to keep their doings secret both from God & man.
Which hope foolish Sinners conceive, deceiving themselves, imagining that they shall be able to keep their doings secret both from God & man.
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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.
Such we read the wicked men conceit to be, Psalm 10.11 He hath said in his heart, God hath forgotten, he Hideth away his face, and will never see.
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They acknowledge a Iudge, and acknowledge a iudgement, yet sin they boldly, supposing the Iudge shall not know it,
They acknowledge a Judge, and acknowledge a judgement, yet sin they boldly, supposing the Judge shall not know it,
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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.
nor they come to judgement for it. For so we find their words reported to be, Psalm 73.11. Who does know it? or is there knowledge in the most high? They hope that their Sins, secretly done, can by no means come to the knowledge of God.
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And hence doe they vse much cunning to hide and keepe secret their sins. But in vaine is all that cunning, and in vaine is all that hope:
And hence do they use much cunning to hide and keep secret their Sins. But in vain is all that cunning, and in vain is all that hope:
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God will easily come to the knowledge of al thy doings. He needeth no informer to acquaint him, for hee beholdeth all things.
God will Easily come to the knowledge of all thy doings. He needs no informer to acquaint him, for he beholdeth all things.
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And (sillie man) that which thou thinkest is done in secret, is done in the presence,
And (silly man) that which thou Thinkest is done in secret, is done in the presence,
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and before the eyes of God, who seeth in secret, to whom the night is bright day,
and before the eyes of God, who sees in secret, to whom the night is bright day,
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& the darknes is cleere light;
& the darkness is clear Light;
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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:
to whom the closet is as the wide fields, and thine heart lies open before him as a volume spread. Jeremiah 23.24. the Lord Says:
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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,Can any hide himself in secret places, that I shall not see him, Says the Lord? Do not I fill heaven and earth, Says the Lord? But if the eye of the Lord could be shadowed with darkness & cunning dealing,
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if his knowledge could be deluded by thy suttleties & sleights;
if his knowledge could be deluded by thy subtleties & sleights;
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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.
yet can it not be but he must know all thy doings, there Are so many accusers that will not spare to report unto him thy falsehood and wickedness, if thou waste his goods.
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The diuell, thine own conscience, the sinnes thou hast committed, and Gods word which thou hast seene and heard.
The Devil, thine own conscience, the Sins thou hast committed, and God's word which thou hast seen and herd.
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Therefore the safest way for vs, is to consider first what goods our master hath committed vnto vs:
Therefore the Safest Way for us, is to Consider First what goods our master hath committed unto us:
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then to inquire how he hath commaunded vs to vse those goods:
then to inquire how he hath commanded us to use those goods:
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last of all, diligently and faithfully to vse them according to his order, that we may be out of danger of these accusers.
last of all, diligently and faithfully to use them according to his order, that we may be out of danger of these accusers.
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Thus much of this first degree of the Stewards danger. And thus are wee now got through the first verse of our text.
Thus much of this First degree of the Stewards danger. And thus Are we now god through the First verse of our text.
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And he called him, and said vnto him, How is it that I heare this of thee? giue an account of thy stewardship, And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship,
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for thou maist bee no longer steward. In the words of this verse there follow two other degrees of the stewards daunger:for thou Mayest be no longer steward. In the words of this verse there follow two other Degrees of the Stewards danger:
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one that hee was called to account: the other, that he must be put out of office.
one that he was called to account: the other, that he must be put out of office.
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But before the words noting these steps of his danger, there is recorded a checke that the master gaue his steward in these words:
But before the words noting these steps of his danger, there is recorded a check that the master gave his steward in these words:
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He called him, and said vnto him, how is it I heare this of thee? First let vs consider a little of this checke,He called him, and said unto him, how is it I hear this of thee? First let us Consider a little of this check,
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and then of the further degrees of his danger.
and then of the further Degrees of his danger.
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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,He called him, and said unto him, how is it that I hear this of thee? In this manner Masters and lords Are not wont to speak unto their Stewards,
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but when they heare of some disorder in them, that they haue not behaued themselues so diligently and faithfully as they ought to doe,
but when they hear of Some disorder in them, that they have not behaved themselves so diligently and faithfully as they ought to do,
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nor answered the expectatiō of their Lords.
nor answered the expectation of their lords.
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And they are wordes of rebuking, words of reproofe, wherein appeareth the displeasure of the master,
And they Are words of rebuking, words of reproof, wherein appears the displeasure of the master,
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and wherein he giueth a check vnto his false seruant.
and wherein he gives a check unto his false servant.
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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.
And this check does teach us, in what sort wasteful Stewards, that is wicked men, shall be entertained when they come into their Masters presence.
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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 ouer much, enter into thy masters ioy.
The faithful steward that looks to his Masters order, and the good servant that uses well the talon committed unto him, is entertained with words of kindness, that give Comfort and gladness to the hearers. Mathew 25.21. It is well done good servant and faithful, thou hast been faithful in little, I will make thee ruler over much, enter into thy Masters joy.
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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.
And in the same chap. vers. 34. Come ye blessed of my father, inherit ye the Kingdom prepared for you from the foundations of the world.
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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.
These Are words of Comfort, able to raise up even from the gate of hell. And with such words Are good Servants and faithful Stewards entertained into their Masters presence.
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For wisedome, dexteritie, truth, and fidelitie deserue fauour, praise and reward. But when the steward looketh not to his masters order, but proueth wastful:
For Wisdom, dexterity, truth, and Fidis deserve favour, praise and reward. But when the steward looks not to his Masters order, but Proves wasteful:
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and when the seruant vseth not his masters talent (left with him) well, but proueth riotous, they are worthie to be intertained with rebukes:
and when the servant uses not his Masters talon (left with him) well, but Proves riotous, they Are worthy to be entertained with rebukes:
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for negligence, falsehood, disorder and riot deserue displeasure, anger, rebuke and punishment.
for negligence, falsehood, disorder and riot deserve displeasure, anger, rebuke and punishment.
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Therefore doth God say vnto the wicked, that take his couenant in their mouth, and know well al the orders of his household,
Therefore does God say unto the wicked, that take his Covenant in their Mouth, and know well all the order of his household,
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and yet hate to bee reformed, and cast his commaundements behinde them, making themselues fellowes to theeues,
and yet hate to be reformed, and cast his Commandments behind them, making themselves Fellows to thieves,
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and companions with the adulterers, speaking deceitfully, and dealing (euen with their brethren) vncharitably:
and Sodales with the Adulterers, speaking deceitfully, and dealing (even with their brothers) uncharitably:
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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:
unto them God Says, Psalm. 50.21. These things thou hast done, and I held my tongue, Therefore thou thoughtest that I was like thee:
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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,but I will reprove thee, and Set them (that is thy Sins) in order before thee. Surely though the evil steward, wasting his Masters goods, be long spared and born with, in the patience of his master,
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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.
and Enjoyeth his place as if he enjoyed all favour, yet let him know, that when his master intends to look into his doings, At his First appearing he must look to be entertained with words of heavy reproof.
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Consider the case of the rude guest, that came vnto the wedding, without a wedding garment:
Consider the case of the rude guest, that Come unto the wedding, without a wedding garment:
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which shadoweth vnto vs the case of all those that deale not vprightly and faithfully with God.
which shadoweth unto us the case of all those that deal not uprightly and faithfully with God.
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The King espied him among the guests, and said vnto him, Matth. 22.12.
The King espied him among the guests, and said unto him, Matthew 22.12.
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Friend, how camest thou in hither, and hast not on a wedding garment? As if hee should say, thou rude and contemptuous man,Friend, how camest thou in hither, and hast not on a wedding garment? As if he should say, thou rude and contemptuous man,
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how 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,
how wast thou bold without all Reverence to come thus into my house, and to dishonour me with this thy sordid filthiness? Thus will God check the unfaithful,
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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.
as he does hear his steward, saying, How is it that I hear this of thee? And the weight of this check, who is able to esteem? much less to bear.
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At thy rebuke O God of Iacob (saith the Prophet, Psal. 76.6.) both the chariot and the horse are cast asleepe: At thy rebuke Oh God of Iacob (Says the Prophet, Psalm 76.6.) both the chariot and the horse Are cast asleep:
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thou, euen thou art to be feared:
thou, even thou art to be feared:
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and who shall stand in thy sight when thou art angrie? Yea, the rebuke of God casteth downe to hell.and who shall stand in thy sighed when thou art angry? Yea, the rebuke of God Cast down to hell.
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And therefore the Archangel, that stroue with the diuell about the bodie of Moses, said vnto him, The Lord rebuke thee: as knowing that would be sufficient.
And Therefore the Archangel, that strove with the Devil about the body of Moses, said unto him, The Lord rebuke thee: as knowing that would be sufficient.
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Oh consider this, you that still are wasting:
O Consider this, you that still Are wasting:
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that in time you may amend things, and bee receiued of him with words of comfort,
that in time you may amend things, and be received of him with words of Comfort,
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and not with rebukes at your appearing.
and not with rebukes At your appearing.
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Thus much of the rebuke giuen the vniust steward in these words, How is it that I heare this of thee?
Thus much of the rebuke given the unjust steward in these words, How is it that I hear this of thee?
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Giue an account of thy stewardship, for thou maist be no longer steward. Accusation went before the rebuke:Give an account of thy stewardship, for thou Mayest be no longer steward. Accusation went before the rebuke:
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examination and condemnation follow after it. Examination in these words, Giue an account of thy stewardship. Condemnation in the next:
examination and condemnation follow After it. Examination in these words, Give an account of thy stewardship. Condemnation in the next:
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For thou maist be no longer steward. Which are the two further degrees of his danger in this verse.For thou Mayest be no longer steward. Which Are the two further Degrees of his danger in this verse.
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But let vs consider them apart. Giue an account of thy stewardship.
But let us Consider them apart. Give an account of thy stewardship.
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Rebuking him in his anger whom he meant to depriue of his office, he first requireth an account of him,
Rebuking him in his anger whom he meant to deprive of his office, he First requires an account of him,
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and wil not put him out till he haue said and shewed what he can for his innocencie.
and will not put him out till he have said and showed what he can for his innocence.
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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,
Let us (I pray you) Learn the like moderation, to do nothing upon any accusation, till the party accused hath given account of his doings,
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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 said and showed what he can for his defence. If Potiphar had used this moderation, he had not wronged Ioseph as he did.
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And if Dauid had vsed this moderation, he had not wronged good Mephiboseth so much. Nichodemus saith, Ioh. 7.51.
And if David had used this moderation, he had not wronged good Mephibosheth so much. Nicodemus Says, John 7.51.
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Doth our law iudge a man before it heare him, and know what he hath done? Surely the law of God,Does our law judge a man before it hear him, and know what he hath done? Surely the law of God,
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and euery law agreeable to the law of God, giueth leaue to the accused partie to bring in his account, and make his defence.
and every law agreeable to the law of God, gives leave to the accused party to bring in his account, and make his defence.
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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. Give an account of thy stewardship. Men call their Servants to account, and so does God his. Mathew 18.23. Therefore is the Kingdom of heaven likened unto a certain King which would take account of his Servants.
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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,
In which parable and diverse Others christ shows us, that surely God will call us to a reckoning for his Gifts and Talents committed to us For when God sends a man into the world adorned with his Gifts,
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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.
or bestoweth his Gifts when he hath sent him, he does it to this end, that for those Gifts he should give account when he departeth out of the world.
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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,
Therefore is God in his Kingdom compared unto a Noble man, that went into a Far country, to receive a Kingdom and to come again,
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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.
and At his departing called his Servants and Delivered unto them his goods, with charge to occupy until his return, that then he might reckon with them.
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That departing into a far countrey, 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.
That departing into a Far country, with distribution of his goods among his Servants, is nothing Else but the sending of us into the world with his Gifts, where we as Strangers Are Far removed from him.
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As the Apostle saith, 2. Cor. 5.6. Whiles we are at home in the body, we are absent from the Lord.
As the Apostle Says, 2. Cor. 5.6. While we Are At home in the body, we Are absent from the Lord.
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And his returne to take account of his seruants, is nothing els but our appearing before him in death,
And his return to take account of his Servants, is nothing Else but our appearing before him in death,
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after which followeth iudgement, vpon the account giuen and receiued.
After which follows judgement, upon the account given and received.
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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.
God Therefore will call us to a reckoning, and all men must deliver in their account. Hear this all of you: harken to it every one: let no man deceive himself.
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We must all giue account the Apostle saith 2. Cor. 5.10.
We must all give account the Apostle Says 2. Cor. 5.10.
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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, We must all appear before the judgement seat of christ, that every man may receive the things which Are done in his body, according to that he hath done,
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whether it be good or euill. All must appeare, account must bee giuen, and iudgement must follow accordingly.whither it be good or evil. All must appear, account must be given, and judgement must follow accordingly.
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And no age, no sex, no condition of life shall be exempted. Euery age, sex and condition hath his proper priuileges:
And no age, no sex, no condition of life shall be exempted. Every age, sex and condition hath his proper privileges:
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but all and euery one is bound to this, to giue account vnto God. No age is exempted. Infants and children must account.
but all and every one is bound to this, to give account unto God. No age is exempted. Infants and children must account.
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The infants of Amalech, and the rude children of Bethel were examined, iudged & slaine for their wickednes. Young men and maidens must.
The Infants of Amalek, and the rude children of Bethel were examined, judged & slain for their wickedness. Young men and maidens must.
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For to that age Salomon saith, Ecclesiastes 11.9.
For to that age Solomon Says, Ecclesiastes 11.9.
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Reioyce O young man, in thy youth, and let thine hart cheere thee in the daies of thy youth, Rejoice Oh young man, in thy youth, and let thine heart cheer thee in the days of thy youth,
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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. and walk in the ways of thine heart, and in the sighed of thine eyes: but know that for all these things God will bring thee to judgement.
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Old men and aged persons must. All are put together in that speech of Ieremy, saying:
Old men and aged Persons must. All Are put together in that speech of Ieremy, saying:
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I am full of the wrath of the Lord: I am wearie with holding it: I am full of the wrath of the Lord: I am weary with holding it:
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I will powre it out vpon the children in the street, and likewise vpon the assemblie of the yong men:
I will pour it out upon the children in the street, and likewise upon the assembly of the young men:
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for the husband shall be euen taken with the wife, and the aged with him that is full of daies. for the husband shall be even taken with the wife, and the aged with him that is full of days.
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And Helies age could not excuse him, but he accounted for his negligence. Neither hath the sex more priuilege then the yeeres:
And Helies age could not excuse him, but he accounted for his negligence. Neither hath the sex more privilege then the Years:
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for the woman with the man must giue account, because the woman with the man is betrusted with the gifts of God.
for the woman with the man must give account, Because the woman with the man is betrusted with the Gifts of God.
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And vnto the woman as well as vnto the man hath God giuen rules, how they should behaue themselues in his seruice.
And unto the woman as well as unto the man hath God given rules, how they should behave themselves in his service.
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When Paul commandeth Titus in his sermons to the people, to speake the things that become holesome doctrine:
When Paul commands Titus in his Sermons to the people, to speak the things that become wholesome Doctrine:
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he willeth him to exhort old women, Tit. 2.3.
he wills him to exhort old women, Tit. 2.3.
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that they be in such behauiour as becommeth holines, not false accusers, not giuen to much wine, that they be in such behaviour as becomes holiness, not false accusers, not given to much wine,
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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. but Teachers of honest things, that they may instruct the young women to be Sobrium minded, that they love their Husbands, that they love their children, that they be discreet, chaste, keeping At home, good and Subject unto their Husbands, that the word of God be not evil spoken of.
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Thus doth God set downe rules and orders in his house vnto women.
Thus does God Set down rules and order in his house unto women.
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And in examining, iudging and punishing such as be found faultie, he passeth not by thē:
And in examining, judging and punishing such as be found faulty, he passes not by them:
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for the women of Moab, that intised the sonnes of Israel to fornication and idolatrie, were destroyed euery one of them:
for the women of Moab, that enticed the Sons of Israel to fornication and idolatry, were destroyed every one of them:
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the sex therfore in this case hath no priuilege, and both men and women must giue account.
the sex Therefore in this case hath no privilege, and both men and women must give account.
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Neither is there greater immunitie in the condition then in the sex.
Neither is there greater immunity in the condition then in the sex.
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For the King together with his subiects, the 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,
For the King together with his Subjects, the Noble together with the base, the honourable Judge together with the people, the Captain together with his Soldiers, the Lord together with his tenants, the master together with his Servants, the rich together with the poor,
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and the free together with the bond, must all come to account with God.
and the free together with the bound, must all come to account with God.
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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,
If any sort and condition should be freed, the inferior sort of Subjects, of Common people, of Soldiers, of tenants, of Servants, of poor men,
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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 bound men should be freed, rather then Kings, Nobles, Judges, Captains, lords, Masters, rich men, and free men. For Luk. 12.48. our Saviour Says, To whomsoever much is given, of him shall much be required:
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and to whom men commit much, of him the more will they aske: and to whom men commit much, of him the more will they ask:
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As we doe rather vrge them to come to account with vs, that haue in their hands of ours many pounds,
As we do rather urge them to come to account with us, that have in their hands of ours many pounds,
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then those that haue but a few pence. But it is certaine that al both great and small must giue account.
then those that have but a few pence. But it is certain that all both great and small must give account.
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For the duties euen of Kings, Iudges & great men is set down in the word of God,
For the duties even of Kings, Judges & great men is Set down in the word of God,
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as well as the duties of subiects, meane and poore men: and great mē haue bin examined, iudged and punished in the day of Gods visitation, as well as meane men.
as well as the duties of Subjects, mean and poor men: and great men have been examined, judged and punished in the day of God's Visitation, as well as mean men.
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The Kings of Sodome and Gomorrah perished with the people: and Pharaoh was drowned with his seruants.
The Kings of Sodom and Gomorrah perished with the people: and Pharaoh was drowned with his Servants.
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And howsoeuer in this world the difference is great betweene the great and the small, yet to God they are all one;
And howsoever in this world the difference is great between the great and the small, yet to God they Are all one;
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his seruants and his stewards, and all people, of whatsoeuer age, sex or condition they be, must giue account.
his Servants and his Stewards, and all people, of whatsoever age, sex or condition they be, must give account.
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Heare this I pray you, and beguile not your selues: you must all giue account: and woe to the faulty.
Hear this I pray you, and beguile not your selves: you must all give account: and woe to the faulty.
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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 give account how you have ruled, and woe unto Tyrants. You must give account how you have obeyed, and woe unto rebels.
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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 give account how you have used superior dignity, and woe unto the proud. And how you have born your low estate, and woe to the envious.
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You must giue account how you haue vsed riches, and woe to them that haue set their hearts vpon them.
You must give account how you have used riches, and woe to them that have Set their hearts upon them.
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And how you haue borne your pouertie, and woe vnto murmurers.
And how you have born your poverty, and woe unto murmurers.
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You must giue account of your soules, and the faculties therof, that haue corrupted your vnderstanding with errours,
You must give account of your Souls, and the faculties thereof, that have corrupted your understanding with errors,
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and haue refused to be inlightened with the truth:
and have refused to be enlightened with the truth:
cc vhb vvn pc-acp vbi vvn p-acp dt n1:
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that haue inclined your will vnto euill, and haue refused, when you were called, to turne backe vnto goodnes.
that have inclined your will unto evil, and have refused, when you were called, to turn back unto Goodness.
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Here all your delights, pleasures, studies and thoughts shall be brought to remembrance.
Here all your delights, pleasures, studies and thoughts shall be brought to remembrance.
av d po22 n2, n2, n2 cc n2 vmb vbi vvn p-acp n1.
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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,
You must give account of your bodies, that have decayed your health with Surfeits, your strength with fornication, that have your members maimed through braules and frays, that have made more reckoning of the beauty of the face,
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then of the glorious comelines of the well attired inward man, that haue wantonnes and enuie in your eyes;
then of the glorious comeliness of the well attired inward man, that have wantonness and envy in your eyes;
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lying, slander, and blasphemie in your tongues; bloud and spoyles in your hands.
lying, slander, and blasphemy in your tongues; blood and spoils in your hands.
vvg, n1, cc n1 p-acp po22 n2; n1 cc n2 p-acp po22 n2.
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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:
You must give account also of your time, which Some of you have lost in sleeping, Some in playing, Some in pursuing pleasures, riches and honours, in the mean while neglecting the work of the Lord:
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standing idle all day long in the market place, taking great paines to serue the diuell, the world,
standing idle all day long in the market place, taking great pains to serve the Devil, the world,
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and the lusts of your flesh, and wholy idle vnto God, neuer entring into his vineyard, no not at the eleuenth houre, to do any seruice there.
and the Lustiest of your Flesh, and wholly idle unto God, never entering into his vineyard, no not At the Eleventh hour, to do any service there.
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How many spend a summers day, and doe not the good of an houre? How many spend a whole yeere,
How many spend a summer's day, and do not the good of an hour? How many spend a Whole year,
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and doe not the good of a day? How many spend their whole age,
and do not the good of a day? How many spend their Whole age,
cc vdb xx dt j pp-f dt n1? c-crq d vvb po32 j-jn n1,
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and doe not the good of a yeere? and grow old in yeeres, remaining yong in knowledge,
and do not the good of a year? and grow old in Years, remaining young in knowledge,
cc vdb xx dt j pp-f dt n1? cc vvb j p-acp n2, vvg j p-acp n1,
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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!
and Are come hoareheaded to the graven, and understand not the mystery of their Baptism. For all these things all must give account, and woe to wasteful Stewards!
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Heare this (I pray you) that haue the precious riches of God in occupying,
Hear this (I pray you) that have the precious riches of God in occupying,
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and take heede of wasting, and be carefull, both of the stocke and of the gaine:
and take heed of wasting, and be careful, both of the stock and of the gain:
cc vvb n1 pp-f vvg, cc vbi j, d pp-f dt n1 cc pp-f dt n1:
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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.
for the time will come when it shall be said unto you, as it was Here said unto the steward, Give an account of thy stewardship.
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We fooles thinke our selues Lords, and are but seruants: and thinke our selues freeholders, and are but stewards and bailifes.
We Fools think our selves lords, and Are but Servants: and think our selves freeholders, and Are but Stewards and Bailiffs.
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VVhatsoeuer is in our hands, wee thinke it to bee our owne: and haue learned without booke, and 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.
Whatsoever is in our hands, we think it to be our own: and have learned without book, and without understanding also, that text of Scripture, Matthew 20.15. Is it not lawful for me to do as I will with mine own? when as we have not a penny of our own, no not a minute of time, to cast away and waste At our pleasure.
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But we are the Lords, and all wee haue is the Lords, and wee must one day giue account.
But we Are the lords, and all we have is the lords, and we must one day give account.
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Thus much of this second degree of the stewards danger. For thou maist be no longer steward.
Thus much of this second degree of the Stewards danger. For thou Mayest be no longer steward.
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In these words is ye last degree of his dāger, to lose his seruice, and to be turned out of office.
In these words is the last degree of his danger, to loose his service, and to be turned out of office.
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Infinit are the things that God doth betrust vs withall while we are in this world, wherin he proueth our fidelity.
Infinite Are the things that God does betrust us withal while we Are in this world, wherein he Proves our Fidis.
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Some are outward things, as kingdomes, offices, riches, houses, lands, friends, children, seruants, and such like.
some Are outward things, as kingdoms, Offices, riches, houses, Lands, Friends, children, Servants, and such like.
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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 in a sort Are proper to the body, as health, strength, beauty, agility, long life, with food and clothes, which we use to sustain those other things in the body withal.
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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,
some things pertain to the soul, as dominion over the body in the use of all the members thereof, sense, understanding, memory, will, affections, Wisdom,
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and other vertues, with manifold knowledge of Artes, tongues, histories and other things, together with the graces of Gods holy spirit;
and other Virtues, with manifold knowledge of Arts, tongues, histories and other things, together with the graces of God's holy Spirit;
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as knowledge of God in Christ, faith, loue, humilitie, with all the branches of true regeneration.
as knowledge of God in christ, faith, love, humility, with all the branches of true regeneration.
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Of these things many are transitorie, and serue onely to transitorie vses, as the outward things,
Of these things many Are transitory, and serve only to transitory uses, as the outward things,
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and the things of the bodie:
and the things of the body:
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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.
Saving that After the resurrection, unto the body, raised up out of the dust of the earth, many things shall be restored, better then now they Are.
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In the meane while, kingdomes, riches, and all outward things decay and come to nothing.
In the mean while, kingdoms, riches, and all outward things decay and come to nothing.
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And in the body also, sicknes taketh away health, much labour spendeth strength, age chaungeth beautie into wrinckles,
And in the body also, sickness Takes away health, much labour spendeth strength, age changeth beauty into wrinkles,
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and the graue taketh away life and all.
and the graven Takes away life and all.
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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,
The things of the soul, Are either natural (thereby I mean all those things that a natural man not regenerate may attain unto) or spiritual (whereby I mean those things that Are given to the spiritual man,
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and which the naturall man sauoureth not) things naturall either faile or are chaunged. Also some spiritual things in the regenerate cease:
and which the natural man savoureth not) things natural either fail or Are changed. Also Some spiritual things in the regenerate cease:
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for faith and hope, excellent graces of Gods sanctifying spirit, doe cease, when the promises are performed vnto vs,
for faith and hope, excellent graces of God's sanctifying Spirit, do cease, when the promises Are performed unto us,
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and we possesse the things that we hoped for.
and we possess the things that we hoped for.
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These things that cease, are sometime taken away with Gods fauour, and without their losse that lose them, because God otherwise recompenceth them.
These things that cease, Are sometime taken away with God's favour, and without their loss that loose them, Because God otherwise recompenseth them.
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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.
As sighed was taken from Isaac: his children and all his riches and health (for the time) from Job: and life from John the Baptist.
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While God either trieth the faith and patience of his children here, or gathereth them vnto himselfe in heauen.
While God either trieth the faith and patience of his children Here, or gathereth them unto himself in heaven.
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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.
Sometime they Are taken away in God's anger, and to their loss that loose them, while they Are justly spoiled of God for their wickedness and unworthiness.
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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:
As the land was taken from the Canaanites, when their Sins were grown to ripeness: the Kingdom was taken from Saul, Because he obeyed not the voice of God:
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and the talent taken from the slouthfull seruant, and he throwne into vtter darknes.
and the talon taken from the slothful servant, and he thrown into utter darkness.
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And such a taking away in anger, is that remouing from his stewardship, that the wastfull steward is threatned withall in my text.
And such a taking away in anger, is that removing from his stewardship, that the wasteful steward is threatened withal in my text.
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When the Lord, that had deliuered his talents to his seruants, was returned home, hee called them all to account.
When the Lord, that had Delivered his Talents to his Servants, was returned home, he called them all to account.
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They which had faithfully vsed their talents, and gained by their faithfulnes, to the honour of their Lord, these for their labour receiued reward,
They which had faithfully used their Talents, and gained by their faithfulness, to the honour of their Lord, these for their labour received reward,
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and were put in trust with better things, and entred into their masters ioy.
and were put in trust with better things, and entered into their Masters joy.
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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,
This translating into joy, was no deposing from their stewardship, (though they had no longer the occupying of the First things) but a great enlarging of their liberty in their lords house,
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and an aduancement to a kingdome.
and an advancement to a Kingdom.
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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,
But the slothful servant that had hid his talon in the ground, and had gained no glory unto God by the use of his Gifts, he was spoiled of his talon,
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and cast emptie into outward darknes, and that spoyling was a finall deposing from his stewardship.
and cast empty into outward darkness, and that spoiling was a final deposing from his stewardship.
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Here then are we taught, that those that doe waste and mispend the gifts of God, shall be deposed:
Here then Are we taught, that those that do waste and misspend the Gifts of God, shall be deposed:
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some sooner, some later, at length al, whosoeuer abuse vnprofitablie and wickedlie, the good things that God hath indued thē withall.
Some sooner, Some later, At length all, whosoever abuse unprofitably and wickedly, the good things that God hath endued them withal.
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Euill Kings shall be pulled out of their thrones, whither ambitiously, oftentimes not without perill and bloud they haue climed.
Evil Kings shall be pulled out of their thrones, whither ambitiously, oftentimes not without peril and blood they have climbed.
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For it is written, He hath put downe the mightie from their seate.
For it is written, He hath put down the mighty from their seat.
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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.
Evil rich men shall be spoiled of their riches, which covetously, oftentimes not without sweat of body and care of mind, they had heaped together.
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For it is written, He hath sent away the rich emptie. Wisedom, ingrafted by nature, increased by learning, made seruiceable by experience, shall be taken away,
For it is written, He hath sent away the rich empty. Wisdom, ingrafted by nature, increased by learning, made serviceable by experience, shall be taken away,
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when wicked men turne it into hurtful fraud:
when wicked men turn it into hurtful fraud:
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As it is written, Iob. 5.13 He taketh the wise in their craftines, and the counsell of the wicked is made foolish.
As it is written, Job 5.13 He Takes the wise in their craftiness, and the counsel of the wicked is made foolish.
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So, all the gifts of the bodie, so all the powers of the mind.
So, all the Gifts of the body, so all the Powers of the mind.
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For to him that hath (that is, vseth faithfully that which hee hath) it shall be giuen, and he shall haue abundance: For to him that hath (that is, uses faithfully that which he hath) it shall be given, and he shall have abundance:
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but from him that hath not, (that is, mispendeth that he hath) shall be taken away, euen that which he hath. but from him that hath not, (that is, mispendeth that he hath) shall be taken away, even that which he hath.
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The vineyard that bore wild grapes, spoyled of all defence, was laide wide open to be wasted, Esa. 5.5. the fig tree that flourished with leaues, and bore no fruite, was cursed and withered away, Matth. 21.19.
The vineyard that boar wild grapes, spoiled of all defence, was laid wide open to be wasted, Isaiah 5.5. the fig tree that flourished with leaves, and boar no fruit, was cursed and withered away, Matthew 21.19.
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The Husbandmen that sent not vnto the Lord of the vineyard, his fruite in due season, were destroied,
The Husbandmen that sent not unto the Lord of the vineyard, his fruit in due season, were destroyed,
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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 the vineyard let forth to Others, Matthew 21.41. Every tree that bears not good fruit, shall be hewn down, and cast into the fire, Luk. 3.9.
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And euery fielde that drinketh in the raine that falleth vpon it, and beareth thornes and briars, is reproued,
And every field that Drinketh in the rain that falls upon it, and bears thorns and briers, is reproved,
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and is neere vnto cursing, whose ende is to be burned, Heb. 6.8.
and is near unto cursing, whose end is to be burned, Hebrew 6.8.
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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,
In plain words, every one of you, that read and hear these words, and every child of man whatsoever, that is found upon his or her account, to have wasted their Masters goods, shall be spoiled of all the graces and Gifts of God,
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509
and thrust emptie, as a reiected seruant, out of Gods house. Let vs all then consider this, and let euery one thinke vpon it.
and thrust empty, as a rejected servant, out of God's house. Let us all then Consider this, and let every one think upon it.
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We are Gods Stewards, and we haue many precious portiōs of his goods in vse. Some things in common, some things in priuate.
We Are God's Stewards, and we have many precious portions of his goods in use. some things in Common, Some things in private.
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We haue abundance of peace, we haue sufficiency of wealth, we haue the libertie of the Gospell, we haue iust lawes,
We have abundance of peace, we have sufficiency of wealth, we have the liberty of the Gospel, we have just laws,
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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 prudent Judges, we have a gracious Queen, and arts and sciences flourish among us These Are general, wherein every man hath his part.
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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 we have also every one our private preferments. The condition of retaining them, is to be good Stewards. Isaiah 1.19. If you consent and obey, you shall eat the good things of the Land:
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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:
and a sure Way of losing all, is to be evil Stewards, Isaiah 1.20 But if ye refuse, and be rebellious, you shall be devoured with the sword:
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for the mouth of the Lord hath spoken it. What then is to be done of vs? but that, while time yet permitteth,for the Mouth of the Lord hath spoken it. What then is to be done of us? but that, while time yet permitteth,
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and while it is called to day, wee examine our accounts:
and while it is called to day, we examine our accounts:
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and where any thing is amisse through our former negligence and riot, that wee correct it and amend it by repentance:
and where any thing is amiss through our former negligence and riot, that we correct it and amend it by Repentance:
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and make speede herein, not putting off from daye to daye, least his wrath breake forth,
and make speed herein, not putting off from day to day, lest his wrath break forth,
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and the sentence irreuocable come forth: Thou maist be no longer Steward. And let God haue his part set before him in holines:
and the sentence irrevocable come forth: Thou Mayest be no longer Steward. And let God have his part Set before him in holiness:
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and let men haue their parts performed to them in iustice: and
and let men have their parts performed to them in Justice: and
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