A Key Opening Mysterious Texts of Scripture, Collection of sermons 1 · Sermon 21

A Key Opening Mysterious Texts of Scripture · Collection of sermons 1 · Sermon 21

p. 261THE STEWARDS ACCOUNT. A Sermon preached in the Abbey Church at WESTMINSTER. THE XXI. SERMON.

LUKE 16.2.

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

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

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

The words are part of a Parable, which reſembleth the tents of Solomon, vile and blacke without, but full of precious things within. For on the out-ſide we reade nothing but a narration of an unjuſt Steward, or crafty Merchant, who being called to an account, and juſtly fearing to bee turned out of his place upon it, in time provideth againſt the worſt, and taketh a courſe to make himſelfe whole by cheating his Maſter: but in the in-ſide there are many beautifull Images of divine doctrines, drawne by the penſill p. 262of the holy Ghoſt, which I purpoſe to ſet before you, after I have opened the vaile of the letter, by ſhewing you

1. What are the goods for which the Steward is to reckon.

2. Who is the Steward charged with theſe goods.

3. What manner of account he is to give.

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

Touching the ſecond, about whom there is as great conteſtation and variety of opinions, as about the goods themſelves. Gaudentius maketh a Steward of the Divell, who juſtly deſerveth the name of an unjuſt ſervant, for waſting his lords ſubſtance, that is, ſpoyling his creatures, and robbing him of his chiefeſt treaſure, the ſoules of men. But if the Divell bee the Steward, who is the accuſer of this Steward? doubtleſſe he can be no other than the Divell, whoſe ſtile is theaaRevel. 12.10. The accuſer of the brethren is caſt down, which accuſeth them before the Lord day and night.Rev 12:10 Accuſer of the brethren. The Divell therefore is not the Steward here meant, whom God never ſet over his family, nor truſted him with any of his goods ſince he became a Divell. Tertullian conceiveth the people of the Jewes, to whom the Tables and Pots of Manna, and Oracles of God were committed, to be the Stewards called to an account in my Text for the abuſe of theſe holy things. If wee follow this Interpretation, neither the Parable nor the Text any way concerneth us Chriſtians: therefore Saint Ambroſe, Saint Chryſoſtome, Saint Auguſtine, Beda, Euthymius, and Theophylact enlarge the Stewards Patent, and put all rich men in the world in it, who are adviſed to make friends with the unrighteous Mammon they have in their hands, that when they faile their friends may receive them into everlaſting habitations. Laſtly, Saint Jerome and others put in hard for the Miniſters of the Goſpel, to whom they aſſigne the firſt place in the Patent, as being Stewards in the moſt eminent kinde, and ſo ſtiled both by ourbbLuke 12.42. Who then is the faithfull & wiſe Steward whom his lord ſhall make ruler over his houſhold, to give them their portion of meat in due ſeaſon?Luke 12:42 Saviour, and hisccTit. 1.7. A Biſhop muſt be blameleſſe, as the Steward of God, & 1 Cor. 4.1. Let a man ſo account of us, as Stewards of the myſteries of God.Titus 1:71 Cor 4:1 Apoſtle.

p. 263To reconcile theſe opinions, and make a perfect concord of ſeeming diſcords, I underſtand by the great husband or rich man in the Parable Almighty God, whoſe houſe is the whole world, & all things in it his wealth. Men indued with reaſon and underſtanding are his Stewards, whom he hath ſet over this great houſhold, to governe the reſt of his creatures, and employ the riches of his goodneſſe to the advancement of his glory. Theſe are all accountable unto him: the Jewes peculiarly for ſuch things as hee bequeathed to his children by the Old Teſtament; the Chriſtians for ſuch things as he hath bequeathed to them by the New: the unregenerate are to reckon with him for the gifts of nature; the regenerate for the graces of the ſpirit: the rich for his wealth, the noble for his honour, the mighty for his power, the learned for his knowledge, every man for that hee receiveth of the riches of his mercy in ſpirituall, temporall, or corporall bleſſings. In which regard we may rightly terme Kings Stewards of their crownes, Lords of their lands, Captaines of their armies, Biſhops of their dioceſſe, Paſtours of their pariſhes, Houſholders of their families, and every private man of the cloſet of his conſcience, and treaſury of his heart. For all Kings are Gods ſubjects, all Captaines are his ſouldiers, all Teachers are his ſchollers, all Maſters are his ſervants, and conſequently all Lords his ſtewards. In a word, there is none of ſo high a calling in the world that is more, nor any of ſo low a calling or ſmall reckoning that is leſſe than a Steward of the King of kings, who ſhall one day call not onelyonly all men of ſort, but even all ſorts of men to a moſt ſtrict and exact account; Kings for their ſcepters, Magiſtrates for their ſwords, Officers for their ſtaves, Biſhops for their croſiers, Souldiers for their weapons, Clerkes for their pens, Landlords for their poſſeſſions, Patrons for their advowſons, Merchants for their trade, Tradeſmen for their crafts, Husbandmen for their ploughes, calling to every one in particular, Give an account of thy Stewardſhip.

Touching the third, ſome render the originall foreign, render a reaſon; others give an account: ſome actus tui, of thy Factorſhip, as Tertullian; others villicationis tuae, of thy Bailiwicke, as Saint Jerome; a third ſort diſpenſationis tuae, of thy Stewardſhip, as the Kings Tranſlators. A great difference in ſound of words, but little or none at all in ſenſe: for though a Factor in forraine parts, and a Steward at home, and a Baily in the country are diſtinct offices, and different imployments; yet to the meaning of this Parable they are all one. For they all deale with other mens mony, rent, or goods, and are all liable to an account, and upon it diſchargeable. And in this place, whether wee tranſlate foreign, a reaſon, or a reckoning, all commeth to one reckoning: for upon the matter, to render a reaſon of monies disburſed by us, is to give an account. A carefull Steward or Accomptant in any kinde, beſides the caſting of the ſummes, ſetteth downe a reaſon of every parcell of mony laid out by him after this maner: Item in proviſion ſo much. Item in reparations. Item for workmens hire. Item for law ſutes, &c. thus much. Howbeit they that delight in tithing Mint and Cummin, and nicely diſtinguiſhing between words of very like, if not altogether the ſame ſignification, obſerve that in preciſe propriety of ſpeech wee are ſaid to give an account how, but render a reaſon why wee p. 264have disburſed ſuch monies: and that our account muſt bee of our Maſters goods; but our reaſon of our owne actions: and wee are accountable onelyonly for that we have laid out; but we are anſwerable, or to yeeld a reaſon to our Maſter as well for that wee have not laid out for his profit in due ſeaſon, as for that we have laid out for his neceſſities. For hee expecteth gaine of every talent committed to us, and will not onelyonly accept his owne without advantage. The things wee are to account for are contained under theſe three heads:

1. Goods.

2. Gifts.

3. Graces.

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

Under the firſt head, viz. goods of this world, wee muſt write, How beſtowed.

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

Under the third, viz. graces of the ſpirit, we muſt write, How improved.

And if it appeare upon our accounts, that we have well beſtowed the firſt in holy, pious, and charitable uſes; and well imployed the ſecond in carefully diſcharging the generall duties of a good Chriſtian, and diligently performing the particular workes of our ſpeciall calling; and have much increaſed the third, by our ſpirituall trade with God, by hearing, meditating, reading, conferring, praying, and the conſtant practiſe of piety, and exerciſe of every divine vertue and grace: then our Maſter will ſay unto us, Well ddMat. 25.21.Matt 25:21done good and faithfull ſervant, thou haſt been faithfull in a little, bee thou ruler over much, enter into thy Maſters joy. But if we have kept unprofitably, or waſted riotouſly the firſt, the wealth of the world; and retchleſly abuſed the ſecond, the dowry of nature, or by idleneſſe let it ruſt; and rather diminiſhed than increaſed the third, the treaſury of ſpirituall graces; then we are to render a reaſon, & make anſwer for theſe defaults: and if our anſwer be not the better, to make ſatisfaction to our Lord to the uttermoſt farthing, after we are put out of our Stewardſhip, as the reaſon annexed to the command implyeth, For thou maiſt be no longer Steward.

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

1. Mali commiſsi.

2. Boni omiſsi.

3. Temporis amiſsi.

Make anſwer for

1. The evill thou haſt committed.

2. The good thou haſt omitted.

3. The time thou haſt pretermitted or miſ-pent, either in

p. 2651. Doing nothing at all.

2. Or nothing to the purpoſe.

3. Or that which is worſe than nothing, tracing the endleſſe mazes of worldly and ſinfull vanities.

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

1. A command,Diviſion. wherein I obſerve

1. The perſon commanding, God, under the name of a rich man.

2. The perſons commanded, all men, under the name of Stewards.

3. The thing commanded, to give an account.

4. The office for which this account is to bee given, a Stewardſhip.

5. The propriety of this office, thine.

2. A reaſon, wherein I note

1. The Stewards diſcharge, and quitting his office, thou mayeſt, &c.

2. The time, now.

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

1. That God is Lord of all.

2. That all men are Stewards.

1. Not Lords.

2. Not Treaſurers.

3. That all Stewards ſhall be called to an account.

4. That the office for which they are to account is their own Stewardſhip, not anothers.

5. That upon this account they ſhall be diſcharged.

Theſe concluſions reſemble the rings ſpoken of by St.ffAug l 21. de civit. Dei. Auſtin, whereof the firſt being touched by the Load-ſtone drew the ſecond, the ſecond the third, the third the fourth, and the fourth the fifth. For here the firſt point inferreth the ſecond: If God be Lord of all, men can bee but Stewards. The ſecond inferreth the third: If all men are Stewards, all men are accountable. The third the fourth: If all men are accountable for a Stewardſhip, this Stewardſhip muſt needs be their owne. The fourth the fifth: If they are to account for their owne Stewardſhip, certainly either at the private audit, the day of their death, or at the publike audit, the day of judgement, after which p. 266they ſhall be no longer Stewards, but either Lords in Heaven, or Slaves in Hell. Wherefore, O Chriſtian, whoſoever thou art, whether thou ſwayeſt the ſcepter, or handleſt the ſpade: whether thou ſitteſt at the ſterne, or roweſt at the oare: whether thou buildeſt on the roofe, or diggeſt at the foundation, make full account of it, thou ſhalt be called to an account for thy worke; be not idle therefore nor ſecure. Secondly, that for which thou art to account is no place of authority, but an office of truſt: no Lordſhip, but a Stewardſhip: be not proud of it, nor unfaithfull in it. Thirdly, this office of truſt is not a Treaſurerſhip, but a Stewardſhip; be not covetous, nor unprofitable. Fourthly, this Stewardſhip is not anothers, but thine owne; be not curious, nor cenſorious. Fifthly, this thy Stewardſhip is not perpetuall, but for a time, it expireth with thy life; be not negligent, nor fore-ſlacke thy opportunity of making friends to receive thee into everlaſting habitations after thou muſt relinquiſh thy office.

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

1. Of Creation.

2. Purchaſe.

3. Poſſeſſion.

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

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

3. Of Poſſeſſion: for that which any one is poſſeſſed of time out of minde is his owne. By the firſt of theſe the Father may claime us, as all things elſe, who made all. By the ſecond the Sonne, who redeemed the world. By the third the holy Ghoſt, who inhabiteth us, and after a ſpeciall manner poſſeſſeth us.ggIſa. 66.1.Isa 66:1 Heaven is my throne, ſaith God, and the earth is my footſtoole. You ſee then great reaſon why God ſhould be compared to a rich man, with whom all the rich men in the world may not compare, neither in lands, nor in cattell, nor in mony and treaſure. Not in lands: for the bounds of the earth are his land-markes, and the Sunne is his Surveyer. Nor in cattell: forhhPſal. 50.Ps 50 every beaſt of the forreſt is his, and the cattell upon a thouſand hills. Not in mony or plate: foriiHaggai 2.Hag 2 gold is mine, and ſilver is mine, ſaith the Lord. Nor laſtly in goods: for that golden chaine of the Apoſtle,kk1 Cor. 22.23. All are yours, and ye are Chriſts, and Chriſt is Gods, may bee drawne backward by the ſame linkes thus: All are Gods, and God is Chriſts, and Chriſt is ours.

Yea, but it may be argued againſt this concluſion, that God hath ſmall or no demaines, in as much as hee holdeth nothing in his owne hands, having let out (if I may ſo ſpeake) the heaven to Saints and Angels, the ayre to Birds and Fowle, the water to Fiſh, the earth to Men and Beaſts to dwell in it, and reap the fruits thereof. But the anſwer is eaſie: for though God make no benefit of any thing to himſelfe, yet hee keepeth the right and propriety of all things in himſelfe; and hee muſt needs keep all things in p. 267his hands, who clincheth the Heavens with his fiſt. Moreover, hee requireth homage of all his creatures, which are but his tenants at will, or to ſpeake more properly, ſervants to be thruſt out of office and ſtate upon the leaſt offence given, or diſlike taken. Which condition is farre worſe than the former. For a tenant hath ſome kinde of propriety and intereſt in that which hee holdeth of his Landlord; and if he performe all covenants, proviſoes, and conditions of his leaſe or agreement with his Lord, hee may not without apparent wrong bee ſuddenly turned out of houſe and home, much leſſe may his Lord ſeize upon all his goods, and diſpoſe of them at his pleaſure. The caſe ſtandeth farre worſe with a Steward, who hath nothing he may call his but his office, for which hee may be alwayes called to an account, and upon it diſcharged. Yet this is the ſtate of the greateſt States and Potentates of the world; they have no certainty in any thing they poſſeſſe or enjoy. For which cauſe SaintllHom. 2. ad po…. Antioch. Omnes uſum et fructum habemus, dominium nemo. Chryſoſtome findeth great fault with the wills and teſtaments of great perſonages in his time, by which they bequeath lands, lordſhips, and inheritances in their own name and right, as if thoſe things were abſolutely in their power: they uſurpe, ſaith hee, upon Gods prerogative, who hath given unto them the uſe and profit of the things of this life, but not the dominion, no nor propriety in ſtrict point of law, unleſſe a man will account that to be his own, for which he is to give an account to another. The Steward is no whit the richer, becauſe hee hath more to account for; but in this regard more ſolicitous and obnoxious. Which obſervation we may crowne with this corollary, That they who ſeem to have the greateſt and beſt eſtates in this world, are in the worſt condition of any, if their gifts be not eminent, and their care and induſtry extraordinary, to make the beſt advantage to their Maſter of the many talents committed to them. The reaſon hereof is eaſie to gheſſe at, and was long ago yeelded by Gregory themmGreg. ſup. Evang. dominic. Cum augentur dona, creſcunt rationes donorum. great, As their means and incomes, ſo their accounts grow. For nnLuke 12.48. To whom men have committed much, of him they will aske the more.Luke 12:48to whom more is given, more ſhall be required of him. To ſpeake nothing of the many imployments and diſtractions of men in great place, which ſacrilegiouſly robbe them of their ſacred houres devoted to prayer and meditation, and bereave them of themſelves, I had almoſt ſaid deprive them of their God, and the ſweet fellowſhip of his holy Spirit: they muſt give ſo much audience to others, that they can give but little attendance on God. Publike imployments, and eminent places in Church and Common-wealth expoſe thoſe that hold them to the view of all men, their good parts, whatſoever they have, are in ſight, and their bad too: which men are more given to marke (quis enim ſolem ferè intuetur, niſi cum deficit? when doe men ſo gaze upon the Sunne, as in the eclipſe?) in ſo much that the very word Marke is commonly taken in the worſt ſenſe for ſome ſcarre, blemiſh, or deformity. A ſmall coale raked up in the aſhes may live a great while, which if it be raked out and blowne, ſoone dyeth and turneth into aſhes. They that were kept in cloſe priſon by Dionyſius, enjoyed the benefit of their ſight in thoſe darke roomes, which they loſt, when they were ſuddenly brought forth into the open ayre, by the over bright reflection of the Sunne beames from a wall new white-limed. Which I ſpeake not to detract from dignity, or obſcure glory, or diſparage nobility, or diſhonour worldly preferments or honours p. 268in them, whoſe merits have been their raiſers. For theſe honourable titles and dignities are the luſtre of eminent quality, the garland of true vertue, the crowne of worldly happineſſe, and to the lowly, high favours of the Almighty. The marke I aime at is to give ſome content to them whoſe places are inferiour to their vertues; and advice alſo to thoſe whom God hath or ſhall raiſe to great places and high preferments. Let the former conſider, that there can be no obſcurity where the Sunne ſhineth; that he is truly honourable not alwayes, whom the Prince putteth in high places, but he, upon whom God lifteth the light of his countenance; that it is ſufficient that hee ſeeth their good parts, from whom they expect their reward; that the more retired their life is, the leſſe expoſed to envie, and more free from danger; that the fewer ſuters or clients they have to them, the more liberty they have to be clients to God; the leſſe troubles they have about their temporall eſtate, the better they may looke to their ſpirituall, and ſecure their eternall: laſtly, that the leſſe they are truſted with, the eaſier their account ſhall be at the great audit. On the other ſide, let thoſe who have degrees accumulated, and honours and preferments heaped upon them, ſeeke rather to diminiſh their accounts, than to increaſe their receipts, and pray to God daily for leſſe of his goods, and more of his grace, that they may make a better account at the laſt day, and then receive a Kingdome in Heaven for a Stewardſhip on earth.

Beloved brethren, you ſee your calling, you are Stewards not Lords, thinke upon it ſeriouſly that you may be every day, you ſhall be one day, called to a ſtrict account for all that you have or enjoy. This was the firſt point of ſpeciall conſideration I recommended to you from the nature of our office, which is here called a Stewardſhip. The ſecond was, that wee are not Gods Treaſurers, but his Stewards, and that our imployment is not to gather up and keep, but to expend and diſtribute our Maſters monies for the maintenance and reliefe of his poore ſervants, according to their ſeverall neceſſities. And looke whatſoever we lay out in this kinde, ſhallbe allowed upon our accounts, and put upon our Maſters ſcore, who acknowledgeth it to bee his owne debt:ooMat. 10.42.Matt 10:42 Whatſoever you doe unto any of theſe little ones, you doe it unto mee. You clothe mee in the naked, you feed mee in the hungry, you relieve mee in the diſtreſſed, you viſit mee in the impriſoned, you ranſome mee in the captive, you cure mee in the wounded, you heale my pierced hands and feet with the oyle which you poure into their wounds. Thrice happy Stewards wee, if wee can ſo handle the matter, that we may bring our Maſter indebted to us for the intereſt of his owne mony. For he,ppProv. 19.15.Prov 19:15 who giveth to the poore, lendeth to the Lord, and that which he hath given will he pay it him againe. So exceeding bountifull is he, that he giveth us aboundantly to pay our fellow-ſervants, and payeth us double for giving it them. After our Saviour had healed the man with aqqMarke 3 5.Mark 3:5 withered hand, to ſhew that it was whole, he commanded him to ſtretch it forth: in like manner, if wee deſire to ſhew and make a ſenſible proofe that the ſinewes of our faith are not ſhrunke, that the hands of our charity are not withered, we muſt ſtretch them out, and reach our almes to the poore: which we will be more willing and ready to doe, if we reflect often upon our office ſhadowed out under this Parable; which is to bee Stewards, not p. 269Treaſurers of Gods manifold bleſſings. Secondly, if wee conſider that wee lay out nothing of our owne, but of our Maſters purſe; And thirdly, that whatſoever we lay out for him upon earth, we lay up for our ſelves heaven: according to that rule of SaintrrLeo ſer. quod. Theſaurum co…dit in coelo, qui Chriſtum, paſcit in paupere: manus pauperis ga…aphylatium Chriſti. Leo, Hee layeth up treaſure in heaven, who feedeth Chriſt in the poore; the poore mans hand is Chriſts boxe. This branch of our duties, which is to be alwayes fruitfull in good workes, extendeth farther than the expending of monies or good uſage of the bleſſings of this life. For all the members of our body; and faculties of our foule, and graces of the ſpirit are pa… of our Maſters goods, and muſt bee imployed in his ſervice, and occupied for his profit. Beſides all theſe wee are accountable to him for our time, which wee may not waſtefully and prodigally laviſh out in ſports and paſtimes; but ſo thriftily expend upon the neceſſary workes of our calling, that we may ſave a good part to conſecrate it to exerciſes of piety and devotion, whereby wee may multiply the talent of grace committed unto us. There is no covetouſneſſe commendable but of time, of which yet moſt men and women are moſt prodigallſſSenec. ep. 1. Quem mihi dabis qui aliquod pretium tempori ponat, qui diem aeſtimet? &c. ſpenders. Any jewell that is loſt may be found, yea though it bee caſt in the ſea, as Polycra…es his ring was, which a fiſh in his mouth brought backe into his Kitchin. Yea, the treaſure of grace and pearle of the word, which the rich Merchant ſold all that hee had to buy; yea God himſelfe after we have loſt him may bee found, if we ſeeke him in time: onelyonly loſt time can never be recovered. Wherefore that wee may not loſe any moment of the time allotted, which is ſo precious, but put it to the beſt uſe for the increaſe of our talent of knowledge, I paſſe from the Stewardſhip of the things of this life, to the account we are to give of this Stewardſhip.

In which that we may more readily and ſafely proceed, firſt I will ſet up a great light: ſecondly, remove ſome rubs out of the way. The light ſhall bee a cleare confirmation of the truth of the point out of the Scriptures, which are moſt evident and expreſſe, both for the unavoidable neceſſity and ſtrict ſeverity of the laſt judgement. Wee profeſſe in our Creed, that Chriſt who now ſitteth at the right hand of his Father in heaven, ſhall from thence come to judge the quicke and the dead; and wee have ſure ground in Scripture to build this article upon. ForttActs 10 42.Acts 10:42 there wee reade, that Chriſt is ordained of God to bee Judge of the quicke and the dead: and thatuuRom. 14.10.Rom 14:10 we ſhall all ſtand before his judgement ſeat: nay, that wee xx2 Cor. 5.10.2 Cor 5:10muſt all appeare before his tribunall: which is ſo certaine a thing to come to paſſe, that SaintyyApoc. 20.12, 13.Rev 20:12Rev 20:13 John in a viſion ſaw it as preſent; And I ſaw the dead ſmall and great ſtand before God, and the bookes were opened, and they were judged according to the things wrote in thoſe bookes. Now for the terrour of that day, I tremble almoſt to rehearſe how it is deſcribed in holy Scriptures, by S.zzApoc. 20.11.Rev 20:11 John, I ſaw a great white throne, and him that ſate on it, from whoſe face the earth and heaven fled away: and by Saint**1 Pet. 4.17.1 Pet 4:17 Peter, The time is come that judgement muſt begin at the houſe of God, and if it begin there, what ſhall the end of them be that obey not the Goſpel? and if the righteous ſhall ſcarce bee ſaved, where ſhall the ungodly and ſinner appeare? It is hard to ſay, whether the antecedents are more direfull, or the concomitants more dolefull, or the conſequents more dreadfull. The antecedents are formidable: The aaMat. 24.29.Matt 24:29Sunne ſhall be darkened, and the Moone ſhall be turned into bloud, and the p. 270ſtarres ſhall fall from the skies, and the powers of heaven ſhall bee ſh… bbLuk. 21.25, 26.Luke 21:25Luke 21:26In the earth ſhall be diſtreſſe of Nations, and perplexity, and the ſea and t… waters ſhall roare, and mens hearts ſhall faile them for feare, and for looking after thoſe things that are comming on the earth. The concomitants are lamentable: Behold, he ccApoc. 1.7.Rev 1:7commeth in the clouds, and all eyes ſhall ſee him, and all kindreds of the earth ſhall mourne before him. And yet the conſeque… are more fearfull than either the antecedants or concomitants. For the bookes of all mens conſciences ſhall be ſpread abroad, and every man ſhall anſwer for all theddEccleſ. 12.14.Eccl 12:14 workes that he hath done, nay for everyeeMat. 12.36.Matt 12:36 word he hath ſpoken, nay for every thought, purpoſe, and intent of the heart. For when the Lord commeth, he will bring to light the ff1 Cor. 4.5.1 Cor 4:5hidden things of darkneſs, and will make manifeſt the counſels of the heart.

Having ſet up a faire light, I will now take away ſome blockes and r… that lye in the way of my diſcourſe. The firſt is, that God executeth judgement in this world; and therefore Salvianus hath written a booke De… ſenti Dei judicio, of Gods providence over his Church, and preſent judgement. Doth hee not open his treaſures to the righteous, and poure downe the vialls of his wrath upon the wicked in this life? Doth not Saint Paul affirme, that thoſe that beleeve are ggRom. 5.1.Rom 5:1juſtified already? And Saint John, that thoſe that beleeve not are condemned hhJohn 3.18.John 3:18already. What place then remaines for a future tryall?

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

Thirdly, if all mens conſciences ſhall bee ripped up, and all their ſecret ſinnes be diſcovered in the face of the Sunne at the day of judgement, that day cannot be but dreadfull to the moſt righteous man on earth: yet Chriſt ſaith to his Diſciples,iiLuke 21.28.Luke 21:28 When theſe things come to paſſe, lift you up your heads; for your redemption draweth nigh: and they in this regard long for his ſecond comming, and pray continually, Come Lord kkApoc. 22.20.Rev 22:20Jeſu, come quickly.

The firſt rubbe is thus removed: though Gods judgements overtake ſome, yet not all in this life. For the afflictions of the godly, and the proſperity of the wicked were a great eye-ſore tollPſal. 73.12.Ps 73:12 David andmmJerem. 5.28.Jer 5:28 Jeremy Moreover, God hath rewards both temporall and eternall; the former he diſpenceth in this life, the later in that which is to come. Hee that beleeveth is juſtified already before God, and in the ſenſe of his owne conſcience: for he hath peace with God. And in like manner hee that beleeveth not is condemned already in Gods decree, and hee hath received alſo the ſentence of condemnation within himſelfe, as a fellon is hanged in the law, and may know what his ſentence ſhall be before it bee executed or pronounced againſt him. This hindreth not but that the publike ſentence ſhall paſſe upon both at the laſt day for eternall ſalvation or damnation.

The ſecond is thus removed: Immediately upon death every ſoule knoweth what ſhee is to truſt to, but this it not knowne to the world. Beſides, the body muſt bee rewarded or puniſhed as well as the ſoule: therefore partly to cleare the juſtice of God in the ſight of men and Angels; partly, to render to the body and ſoule that have been partners in evill and good p. 271their entire recompence, after the private ſeſsion at our death, God hath appointed a publike aſsizes at the day of judgement.

The third rubbe is thus taken away: The day of judgement is both terrible and comfortable to the godly; terrible in the beginning, comfortable in the end: terrible in the accuſation by Sathan, comfortable in the defence by Chriſt our Advocate: terrible in the examination, but comfortable in the ſentence. Yea, but their ſores are laid open, and they are fowle: their debts are exhibited, and they are very many: their rents in their conſcience are ſhewed, and they are great. It is true, their ſores are laid open, but annointed with Balſamum: their debts are exhibited, but with a faire acquittance ſigned with Chriſts bloud: their rents in their conſcience are ſeene, but mended and filled up with jewels of grace. It is farre otherwiſe with the wicked; their ſores appeare without any ſalve; their debts appeare, but no acquittance; their rent in their conſcience appeareth, and remaineth as wide as ever it was, being never made up or mended by repentance: therefore they cry nnApoc. 6.16.Rev 6:16to the mountaines, fall on us, and to the hills, cover us from the preſence of the Lord, and from the wrath of the Lambe.

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

1. To comfort the innocent.

2. To terrifie the ſecure.

3. To inſtruct all.

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

Secondly, it ſerveth much for the terrour of the wicked, who goe on confidently in their lewd courſes, and proceed from evill to worſe, adding drunkenneſſe to thirſt: let theſe know, thatooRom. 2.5.Rom 2:5 they heape wrath againſt the day of wrath, and revelation of the righteous judgement of God: and that as the farther backe the axe is fetched, the heavier is the ſtroake; ſo the longer their puniſhment is deferred, the heavier in the end it will fall upon them. Let them who feare not to doe wrong, but carry their ſinne with a high hand, bearing themſelves upon their wealth, or ſome potent friend at Court know that they ſhall be brought to Chriſts barre ore tenus, and that none upon earth ſhall be able to reſcue them. Let them who lay ſnares p. 272in the darke, and looke for their prey in the twi-light, and ſay in their hearts no eye ſeeth us, know, that God hath ppApoc. 1.14.Rev 1:14eyes like a flaming fire, enlightening the darkeſt corners of the inmoſt roomes: and that hee qqPſal. 50.21.Ps 50:21will reprove them, and ſet their ſinnes in order before their eyes: and that what they commit in ſecret, and would not for a world that any witneſſes ſhould be by, ſhall bee brought to an open examination before men and Angels.

Thirdly, to inſtruct all ſo to live, that they may not feare to come before the face of God; ſo to cleare their accounts here, that they need not to dread their examination there. To this uſe the holy Ghoſt pointeth,rr2 Pet. 4.11, 12, 14. Seeing that all theſe things ſhall be diſſolved, what manner of perſons ought yee to be in all holy converſation? how diligent, that wee may bee found of him in peace without ſpot and blameleſſe? When Alcibiades came to viſitſſEraſ. Apoph. Atqui inquit potius quemadmodum rationem non redderes, laborares. Pericles, and found him very buſie about his accounts, Why (ſaith he) doeſt thou thus trouble thy ſelfe in ſeeking to make up thy accounts? thou ſhouldeſt rather uſe a meanes to put it off, and thinke of a courſe to free thee from this care, and take order that thou ſhouldeſt never bee called to an account. I doubt not but that many Treaſurers and Stewards of great Princes make good uſe of this advice, and by friends and mony ſo bring it about, that they are never brought to an account. If wee have any ſuch thought wee deceive our ſelves; there is no dodging with God, no delay, no not for a moment, when hee ſendeth his Purſuivant for us from the high Court of Starre-chamber in Heaven: as he (in Saint Gregories dayes) found by woefull experience, who being ſummoned by death approaching to bring in his accounts before they were ready, cryed out pitifully, Inducias vel ad horam, O reprivall but for a day, truce but for an houre, reſpite but for a minute: but could not obtaine it, but was ſuddenly poſted away to the judgement ſeat of Chriſt: and who of us knoweth whether he ſhall be the next to whom God will ſend a meſſenger to bring him before him to render an account of his Stewardſhip, ſaying to him in the words of my Text, Redde rationem diſpenſationis tuae, Give an account

Of thy Stewardſhip. (Thy.) I know not how it commeth to paſſe, that moſt men now a dayes are ſicke of Saint Peters diſeaſe, when Chriſt telleth them of their duty, or fore-ſheweth them their end, they are inquiſitive about others, ſaying,ttJohn 21.21.John 21:21 What ſhall this man doe? There are divers kindes of Stewards, ſome of powers, ſome of wealth, ſome of knowledge, ſome of the Word and Sacraments. Kings dominions, and Biſhops dioceſſes, and Lords lands, and Rich mens mony, and Clerkes writings, and Merchants trades, and Tradeſmens ſhops, and Husbandmens ploughes are their Stewardſhip, of which they muſt give an account; and yet few there are that minde their owne account to their Maſter for that wherewith they are truſted: but every man looketh to anothers. The Ploughman cenſureth the Tradeſman, the Tradeſman the Merchant, the Merchant the country Gentleman, the country Gentleman the Courtier, and all the Miniſters of God; as if to impeach others were to cleare themſelves. At the audit day they will finde that it will little availe them to ſay, I am no tot quot, I am no joyner of houſe to houſe, or land to land, I am no uſurer, oppreſſor, or extortioner like other men: when it will be replyed unto them, but thou art like the Phariſee, a deep diſſembler, a counterfeit ſaint, a ſecret p. 273hypocrite, a ſlanderous backbiter, a buſie-body, an uncharitable cenſurer, a ſtreigner of a gnat in others, when thy ſelfe eateſt many a flye, nay ſwalloweſt many a camell. uuPlut. tract. de curioſit.Plutarch rightly obſerveth, that they who delight to gad abroad, for the moſt part have ſmoaky, naſty, or dankiſh houſes, or at leaſt ill rule, & no content at home; ſo when men range abroad, and play the ſpies and ſcouts, and pry into other mens actions, it is a ſigne that they have a foule houſe at home, and ill rule in their owne conſcience. Wherefore**Stella in Luc. Obſerva etiam diligenter quod hic non dicit dominus, Redde rationem villicationis alienae, vel redde rationem villicationis alterius, ſed villicationis tuae; pro priae enim vitae tuae factorumque tuorum, non alienorum redditurus es rationem Deo: unuſquiſque enim redditurus eſt de propri…s factis rationem. Stella, according to his name Starre, well illuſtrateth this Text, Give an account of thy Stewardſhip, not of any other mans: Pry not into his life, ſet not his actions upon the racke, reade not a lecture upon his manners; but meditate and comment upon the booke of thine owne conſcience, that thou mayeſt make even reckonings there. It is an uncivill part to over-looke other mens papers, eſpecially bills of account, which no way concerne us: yet there are thoſe that take to themſelves a liberty to looke into, and examine the bookes of other mens conſcience, not being able to reade a letter in their owne: herein reſembling the crocodile, which ſeeth nothing in the water, which is his chiefeſt place of aboad, yet is very quicke and ſharpe ſighted on the land out of his owne element to doe miſchiefe. I will undertake that any man ſhall have worke enough to caſt up his owne accounts, if hee looke into every particular for which hee is to reckon, every ſtray thought, every idle word, every inconſiderate action & ſudden paſſion. God is not herein like unto many great perſonages, who ſeldome or never call their Stewards to an account; or if they call them, they looke over their bookes and bills but ſleightly, taking the viſus in groſſe. For hee will certainly call all men to a moſt ſtrict and particular account of every moment of time they have ſpent, of every particular grace they have received, of every particular duty they have omitted, of every particular ſinne they have committed in deed, word, or thought, nay of the firſt motion and inclination to evill. The ſmalleſt atomi or moates that flye in the ayre are diſcerned in the Sunne; ſo the ſmalleſt ſinnes and offences ſhall be diſcovered at the brightneſſe of Chriſts comming. And as the words that are written with the juyce of a Lemmon, cannot be read when they are written, but may be plainly and diſtinctly if you hold the paper to the fire, and dry the letters; ſo the ſmalleſt letters in the book of our conſcience, yea the leaſt notes, and points, and ſcratches, which neither any other nor our ſelves ſee well now, ſhall eaſily be diſcerned by the fire of the laſt judgement. The conceit whereof tooke ſuch a deep impreſſion in the render heart of Saint Hierome, that he profeſſethxxVictor. Reat. in vit. Hieron. Sive comedo, ſive bibo ſive quid aliud facio, ſemper videtur mihi tuba illa terribilis ſonare, Surgite mortui, & venite ad judicium. whereſoever he was, whatſoever he did, whether he ate or dranke, or walked abroad, or ſate in his ſtudy, or talked with any, he thought he heard the laſt Trump ſound ſhrill in his eares, Awake yee that ſleep in the duſt, and come to judgement. At which time that you may be all more perfect, I would adviſe you toyyBarradius comment. in concord Evang. Aſcendat mens tribunal judici, rationem ratio expoſcat. reckon before hand with your ſelves, either at private faſts, or every evening. AmongzzPythag. foreign. Pythagoras his golden Verſes theſe ſeem to mee to be moſt weighty: Before thou ſuffer thy temples to take any reſt, reſolve theſe three queſtions, Wherein have I tranſgreſſed? What have I done? What part of my duty have I left this day undone?

p. 274foreign

foreign;

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

1. Appl. to Miniſters.Thou to whom the Oracles of God and ſoules of men are committed, who haſt received grace by impoſition of hands, not to gaine applauſe to thy ſelfe, or an high ſtep of dignity on earth; but to win ſoules to God, and bring men to Heaven: thou to whom the miſt of blacke darkneſſe is reſerved for ever, if thou departeſt from the holy commandement, and draweſt others after thee; but an eminent place amongſt the Starres, if thou turne many to righteouſneſſe: how is it that thy minde, ſtudy and endeavour is not to build Gods houſe, but to raiſe thine owne; not to adde by the miniſtery of the Goſpel thoſe to the Church that ſhall be ſaved, but Imponere Pelion Oſſae, to lay ſteeple upon ſteeple, and preferment upon preferment, and adde dignity to dignity? either not preaching at all, or like the high Prieſt in the old Law, entering but once a yeere into the Sanctum ſanctorum, or at the moſt furniſhing but ſome few high Feſtivals with ſome rare and exquiſite peeces of ſtuffe, embroidered with variety of all arts and ſciences, ſave Divinity. Is this to preach Chriſt crucified? Is this toaaJohn 21.16, 17.John 21:16John 21:17 feed, feed, and feed? is this to be bb2 Tim 4.2.2 Tim 4:2inſtant in ſeaſon, and out of ſeaſon; to reprove, rebuke, to exhort with all long-ſuffering and doctrine? is this to ccActs 20.27. I have not ſhunned to declare unto you all the counſell of God.Acts 20:27declare the whole counſell of God? is this to dd1 Tim. 4.13.1 Tim 4:13attend to reading, to exhortation, to doctrine, to continue in them? is this to give themſelves wholly to the worke of the Miniſtery, that their profiting may appeare unto all? is this toeeActs 20.31.Acts 20:31 warne every one publikely, and houſe by houſe, day and night with teares to ſave themſelves from the corruption of the world, & the ſnares of Sathan, & wrath to come? Will a purchaſed diſpenſation of abſence from thy Cure upon ſome plauſible pretence, or thy Curates diligence excuſe thy ſupine negligence, or ſecure thee from p. 275the Apoſtlesff1 Cor. 9.16.1 Cor 9:16 Vae, Woe be to mee Paul, if I preach not the Goſpel in mine owne perſon? O thinke upon it in time to make a better reckoning before thou be ſummoned to give up the laſt accounts in the words of my Text, Give an account of thy Stewardſhip, of thy Miniſtery.

Next to the ſacred Steward commeth in the miniſter of State and Magiſtrate to bee rounded in the eare with the admonition in my Text.2. To Magiſtrates. Thou to whom both the Tables are committed, who art ordained by God, and appointed by thy Soveraigne to ſee religion maintained, juſtice executed, and peace kept: how commeth it to paſſe that the ſword of juſtice lyeth ruſty in the ſcabard, and is not drawne out againſt Sabbath-breakers, contemners of the Church diſcipline, blaſphemers, ſwearers, drunkards, lewd and ſcandalous livers? Doeſt thou uſe the authority committed to thee to revenge thy ſelfe, and not to redreſſe wrongs done to the law? nay doeſt thou protect and bolſter iniquity and impiety? doeſt thou live by thoſe ſinnes, and draw a revenue by licenſing thoſe places of diſorder, which thou art made a miniſter of juſtice to ſuppreſſe? Is this to be a man fearing God, and hating covetouſneſſe? is this to ſtop the mouth of impiety? to cleanſe the ſinkes of impurity? to purge out the filth that is in the skirts of Jeruſalem? to reforme all abuſes, and to prevent Gods judgements upon this Realme, by puniſhing all the violaters of his lawes? Remember that thou who here ſitteſt upon the bench, ſhalt one day be called to the barre, to be tryed for eternall life or death before the Judge of all fleſh, from whoſe face the heavens and the earth fled, and their place could no where bee found. O thinke in time to make a better reckoning before thy ſummons to give in thy laſt account in the words of my Text, Give an account, &c. viz. of thy authority and commiſsion.

After the Miniſters of the Goſpel and the Magiſtrate,3. To the rich and covetous. come the rich of this world to be admoniſhed to looke to their accounts. Thou whom thy Maſter hath truſted with much of his goods and coine, to beautifie his Sanctuary, to maintaine them that ſerve at his Altar, and to ſtay and ſilence the lowd cryes and deep ſighes of the hungry, thirſty, naked, oppreſſed, impriſoned, and captivated members of thy Redeemer; doeſt thou bury thy mony under the ground, or locke it up in thy iron cheſt till it ruſt? Doeſt thou like the Gryphine in the naturall ſtory keep others from the precious metall, whereof thy ſelfe makeſt no uſe at all? Thou ggCypr. de cleemoſ. Servas pecuniam, quae te ſervata non ſervat, &c.ſaveſt the mony, which being ſaved will not ſave thee, and loſeſt by keeping it the bleſſing of God, the prayers of the poore, nay thine owne ſoule, by preferring thy Mammon, and ſetting it in thine owne affection before thy Saviour. How canſt thou give an account of thy Stewardſhip, who haſt laid out nothing for thy Maſters uſe; who yet will certainly queſtion thee as well pro lucro ceſſante, as pro damno emergente, as well for not imploying his mony for his advantage, as for that thou haſt imployed to loſſe? In which regard SainthhJames 5.1.Jas 5:1 James ringeth them a ſad peale after the paſsing bell hath gone for them, Goe to now you rich men, weep and howle for the miſeries that ſhall come upon you; your riches are corrupted, your garments moth-eaten, your gold and ſilver is cankered, and the ruſt of them ſhall be a witnes againſt you, and ſhall eate your fleſh as it were fire.

p. 2764. To the Prodigall.Here let not the prodigall ſpender vainly flatter himſelfe, that his condition ſhall be eaſier at the day of judgement than that of the covetous; becauſe he ſuffereth not his mony to ruſt: but rather cauſeth it to gliſſen in his plate, glare in his jewells, glitter in his apparrell, ſhine in his gilt rooms, cabbinets, furnitures and hangings. For all this luſtre ſhall bee a cleare evidence againſt him of his waſting his Maſters ſubſtance; and if it ſhall goe hard with the hard and covetous man, who layeth not out his Maſters mony, what may this exhauſter expect? if the Miſer ſhall ſuffer as aiiCypr de elecmoſ. Sacrilegium eſt rem pauperum non dare pauperibus. ſacrilegious perſon, becauſe he giveth not the poore their due, what puniſhment is he like to endure, who robbeth the Church, racketh his tenants, oppreſſeth the poore, extorteth from, or exacteth upon all, to maintaine either his vain glorious pride, or delicate pallate, or idle ſports, or impure pleaſures? How many hunger and cold ſtarved poore will have an action againſt this Steward, for preferring his Hawkes and Hounds before them: and riotouſly expending that in one luxurious feaſt, which would have fed them for many yeeres: and laying out that in one coſtly ſute or rich jewell, wherewith hundreds of them might have been clothed in the bittereſt winter ſeaſon, and thereby their lives preſerved? how will they be aſhamed and confounded at the great audit day, to deliver in an account after this manner? In vain ſports thus much, in ſatisfying my luſt thus much, to make oſtentation of my greatneſſe thus much, to be revenged of my enemies thus much, for maintenance of Gods worſhip not the tenth of my tenth, nay not the hundreth part of my rapines, for the reliefe of the poore a trifle, in voluntary oblations nothing at all. O thinke upon this in time, that you may make better reckonings before you bee ſummoned to give in your laſt accounts in the words of my Text, Give an account of thy Stewardſhip, of thy wealth and worldly bleſsings.

5. To all men in generall.Are all diſpenſers of the Word and Sacraments? are all in authority? are all commanders? have all the wealth of the world? ſurely no: yet all are accountants; ſome for their trade and courſe of life, others for their naturall parts and gifts, and all for their time. Few I perſwade my ſelfe can give a good account of the firſt, fewer of the ſecond, but feweſt of all of the third. It was ſpoken by a Heathen of the Heathen, but I feare it may be truely ſaid of many Chriſtians in profeſſion,kkSen. ep. 1. ad Lucil. Magna pars vitae labitur malè agentibus, maxima nihil agentibus, tota aliud agentibus. that they ſpend a great part of their life in ſinfull actions, the greateſt in idleneſſe, the whole in impertinent buſineſſe. The deareſt loſſe of all is of time: becauſe if wee have imbezelled our eſtate by ill husbandry, we may repaire it by thrift and induſtry; if we have pawned our plate, and houſhold-ſtuffe, & jewells, they may be redeemed againe; if we have morgaged our lands, the morgage may be ſatisfied, and our lands reſtored: but the time that we have idlely, or lewdly, or looſely ſpent can never bee recovered. No man need Bellerophon like ſpurre a flying horſe, time poſteth of it ſelfe: yet many men not content to let time goe from them in her ſwifteſt motions, they drive her out, and deviſe how they may ſet her packing, and bee ſooneſt rid of her; like thellAelian. var. hiſt. l. 1. Perſian King, who propoſed a great reward to any that could invent any new paſtime, they highly value ſuch companions with whom they may laviſh out the flower and beſt of their time. The account of theſe brave Gallants, and noble Sparkes, as they are termed, is ſoone caſt. Halfe the night p. 277gamed and revelled, and as much of the day ſlept out, and the remainder indifferently ſhared between the Taverne and the Play, and the worſt of the three. Neither can the other ſexe give an account much better,6. To Women. whoſe day after a ramiſticall dichotomy being divided into forenoone and afternoone: the former part is uſually taken up in dreſſing, trimming, and I feare in that for which they have no colour in holy Scriptures, nor the example of the beſt times, painting; the later in idle viſits, and ſeeking after the faſhions. They allow themſelves little time for the contemplation of any thing ſave their face and dreſſes in their glaſſes, nor trouble they their heads with any thing ſo much as their tiring. In ſumme, they ſpend all their time in a manner in beautifying and adorning their body to pleaſe their lovers, but in compariſon none at all in beautifying and adorning their ſoules to pleaſe their Maker and Husband Chriſt Jeſus. Of theſe SaintmmJames 5.5.Jas 5:5 James long ago gave us the character, They live in pleaſure in the earth, and waxe wanton, and are fatted for the day of ſlaughter. I ſpare to rehearſe other laviſhing out of time, leſt the rehearſing thereof might ſeeme worthy to bee numbred among the idle expences thereof. And now it is time to ſet the foot to the account of my meditations on this Scripture,The Concluſion. and draw neere to that which we all every day draw neerer, unto an end. The **1 Pet. 4.7.1 Pet 4:7end of all things is at hand: be ſober therefore, & watch unto prayer. The day of the Lord will come as a theefe in the night, in the which the heavens ſhall paſſe away with a great noiſe, and the elements ſhall melt with fervent heat, the earth alſo and the workes thereof ſhall be burned up. This great Doomeſ-day cannot bee farre off, as wee ſee by the fearfull fore-runners thereof: howſoever the day of our death, which may be called little doomeſ-day, will ſoon overtake us; peradventure before the Sunne yet ſet, or this glaſſe be runne. Wherefore, I beſeech you all that heare mee this day, in the feare of God, by occaſion of the ſummons in my Text, to enter into a more ſtrict examination of your life than ever heretofore: bring out all your thoughts, words, deeds, projects, councels and deſignes, and lay them to the rule of Gods Law; and if they ſwerve never ſo little from it, reforme and amend them: recount how you have beſtowed the bleſſings of this life, how you have imployed the gifts of nature, how you have increaſed your talents of grace, wherein the Church or Common-wealth hath been the better by you; conſider how you have carried your ſelves abroad in the world, how at home in your private families, but how eſpecially in the cloſet of your owne heart. You know out of the Goſpel, that a mans nnMat. 12.44.Matt 12:44houſe may be ſwept and garniſhed, that is, his outward converſation civill and faire, and yet harbour ſeven uncleane ſpirits within. If luſt, and covetouſneſſe, and pride, and envie, and malice, and rancour, and deceit, and hypocriſie, like ſo many ſerpents lye under the ground, gnawing at the root of the tree, be the leaves of your profeſſion never ſo broad, and ſeem the fruits of your actions never ſo faire, the vine is the vine of Sodome, and the grape the grape of Gomorrah. There is nothing ſo eaſie, as to put a freſh colour upon a rotten poſt, and to ſet a faire gloſſe upon the fowleſt matters, to pretend conſcience for moſt unconſcionable proceedings, and make religion it ſelfe a maske to hide the deformity of moſt irreligious practices. But when the ſecrets of all hearts ſhall be opened, and the intents and purpoſes of all our actions manifeſted, p. 278and the moſt hidden workes of darkneſſe brought to light. As it is to bee hoped, that many that are infinitely wronged in the raſh cenſures of men, ſhall be juſtified in the ſight of God and his Angels; ſo it is to be feared, that very many whom the world juſtifieth and canonizeth alſo for Saints, ſhall be condemned at Chriſts barre, and have their portion with hypocrites in hell: there ſhall be weeping and gnaſhing of teeth. Wherefore ſith we ſhall all one day come to ſuch a publike, ſuch an impartiall, ſuch a particular tryall of all that we have done in the body, either good or evill: let us looke more narrowly to all our wayes, and ſee that they be ſtreight and even.

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

2. Next, let us take our tongue to examination, and weigh all our words in the ballance of the Sanctuary, and try whether they have not been light and idle, but grave and profitable: not crafty and deceitfull, but ſimple and plaine: not falſe and lying, but true and faithfull: not outragious, but ſober: not filthy, but modeſt: not prophane, but holy: not cenſorious, but charitable: not ſcurrilous, but ponderous: not inſolent, but lowly and courteous: not any way offenſive and unſavoury, but ſuch as mightooEpheſ. 4.29.Eph 4:29 miniſter grace to the hearers.

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

1. Whether they have been alwayes juſtifiable in generall by the Law of God, that is, either commanded by it, or at leaſt warranted in it.

2. Whether they have been and are conformable to the orders of the Church, and lawes of the Land. For wee muſt obey lawfull authority for conſcience ſake, in all things that are not repugnant to the divine Law, as Bernard piouſly reſolveth, ſaying, Thou muſt yeeld obedience to him as to God, who is in the place of God, in thoſe things that are not againſt God.

3. Whether they have been agreeable to our particular calling. For ſome things are juſtifiable by the Law of God and man in men of one ſtate and calling, which are hainous ſinnes in another: as we ſee in the caſes of Uzza and Uzziah.

4. Whether they have been anſwerable to our inward purpoſes, intentions and diſpoſitions. For though they are otherwiſe lawfull and agreeable, yet if they goe againſt the haire, if they are done with grudging and repining, and not heartily, they are neither acceptable to God nor man.

5. Whether they have been (all things conſidered) moſt expedient. For as many things are profitable and expedient that are not lawfull; ſo ſome things are lawfull that are not pp1 Cor. 6.12. All things are lawfull unto me, but all things are not expedient.1 Cor 6:12expedient: and becauſe they are not expedient, if neceſſity beare them not out, they become p. 279by conſequent unlawfull. For we are not onelyonly bound to eſchew all the evill we know, but alſo at all times to doe the beſt good wee can: elſe wee fulfill not the commandement of loving God with all our heart, and all our ſoule, and all our ſtrength.

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