THE STEWARDS LAST ACCOUNT.  
DELIVERED IN FIVE Sermons upon the sixteenth Chapter of the Gospel by Saint Luke, the first and second Verses.  
BY Robert Bagnall, Minister of the Word of God, at Hutton in Somersetshire.  MATH. 25.13. 
Watch therefore: for ye know neither the day, nor the hour, when the Son of Man will come  MATH. 12.36. 
For I say unto you, that of every idle word that men shall speak, they shall give account thereof at the Day of judgement.  
LONDON, Printed by George Purslowe, for john Clarke: and are to be sold at his shop under Saint Peter's Church in Cornhill. 1622.   

TO THE RIGHT REVEREND FATHER in God, ARTHUR, by God's providence, Lord Bishop of Bath and Wells, ROBERT BAGNALL wisheth all health and true comfort in this world, and eternal happiness in the World to come.  
AS to the building of the material Temple (Right Reverend Father in God, and my very Honourable good Lord) many co adjutors and fellowlabourers were admitted, some more excellent than others, yet none were repelled, nor rejected, although they were of the meaner sort, as Mortar carriers: because they were necessary. Even so reason willeth, and necessity requireth, that they which are lawfully called to the office of the Ministry, although they are not Architects, yet if they may do good in the Church of God, should be suffered to help a little to build up the Spiritual Temple of the Lord: For many hands make light work. The consideration hereof hath emboldened me, being as it were, the least of the Apostles, and also requested of many who saw my notes, and heard me preach them, to attempt this work; wherein if I may add but one mite to the treasury of the Church, to help a little to build the Lords spiritual House, I shall think my labour well bestowed. Howsoever, I would not with that small Talon which I have concredited unto me, be like to that evil servant, which made no good use of his, but hide it in the ground, and therefore was shamefully reproved.  
The subject, or matter, which I have taken upon me to entreat of, is, of our last account at the general Assize in the last Day. A matter most fitting and beseeming my grey hairs going to the grave, and requisite for all sorts of people living in this careless age, and very available to shake them out of the cradle of security, wherein they lie lulled and rocked, and to stir them up to vigilance and watchfulness. This work, I confess, is a withered fruit of my old age, but if it may obtain your Honour's favour so fare, as to cherish and protect it under the shadow of your wings, it growing to maturity, in process of time may obtain some favour in the world, especially among the Children of God, whom it may somewhat benefit. I therefore beseech your good Honour and reverend paternity, being a most godly and vigilant Watchman over us all, to patronise this my Doctrine of warchfulnesse, and to take in good part my endeavours therein: hoping that it may make many waking, and looking for the Lords second coming to their salvation. So craving your Honourable favour herein, I humbly take my leave: Resting (as duty bindeth me) your Honour's poor Minister under God, in all Christian duty to be ordered and commanded:  
ROBERT BAGNALL.   

TO THE GODLY READER, GRACE., MERCY, and Peace from God the Father, etc.  
AS in the contriving, managing, and bringing to good effect worldly businesses that tend to the maintenance of the body in this present life, we account opportunity of time, and fit occasions, the greatest furtherers; and loss of time, the greatest hinderers: and therefore in every thing, we take the fittest time; as in planting, sowing, gathering in the fruits of the earth, and all other affairs: So nothing doth more help in the course of Piety, and further our journey to eternal life, then to be vigilant and careful, to take all times and occasions to serve God, and to let no time pass away unprofitable. For time hasteth away, and tarrieth for no man, and foolishly spent, cannot be recalled: And therefore the Heathens painted out Time with wings at her hands, and also at her feet, with a lock of hair before, but bald behind. This velocity of time, and irrecuperablenesse of her being carelessly and idly let slip, Bernard laid down to his Scholars, when he said: 
Bern. ad Scho.  Volat tempus irrevocabile, volat tempus irremeabile, nec advertit insipiens quid amittat, etc. that is, Time flieth away, that cannot be recalled; Time flieth away, that cannot come again, and foolish man doth not consider what he loseth: and yet (alas) he loseth all the good use of time, and all the benefit that he might make of the same, when it offereth itself. 
Basil.  And therefore Basil well said: Nemo usum temporis habere queat, nisi quis cum se offered, arripiat: that is, no man can receive any profit of Time, but he that speedily layeth hold on it, when it offereth itself. Let the parabolical example of the ten Virgins teach and admonish us herein, and make us take Bildad the Shuhites counsel: Early to seek the Lord, and seek him while he may be found, and speedily to go about the Lord's business, 
Exod. 25.  as the Cherubims did, and therefore were portrayed with wings before the place where the Israelites prayed. O good Christian Reader, consider, I beseech thee, what a foolish thing it is for thee, to let time pass away securely, to let thy reckonings run so long without any examination of thy life, and doings, and without calling thy ways to account, that thou shouldest be grown obdurate, past sense and feeling, yea, and so forgetful of thy dealings, that thou canst not bring in a true reckoning.  
Consider this in time, and call thine own ways to remembrance, sleep no longer in security; but be sober and watch, that thou mayst not be called to account when thou thinkest not thereof, and be found false therein, and so he proved and convicted a false Steward. Security will bring thee to extremities, and to all these distresses, as it did the people in Noah his time, in Lot's time, and many other people in all ages, and so it will do many at the last audit. Therefore let me beseech thee; yea, and persuade thee by the tender mercies of God, to suffer me to pull thee back by the sleeve from running into the pit of perdition, have thy books of account in a readiness, be a vigilant and watchful Steward, that at the last Day it may be said unto thee, O well done, thou good and faithful Servant, thou hast been faithful over few things, I will make thee Ruler over many things: enter thou into the joy of thy Lord. I have (good Christian Reader) bestowed my small skill and labour in this Treatise, to make thee a good Steward and accountant at the last audit and General Assize. I pray thee read the same, not with a prejudicate opinion, but with a yielding resolution to the truth, as thou shalt find it, and persuade thyself that this is written (howsoever it may cross thy humours in taking thy fleshly pleasures) yet for thy learning, and to do thee good, and to set thee in the way to Heaven, in the which way God speed thee with faithfulness and constancy to the end, and then thou shalt be sure of thy wished desire, a crown of incorruptible glory: Which God of his infinite goodness and mercy grant me, and thee, and the whole Church quickly. Amen.   

THE STEWARDS' LAST ACCOUNT. The first Sermon.  LVK. 16.1, 2. 
1. There was a certain rich man, which had a Steward, and he was accused unto him that he wasted his goods.  
2. And he called him, and said unto him, How is it that I bear this of thee? Give an accounts of thy stewardship: for thou mayst be no longer Steward.  
THese two verses, and the other following unto the ninth verse, according to the plain literal and verbal sense and meaning, contain a parable spoken by our Saviour Christ unto his Disciples, concerning a certain rich man which had a Steward, that dealt falsely with him, injuriously scraped and raked together great store of worldly riches, and all that he could get from his Master by hook and by crook, by any means, were they never so , unjust, and wrongful, that he ill employed, and wastefully spent in pleasures and sinful courses of life. Of which fraudulent dealing and wasting his goods, as soon as his Master had intelligence; he called him, and reprehended him, saying: How cometh it to pass that I hear this of thee? And presently calleth him to account, and putteth him out of his Office. Which thing when the Steward perceived, he knowing he could not frame himself to painful labours, as to dig and delve, because in former times he had lived idly, and pleasantly, but yet in reputation; and therefore he was ashamed to beg; for that (as he was persuaded) would much abase him, and make him contemptible: then he resolveth himself of a third way, which was, privily to call his Master's debtors together, and to abate the debts which they owed him; and to one that owed his Master an hundred measures of Oil, he parteth at half, and abates fifty. And another that owed his Master an hundred measures of Wheat, he bids take his writing and write fourscore, cutting large thongs of another man's leather, thinking by these means to procure friends, that afterward when he was put out of his Office, might receive him into their houses and maintain him, thus carefully providing for the time to come. And the Lord not allowing falsehood and wrongful dealing, (for he loveth righteousness) but to show that worldly men are more careful to obtain earthly things and provide for this world, than the children of God are desirous of heavenly treasures that enrich them in the world to come, (for the children of this world are wiser in their generation then the children of light) is said to commend the unjust Steward for dealing so wisely, and so carefully providing for this world, wishing a fare greater care to the children of light to provide for the world to come. Which thing we may see to be true, by the fit application of the parable, made by our Saviour in the ninth verse, saying thus: And I say unto you, Make you friends with the riches of iniquity, that when ye shall want, they may receive you into everlasting habitations.  
To be yet somewhat more plain: The true sense, scope and purpose of the holy Ghost, as it were by way of comparison and resolving upon the best, is this; The Steward of a certain rich man is careful what shall become of himself, when he is put from his Office: much more therefore Christians who are Stewards unto God in sundry gifts, should be careful what shall befall them when they shall departed out of this life, and make their accounts unto God for the same. But as the worldly Steward purchaseth him friends with the Mammon of unrighteousness, that may receive and maintain him when he is removed from his Office: So should Christian folk with their goods, gifts, and talents concredited unto them, make the poor so beholding unto them, that they by their prayers made to God for them, 
Verse 9  may receive them into everlasting habitations, as in the ninth verse. This briefly is the sum of this present Gospel. Howbeit, to the intent that it may minister more plentiful instruction to all God's people, I will by the assistance of God's holy spirit entreat of these two points. First, the persons mentioned in the parable, which are three: First, the rich man; in these words: There was a certain rich man. Secondly, the Steward, in these words; which had a Steward. Thirdly, the accusers of the Steward, in these words: and he was accused, etc.  
The second point: What the rich man did to his Steward, when he found him false and unjust? in the second verse, in these words: And he called him, and said unto him, How is it that I hear this of thee? Give accounts of thy Stewardship: for thou mayest be no longer Steward.  
In the first part, I will show unto you who the rich man is? who is the Steward? and who are the accusers? when I come to handle that point.  
In the second part, to wit, what the Lord did to his Steward when he proved him untrue, is declared in four points.  
First, he called him, in these words: And he called him.  
Secondly, he reprehended him, saying: How is it that I hear this of thee?  
Thirdly, he calleth him to account, saying: Come render account of thy Stewardship, etc.  
Fourthly, he putteth him out of his Office: For thou mayest be no longer Steward. Of these in order, and first of the rich man.  
The rich man is God, who is chief Emperor, Lord, King, true owner and possessor of all good things temporal and spiritual, earthly and heavenly. For of earthly things David, Psalm 24. 
Psal. 24.1.  truly speaketh, saying: The earth is the Lords, and all that therein is, the world and they that dwell therein. Again, Psal. 50.10, 11, 12, verses, he saith, All the beasts of the forest are mine, and the beasts on a thousand mountains. I know all the fowls of the mountains; and the wild beasts of the field are mine. If I be hungry, I will not tell thee: for the world is mine, and all that therein is. This is most plainly proved in the 115. Psal. verse, 16. where the Psalmist saith: The Heavens are the Lords, and the earth, which he hath given to the sons of men. He is rich also in spiritual and heavenly things, and so every way rich, as Bernard 57 Sermon noteth: Deus undique diues, diues misericordia, magnifious in iustitia, munificus in gratia: that is to say, God is rich every way, rich in mercy, 
Ephes. 2.4. Ephes. 3.16. jam. 2.5. 1. Pet. 5.10.  magnificent in justice, liberal in Grace. He is rich in mercy, rich in glory, rich in wisdom, rich in grace: for he is called the God of all grace. All which graces and gifts he giveth us in his Son Christ jesus, the most plentiful fountain of all goodness, in whom, and by whom, all these and many other good gifts ineffable are conferred unto us, 
Chap. 1.16.  as john well proveth, saying: Of his fullness have all we received, and grace for grace: as if he should say, grace upon grace, or graces heaped one upon another.  
The consideration of this doctrine should make us in faith and full assurance to pray to this rich God, and to none other: for unto whom should we pray? and of whom should we crave for all good things, but of him which hath all to give, and from whom every good giving and perfect gift cometh? 
jam. 1.17. Gen. 17.1.  who is able to help in all extremities: for he is omnipotent; is present with us, and near us, as he is unto all that call upon him faithfully. And lastly, he is willing to help and save, for he would have all to be saved, and to come to the knowledge of his truth. 
1. Tim. 2.4.  And therefore our Saviour Christ calleth all unto him, promising unto all that come unto him in repentance and faith, refreshing, Math. 11.28. 
Math. 28.  He commands his Gospel to be freely preached unto all, and he biddeth all to his great Supper, Luk. 14. O let us in repentance and faith come unto him, and pray unto him continually: for he is the rich man here meant able to grant our requests.  
Again, if all the good things we have come from our rich God, it should make us most thankfully to acknowledge him to be the giver, and to return all laud and praise to him, from whom the benefit cometh, for as all the waters come from the Sea, and return thither again: so all the benefits which we receive, come from God, 
jam. 1.17.  and by our thanksgiving should return to him again. O let us be thankful, and say with David from our hearts, and speak to our own souls as he did: Praise the Lord, 
Psal. 103.1, 2, 3, 4, 5.  O my soul, and all that is within me, praise his holy name. Praise the Lord, O my soul, and forget not all his benefits: which forgiveth all thy sin, and healeth all thine infirmities: which saveth thy life from destruction, and crowneth thee with mercy and loving kindness: which satisfieth thy mouth with good things, making thee young and lusty as an Eagle. Let us praise God ourselves, and exhort others to do the like, for it is good and godly so to do: And therefore the Prophet said: 
147.  O praise the Lord: for it is a good thing to sing praises unto our God; yea, a joyful and pleasant thing it is to be thankful. Thus much concerning the person meant by the rich man, to wit, God. Now of his Steward.  
The judgement of ancient Writers concerning this Steward (who he should be, & what should be his name?) have been diverse, every man having a several opinion, and speaking as he thought, quothomines, tot capita, tot sententiae: Look how many men, so many heads, so many opinions: which thing is to be deplored, that so many learned men, and famous in other matters, should in this point be so much deceived, 
Rom. 15.7.  as to restrict this parcel of Scripture written for all our learning, to one particular Man, People, or Nation, it being also parabolically spoken. Whereas it deeply concerns us all, and is to be applied particularly to every several man of us. Some have thought that Saint Paul was this Steward. 
Act. 9.4.  For he was a bad one, until he was called of jesus Christ: and of this judgement was Theophilus, Bishop of Antiochia. Some affirmed that the jews were this Steward, and the Gentiles these Debtors. Of this opinion was Tertullian, lib. de fuga, cap. 13. Gaudentius writing to Germinius, supposeth that this Steward was the Devil, mis-implying all his gifts, his wit and power to tempt men to their destruction. Many others have diversely and strangely set down their opinions, which I think more fit to omit, then to fill my paper with frivolous matters. Let us hearken to them who come nearer to the scope of the place. In this number I place Ambrose in his Commentaries, 
Aug. in quaest. Euang.  Augustine in his Evangelicall questions: Theophilact, & others, who affirm that this Steward is all mankind, & further say, that the word, OIKONOMOS, a Steward, doth signify not only Villicum, a Bailie of Husbandry; but one to whom all manner of goods and possessions in a Farm, are concredited & committed to t●●●, to wit, a general Steward, best expressed by the word (dispensator) which signifieth an Officer laying out money for an household under another man. And therefore these read the words following, (Render account of thy Stewardship, for thou mayest be no longer Steward.) Thus: Red rationem dispensationis tuae: non enim poteris amplius dispensare. So then this Steward is all mankind. For every man hath received of God, the proper owner of all, one good gift or another in trust, which he ought to dispose and employ, not as he listeth, but as God the proper owner of all would have him, and must yield an account to him, even as the earthly Steward doth to his earthly Master. For this cause every man must needs be a Steward, and a disposer of some good gift of God. King's then are Stewards to the highest of all, & acknowledge their advancements to come from the Lord; and therefore in their styles of Dignity, use these words (by the grace of God.) Ministers are Stewards of the Lords House, which is the Church, and aught to break the Bread of Life to their Flocks, to preach the Word in season, and out of season, and must render an account. 
2. Tim. 4.7.  All Magistrates are Stewards of the common house, which is the weal public, and aught to consider that they are set over the people, for the punishment of evil doers, 
1. Pet. 2.14.  and for the praise of them that do well. Master's are Stewards of their own Household, and ought not only to dispose all things in order, but especially to make this resolution, that they and their households will serve the lord 
Iosu. 24.15.  All men are Stewards of their own bodies, and of the privy closet of their own conscience, as Pontan hath. There is none so mighty that is greater, or so mean and base, that is less than a Steward to the King of Kings, to the Highest of all; and what goods or goodness he useth, he hath received them all of the Father of Lights. 
jam. 1.17. 1. Cor. 4.7.  For what hast thou, that thou hast not received? He it is that delivereth to his Servants his Talents to some more and to some less. Which doctrine confuteth the Pelagians, 
Math. 2.5.  and all such as ascribe all that they have to their own industry. Whereas all that is good, cometh from God, as being infinitely rich in goodness and mercy towards all, 
Rom. 10.12.  and yet hath never the less himself: for his riches and treasures are inexhaustible. All we therefore are Bailiffs, Stewards, and Disposers under God, and should Minister the gifts which we receive spiritual or temporal, 
2. Pet. 4.10.  as good Stewards and disposers of the manifold graces of God. And then a man proveth himself to be a faithful Disposer; 
1. Cor. 4.2.  which whosoever doth, is blessed of God, a most happy man, and if he doth not discharge his office of Stewardship and service well, of all men most unhappy. The Lord saith, Who is a faithful, 
Luke 12.42, 43, 44, 45, 46.  and wise, whom the Master shall make Ruler over his household, to give them their portion of meat in due season? Blessed is that Servant whom his Master when he cometh, shall find so doing. Of a truth, I say unto you, that he will make him Ruler over all that he hath. But if that Servant say in his heart, My Master doth defer his coming, and shall begin to smite his Servants, and Maidens, and to eat and drink, & to be drunk, the Master of that Servant will come in a day when he thinketh not, and at an hour when he is not ware of, and will cut him off, and give him his portion with the unbelievers.  
Every Christian man and woman, be they never so high, or never so low; never so rich, or so poor; have a threefold Farm committed unto them, the fruits of which they ought to dispose wisely, and faithfully: and therefore good Stewards are called faithful and wise, of our Saviour before, Luke 12 42. It behooveth us therefore to take heed what we do, that we may make a good reckoning of our Stewardship, be found true, and not false in governing these Farme-places, Manors, and Manor-houses, which are these three, as the Learned have set them down. 
Ludolphus de Saxonia, jodocus Rad.  Prima villa est mundus iste; secunda proprium Corpus, tertia anima. The first Farme-House is the world: the second, a man's own body: the third, his soul.  
Now in being a Steward in the first Farm, the world: man must take heed that he become not so great a friend unto it, and be not so much in love with it, that he become an enemy unto God, an untrue & false Steward unto his Master: for he that will be a friend of this world, 
jam 8. Mat. 6.27.  is made an enemy to God. For no man can serve two Masters. He may not look to flow in the treaasures and pleasures of the world, and reign with Christ. Augustine said, 
August.  Nemo potest gaudere cum mundo, & regnare cum Christo: that is, no man can rejoice with the world, and reign with Christ. And again, he saith: Difficile, imo impossibile est, ut praesentibus & futuris quis fruatur bonis, ut hic ventrem, illic mentem impleat, ut à delicijs, ad delicias transeat, ut in utroque faeculo primus sit, ut in terra, & in coelo, appareat gloriosus: that is, it is an hard thing, yea, impossible, that any man should enjoy the goods of this present world, and also of the world to come: that here he should fill his belly, and there his soul: that he should be chief in both worlds; that he should be glorious in the earth, and in heaven. And this made john so earnestly to dissuade us from the one, the world, 
1. joh. 2.15, 16, 17.  and so lovingly persuade and exhort unto the love of the other, the world to come. Love not the world, neither the things that are in the world: If any man love the world, the love of the Father is not in him. For all that is in the world, (as the lust of the Flesh, the lust of the eyes, and the pride of life) is not of the Father, but of the world: and the world passeth away, and the lust thereof: but he that fulfilleth the will of God, abideth for ever.  
The riches, treasures, and stock of this Farm, are all goods Temporal, which being concredited to us of this rich person, God, the true owner of them, we must take heed that we play not the bad Stewards with them: and that is done four ways. First, in getting them wrongfully. Secondly, in setting our hearts on them idolatrously. Thirdly, in keeping them to ourselves basely. Fourthly, in spending them unlawfully, and sinfully. Of these four in order,  
First, we placed of our great and good Lord and Master, Stewards in this Farm, the world, may not gain goods through other men's hurts, building our houses, as the moth, in other men's cloth, & feeding ourselves fat by hurting, biting, and spoiling others, as the moth is fatted by spoiling the cloth where she liveth. Such men are very like to the filthy worm in a sheep, which is made fat by eating and consuming the poor silly sheep, and like Lice and Fleas, which fat themselves by sucking men's blood. 
jam. 2.6.  Such bad Stewards are the wicked covetous bad rich men, who are made full by devouring the poor, and oppressing them by tyranny. Good Christians are compared to Trees, which do bring forth good fruit in due season, 
Psal. 1.3.  and help every way: For a good Tree will bring forth fruit to quench hunger and thirst, and it will put off the injury and violence of the stormy weather; but a bad tree, a Briar, when the poor Sheep fly unto it for succour, scrapeth and scratcheth all the wool from their backs, and pilleth them bare. Such trees are the merciless Stewards, the Tyrants of the world: which, when the poor fly unto them for succour, they tie them, and wrap them in Bonds, like as the Briar doth the sheep, and then unmercifully spoil them. 
1. King. 21.  The rich Steward Ahab could not rest, unless he had poor Naboth his Vineyard, and he and his cursed wife jezabel cared not how wrongfully and cruelly they came by it. 
Greg. decret. l. 5. tit. 19  Gregory reporteth, that such cruel and bad Stewards were denied Christianorum Sepulturam: Christian man's burial. And Glanuill 
Glanuil. l. 7.16.  writing of the Laws and Customs of England, saith, that by the most ancient Laws of England, the goods of an injurious and defamed oppressor, dying without restitution, were escheated to the King, and all his Lands to the Lord of the Town. And what becomes of himself? His flesh is given to the worms, a right Cadaver. Look to the syllables of that word, and let ca, stand for caro, da, for datur, and ver for vermibus. It showeth That man's flesh is given to worms: and his soul to the Devils, to be tormented world without end. And therefore the ancient Father saith, Si haberes sapientiam Salomonis, si pulchritudinem Absalonis, si fortitudinem Samsonis, 
Aug. super Mat. 25.  si longaevitatem Enoch, si divitias Croesi, si foelicitatem Octaviani, quid prosunt haec cùm tandem caro datur vermibus, & anima daemonibus, cum divete since fine crucianda? That is to say, If thou hadst the wisdom of Solomon, the beauty of Absalon, the strength of Samson, the long life of Enoch, the riches of Croesus, the felicity of Octavian, what do these profit thee, when at the last, thy flesh is given to the worms, and thy soul to the Devils, with the rich man to be tormented world without end? For what will it avail a man to win all the world, and to lose his own soul? or what ransom shall a man give for his soul?  
2. Men placed Stewards in this world, & having the stock of the same at their disposition, play the bad Stewards, in setting their hearts upon them idolatrously. From this vice and heinous sin, David dehorteth, when he said, 
Psal. 62.10. 1. Tim. 6.  If riches increase, set not your heart thereon. And Paul commands them that be rich in this world, that they be not highminded, neither put their trust in uncertain riches, but in the living God. In which place, he yields a great reason to move men not to trust to riches, adding a fit Epithet to riches, calling them uncertain. For they ebb, they flow, they come, they go, they are never certain. Therefore the Wise man gave good counsel, when as he said: Trust not in uncertain riches. Valerius said well to this purpose, Divitiae istae in quibus summam foelicitatem consistere putant, sunt caducae, momentancae, crepundijs simillimae, affluunt subitò, subitò dilabuntur, nullo in loco, nullo in homine, nullo tempore sunt certae, sed incertissimo flatu fortunae huc illuc actae, quos in sublime sustulerunt subito casu deijciunt. That is to say, Those riches wherein men place their chief felicity, are caduke, momentany, most like to gugawes, they come suddenly, and suddenly slide away: they are certain in no place, in no man, at no time, but tossed hither and thither by fortune's instability, whom they have exalted highly, they throw down suddenly. This was one of the Philosopher's reasons, why riches should not be felicity: quia fluunt, & refluunt, that is, they come speedily to a man, and hastily run away, like the tide of the Sea. So long as Troy flourished, it was said of King Priamus (quo non foelicior alter) never was any more happy: but when it was destroyed, so uncertain was his state, and so vain his former trust in riches (infoelix Priamus) so that this saying (Priami calamitates) became a common proverb spoken of all distressed persons. What a foolish thing it is for men to trust in riches, may appear by the example of that rich Steward, who considering his great incomes and friuts that were to come in, reasoned with himself, saying, What shall I do, because I have no room where I may lay up my fruits? And he said, This will I do, I will pull down my Barns, and build greater, and therein will I gather in all my fruits, and my goods: and I will say to my soul, Soul, thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime. But God said unto him: O fool, this night will they fetch away thy Soul from thee, than whose shall those things be which thou hast provided? So is he that gathereth riches to himself, and is not rich towards God, which trusteth to uncertain riches, and considereth not how deadly they sting in the end. For as the Bee carrieth Honey in his mouth, and a sharp sting in his tail; even so the covetous and cruel man trusting to his riches, hath pleasure in his life, but pain at his death: Like to the example of the rich Glutton, whose pleasant life you may see whiles he lived, and his doleful sorrows after death: from the 19 Verse to the end of this Chapter.  
Thirdly, men play the bad Stewards in this Farm, this world, by keeping their goods to themselves basely, and miserably, of which goods, the Lord is the true owner, and not themselves, but Stewards and Disposers of them; and therefore, O man, thou shouldest dispose them, and do with them, as he would have thee; for so ought every one to do that is a Steward and Bailiff under another. Therefore be rich in good works, glad to distribute. For this is the true use of riches in good men that use them well, to whom they are Gods blessings, and the ornaments of virtue. But to the wicked that employ them not to help others, but rather do hurt, they are sentina malorum, 
Arist.  a sink of evils. Keep not that to thyself basely, which God the true owner bids thee layout cheerfully to help others. For if thou dost, thou art false to God in thy dealing. If a rich man that hath a Bailiff, a servant under him, should say unto him, Here is twenty shillings, pay this to such and such persons, and it is as good as if thou payedst it unto me. If this servant should keep this twenty shillings unto himself, and not lay it out as his Master bids him, nor restore it, you will say with me, that this were a bad servant, a false Steward. God of his gracious goodness bestoweth all that thou hast upon thee, and bids thee give unto the poor, feed the hungry, cloth the naked, 
Math. 25.  visit the sick, and employ it to other good uses, and then thou givest it to him. If thou shouldest not do this, thou art a false Steward, thou dost not repay that which thou hast received. Thou a rich man carriest as it were the poor man's stock; and therefore let them have part with thee. Stips pauperum, thesaurus divitum: 
Tiberius' Constant.  the rich treasure is the poor man's stock, as said the good Emperor. God will have no Beggar in Israel. Nature suffereth nothing empty, and the Rain when it falleth down, and runneth, filleth every chinker and hole as it runneth, and leaveth still some moisture behind it, to do good, where need is. So do you, ye rich Stewards of the weal public: Lay out some goods for the maintenance of the Gospel, some for thy poor neighbours: that is done to Christ, that is a treasure in Heaven surely kept for thee, 
Reu. 18.  and hath a final blessing, Math. 25. for the works of the godly follow them, to defend them, and rejoice them in the world to come. But if thou art a false Steward, gettest thy goods by pilling, polling, grinding the faces of the poor, and selling them for hose and shoes, and keepest them basely to thyself, and thinkest at thy death to leave them to thy wife and children: thou shalt undoubtedly leave behind thee for all thine, not a blessing, but a plague, and a curse, and so utterly undo all thy posterity.  De malè quaesitis vix gaudet tertius haeres. 

Exod. 20.  God doth visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate him. And the Lord commanded the cruel servant himself, his wife and children, and all that he had to be sold, Math. 18. inflicting the punishment not only upon himself, but also upon his wife and children. Therefore let men be not unjust and cruel, but true and merciful: for as the holy father hath: 
August.  Sola misericordia est comes defunctorum. Only mercy accompanieth the dead: That a man shall carry away with him, and God in his mercy will reward mercy.  
Fourthly, men play the bad Stewards, when they receive the Lords goods, and lay them, not out according to his will: but spend them unlawfully, wilfully, and wastefully: for which they are culpable and accusable, as this bad Steward was. The idolatrous person layeth out his riches upon superstitious works, as Ahab, and jezabel. The quarrelsome man layeth out his goods upon unnecessary suits of law, hindering himself and his neighbours, as the Corinthians did. The unclean person in chambering and wantonness, as Sardanapalus and Absalon, living altogether in carnality. The Epicure and belly God, in faring deliciously every day, as the rich Glutton. Gamesters, in gaming, as Octavius Augustus. To conclude, every one which layeth out his goods in idle superfluous and  courses of life, playeth the parts of an unthrifty and unfaithful servant, as the prodigal son. And if a Preacher, Magistrate, or other Officer rebuke any of these for their unfaithful dealing, and prodigal swaggering: they will say, What have they to do with us? we wast and spend but our own money and goods: building upon a base ground: for no man is Lord and proper owner of his wealth, but only a Steward for a time to the high Lord of all. And as a great man's Bailiff and Steward on earth, aught to lay out the goods of his Master as he commandeth, and must render an account how he doth it: even so must every man being made a Steward in this farm the world, employ the talents and gifts which he receiveth, as the Lord of Lords, the high Master of all commandeth, and shall render an account, as hereafter followeth.  
The second Farm or Manor-house, wherein man, a Steward under this rich man God, is to be employed, and which he ought carefully to look unto, is his own body; the goods whereof, as health, power, and strength, are to be employed to the honour of God, to supply our own necessary occasions, 
1. Cor. 6.  and to help our neighbour in all godly and honest affairs. This Farm ought to be well and cleanly kept, that it may be a fit dwelling Place and Temple of the holy Ghost: for if we will adorn our houses, deck them, sweep them, and every way (as much as in us lieth) make them handsome and commodious for a great earthly person: much more should we have a care to preserve from pollution, and keep clean our own bodies; because they are the houses of the holy Ghost; and further, to give our members instruments of righteousness unto God, 
Rom. 6.13.  and to offer up our bodies a quick sacrifice, holy & acceptable unto God, Rom. 12.1. This Farm a good Steward should carefully look unto, lest death should enter through the ports and gates thereof to the soul, and work the destruction thereof: which ports and gates I will set open unto you, making as much haste, as the Porter doth, when his Master waiteth for him at the gate. The ports and gates of the body are these five: Hearing, Seeing, Talking, Tasting and Touching: Which gates should be heedfully watched, that nothing go in or out, but that which pleaseth the Lord: for as a great earthly man hath a Porter to keep his gates, that no lewd, filthy nor contagious person should enter in to pollute his house, or infect his people, and so procure danger or death unto them, or otherwise disorder himself: Even so every Christian man should look to the gates and doors of his body, lest sin enter in by them, and death follow to the subversion of body and soul.  
The first port and gate of the body is the care, the proper organ and instrument of hearing, it is the mouth of the soul which gives it nourishment, and sendeth down food into it, and which makes it lively and fructify in all the rest of man's members. Man's ears should be open to hear good things, 
Revel. 2. Math. 13.  as the Word, as our Saviour would have us, and the Prophet Esay, verse 3. exhorteth us so to do, showing the utility thereof, saying: Incline your cares and draw near: Hear and your soul shall live. This word is the sincere milk, whereby our souls are nourished, and receive their spiritual growths: it is a lantern to carry light, 
1. Pet. 2.2.  and to direct: it is a medicine to heal, a guide to conduct, a bit to restrain, a sword to defend, water to wash, fire to inflame, salt to season, wine to rejoice, rain to refresh, a treasure to enrich, a key to unlock heaven gates unto us, and by the merits of Christ jesus to let us into an inheritance immortal, and undefiled, and that fadeth not away. Now, beloved, seeing that man's ears are the instruments, & vessels to receive this Word, let us study to keep them clean, and open to receive the Word: 
1. Cor. 15. Moenan:  but shut this gate against all blasphemous speeches, slanderous and filthy talking: for evil words corrupt good manners.  
The second port of the body is the eye, which must not let in bad sights, it must not covetously look on his neighbour's goods, lands or liuings, 
1. King. 21.  as Ahab did on poor Naboths' vineyard, nor wantonly look on his neighbour's wife, as David did upon the wife of Vrie. 
2. Sam. 11.  This caused jesus the son of Sirach in his ninth chapter, verse eight, to say, Turn away thy eyes from a beautiful woman, & look not upon others beauty; for many have perished by the beauty of women: for through it love is kindled as a fire. What harms enter in by this gate, it may appear by the example of Putiphar his Lady and wife, 
Gen. 39  who steadily beholding the beauty of joseph, after many days, at the last said, Come, lie with me. Let us therefore take heed of wanton looking, sinful lusting, and  committing of sin and wickedness.  
The third port and gate which letteth in sin and death to the soul, is talking out of the mouth, executed by the tongue: This should not be filthy, nor foolish, 
Ephes. 5.4. Col. 3 8. Ephes. 4.29.  but good to edify withal, that it may minister grace to the hearers. The tongue is the best member that a man hath, (if it be in tune, in good order;) but the worst member, if it is out of order. And therefore Anacharsis being demanded what was the best member of a man? and what the worst? The people looking for a double answer, unto a double question: He spoke in one word and said, The tongue for the former reasons. Therefore the Poet said: Est vitae, pariter ac ianua lingua necis. The tongue is the gate of life and also of death. Therewith bless we God, 
jam. 3.9.  even the Father, and therewith curse we men, which are made after the similitude of God. But let us look to the true use of the tongue, and have it still in our hearts and minds, which is first to glorify God, and then to exhort our neighbour to goodness. This made David to pray thus: O Lord, open thou my lips, 
Heb. 3.  and my mouth shall show forth thy praise: and it made the Author to the Hebrews to give this good counsel: Exhort one another daily, while it is called the day.  
Lactantius writing of the tongue of man, setteth down these things to be considered, the Final cause, the Material cause, the Formal, the circumstances, and the manner how it is, wet and moistened.  
1. The Final cause: which although it is last in execution, yet is first in intention: and that is (as the Philosopher hath) to express the conceptions of the mind. But the Scriptures tell us, 
Heb. 13.15. & 3.13.  that the tongue was given to glorify God, and to instruct one another.  
2. The matter of the tongue: it is made of flesh and not of bones, that thou shouldest not be stubborn and stiff in thy speech, but gentle and courteous, 1. Pet. 3.8.  
3. The form of the tongue: it is more long then broad: open above, and shut below. This shows that it ought to be stretched out, and to reach on high to sound out the praises of God, but it ought not to be delighted to talk of things below.  
4. The circumstances: Labia et dentes, the lips, and the teeth. The lips must speak to the glory of God, and the edification of our neighbour, and the words (as he saith) must be examined dentibus examinationis, with strict examination, and due consideration, before we speak.  
5. The tongue is wet from the head: so our speech ought to be of Christ our head: it is wet also with our own spittle: so our talk should be of our own filthiness, of our own sins, that we may be ashamed of them, repent and amend, that we may be forgiven.  
The fourth gate of this Farm (the body) which letteth in sin into it, and hurts the soul also, is our tasting, our eating and drinking, which should be moderate to suffice nature, and not to make the flesh proud and rebellious against the spirit, which a little will do as the Philosopher thought. The Apostle would have us to walk honestly, as in the day, not in eating and drinking, meaning excess of eating and drinking, like to the sons of Eli, job, Baltazar, and the rich glutton: 
1. Pet. 4.3.  and thus the Apostle Saint Peter understandeth it. And our Saviour gives us a good caveat to beware of this excess in eating and drinking. Take heed to yourselves, 
Luk. 21.34.  lest at any time your hearts be oppressed with surfeiting and drunkenness. Excessive banqueting with costly meat and drink, makes a man procline and prone to lust: Hierom. Venture mer● aestuans, spumat in libidinem. Let us therefore follow both the counsel and example of Paul. His counsel is, 
Col. 3.5.  that we should mortify our flesh, our earthly members. His example is laid down, 1. Cor. 9 where he saith, I tame my body, or I beat down my body, that is, I bring it into servitude.  
The last gate of this Farm, whereof we are made Stewards, and which letteth in sin and death to the body and soul, is Touching; the object whereof must be no unclean thing, as the Apostle doth teach, 2. Cor. 6.17. 
2. Cor. 6.17.  In which place the Apostle bringeth in an exhortation taken out of Esay 52.11. where the Prophet saith: Depart ye, depart ye, go out from them, and touch no unclean thing, etc. Which exhortation the Apostle bringeth in there to persuade the Corinthians, and all Christians, 
1. Cor. 6.19.  that for as much as they were the Temples of the holy Ghost, they should leave the Temples of Idols, the profanations of the Babylonians, and their filthy coinquinations: for that which the Prophet speaketh of the people's going out of Babylon into the Land of the jews, 
Esay 52.11.  the same he transferreth from the type, to the thing signified, to wit, that all they which have given their names to God, should forsake the wicked profanations of the Gentiles, their heinous sins, 
Ephes. 5.11.  their filthy kind of life, Have no fellowship with the unfruitful works of darkness: yea, & they should be so farstrangers from an unclean life, that they should not so much as touch any unclean thing, lest they should be defiled: for he that toucheth pitch, shall be defiled. 
Esay 52.11. 1. Cor. 6.17. Act. 2.40.  Which places may well be understood of both ill company-keeping, and of unclean living: from both of these we are forbidden. But to speak a little of the former: We see by daily experience, that one mangy horse will infect another: & therefore when we see in a close or stable such a one, we will say, We will not put our horses there, lest they should be infected: In like manner we ourselves will refrain the company of such as have any contagious and and dangerous diseases, as the Leprosy, or the plague; and we will desire the societies of such as are sound and healthy: And why do we not refrain the companies of the wicked, whose vile and lewd examples in speeches and living soon deprave us, and confirm us in naughtiness? And again, Why do we not delight in the company of the godly, knowing that of them we may learn goodness? for with the holy thou shalt be holy, and with the froward thou shalt learn frowardness. Let us therefore detest, abhor, and flee from naughtiness, and wicked men's companies, as from the sting of a Serpent, and poison of a Basilisk, (unless it be in hope to convert them) and let us touch no unclean thing, but practise holiness of life and conversation. 
1. Thes. 4.3, 4, 5.  For this is the will of God, even our sanctification, and that we should abstain from fornication, that every one of us should know how to possess his vessel in holiness and honour, and not in the lust of concupiscence, even as the Gentiles which know not God: and God hath called us not to uncleanness, but unto holiness. 
7. verse.   
O dear Christians, Christ hath made us Priests unto God, 
Reuel. 1.6.  and St. Peter Ep. 2.5. saith, That we are an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by jesus Christ and Paul beseecheth us to give up our bodies a living sacrifice, 
Reuel. 12.1.  holy, and acceptable unto God. O let us do so, let us do so; let us sleep no longer in sin, rocked and lulled in the cradle of security. And thus much concerning the second Farm place, and the ports and gates of the same, which a careful Steward should circumspectly and warily look unto.  
The third farm, is the soul of man, which although it is created pure of God, as the Angels are, yet being in the body, a foul and filthy prison, and yet part of man, (for man doth consist of a body and a soul) is polluted by this participation with the body, is tainted now with original sin, and performs not many times good parts and offices. Now to speak somewhat more plainly to this purpose: Whereas there are two parts of man's soul, the Understanding, and the Will: The office of the intellect is, to discern among objects what is good to be allowed, or meet to be disalolwed: It is the office of the Will to choose and follow that good which the intellect shall appoint, and to despise and refuse that which the understanding shall disallow. If the former, (the intellect) faileth in discretion and judgement: then the Will faileth also in choosing and following: for the intellect is as it were the soul's guide and governor, the Will ever expecteth judgement from the intellect, and is still at his beck. Now whereas man faileth many times in judgement and understanding; and the Will not only covets, but chooseth that which is evil; it cometh to pass that the soul is polluted, and in man's members performs wicked actions. And therefore man must crave the conduction of God's holy Spirit, to be led by him, and the Word of God, which must be a lantern to his feet, & a light to his paths, and then he shall go well. This soul of man should not be polluted with impure and unclean thoughts, and bad choices, and all the virtues and powers of it ought to be directed principally to the knowledge, love, and honour of God.  
The soul of man performeth diverse offices in man, and according to her several performances takes diverse names, as Isiodorus writeth: Anima dum vivificat corpus, 
Secundo etimolog.  anima est: dum vult, animus est: dum scit, mens: dum recolit, memoria: dum rectum iudicat, ratio est: dum spirat, spiritus est: dum aliquid sentit, sensus est. This is a point fit for the learned, and therefore I leave the Englishing of it to them that can understand it. And so much of the third and last Farme-house, which Man, a Steward under God, must look unto, and have an especial care of: for it is immortal.  
By this which I have spoken, it may appear what a great burden and charge lieth upon every man's conscience, to look unto his ways and paths, his consultations, studies, and all his labours, and works. For Almighty God, who by his Word and great power made all things, in his infinite wisdom created nothing vain and idle. The glorious Angels are ministering spirits, Seruentes unto God, his Messengers to do his will, & sent for the good of the Church, to bring glad tidings, to comfort and help: which the word AGGELOS teacheth Which thing the Author to the Hebrews hath well observed, 
Chap. 1.14.  saying, that they are sent from God to Minister for their sakes, which shall be heirs of salvation. And therefore Gregory saith, Angeli ad ministerium pro nostra salute semper mittuntur: that is, the Angels are always sent to serve for our salvation. The coruscant and glorious Sun doth go and accomplish his courses (as God hath appointed) by motions and operations. Adam the first and principallest man, as soon as he was created, was placed in the Garden of Eden, to dress, trim, and keep it, in a decent and good order, Gen. 2.15. And yet this being before the fall, and before any weeds and trumperies that there might grow, there was no need to labour; yet God appointing him to this work, hereby doth show how much he abhorred idleness. Adam then was, as it were, the Lords labourer as well as his own, even before the fall, in the time of his integrity. But after the fall, labour was a punishment laid upon Adam, and all his posterity. In the sweat of thy brows, or face, thou shalt get thy living. Now labour is pain: and therefore when we speak of a laborious man, we say, such a one taketh great pain, whether it be in Mechanical crafts and occupations, or altogether in contemplation. All men are Stewards, and must labour, the Word of God exempteth none, and God hath no respect of persons. Our Saviour Mat. 20. will suffer none at any time to be idle, but sendeth them to labour in his Vineyard.  
Ministers are the Lords Stewards, and must labour, 
Math. 9.37. 2. Cor. 6.1.  and therefore are called Labourers: they are called workmen, and workers together, and should show themselves to be cunning workmen, rightly dividing the Word of God.  
They are the Lords Servants, and receive Talents: 
2. Tim. 2.15.  and therefore should make good use of them.  
His Shepherds: 
Ezec. 34.  therefore must feed and oversee his flocks.  
His Criers: therefore must cry aloud and spare not: 
Esay 58.1.  Tell the people their transgressions, and the House of jacob their sins: they may not be dumb.  
His Builders: therefore should go on in their work.  
Fishers: therefore ought to let slip their Nets, to take and win souls, but cast their Angle to take money, as Peter did.  
Ambassadors of the Lord: 
2. Cor. 5.20.  Therefore they ought to have tongues, and sufficiency to do the Lords message.  
Feeders: therefore aught to have meat, and to distribute it.  
Sowers: therefore aught to scatter the Seed of the Word into men's hearts.  
His Leaders: therefore they should conduct their flocks in the way of the Lord.  
His especial Fighters against Sin, the World, the Flesh, the Devil, Heretics, and all the enemies of God's Truth, as Paul was, 2. Tim. 4.7.  
By these, and many other like Appellations and Names we see, and may learn, that God vouchsafeth the help of Ministers, to execute his will, and useth them as means to save his Sheep from perishing; yea, they are the instruments to convert the people. The Lord saved the Ark, but by Noah: He converted the Ninivites, but by jonas; instructed the Eunuch, but by Philip: persuaded Cornelius, but by Peter: called Paul, but by Ananias. Paul must plant, Apollo water, and God giveth the increase. Albeit Christ is the light, yet Ministers bear witness of the light: though he be the fountain of living water, yet Ministers are the conduits to convey them to the people: though he be the Physician, yet Ministers are the Apothecaries, to make the confection: though he be the cause efficient, yet Ministers are the instrument, even helpers: though he be King, yet Ministers are his Ambassadors; yea, which is more, if more can be, Paul telleth Timothy, that if he take heed to himself, and unto doctrine, and continue therein, he shall save both himself, and them that hear him: and so Timothy should not only be an Helper, but a Saver in sort. Ministers than must be good Stewards, careful, and painful. Cura curarum regimen animarum: The government of souls, is the care of all cares.  
Notwithstanding this office of the Ministry truly administered, bringeth honour: yea, it is worthy double honour. For the Elders that rule well, are worthy double honour, specially they that labour in the Word and Doctrine. Many love to rule, but they rule not well, neither labour in the Word and Doctrine: and therefore are not worthy double honour: for there is none due, but to the painful, Steward; the labouring Minister, as Father Latimer well said in his fourth Sermon before King Edward the 6.  
Noblemen, Knights, and Gentlemen of great valour and worth are Stewards, and aught to employ some hours in the service of God, to please him; as jehosophat, Asa, josias, and Ezechias did. They ought also to do good to the Commonwealth, not neglecting a reasonable and necessary care of their own followers, and Families. Ancient Chronicles testify, that Alphred King of England, and Founder of the University of Oxon, divided the day and night into three parts: eight hours he spent in the service of God, eight hours upon his Country, and eight hours upon his body, and the maintenance of his Family, letting no time to pass away unprofitably, always remembering, that whilst he had time, he should do good. Ernestus Luneburgensis spent himself in doing good; and therefore was represented by a golden Candlestick, bearing a Torch in it, wherein were engraven these Letters in gold, showing his good and charitable mind, & deeds of charity, proceeding from him. A. S. m. i. c. A stood for Alijs, S. for seruiens, m. for me, i. for ipsum, and c. for consumo. Set all together, the sentence will be, Alijs seruiens, meipsum consumo: I consume myself, by serving other men's turns. It is a common speech among worldly men, when they are exhorted to help the poor being in distress, to say, We will do what we can for our neighbour, not hurting ourselves; but we will look to ourselves first. O beloved, these men are lovers of themselves, more than lovers of God, or of their neighbours. The old commandment given of God, was, and is: 
joh. 13.34. & 15.12.  Thou shalt love thy neighbour as thyself: and who doth so now? And yet our Saviour in the New Testament presseth us more nearly, teaching us to love one another, as he loved us: now Christ loved us better than himself: for if he had not, he would have hearkened to Peter, dissuading him from his sufferings for us, and persuading him to pity & favour, himself: but he would not follow his wicked counsel, but knowing it not to be of God, said to him, 
Chrysost.  Get thee behind, Satan, for thou art an offence unto me, etc. Christians take their names of Christ, and should be of Christ's mind, and reckon every one an enemy unto them, that dissuadeth them from doing good to their neighbour, when they may, although it be to their own loss, hurt, and hazard not only of goods, but also of life. There is a great hatred between the Dragon, and the Pelican: the Dragon, when he knoweth that the Pelican hath young Birds, watcheth her when she goeth from her nest, and then cometh and poisoneth the young ones. The Pelican returning, and finding her younglings dead, bewaileth the loss of their lives, sending our most doleful and lamentable cries and squeakings, and at the last, forgetting all care of herself, and burning with a fervent love towards them, she pecketh her own breast, letteth out her own blood, which streaming out on them, reviveth them. In like manner, there was a great hostility between the great Red Dragon, the old Serpent, (I mean Satan) and all mankind. He in Adam poisoned and killed us all with sin. 
Rom. 5.12. Math 26.28.  Our Saviour Christ pitying our miserable case, and willing to help us, shed his own blood for us, and made us alive again. 
joh. 11.25.  Such a love should be in us, when we see our Christian brethren in extremity, 
1. joh. 3.16.  and can help. We ought to lay down our lives for them, much more we should impart our goods, and bestow any labour and pain to do them good. I writ these things to you (you Honourable, Worshipful, and rich men of the world) to move you (if it please God that I may,) to be liberal, and rich in good works, 
1. Tim. 6.18.  and to lay up treasures in heaven for yourselves, by showing works of mercy. Which thing most of you are able to do, and may do without danger of life. O then be willing to make performance, and God will here on earth increase your basket and your store, as he did the Loaves and Fishes in the Disciples hands, 
Math. 14.  distributing them, and he will lengthen that which you have, as he did the Meal and the Oil of the poor Widow of Sarephath: 
1. King. 17.  you shall receive mercy at the Lords hands in earth, and in Heaven at the last Day, an everlasting blessing. 
Math. 25.  Therefore flatter not yourselves, because of your high Places of Honour and Worship. For God privilegeth not you more than the poor, to be idle Stewards. There must be no cyphers in Gods. Arithmetic, no mutes in his Grammar, no blanks in his Calendar, no Drones in his Beehive, no loiterers in his Marketplace, and Vineyard, no idle Stewards in his Farms. And so, my good Lords, and you Worshipful Gentlemen, with all respective duties, I humbly take my leave of you.  
Lawyer's are Stewards, and diligently and faithfully should examine their Clients causes, deal plainly and justly with them; and not for gain sake tell them a lie, and confirm them in errors, and make them pay for all, sowing the seeds of Sedition, which come up every Term, when as lovely compositions and agreements at home might better serve: and whereas their Clients are poor already, they in the end make them poorer. 
Lib. 5. de guber.  Siluianus saith, Hac lege tueri pauperes videntur, ut spolient, hac lege defendunt miseros, ut miseriores faciant, defendendo: that is to say, With this Law they seem to defend the poor, that they may spoil them. With this same Law they defend poor wretches, to make them more miserable by their defending. And yet for all this, who better rewarded then the Lawyer? A Preacher that speaketh the truth from God, and useth the means to win men's souls to God, hath many times for his pains, reproaches: but Lawyers sometimes for pleading unjust causes, have large fees: and when their Client is overthrown, his cause lost, and his money spent, they blame the Client, & say, He told me the best, but not the worst, we lacked good information But now what becomes of this poor man overthrown? He perhaps hath maintained the suit with borrowed money, and is become indebted unto many, and new suits by his Creditors come upon him, Bailiffs (who live & rejoice at poor men's falls) swarm about him like Caterpillars, and the Flies of Egypt, they take him, and prey upon him. Thus the unmerciful feed upon him when he is down, as Wolves, Dogs, Kites, Crows, and such like do upon a Sheep that lies in a Ditch, and is not able to rise. But this dangerous and hurtful sore is commonly bred and maintained by the inferior sort of Lawyers, who wring out matter from poor silly men, bring it up out of the country, to the better sort of Lawyers, and work them to undertake businesses, concealing the truth many times from them, which these good Lawyers, whereof (God be thanked) we have great store, learned and godly, skilful in our Laws, would never undertake, if the truth at the first were delivered unto them. O God, give them knowledge of the truth and righteous causes, and make them maintainers and followers of the same. Amen.  
Husbandmen, Artificers, Tradesmen, and all other workmen of occupation, and labourers whatsoever are Stewards, and ought trustily, and not deceitfully; diligently, and not idly labour and take pain early and late, lest poverty come upon them, as one that traveleth, and necessity like an armed man, Prou. 6.11. 
Prou. 6.  He that will not work in Harvest, shall want at Christmas. The very Bees and Emmets, by the instinct of nature, labour diligently in Summer, 
1. Tim. 5.8.  to provide for Winter. So should poor labourers do to provide for them, and theirs, that they may not prove worse than Infidels. A slothful hand, saith Solomon, maketh poor; 
Prou. 10.4.  but the hand of the diligent, maketh rich. He that gathereth in Summer, is a wise son; but he that sleepeth in Harvest, is the son of confusion. Let every man therefore in his place show himself a good Steward, that he may eat the labours of his hands: 
Psal. 128.  which is a blessed thing, and then he may eat with a good conscience. Solomon gave good counsel, 
Prou. 5.15.  when he said, Drink the waters of thine own cistern, and of the Rivers out of the mids of thine own Well. Get thee goods with thine own honest labours, and then eat with thanksgiving; but if thou art idle, 
2. Thes. 3.11, 12.  and labourest not: the Apostle thinketh thee unworthy to eat. The Heathens did hold, that no good thing could be had without labour and pains taking; and therefore spoke of virtue and knowledge, thus: 
Virtutem posuere dij sudore parandam.  
Non iacet in molli venerandae scientia lecto  
Ipsa, sed assiduo parta labore venit.  Man must depend upon God; yet use the means, and he will give a blessing. Our Saviour Christ jesus could have given fish unto Peter, without casting out his net, but he would not; to teach him and the Church, that is to say, all the faithful, by his example, 
Luk. 5.  to labour and to use the means.  
Use 1 This doctrine teacheth us, that all men of what Profession, Trade or occupation soever they are of, are Stewards under the high God, are servants, or at leastwise aught to be so unto God, and therefore must needs serve, labour, and not loiter, and then they shall better avoid the baits and snares of Satan: for the Devil hath never so fit opportunity to sow Tares among the Wheat, 
Math. 13.  as when men are asleep, careless and idle: for than he hatcheth and breedeth many vices in us: for like as in a standing water worms are engendered and bred, and not in a sweet and swift current: So likewise in an idle, (and not in a labouring body) many idle and evil thoughts are bred, and fostered. In which lamentable estate, as long as man lieth in, he is in the Devil's service, he is the Devil's labourer, as Bernard writeth upon the Canticles, saying: Qui in labour hominum honesto non sunt, in labour profectó daemonum erunt: that is in effect, as if he should say: Men that are loiterers, are the Devil's labourers: 
Rom. 6.  and what is the wages and pay of the Devil? Death and destruction, the wages of all sin. The Crabfish (as Pliny saith) when he seethe the Oyster lie gaping against the Sunbeams, privily stealeth upon him, and putteth a pebble into the mouth of the Oyster, and so getteth out the fish, and leaveth nothing behind him but the shell, good for nothing: So likewise when we lie idle, rocked and lulled in the cradle of security, the Devil stealeth into us, getteth away our hearts, and destroyeth our souls, and leaves nothing but a body subject to sin, which he also will have at the last.  
2. A man that laboureth, shall thereby the better be able with a good conscience to provide for himself and his family, without making false reckonings to deceive his Master, as this false steward did.  
3. A painful man shall the better be able to relieve and help others, and this is a Christian man's duty: for as Plato de legibus hath, Non solùm nobis sumus nati, sed partem patria, partem parents, partem amici vendicant, that is to say, We are borne only for ourselves, but our Country claims part for her own, our parent's part, and our friend's part. We must do good to all, but chiefly to the household of faith: We must do good to all, I say: yea, even to our enemies that hate us, following the example of our heavenly Father, who letteth his Sun to shine, and the rain to fall upon the good man's ground and the bad. And this must a man do with his true got goods: for the gift that is given, being truly gotten, maketh the alms more pleasing to God.  
4. This showeth the true end wherefore God maketh men rich Stewards, and delivereth them his goods: not that they should lay them up, and do no good with them, nor put their trust in them, nor keep them basely, nor spend them wastefully & sinfully; but that they should gladly distribute them, according to the good pleasure of the chief Owner, God; to the benefiting of the Church, God's faithful people: for as a sheep beareth a fleece of wool, not for himself, but for the necessity and benefit of men: Even so the gifts of God which he giveth, either spiritual, or temporal, we are not to keep only for ourselves, but to supply the necessities and wants of others: for so the Apostle teacheth us, 
1. Pet. 4.10.  saying, As every man hath received the gift, let him minister the same one to another, at good disposers of the manifold graces of God. We as feeling members one of another, aught to relieve and support one another: for as the Stags when they swim over a great river to feed in some meadow, swim all on a row, and lay their heads one over another's back, carrying the weight of one another's horns, and when the first is weary, another takes his room, and so do it by course: Even so must we do, bear one another's burden, helping and doing good one to another, till we have passed the troublesome waves of this world, and are come to the haven of eternal salvation. Then shall we approve ourselves good Stewards, good servants to our high Master the Lord God Almighty, we shall be found faithful in our places, and shall have the fruit thereof, an eternal blessing, as our Saviour doth teach, saying, 
Mat. 24.45, 46.  Who is a faithful Steward and wise, whom the Master shall make ruler over his household, to give them their portion of meat in season? 
Luk. 12.42, 43, 44.  Blessed is that servant whom his Master when he cometh shall find so doing: Of a truth! say unto you, that he will make him ruler over all that he hath, that is, he will make him an heir of eternal life: He shall inherit the Kingdom prepared from the beginning of the world. 
Math. 25.34.  He shall walk with the Lord in white garments, that is, he shall be glorified, 
Reu. 3.  and have life everlasting, and the glorious company of Christ: He shall be in Abraham's bosom, as Lazarus was, 
Luke 16.  and eat of the tree of Life in the midst of the heavenly Paradise of God: 
Reu. 2.7.  He shall have the Crown of glory: He shall be a pillar in the Temple of God, that is, he shall be firm and stable in glory, as a pillar irremovable, etc. Eye hath not seen, 
Reu. 3.12.  neither ear heard; neither ever did enter into the heart of man, what good things the Lord hath prepared for them that love him, and serve him in holiness and righteousness all the days of their life. Illud verum et summum gaudium est, saith Bernard in a Sermon, that is the true and greatest joy: and therefore as it were ravished with a great love thereof, cried out, O beata regio Paradist! o beata regio deliciarum! O blessed region of Paradise! O blessed region of delights! And therefore he exhorteth us to be out of love with this world whiles we be here, and to hasten thither, saying thus, Festinemus ad locum tutiorem, ad agrum uberiorem, ad pastum saniorem, ut habitemus sinè metu, abundemus sinè defectu, epulemur sinè fastidio, that is to say: Let us hasten to a more safe place, to a more fertile ground, to a more sound feeding, where we may inhabit without fear, abound without defect, banquet without disdain. Here is the haven, the blessed port of rest, and the liberal portion of the good and faithful Steward. But the slothful, wasteful, cruel and unfaithful Steward shall be cut off, or cut into pieces, and have his portion with hypocrites, there shall be weeping and gnashing of teeth, Math. 24.51. Wherefore seeing that we all rather desire to be reputed, (yea, & be indeed) good Stewards then bad, to enjoy a good place and portion, rather than a bad: let us departed out of the Kingdom of sin and Satan, and come to the Kingdom of light, let us show and approve ourselves good Stewards, keeping our Farm places, the world, the body, and the soul well, and let us not get our goods in the first manor house, the world, wrongfully, nor put our trust in them idolatrously, nor keep them to ourselves basely, nor spend them wastefully and , but lay them out for the maintenance of the Gospel, and help of the poor indigent members of Christ jesus liberally.  
Again, let us look to our second Farm place, and manor house, (our body) that it be clean, and fit for the chief Lord and Master of all, and his Son jesus Christ, and the holy Ghost to come into. Let us diligently watch the ports and gates of the same, our Hearing, Seeing, Talking, Tasting, and Touching, that nothing go in, nor come out, that may defile the body. Lastly, let us have an especial care of our principal part, the soul, the last manor house. Let repentance sweep it clean from impure thoughts, and wicked cogitations, let a good conscience be his bedding, let faith be ever looking to Christ jesus, and cleansing, and let the graces and virtues of the holy Ghost be the ornaments of his lodging. And in all things, and in all our places and charges, let us prove ourselves good, wise, and faithful Stewards, that it may be said unto us, & to every one of us, It is well done, good servant, thou hast been faithful in little, I will make thee Ruler over much: enter in into thy Master's joy. This approbation and allowance of our Stewardship, and unspeakable reward, give and grant us (O heavenly Father) not for our worthiness (for we have no merits) but for thy mercies and graces in jesus Christ. Amen.  
The end of the first Sermon.   

THE SECOND SERMON. And the same was accused.  
AS all men are Stewards under God, & what good Talents & gifts so ever they have, they receive from him the fountain of all graces: Even so they ought to occupy & employ the same, according to the good pleasure of him the Collator and Donator, as it is plain in the Parable of the Talents, Math 25. And as S. Peter teacheth, 1. Epist. 4. saying, As every one hath received the gift, even so minister the same, as good Stewards of the manifold graces of God: Whosoever doth this, is commended and rewarded of his high Lord and Master, with these words of grace to his comfort: O well done, thou good & faithful Servant, thou hast been faithful over few things, I will make thee Ruler over many things: enter thou into the joy of thy Lord, Mat. 25.21. But if a servant have much concredited unto him, if it be but of an earthly Master, and employ it ill, spend it wastefully, eating and drinking with the Drunkards, participating with the Adulterers, and entreating his fellow-servants hardly, and yet thinketh that his evil carriage and outrageousness shall not be known, but that he shall escape with impunity: O how this man deceiveth himself: For the fellow-servants will relate the treacheries, bad usages, and cruelties of their fellows to their Lord. As those servants did which saw their fellow-servant so cruelly handled, Math. 18. And here the bad Steward is accused to his Lord. Now if we see by daily experiences, that bad Stewards to earthly Masters escape not always free with their false dealings, and other evil behaviours, but one or other will espy them, and disclose them, and give their Master intelligence, and then he reckoneth and accounteth with them, and displaceth them: then we may much more assure ourselves, that no cloud of darkness, no mask nor veil can be cast before the Lords eyes: 
Psal. 79.9.  For he that planted the ear, shall be not hear? Or he that made the eye, shall he not see? God knoweth, noteth, seethe, overseeth all things; yea, the very secrets of the heart: and yet if he were not so quick of capacity, of hearing, and seeing: Yet there are many tell-tales, and pickthanks in the Family, which relate all our misdemeanours, and accuse us unto him, as in my Text; the false Steward is said to be accused. And here beginneth a lamentable discourse, & a Tragical Relation of the miserable estate of a bad Steward, laid down in my Text, in these points: First, He is defamed, or accused, in these words: and the same was accused. Secondly, called: (and he called him.) Thirdly, reprehended, in these words, (How cometh it to pass that I hear this of thee?) Fourthly, he yields an account: Come render an account of thy Stewardsh. Fiftly, he is put out of his Office, in these words: For thou mayest be no longer Steward. Of these in order: and first of his accusation. Wherein we are to note, first, his Accusers: Secondly, the capital and heinous crimes whereof he is accused.  
The Accusers or complainants are these: 

1. Satan.  
2. Angels.  
3. Saints.  
4. His own Conscience.  
5. Sins.  
6. Creatures of God.    
The heinous crimes whereof the evil Steward is accused of, are these five: 

1. unfaithfulness.  
2. Cruelty.  
3. Slothfulness.  
4. Ill company-keeping.  
5. Wastfulnesse.    
First, the evil, unfaithful, and ungracious Steward is accused of the Devil. For which cause he is called, 
Reu. 12.  The accuser of the Brethren, which accuseth them before God day and night. He accuseth our works, words, and thoughts, as Gregory noteth, saying thus: 
Lib. 2. moral.  Diabolus prima opera nostra, deinde verba, & tandem cogitationes accusat. He defameth man, accuseth him of wickednesses, reporteth them before God, calleth for vengeance and speedy death, lest the thread of man's life should be drawn out along, and he should repent and obtain eternal life. 
job 1.  If Satan was so impudent, that he blushed not to defame and accuse before God holy job, a man to whom there was none comparable in his time on the earth, a perfect and just man, one that feared God, and eschewed evil: What is it that he will not allege against a sinful Nation, a people laden with iniquity, a seed of the wicked, corrupt children, in whom, from the sole of the foot, unto the head, there is nothing sound in them, but they draw wickedness with cords of vanity, and sin as it were with a cart-rope?  
Secondly, an unjust Steward is defamed and accused of Angels, job 20.27. Revelant coeli iniquitatem improbi. 
Esay 1.  The Heavens reveal the iniquity of a wicked man. Per coelos, Angelos, qui in coelis sunt, accipe, saith the ancient Father: In Math. 18. The fellow-servant told to the Lord the cruelty of his servant. Now the Angels are our fellow-servants, as we may probably gather out of john, Reu. 22. where he fell down to worship the Angel, who said unto him, See thou do it not: for I am thy fellow-servant, and the fellow-servant of thy Brethren the Prophets, which keep the sayings of this Book: Worship thou God. Lo, the Angel said to john, that he was his fellow-servant, and not only his, but of his Brethren the Prophets, which kept the sayings of God's Book. The Angels than tell God our faults as here. Our prayers, holiness, and righteousness, as in Toby 12. Let us therefore that live in the presence of God, and his Angels, carry ourselves godly, and honestly, knowing that most pure eyes do look upon us.  
Thirdly, a bad Steward is blamed and accused of Saints both triumphant which are in Heaven, and militant which live on earth. Of Saints triumphant, whose blood was shed on earth by cruel Tyrants and persecutors, for the Word of God, and testimony which they had. For these being in the blessed port of Heaven cry out against them that imbrued their hands in their blood, 
Reu. 6.  saying, How long tarriest thou, O Lord, which art holy, and true, to judge and avenge our blood on them that dwell on earth! And that an ungracious Steward is accused before God of Saints, that are living in this mortal life, it is also most manifest. jeremy blamed and accused the jews unto God, yea, and craved revengement against them in these words: O Lord of hosts, thou righteous judge, 
jer. 11.  thou that tryest the reines, and the hearts, let me be avenged of them. For unto thee have I committed my cause. When Antiochus oppressed the Church of God with great tyranny, David accused him unto God in these words; 
Psal. 74.10, 18.  Remember this, O Lord, how the enemy hath rebuked, and the foolish people hath blasphemed thy Name. jeremy in like manner accused and blamed his persecutors unto GOD, and craved him to revenge him, saying, 
jer. 15.15.  O Lord, thou knowest, remember me, and visit me, and revenge me of my persecuters. If the poor is oppressed of the rich, and make his moan unto the Lord, accusing him and crying for revengement: The Lord respecting the deep sighing of the poor, will awake as one out of sleep, and as a Giant refreshed with Wine, 
Psal. 12.  and will smite their enemies in the hinder parts, and put them to a perpetual shame. True it is, and memorable, which Siracides hath, chapter 35. where he saith; God hath no respect of persons against the poor, but doth hear the prayer of him that is wronged, he will not neglect the prayer of the fatherless, nor the widow, if she complain. Do not the widow's tears go down her cheeks? and they cry out to God on high in Heaven, against him that hath caused the same? Now, beloved brethren, and sisters, if we should wrong an innocent and harmless man in a righteous cause upon earth, we would be unwilling,; yea, we would tremble and quake to have a complaint (we knowing ourselves guilty) to be made unto a mighty judge or Potentate that can punish us severely. How much more than should it grieve us, and astonish us, and cause us to make recompense, and satisfaction to the parties whom we have wronged, when we know that the complaints and cries of them that are injured, do sound in the ears of the Lord, that an accusation is made against us, that an account must be given to the high judge, and justice without partiality ministered?  
Fourthly, 
Rom. 2.  the bad Steward is accused of his own thoughts, and testified against of his own conscience: and this is as forcible to convict a man, as a thousand witnesses: and hereupon grew the proverb, 
Socrates.  Conscientia mille testes. When a man's Conscience is wronged, he liveth as merry, as a Bird in a pitfall. 
Lib. de moribus.  For Conscientia laesa est nunquam secura, as Seneca writeth. Chrysostome writing upon the 50. Psalm, saith, Conscientia peccati, formidinis matter: that is to say, The Conscience or knowledge of sin, is the mother of fear. If a man fear any creature, Man, Beast, or Worm, he may avoid them; but he can never flee from his Conscience: she is a bird which he always carrieth in his bosom, pleasant as the Nightingale, if she be not violated; but being wronged, she is like a Wasp, or Snake under a man's , or rather like the Bots in a Horse belly, which never suffereth him to be quiet, but are still eating, and gnawing. 
Sat. 12.  And therefore Inuenal said, that this is the greatest punishment, (and we must needs all yield unto it.) Nocte dieque suum gestare in pectore testem. This grief of Conscience is an inward tormenting of the soul, 
Upon 1. Cor. 11.  void of Faith, Hope, and Charity, which Melancthon calleth Erinnys Conscientiae, that is to say, an hellish Hag, or infernal Fury of the Conscience. A wronged Conscience is never quiet, never at rest, but makes her possessor to flee hither and thither, and seek to departed from her, 
Tom. 8. fol. 286.  but he cannot. Augustine in his enarration of Psalm 45. saith, that he which hath a violated conscience, will flee, ab agro, ad cinitatem, à publico, ad domum, à domo, in cubiculum: that is, he will flee out of field, into the City, out of the City, into his house, out of his house, into his Chamber: and what there? Ecce hostem invenit, quò fugiturus est, nempe seipsum: and there he finds the enemy that he would flee from, to wit, himself. These torments are the most grievous torments. 
Aristides.  And therefore Lucan truly (although mournefully) said of an afflicted conscience: Heu quantum misero poenae mens conscia donat!  
Alas what punishment the  wretch endureth by reason of his guilty conscience! 
Esay 57.21. Act. 24.16.  Such a one hath no peace. Let us therefore with Paul endeavour, yea, exercise ourselves to have always a clear conscience towards God, and towards men. Let us take the counsel that Paul gave to Timothy, 
1. Tim. 1.  Fight, that is, earnestly strive, that we may have Faith & a good conscience. For quaenam summae boni? Mens quae sibi conscia recti. 
Prou. 15.15.  A good Conscience is a continual feast, the cheer, joy in the Holy Ghost, and the Music such a peace with God, our neighbours, and ourselves, as passeth all understanding, Rom. 14.17.  
Fiftly, the very sins which a man committeth, are said in the Book of God to accuse, reprove, and condemn him. jeremy in his second Chapter said unto the jews, Thine own wickedness shall reprove thee, and thy turning away shall condemn thee. For as the works of the godly do follow them, ad defendendum, & exhilarandum, 
Reu. 14.13.  to defend and cheer them: so the works of the wicked do follow them, ad accusandum & contristandum, to accuse, & make them sad. Among the sins that cry unto God against man, and most grievously accuse him, there are four detestable sins, as some will, but I reduce them to two. 
The first crying sin.   
First is the shedding of innocent blood, the greatest wrong that can be wrought to humane nature, even worse than the taking away of a man's goods; for they may be restored, but mortal life never. Besides this, as much as in the murderer lieth, he taketh away from the party killed, all time to dispose and set things in order, and also to repent, that the man may obtain remission of his sins. This is not a dormient and silent, but a crying sin. This sin was in Cain that bloody butcher, killing his godly and innocent brother Abel; unto whom God said, Behold, the voice of thy Brother's blood cryeth unto me out of the ground. 
Gen. 4.10.   
Secondly, 
The second crying sin.  the oppression of the poor lifting up their voices unto God their revenger, who heareth & helpeth them. As in the 12. Psalm, for 5. At the crying of the poor, I will up, saith the LORD. Siracides 30. God hath no respect of persons against the poor, but doth hear the prayer of him that is wronged, he will not neglect the prayer of the fatherless, nor the widow, if she complain. Do not the widow's tears go down her cheeks? but they cry out to God on high into Heaven, against him that hath caused the same. And such a sin as this was that sin of Pharaoh his exaction, 
Exod. 5.  imposition, and cruel oppression of the Israelites. And very aptly to this purpose, may be applied the crying of hirelings defrauded of their hire by the rich, whereof james speaketh, 
Chap. 5.7.  saying, Behold, the hire of Labourers which have reaped your fields (which is of you kept back by fraud) cryeth, and the cries of them which have reaped, are entered into the ears of the Lord of Hosts. And of this sort, was the cry against Sodom and Gomorrha, whereof God speaketh, Gen. 18.21. O beloved, beware of these heinous sins, and assure yourselves, that neither these, nor other the least sins that we commit, shall go unpunished, without unfeigned repentance, and quick apprehension of the merits of Christ jesus by a true and lively faith. And so much of the two crying sins.  
Sixtly, the creatures abused not only the sensible creature, groaning and travelling in pain, till it be delivered from the bondage of corruption and vanity, 
Rom. 8.  which against it will, it suffereth under the wicked; but even the very senseless creature. 
Habuc. 2.11. jam. 5.2.  The stone crying out of the wall, and the beam out of the timber answering it. The moth of the garment, and the rust of the cankered gold, witnessing against the covetous worldlings; yea, the dead letter of the Bible cryeth and accuseth, as Christ showeth in the Gospel. 
joh. 5.45.  Do not think (saith he) that I will accuse you to my Father: there is one that accuseth you, even Moses in whom ye trust: that is, The law or writings of Moses shall accuse you, for playing the bad Stewards. To conclude, the heavens shall declare his wickedness, and the earch shall take part against him, as Zophar said, job 20.27. Let us therefore not deceive ourselves, thinking that our abuses in our Stewardship will not be known to the Lord: for although he knoweth all things already, yet the Scriptures speaking after the manner of men, tell us that many criminations, and accusations one after another will come out against us, and be brought before the Lord, stirring him to revengement: And yet alas, how careless man is in this point. He without any care or fear of God, abuseth his creatures; even sensible and living things, that are subject to vanity, and the touching and abuses of him. Man, when he hurteth any living creature, will laugh and rejoice at such times as he is willing to exhilarate himself withal, when the creature itself (being subject to vanity, the touching and abuses of the wicked) doth groan for sorrow; and man at his pleasure will kill the same. But yet he considereth not, that for these his abuses, and other his wickednesses, (if he repent not) he shall himself die eternally. O sinful impiety, merciless cruelty, and careless security! from the which God deliver us. So much concerning the accusers of the bad Steward.  
The capital and deadly faults, and heinous crimes, whereof the evil Steward is, and shall be accused, are these 5. 

1. Infidelity.  
2. Cruelty.  
3. Slothfulness.  
4. Ill company-keeping.  
5. Wastfulnesse.    
First, unfaithfulness and falsehood: for whereas faithfulness is required in the Lords disposers, and they should so carry themselves in their offices, that they may be called faithful and wise: 
Math. 24.  and should so employ and minister the gifts of God, as becometh good Stewards of the manifold graces of God: To be brief, should get their goods truly, and bestow them in godly affairs, 
1. Pet. 4.  and matters bountifully: may not he worthily be accused of infidelity and falsehood, which maketh waste of his Master's goods when he is in office and service: and when he knoweth that he shall out, will not study amendment, nor crave mercy, nor favour, nor forgiveness of his faults, but will persever in his naughtiness, and study further to deceive at the last, as this false Steward did; which being accused, and knowing that he should go out of his Office, to make up the full measure of deceit, he compareth and complorreth with his Master's debtors and abateth their sums, to this end, that they might maintain him when he was put out of his Office? 
Valer. Max. l. 9  Occultum & insidiosun malum, est haec perfidia, this treachery is a secret and deceitful evil. Such fellows show themselves to be no true members of the Church: 
Psal. 15.2.  for every one that is such, walketh uprightly, and doth the thing that is right, and speaketh the truth from his heart. Such a wicked Steward cometh by riches, but not righteously, in the midst of his life must be leave them behind him, 
jer. 17.11. Luke 12.  and at the last be found a very fool: Such a one was the rich man. Nothing crosseth the Lords love more than this: for the righteous Lord loveth righteousness, his countenance doth behold the just, Psal. 11.7.  
Secondly, the evil and naughty Steward is accused of cruelty, 
Math. 24.49.  because he beateth his fellow-servants, that is, dealeth rigorously, 
Mat. 18.  cruelly, and injuriously with them, as the other servant did to his fellow that ought him an hundred pence, and was not able to pay him; and therefore fell down & be sought him, saying: Refrain thine anger towards me, and I will pay thee all: but the creditor would show no mercy upon him, but having caught him by the throat, ready to throttle him, cast him into prison. O cruel prank, rather agreeable to the nature of a beast (who will huntch his fellow that is under him) them the humane qualities that should be in a man, who should secure & relieve the poor that are next him: and not to be currish unto them like churlish Nabal, 
1. Sam. 25. 1. King. 21.  nor cruel like Ahab, not suffering them to have any thing near them, nor any way to prosper; but (the more is the pity) as the high trees drop upon the low, and hinder their growth: and as the mountain Radish being planted near the Vine, causeth it to starve, and whither away: So the great wicked ones of this world, being too near the poor godly, make them to decay, and fall away to nothing: for where the hedge is lowest, the beasts will break over, and it is usually seen that the great fish will eat up the small. In the holy Book of God we find that Eliah was fed by Ravens, 
1. King. 17. Dan 6.  Daniel not hurt among hungry Lions, and man endued with reason: and who should be led by God's holy Spirit and his word (a ass for pity) is many times neither charitable, nor merciful to the poor, but most cruel and unmerciful. So true is that saying of Cyprian lamenting this case: 
Serm. de erat. dominic.  O detestandam humanae malitiae crudelitatem! aves pascunt, ferae parcunt, homines saeviunt: that is to say, O detestable cruelty, proceeding from the malice of man! birds do feed men, wild beasts spare men, but men do rage's one upon another. But what becomes of the wicked, cruel, and  Steward? They consume suddenly, perish, and come to a fearful end, although for a time they bear never so fair a show in this world: for as fire made of thorns burneth fiercely for a time, and keepeth a great noise and crackling, but yet is speedily burnt out and consumed: So the attempts of the wicked are for a time violent, and dangerous, but God in his good time doth with speed extinguish and quench them. This David doth prove by his own experience, who speaking of his cruel adversaries, 
Psal. 118.12. Psal. 68.2.  saith; They came about me like Bees, and are extinct, even as the fire among the Thorns: For in the Name of the Lord I will destroy them. And therefore as the smoke vanisheth, and cometh to nothing: so the wicked and  perish at the presence of God. So that they hurt themselves most, and therefore are little better than mad men. For as mad men & frantic, are wont to rend and tear themselves: So wicked and  men inflict upon themselves most deadly and incurable wounds: yea, they are most wilful murderers of their own souls and bodies, and when they hurt a poor man a little, they most wrong themselves. And so the rich Glutton in this Chapter, by his unmercifulness & cruelty towards poor Lazarus, did hurt himself more than he did the poor man: For the poor man went presently to Heaven, and he to Hell. The cruelty of Pharaoh towards the Israelites, 
Exod. 14.  hurt himself and the Egyptians more than the Israelites, as their fearful end most plainly showed, when the Waters overwhelmed them in the Red Sea, so suddenly overtaking and covering them, that no signs of true repentance could appear. The grief and torments of Cain his conscience, 
Gen. 4.  his fear and trembling, perfecting his miseries, with death of the body here, even an end unnatural, and everlasting torments afterward, must needs be worse, than the only untimely death of the body to Abel, 
Gen. 3.19. Heb. 9.27.  death being ever certain, a misery incident to all flesh. Adonibezec was a most vile and cruel Tyrant to many: For he cut off the great Toes and Thumbs of seventy Kings, 
judg. 1.  and made them to gather bread under his Table: but at the last the judgements of God laid on him were such, that he was taken, and his own were cut off, and his own conscience made him acknowledge his own worthiness of that punishment, and to say: 
Verse 7.  Seventy Kings having the Thumbs of their hands, and of their feet cut off, gathered bread under my Table: as I have done, so GOD hath rewarded me. So they brought him to jerusalem, and there he died.  
O beloved Christians, seeing that cruelty is a thing so hurtful to yourselves, and others; let me beseech you that are men of valour, might, and power, even great and mighty Stewards, to lay aside the same, and all wrath, the cause of the same, 
Lib. de morib.  as Seneca counselleth, saying: Euitabis crudelitatem, & ministram crudelitatis iram: that is to say, Avoid cruelty, and anger a servant of cruelty. And again, Reijce crudelitatem, & matrem crudelitatis iram: that is, Reject cruelty, and anger the mother of cruelty. Cassiodorus thinketh that Ambition, Pride, and desire of Riches make most men to be cruel unto the poor; and he would have great men of the world not to be rigorous unto the poor. His reasons are two: First, because poor men have misery and sorrow enough of themselves already. Secondly, rich men reap, by hurting poor men, neither glory nor abundance of riches.  
Thirdly, the evil Steward is accused of slothfulness, and long continuance in the same, which made him unwilling and unable now to labour: for he plainly said, 
Verse 3.  I cannot dig. 
Mat. 25.  Such an idle servant was he that had a talon delivered unto him, and never made any good use of it, but hide it in the ground. Of this vice, all idle persons that have good gifts, and use them not, are guilty, and so are all they that have store of worldly riches, and employ them not to the maintenance of the truth, the advancement of God's glory, the good of the Church, God's faithful people, and their own competent maintenance, and their families. Beloved Christians, high and low, rich and poor, young and old, all, one with another, and every one by himself, give yourselves to honest and godly exercises: for hereof cometh fruit and goodness. Aurelius saith, Nullus fructus otij, imo magis dispendium: There comes no fruit of idleness, but rather loss. His example is: Otiosus Esau amisit primatus benedictionem, quia maluit cibum accipere quàm quaerere, that is, Idle Esau lost his primary blessing, because he had rather receive meat, then get it by labour. The Devil hath never so fit time to sow the seeds of wickedness and mischief, as when men are idle, as appeareth by the Parable, Matth. 13. where it is showed, that whiles men slept, that is, were idle, the Devil came and sowed tares among the wheat. The counsel therefore of Saint Hierom touching this matter, is very good: 
Ad Demet.  Aliquid operis facito, ut te Diabolus inveniat occupatum. Non enim facilè capitur à Diabolo, qui bono vacat exercitio: that is, Do some good work, that the Devil may find thee busied: for he is not easily taken of the Devil, which is employed in good exercise. The Bees teach us to labour: for no creature is more painful than they: and if any become drones, and will not labour for honey and maintenance, they will draw him out of the hive, that he may perish. Beloved, it seemeth that these small irrational creatures have a greater care to punish this vice, than many Magistrates, Officers, masters, and parents. For innumerable loiterers are suffered to swagger, spend, and waste, they care not how much almost in every town, yea one such will spend more than two or three men of good government, and yet these idle drones are suffered in many places without controlment of any, to live even how they list, hatching and breeding by their idleness and secure life, many inconveniences, and grievous sins. For as by the pump of a ship, water doth oftentimes secretly get in and increaseth, so that through the negligence of the Mariner the ship is drowned: so by slothfulness and a secure life, wicked thoughts and concupiscences are multiplied in our hearts, till at length our souls are in great danger.  
Fourthly, the evil Steward is accused of ill company-keeping, for he eateth and drinketh with the drunken, Mat. 24.49. If a man were honest before, yet the society and fellowship of such as are wicked, will hazard his reputation and conversation, and change his manners from good to evil. For as the Chameleon is sometimes black, and sometimes green, sometimes pale, and sometimes blue, (for he ever taketh his colour of what thing is set before him:) So men of all degrees are wont very much to imitate the nature, disposition, and manners of those, whose company they frequent, and whose counsel they follow, and whose familiarity they use: for with the holy thou shalt be holy, and with the froward thou shalt learn frowardness. Keep company therefore with the godly, and refrain the sinful delectations of the wicked. 
Act. 2.  Save yourselves from this froward generation. Come out from among them: 
Esa. 52.11.  depart ye, depart ye, go out from them, and touch no unclean thing, for if ye do, ye will be infected, For if one shabed and scabbed sheep will infect a whole flock, then what will daily feeding and folding with many do? Take the good counsel of Solomon: 
Prou. 4.14, 15, 16, 17.  Enter not into the way of the wicked, and walk not in the way of evil men: Avoid it, and go not by it: turn from it, and pass by. For they cannot sleep, except they have done evil, and their sleep departeth, except they cause some to fall. For they eat the bread of wickedness, and drink the wine of violence. Go not therefore the broad way with the wicked which leadeth to destruction: Fashion not yourselves like to the world, the wicked ones of the world, for the Devil is their Prince, and tyrannically ruleth them: He is their god and Master, and badly payeth them their wages. Death and destruction is their payment, which in the end of their service they receive from him. O keep not company then with the wicked (unless your desires and endeavours are to convert them) but as occasion and opportunity shall serve, delight the fellowship of the godly. And this Saint Peter would have us to do, saying; Love brotherly fellowship: 
1. Epist. 2, 17. Heb. 10.25.  And the Apostle Paul agreeth hereunto, exhorting us not to forsake the fellowship that we have among ourselves. For to forsake the company of the good, is hurtful, as it may appear by the example of judas, who forsook the company of the Apostles and perished: and of Thomas, who was not with the other ten Apostles, when Christ appeared to them after his Resurrection: and therefore seeing him not with the rest, doubted.  
To conclude this point: As a Bird leaving her nest and Eggs, never hatcheth her young ones: but the Eggs rot, and the fruit must needs perish: Even so, every one which forsaketh his first love, leaveth the way of truth, departeth from the society of the good, remaineth not in the unity of the Church, but goeth in the way of Cain: even this man with the froward, becometh froward, is corrupted in the error of Balaam, becometh abominable in his studies, and perisheth in the gainsaying of Corah.  
5. Last of all, the bad Steward is accused of wastefulness, quòd dissiparet bona ipsius. 
Helm.  A Learned man writing upon this place, hath these words: Dissipare, hoc loco est, non ad honorem Dei & utilitatem suam, & proximorum, uti rebus concessis, sed ad profanos, malos, & odibiles usus eas detorquere. To waste or to scatter abroad (for so the word doth properly signify) is not to use things granted to the honour of God, to a man's own profit, and his neighbours: but to wrest them to profane, evil, and detestable uses. 
Luke 15.  The Prodigal Son was such a Steward: for he craved his portion of goods which belonged to him, and got it of his Father: and not many days after, when he had gathered all that he could together, he took his journey into a fare Country, & there he wasted his goods with riotous living. Every man that hath good gifts given him of God, and doth mis-imploy them, is guilty of this sin of wastefulness. And so much concerning the heinous crimes whereof the bad Steward is accused.  
The end of the second Sermon.   

THE THIRD SERMON.  
NOw next, of his calling, in these words: And he called him.  
God may be said to call a man many ways.  
Sometimes he lovingly inviteth, enticeth, and calleth us unto him by his benefits, showing himself very bountiful unto us, and patiented; to draw us hereby, (as the Father doth his Child, with an Apple, 
Rom. 2.4.  or some pleasing thing) to repentance. And thus kindly God dealt with the jews: 
jer. 5.  but all the Lords loving kindnesses towards them were lost, the people were so unthankful. Again, the Israelites were thus called, and invited. For they had Moses and Aaron to declare the Law of God unto them, to guide them, and which by prayers put away all hurtful things from them, and by the same obtained all necessary things for them, even Manna from Heaven: but they like wanton and undutiful children, abused the goodness and lenity of God towards them. And thus the Lord calleth and inviteth us. For what singular blessings hath the Lord bestowed upon us, not only common and general to all his people: as our Election, Redemption, Vocation, justification, and other spiritual and perfect good things; but private also, which other Nations want. For we have a most gracious, learned, godly, and virtuous King, peace and all other good things under him, which other Nations do lack. For which the Lord make us thankful.  
God calleth man by castigations, and the Rod of correction, 
Reu. 3.19. & Heb. 12.  which are arguments of God's love to his children, and proceed from it. The Lord saith, Whom I love, I correct. And again, My son, despise not thou the chastening of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and he scourgeth every son that he receiveth. Afflictions are the rod which our loving Father taketh in his hand, and wherewith he whippeth his children round, to make them repent, and obey his calling: and this may be a great comfort to God's children, that their heaviness and afflictions are but short, they have a prosperous issue, a speedy deliverance: for heaviness endureth for a night, and joy cometh in the morning. As after storms and tempests comes sunne-shining weather: and after a bloody and red even, a fair bright morning: Even so, after momentany afflictions patiently endured, the Children of God shall have a fare more excellent and an eternal weight of glory. 
2. Cor. 4.17.  Hereby the Children of God are bettered in this life. For as iron is more bright, when the rust is scoured from it: Wheat more pure, when the Chaff is blown from it, and the Weeds sifted out: and Gold when it is tried in the fire is more precious; So are the Children of God when they are tried in the fiery furnace of afflictions, and found faithful. This makes them to repent, to seek unto God, to pray unto him, to hope for deliverance from him: and to end, as it were in a word, is the plain high way to Heaven. 
Act. 14.22.  For through many tribulations we must enter into the Kingdom of Heaven. Wherefore (all ye that suffer in a good cause) take the comfortable exhortation of Saint james: 
jam. 1.2, 3, 4.  My brethren, count it exceeding joy, when ye fall into diverse tentations: knowing, that the trying of your Faith, bringeth forth patience; and let patience have her perfect work, that ye may be perfect, and entire, lacking nothing.  
God calleth man by his Word: and this calling is twofold: 

General.  
Special.    
The General calling, is an invitation and bidding of all good and bad, tag and rag, to come from the kingdom of Satan, sin and darkness, to the Kingdom of Christ, of grace, and light, executed by the outward preaching, and reading of the Word. For God which is rich in mercy, and would have all men to be saved, 
1. Tim. 2.4.  and to come to the knowledge of his Truth, vouchsafeth his means to all, would have his Gospel to be preached to all, 
Math. 28.  that all might believe, yield their obedience, and be saved: or else, wilfully contemning their calling, be left inexcusable. This we may see to be true, by his bountiful feast, and the liberal invitation which he made, and appointed, Luk 14. This is, and hath been even from the beginning the administration of the Lords Kingdom. Thus God called Adam, saying; Adam, Where art thou? Thus he called the people in Noah his time, by Noah himself: and so the people in the Prophet's time, by the Prophets themselves. So he called them in the New Testament by john Baptist: 
Mat. 3. Math. 11.  Yea, Christ himself so called, saying: Come unto me, all ye that travel, and are heavy laden, etc. And he commanded the Apostles so to do, giving them their message, saying: Go ye, and teach all Nations, etc. 
Mat. 28.19, 20. Mar. 16.  And now Ministers do it, yea, and shall do it in Christ's stead, to the end of the world. 
2. Cor. 5.20.  Now then (saith the Apostle) are we Messengers for Christ; even as though God did beseech you through us; so pray we you in Christ's stead, that ye be reconciled unto God.  
But (alas) this general Calling, this bountiful offering of Grace, takes no place among the wicked, moves their hearts nothing at all. For although their souls are almost famished, and they are even sick unto death: yet they refuse all Physic, and relief: and therefore are left inexcusable, 
Musc.  and worthily perish. Meritò perit aegrotus, qui medicum non solùm, non vocat, sed ultrò venientem recusat, that is, the sick man worthily perisheth, which not only refuseth to call a Physician, but when he is come, repelleth him. Some being called, say, as the rebellious jews said: 
jer. 44.16, 17.  The word that thou hast spoken unto us in the Name of the Lord, we will not hear it of thee: But we will do whatsoever thing goeth out of our own mouth, as to burn incense to the Queen of Heaven, etc. Others are persecuters of them that call them: as they that were bidden to the great wedding, who took the King's servants, and entreated them sharply, 
Mat. 22.6.  and slew them. Such a one was Herod to john Baptist, 
Mat. 14.  who could not abide him, calling him from his filthy incestuous sin with Herodias his brother Philip's Wife: 
Mark. 6.  but as soon as he was reproved, took a light occasion, instigated by the courtesan, to put him to death. But now (God be thanked) the Laws are so well established, and executed, that no man dareth to lay violent hands upon his Minister; but yet the wicked will hurt him with their slanderous tongue many times, and keep his dues from him, sometimes privily, that he shall not know it: And if he doth know it, than many times they will plead a custom, their custom to deceive: yea, they will say, Our custom is an ancient custom. Whereas, Mala consuetudo est erroris vetustas: that is, An evil custom is the antiquity of an error.  
Some when they are called, are somewhat more Formal, Moral, and mannerly, than the former were. For although they are mere Worldlings, and prefer earthly things, before heavenly; yet they cover their affections, and make comely excuses, and reasonable, as they think, and will say, when they are absent from a Sermon, We were hindered by such and such means that we could not be at it; very like to them that were bidden to the great Supper, and made several excuses: One said, 
Luke 14.  I have bought a Farm, and I go to see it: Another said, I have bought five yoke of Oxen, and I go to prove them: and the third said, I have married a Wife, and therefore I cannot come. But none of these excuses pleased the Lord, the maker of the Feast. For he being angry with these, said, None of these shall taste of my Supper, of my spiritual and heavenly dish-meates, and of my costly banquet. What greater ingratitude and churlishness could any show? Nay, what greater sottishness can the whole world bewray, then to prefer Chaff, before pure Wheat; rust, before Iron; Led, before Silver, Copper, before pure Gold; earthly and frail things, before heavenly, and eternal good things? And yet so foolish are we, and ignorant; yea, so void of discretion, and piety, that we will still pretend and allege one cause or another to hinder our coming, when we are called, thinking that we thereby help ourselves, when we most of all hurt our own souls. We pretend lets, as that man did, who when our Saviour called him, said: Suffer me first to go and bury my Father: and we are worse than he that would go and bid them that were of his household, Farewell, and then resolved to come. For many never resolve to obey their calling at any time, but stand back with wily shifts, good for nothing but to beguile themselves. So truly spoke Christ. No man cometh to me (saith he) unless the Father draw him. Mark the word, (draw) as though a man were holden back of some Tyrant (as of Satan:) or were of himself so unwilling to come, that he must be drawn and haled along. Let us make excuses no longer, but pray unto God to give us both to will, and power to perform: 
Phil. 2.  for in him it is to perform both.  
The special and effectual calling (a benefit proper to God's Children,) hath ever election going before it (for it is the first fruit of it, and comes next from it) and therefore Paul sets our falling next to predestination. 
Rom. 8.30.  This special and effectual calling takes place only in them that are elect, when as God doth by the preaching of the Gospel, call us out of the kingdom of Satan and sin, and (as it were) out of this world of wickednesses, to the kingdom of Christ, of grace, and of light, to be of the number of his children, to be sheep of his fold. And here we are to note, that God doth not call us all at one time, but at sundry times, as it shall please him to dispense his grace unto us, as we may see by his sending of labourers at several hours into his Vineyard. 
Mat. 20.  Some are sanctified in their mother's womb, and speedily called and sent to their offices, 
Mat. 3.  as john Baptist in his youth, Peter when he was of ripe age, Paul somewhat late, and the thief when he was ready to be crucified. Before the time of their calling they wander in the vast solitude and wilderness of this world, nothing differing from other men in outward shape, but in qualities and manners, and they being Christ's sheep are so saved and guided by him, that they cannot be taken from him, 
joh. 10.  neither run into the pit of destruction. This effectual calling is wrought by the preaching of the Word, and by these three means:  
First, God openeth and prepareth the ears, which are the mouths of the soul: the body hath but one mouth to receive corporal nutriment, to sustain it, but the soul being the better part of man, hath two mouths, (I mean, his two ears) to receive in food for it, which God openeth to that purpose: as David doth teach us by his own example, 
Psal. 40.  saying, Sacrifice and offerings thou didst not desire, for mine ears hast thou prepared.  
Secondly, attendance is given to that which is preached and taught: for he that hath cares to hear, is commanded to hear. 
Mat. 13. Revel 2. Esa. 55.3.  And the Prophet Esay craveth and calleth for this attendance, saying, Incline your ears, and draw near, hear, and your souls shall live.  
Thirdly, there followeth this preaching, ears opening, and good attendance given, a wonderful compunction and pricking of the heart, as it may appear by the example of those people that heard the Sermon of Peter, who said unto Peter and the other Apostles, 
Act. 2.37.  Men and brethren, What shall we do? Well, Peter followed them so earnestly (when he saw them coming) with good doctrine and exhortation, that he did win them, and there was added to the Church about three thousand souls. But (beloved) note this, that there is ever much ado, before that the Law, compared to an hammer, can break the knotty affections of the heart, and so curry and make the ground of man's heart fit to receive the seed of the Gospel, and there plant faith that may purify it. 
Acts 15.9.  But here (perhaps) some may desire to know, by what characters, marks, and signs a man may assure his soul, that he is predestinated to eternal life, that he may take comfort by this doctrine. For resolution, mark this, which I have penned for thy good. If thou seest thy sins, and perceivest God's wrath and anger ready to fall on thee for them, dislikest them, art grieved for them, bewailest them, and hearty cravest pardon for them, and beginnest to become a new man, continuest with increase in the faith of jesus Christ, and dost seek after the kingdom of God, than no doubt thou art elected, and effectually called. Moreover, if thou art ready, as it were, with an Echo, to answer to every thing that the Spirit of God shall indite, and the Preacher shall speak truly out of God's Book, than thou art effectually called. Look to David's example, Psal. 40. 
Psal. 40.  In the volume (or roll) of thy book, it is written of me, that I should do thy will, O my God: I am content to do it, or, I am delighted with it, yea thy Law is in my heart. Again, God said to David, Seek ye my face: David's spirit, heart and soul did answer, Thy face, Lord, will I seek.  
Many go to the Church to avoid the danger of the Laws, that they may not be presented to the spiritual courts, or come into the danger of the temporal Laws, or be noted of their neighbours to be house-lurdins at home: but not moved with religion, piety, or any good devotion, to pray, or any godly preparation to receive the holy Communion. O careless security, and blind impiety! from the which the Lord deliver us. I fear much, that there are many temporizers, that go to the Church to free themselves from the danger of the Laws, or for company sake. These men are so fare from their effectual calling, as the East is from the West. For every one that is but in the way to this, carrieth this resolution, that whatsoever he heareth truly taught out of God's Book, he will follow. 
jam. 1.  He will not be an idle hearer, but a doer of the Word. He will walk after the Lord, keep his commandments, as much as in him lieth, and his Statutes with all his heart, as the people consented to do, that heard josias the king read the Law unto them. 
2. Kings 23. 2. Chron. 34.  This good resolution did the people make, which when Moses had told them all the words of the Lord, said: All the things which the Lord hath said, 
Exod. 14.  will we do. And so ought every man and woman be resolved: In which good resolution, O God, settle us all for thy mercy's sake. But here it may be (O Christian Reader) that you desire to know, what manner of calling this Steward had, which was so grievously accused to his Master. To this I answer: His calling was neither of the former, but fearful, and very disconsolate, a sudden, and unexpected calling to reckoning after manifest crimes, and false dealings against his Master; and upon the same an account taken, and he found faulty, expulsion, and final departure from his office for ever following. This Steward's Master dealt with him after the order and fashion of great men in this world, which when they find their servants unjust, will presently call them to account, and set them packing. This is a great loss to poor servants, that have nothing but their service to trust unto. But this Steward's loss went beyond all common servant's losses: for it was of service, goods, life present, and the life to come: from all which wicked men departed, as the rich man, Luk. 12. and the rich Glutton, Luk 16.  
Thus much of his calling. Next, of his reprehension or increpation, in these words: How cometh it to pass, that I hear this of thee?  
These words give singular instructions to all sorts of people, taken 

literally and plainly, or  
Allegorically.    
If you take them plainly, as the words are, and understand by the rich man, any Magistrate whatsoever: and by the Steward or servant, the subject: Or by the rich man, any great Master; and by the servant, them that serve in his house. They give four instructions and informations to these great men of authority.  
First, that they may not cover sins and enormous offences, but aught to reprove and correct them, neither spare the rod, and sword, and deal too gently, like old Eli, when faults are committed. 
1. Kings 2. Rom. 13. 1. Pet. 2.14.  For Magistrates are set over the people, for the punishment of evil doers, and for the praise of them that do well.  
Secondly, they ought to inquire out the truth of the same, and examine the matter diligently. Which thing we are taught by the example of the best, even God himself, concerning the cry, and exceeding grievous sin of Sodom and Gomorrha: for thus the Lord said, 
Gen. 18.21.  I will go down now, and see whether they have done altogether according to that cry which is come unto me; and if not, that I may know. This job reported that he did: 
job 29.16.  I was a father (saith he) unto the poor, and when I knew not the cause, I sought it out diligently.  
Thirdly, the accusers of the true bringers of the news, (when the truth is known) are not always to be disclosed and uttered to them that are accused, for fear of dissension and debate. For here he saith not: This man or that man told me: but he spoke indefinitely, saying, How cometh it to pass, that I hear this of thee? He would not set the fellow servants together by the ears, but would maintain charity, the bond of all perfection, Col. 3.14.  
Fourthly, he discloseth not openly to others, the principal point whereof the Steward was accused, to cause murmuring, but calleth him, unto him privily, and telleth him privately of the evil report that went of him, saying, How cometh it to pass that I hear this of thee? following the sweet, charitable, and wholesome counsel and advice of our Saviour, 
Mat. 18.15.  teaching us thus: If thy brother trespass against thee, go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother.  
How cometh it to pass that I hear this of thee?  
These words (as I said before) being taken allegorically, containing aliud verbis, aliud sensu, speaking of a rich man, and yet meaning God; and speaking of a rich man's Steward, and yet understanding all mankind, a large collective or Noun of multitude, do give us to note two things worthy all godly men's considerations:  
First, that our faults are not hid from the Lord.  
Secondly, that the Lord is displeased with them.  
Man's faults are not hid from the Lord: but although man worketh them never so secretly and closely, which wicked men still affect, (for which cause their works are called the works of darkness, 
Rom. 13.  because they proceed from the darkness of man's understanding, are done in darkness, and lead men to extreme darkness) yet all are known of the omniscient God, the all-seeing God, the searcher of the heart and reines, who is totus animi, totus animae, knowing, seeing, and foreseeing all things. Which thing who will be so mad as to deny? seeing that the Psalmograph truly and reverendly telleth God so, saying, O Lord, thou hast searched me out and known me, 
Psal. 139.  thou knowest my downe-sitting and mine vprising, thou understandest my thoughts long before, and that is most of all. He holdeth on in his speech, and speaketh further, saying, Thou art about my path, and about my bed, and spéest out all my ways. He seethe every thing that is done on the face of the earth: For his eyes are like a flame of fire, 
Revel. 1. Psal. 121. Psal. 142.  they are most clear and bright, and never sleep. He looketh down upon the children of men, to see if there were any that would understand and seek after God. He seethe both good and evil: for as David hath, The eyes of the Lord are over the righteous, and his ears are open unto their prayers. Again, 
Psal. 34.15, 16.  The face of the Lord is against them that do evil, to cut off their remembrance from off the earth. And this we may persuade ourselves to be true, because he is the only true Ubiquitary, present every where with his Spirit, and from whose presence no man can fly. And therefore the Psalmist by way of interrogation speaketh thus unto God: 
Psal. 139.  Whither shall I go then from thy Spirit? or whither shall I go then from thy presence? If I climb up into heaven, thou art there; if I go down to hell, thou art there also: If I take the wings of the morning, and remain in the uttermost parts of the sea, even there also shall thine hand lead me, and thy right hand shall hold me. If I say, peradventure the darkness shall cover me, then shall my night be turned to day, yea the darkness is no darkness with thee, but the night is as clear as the day; the darkness and light to thee are both alike. No man then can hide himself from the Lord, no place is fit: 
Amos 2.  For though they dig down to hell, saith the Lord, thence shall my hand take them; though they climb up to the heavens, thence will I bring them down; though they hide themselves in the top of Carmel, I will search them, and take them out thence; though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them. The wicked Steward cannot then flee from the Lord, his cause must come to the hearing of his Master, he must endure sharp reprehension, strict examination, and come to an account, as after. If the unjust Steward, the evil man, the thief, adulterer, and such like offenders, were persuaded that God did hear of their misdemeanours, and evil carriages, or that he did look upon them, when they perpetrated their wickednesses, me thinks it should be a great terror and shame unto them. If an earthly Prince, a Noble man, a Master, or a Magistrate should look upon a man, and see him deal falsely and unjustly, or otherwise to play the filthy adulterer, would it not make man to tremble, fear, and to be ashamed? How much more than to consider, that the King of kings, and Lord of lords, the high Master, Magistrate and judge of all doth hear of his sins, and look upon his sinful and filthy facts. Let us all be ashamed to commit sin, 
2. Sam. 16.  and not be like Absolom, who shamed not to lie with his father's concubines in the open Sun, in the top of the house, even in the sight of all Israel: for the Lord heareth, seethe, and knoweth all the sins of man. This wicked Steward before he was accused, called, and reprehended, and brought to account, was persuaded that the Lord had not intelligence of his falsehood: but how much was he deceived? For here the Lord saith, How cometh it to pass that I hear this of thee? There are three foolish and vain conceits suggested of Satan, which embolden a wicked man in the perpetration of his wickednesses: 

1. They think that the Lord neither seethe, nor knoweth their wickednesses.  
2. He punisheth not strait, but either delayeth long, or punisheth not at all.  
3. If the Lord knoweth man's faults, yet he concealeth them, etc.    
Concerning the first vain conceit, concerning the Lords not seeing, and not knowing their sins, how frivolous and impious it is, this place doth prove: for here the Lord saith, How cometh it to pass that I hear this of thee? The Master therefore heard it, and had notice of all. Although (I hope) that I have spoken sufficiently of this point, yet I beseech you hearken to two examples, to ground you throughly in this point. The first is, of David, which committed adultery and murder, 
2. Sam. 11.  and presently the Lord saw it, knew it, and it was evil in his sight, and sent Nathan the Prophet to reprove him, 
2. Sam. 12.  who boldly laid his great sins to his charge. The second example, of Ahab that vile king of Israel, and jezabel his queen, 
1. Kings 21.  worse than himself, an instigatrix of his evils: (as Eva was to Adam) when they had wrought poor Naboths' death, the Lord knew it, and sent Elias to rebuke him. To end this point in a word: 
Apoc. 2. & 3. chapped.  The Lord did bid john write to the Angels, that is to say, the Ministers of the seven Churches: I know thy works.  
The second vain conceit suggested of Satan, is, The Lord punisheth not strait, nor presently, but suffereth the  Steward to flourish. To which I answer: That the pleasures of the wicked being taken with evil consciences, neither are, nor can be durable; they flourish but for a time, and in the midst of them are taken away. David, a man after Gods own heart, 
Psal. 37.  saw that by his own experience, and therefore said, I myself have seen the  in great prosperity, and flourishing like a green bay tree, and I went by, and lo, he was gone, I sought him, and his place could no where be found. Therefore fret not thyself because of the , neither be thou envious against the evil doers: for he shall soon be cut down like the green grass, and be withered like the green herb. For the Lord doth set them in slippery places, and at last casteth them down to desolation, suddenly do they consume, perish, and come to a fearful end. What plainer example, to this purpose, 
Luke 12.  can be produced, then that of the rich man, who in the midst of his prosperity and worldly pleasures, heard this doleful voice: Thou fool, this night will they fetch away from thee thy soul: than whose shall those things be which thou hast provided? So that, whereas they have been fed fat in the great and large green pastures of pleasures, wasting their Master's goods, as this bad Steward did, yet all endeth in sorrow, even as the fat Ox, after his pleasant feeding, cometh to the slaughter; and the end of these is confusion. For even as a Snail by little and a little, creepeth up from the root of an Herb, unto the top, and as she goeth, consumeth the Leaves, and leaveth her nothing but foul and filthy slimy steps: so likewise lust and pleasure, if we consent unto them, will creep into our souls, and will deprive them of all ornaments of virtue, and will leave behind nothing, but a foul filthy conscience, & reproach, to us and our posterity.  
The third vain conceit, suggested of Satan, is the Lords taciturnity. For although he knoweth every sin, when the world doth not; yet for a time he holdeth his peace, and it cometh not out to the eyes of the world. The impure person sinneth, and so doth the Thief and other offenders; the Lord heareth of it, and seethe it, and yet for a time (it may be) neither speaketh, nor punisheth. But this silence is temporary. And therefore the Psalmist truly said, Our Lord will come, and will not keep silence. And the time also will come, that every man's work shall be made manifest. 
2. Cor. 3. 1. Cor. 4. 1. Tim. 3.  And the Lord will lighten the hidden things of darkness, and open the counsels of the heart, and then the madness of the wicked shall be manifested to all men. This doctrine teacheth us, that the time will come, when all things shall be made known: although Satan, in the mean time, work never so cunningly, to deceive men; and sets counterfeit colours, and false shows upon every sinful action of man, being more skilful herein, than any Dyer is, in setting colours upon his cloth. For we have but few Dyers that can set any Dye or colour upon a cloth, and please the owner in the colour that he hath most mind unto: the Devil can do it in suggesting sin to a wicked man. First, he plummeth, soundeth, & findeth man's nature, unto what sin he is most inclined, and offereth the same sin unto man, and then he sets another colour upon the same sin. As for example, if a man is inclined to adultery and uncleanness, he calleth the same, touches and pranks incident to youth; and covetousness, he calleth honest provision for a man's self and his. Cyprian saith, Diabolus, quando decipere quenquam quaerit, priùs naturam uniuscuiusque intendit, & inde applicat, unde aptum hominem ad peccandum inspexerit: that is, When the Devil goeth about to deceive any man, first he findeth out his nature, and then ministereth unto him that sin, whereunto he finds him most inclined. 
Gen. 3.5, 6.  When the Devil went about to deceive our first Parents, he told them that they should be as gods, knowing but good and evil, pretending friendship unto them, and offering a pleasant fruit withal. 
2. Sam. 11.  David he deceived with his pleasing sin, wantonness: Ahab with covetousness: Pharaoh his heart he hardened with lying words: The Heathens with universalities, and antiquities. To conclude, no shifts, no crafts, no deceits, but they are known unto him, and put in practice by him, and in the cunningest fashion that may be.  
How cometh it to pass that I hear this of thee? These words, as I said, do also teach that the Lord is displeased with the sins of a bad Steward, a wicked and sinful man. For they secretly, and openly do include and carry a kind of reprehension, and increpation, as though he should say, Why hast thou dealt falsely in thy Stewardship, and gotten thee so ill a report? Thou are worthy to be blamed for thy perfidiousness and treachery. The consideration whereof, should make us to flee from sin and wickedness, as from the sting and poison of a Serpent. For who would perpetrate & commit those things which displease his Lord and Master: The Psalmograph saith, The Lord doth abhor both the bloodthirsty and deceitful man. Again he saith: I hate the sins of unfaithfulness, there shall no such cleave unto me.  
These four things may persuade us that God most perfectly hateth sin, and all manner of naughtiness. 

1. Comminations and threatenings in the Scriptures.  
2. Sin breaketh friendship between God and Man.  
3. God never made sin, he never procured it, he desireth it not, nor alloweth it.  
4. The Lords punishments inflicted upon sinners.    
As touching the first, the Lords threatenings and comminations: we may easily persuade ourselves that God detesteth sin; because he so horribly, and fearfully thundereth out most dreadful sentences against sinners, such as these. 
Mat. 3.10.  Now also is the Axe put to the root of the Trees: therefore Every Tree which bringeth not forth good fruit, is hewed down, 
Ezek. 8.4.  and cast into the fire: Again, The soul that sinneth, 
Rom 6. Rom. 2.9.  shall dye the death. And that saying of Paul. The reward of sin, is death. Tribulation and anguish shall be upon the soul of every one that doth evil. All which, and many other such terrible sayings are true, and in force, against all impenitent faithless persons.  
Secondly, sin breaketh friendship between God and Man: and therefore must needs be most displeasing unto God. If two are dear friends, and love one another entirely, and are loath to live at variance: If these fall at variance, than we make no doubt but that, that which breaketh friendship, is most displeasing unto him, which forsaketh his old friend. Now God is most loving, kind, gracious, and merciful unto man, till sin doth domineer and reign in his body, and then man breaking, and treacherously dealing, sinning, and offending his God, there is a present separation, 
Esai. 59.1, 2, 3.  as Esay doth testify. Behold, saith he, the hand of the Lord is not so shortened, but that it can save, nor his ear so dull, but that it can hear: But your iniquities do make a separation between you and your God; and your sins do make him to hide his face from you, and not hear; for your hands are defiled with blood, and your fingers with cruelty; your lips do speak that which is false, and your tongue doth speak frowardness. Note, I beseech you, the cause of the breach of friendship, and falling out between God and the people: Their sins, their iniquities. This is also proved by those speeches that Samuel used to Saul. 
1. Sam. 15.23.  Thou hast (said he) cast away the words of the Lord: therefore the Lord hath cast away thee. Where it is proved, that the cause of saul's abjection, was his own wilful rejection of God and his Word first.  
Thirdly, God never made sin: For he saw all things that he had made, & lo they were very good. 
Gen. 1.31.  He approveth it not, nor alloweth the perpetration of it, but threatneth destruction to the Liar and Doer of wickedness: For his heart abhorreth such, Psal. 5.4, 5, 6. where the Prophet speaketh unto God, thus: Thou art not a God that loveth wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: for thou hatest all them that work iniquity. Thou shalt destroy them that speak lies: 
Psal. 92.15.  the Lord will abhor the bloody man and deceitful. As he is righteous, and void of iniquity: So he alloweth righteousness, and hateth sin in every place and person.  
Fourthly, the just judgements and punishments which GOD inflicteth upon the wicked for sin, manifestly prove that he is displeased with the same. He spared not David a King and a Prophet for Adultery and Murder; neither the Sichemites and Beniamites, for ravishing Dina the Daughter of jacob, nor Absalon for treason, nor Saul for tyranny, nor Rehoboam, jereboam, Sennacherib for cruelty: Herod, Nabuchadnezzar, Lucifer for pride: Pharaoh for incredulity and hardness of his heart. He pardoned not Adam and Eva for eating a forbidden fruit, and making by the same all mankind sinners by tainture, but cast them out of Paradise: he spared not the poor wretch for gathering sticks on the Sabbath day: He spared not Ananias and Saphira for lying and withholding part of their own goods from the Apostles: He spared not Jerusalem, no nor the very Angels that sinned, but cast them down, and delivered them into chains of darkness, to be kept unto judgement. To conclude, he spared not Christ jesus his dear Son, but our sins being imputed to him, he laid the punishment also upon him, both in his body, and also his soul, whose bloody wounds and pains were sufficient to save all, but efficient, and effectual only, to redeem all the souls and bodies of his elect and faithful. Therefore seeing that we know that he left no sin unpunished in the unrepentant in all former ages: but seeing, hearing, and knowing them all, as well the offenders, as their offences, straightways armed himself with justice and judgement, and punished them most severely. We may assure ourselves, that he having perfect knowledge and notice of all our misdemeanours, and manifold transgressions, perpetrated against his divine Majesty, will not spare us, but will reprehend us, and say unto every unrepentant and bad Steward: How cometh it to pass that I hear this of thee? and presently will call us to account. Which is the fourth point, wherein the lamentable estate of a bad Steward, a wicked man consisteth.  
The end of the third Sermon.   

THE FOURTH SERMON. Come render account, etc.  
AS the benefits which our good GOD bestoweth upon the good Stewards, are in number infinite, in dignity excellent, and in measure incomprehensible: and as the ancient Father hath, 
Chrysost.  Beneficia Dei omnibus horis consideranda. For who is able to express to the full, the happy state of that Steward, to whom it is said of him that never dissembleth, nor deludeth? O well done, thou good and faithful servant, thou hast been faithful in little, I will make thee Ruler over much: enter into thy Master's joy. 
Math. 25.  So on the contrary, no man can express to the full, the lamentable estate of an evil Steward, and unprofitable servant, to whom it will be said of the true judge: Cast that unprofitable servant into utter darkness: there shall be weeping and gnashing of teeth: two bad dishes to come in at the last; where the first dish is weeping, and the second gnashing of teeth. And to this pass is this bad Steward come: before him is praecipitium, a place to fall down forward: behind him is, occipitium, a place to fall down backward: on the one side, Scylla; on the other side, Charybdis, so that he can flee no way without great danger. He must needs stand still, and endure all hazards and perils, and come to his account, to the true audit. For now he must take his ultimum vale, his last farewell, and sing his doleful and everlasting even song. Such a great and horrible day is come, 
joel 2. Mal. 4.  as the Prophet speaketh of: Yea the day shall burn like an Oven. But first the account shall be taken: For as a Prince and Nobleman, when he taketh a dislike of his Steward, first reckoneth with him, and then putteth him out of his Office. So this Rich man is here said to deal with his Steward, and Christ with all, at the last day, yea, his account shall be more exactly and accurately taken, then of any other in this world. For he is God the Searcher of the heart, and according to the same he will judge righteously, having no respect nor regard to any man's person. For before him the King and the Beggar is all one, when he shall come to take an account, and judge, than Sceptres and Shepherds shall be all one; Princes and Peasants; noble, and ignoble; yea, the very King and the Beggar shall be fellows: no better regarded shall be the highest then the lowest: but as when men put gold and silver into a bag, many pieces are shuffled together and yet the best may be the lowest: So will it be at this general audit. If the greatest men of this world are the worst in faith, and godly life, and conversation, there will be no partiality used by the judge, but they shall be tumbled to the bottom of the pit, as soon as the poorest delinquent in the world. For when our Lord shall come with his holy Angels, to take an account, and judge the world, all are alike. For if great men and mean persons are in the same sin, they shall be bound together, and cast as a faggot into hellfire. The glorious Angels at the great Harvest shall first gather the Tares, separating them from the Wheat: 
Mat 25.32.  which is, poena damni, that is, the punishment of that a man loseth, a plain privation of God, and all that is good, Angels, Saints, Friends; and then they shall bind them in Sheaves to be burnt: which is, poena sensus: the sense of punishment, as it were a possession of Hell, and all that is evil. Ludolphus thinketh that they shall not be bound all in one, but in many Faggots. An Adulterer with an Adulteress shall make one Faggot, a Drunkard with a Drunkard another faggot, etc. He thinketh that they shall not be bound together that have committed distinct and several sins, neither according to the greatness of their Persons, as King and King together, rich and rich, base and base. But as there are several sins, so several Sheaves: and all this shall be done without respect of person. This account shall be taken not only of external things, but also of internal: that is to say, both of bodies and souls. No man can excuse himself, or use any cunning to deceive, as before an earthly judge; but every man shall appear rightly as he is. For Christ (to whom the Father hath given all judgement) will respect no man for his purse sake, nor friends. 
joh. 5.  Therefore let us deal sincerely towards God and Man, knowing that we shall be called to account most strictly, and accurately, for every idle word, much more for every wicked deed: and because a good conscience is a perpetual and best supersedeas in this point: let us follow the example of Paul, who said, 
Act. 24.16.  that in this he exercised himself, that he might have a good conscience towards God and men.  
Tremble and quake (O sinner) at the cogitation of these things. Repent, revert, and turn unto the Lord. For what art thou to stand in the presence of this judge; being frail, vain, weak, naked miserable, filthy, and horrible? A man that hath imperfections in his eyes, cannot look on the brightness of the Sun. And how canst thou be persuaded, that thou being an Infidel, frail, and full of blemishes, shalt look upon the Sun of righteousness Christ jesus? Repent, and believe, and thou shalt look upon him, otherwise thou shalt be rejected. For as the Eagle, when she hath young ones, taketh them out of the nest, and such as can look on the Sun, them she keepeth; and such as cannot, she casteth away; Even so, they that with the eyes of their Faith, look on jesus Christ, shall be preserved at this general and great Assize, and they that cannot, shall be tumbled down to the pit of perdition.  
But because secure and careless men, Epicures and Atheists, deny this great and strict account that shall be taken at the last Day, 
2. Pet. 3.3, 4.  according to Saint Peter's prediction, which telleth us, that in the last days, there shall come mockers of Christ's coming to judgement to take this account; And these are the last days, in which we see by many works of the wicked, living in Atheism and Epicurism, that they are so persuaded, and differ nothing (as appeareth) from the wicked judgement of Paulus Tertius the Pope, who when there was a speech made unto him of this account at the last judgement, said unto Cardinal Bembus: O Bembe, Bembe, quantum nobis profuit fabula de Christo! making this doctrine a fabulous thing. Therefore (the more is the pity) the question (An sit?) whether there is any last judgement, is most necessary to be discussed, and spoken of. Which whiles I endeavour affirmatively to prove, I beseech you without partiality, lend me your yielding resolutions unto the truth, as it shall be proved. And 
— Si tu quid rectius istis,  
Candidus imperti, si non, his utere mecum.  
If better than these, thou hast in store,  
Let us have part, and say no more:  
But if thine own do thee not please,  
Use that I have, and rest at ease.   

Psal. 100  The first proof is the Word of God, an eternal an infallible truth, as our Saviour doth witness, speaking thus to his Father a maintainer of it: 
joh. 17.17.  Sermo tuus est veritas, thy Word is the Truth. Enoch the seventh from Adam prophesied, prophesied of this day of the Lords coming to take an account, saying, Behold, 
jude 14.  the Lord cometh with thousands of Saints, to give judgement against all men, and to rebuke all that are  among them, of all their wicked deeds, which they have ungodly committed: and of all their cruel speakings, which  sinners have spoken against him. In which place, the Lords coming to judgement is plainly foretold: and because it is a thing certain and sure to be, therefore he speaketh in the present Tense, and said: Behold, the Lord cometh. And so the high judge himself speaketh, saying, Behold, I come as a Thief, 
Reu. 16.  speaking in the present Tense (as before) and not in the future Tense, saying, I will come. And Peter reporteth, 
Act. 10.  that the high judge, our Saviour jesus Christ, commanded him, and the other Apostles, to preach unto the people, and to testify, that it is he, that is ordained of God, a judge of quick and dead. And Paul prepareth men by repentance against that Day, saying: 
Act. 17.30, 31.  Now he admonisheth all men every where to repent; because he hath appointed a day, in the which he will judge the world in righteousness, etc. The same Paul assureth us, that we all must appear before the judgement seat of Christ, 
2. Cor. 5.  that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. The same Apostle most plainly setteth down the order and manner of the Lords descension from Heaven to do this weighty business, when as he saith, 
1. Thes. 4.16, 17  The Lord himself shall descend from Heaven with a shout, and with the voice of the Archangel, and with the Trumpet of God: And the dead in Christ shall rise first: then we which live & remain, shall be caught up with them also in the clouds, to meet the Lord in the Air: and so shall we ever be with the Lord. This coming of our Saviour to judge, and to take this account, was foretold of the Angels, who standing by him when he ascended into Heaven, and seeing the men of Galilee gazing after him, said, This jesus which is taken up from you, shall so come, as ye have seen him go into heaven. And how can we doubt hereof, seeing that our Saviour himself, even the high judge, foreshoweth the same? 
Mat. 27. & 25.  And Saint Matthew setteth down the order and manner of this judgement so plainly, that no man, led by the Spirit of God, can once mutter against his doctrine.  
The second proof is taken from the end unto which mankind was made of God. God necessarily obtaineth his end. And this was the end for which he made mankind, that he might be his Image, and his eternal Temple wherein he might and should be celebrated: to whom he might communicate himself, his chief wisdom, goodness, righteousness, and felicity; which felicity is part of the Image of God, but this is destroyed and defaced of the Devil: Therefore God, which is stronger than the Devil, will restore it. And although the end for which man was made, is hindered diverse ways in this life, yet the Lord once will attain unto it. Wherefore there must of necessity once be a change, and an adjudging unto the same end. And here it is admirable to consider, how like a Divine the learned Philosopher aimed and leveled at this mark and matter: For thus he said, Verisimile est hominem ad has miserias non esse conditum, sed & longè verissimum est, praestantissimam creaturam omnium, ad meliorem finem conditam esse: That is to say, It is like to be true, that man was not made to endure these miseries, but rather it is fare most true, that the most excellent creature of all was made to a better end.  
The third proof is taken from the righteousness of God, his goodness and divine truth, which require that the godly should be perfectly well, and the wicked perfectly evil, and this falleth not out so many times in this life. For here we see the wicked many times flourish with all worldly prosperity, 
Psal 37.35. luke 16.  according to David's report, and the example of the rich Glutton. Therefore there must be another life, wherein this justice of God may appear, that both bodies and souls, as they have been joint partakers of good actions and bad, may have either joy and comfort, or pain, terror, and discomforts; the wicked may have tribulation, the godly, rest. And the inchoation of this, shall be at this day and time: as Paul proveth, where he comforteth the Church of the Thessalonians, showing, that their persecuters shall be afflicted, and everlastingly punished at this day and time, and the godly rewarded. The words are these: 
2. Thess. 1.6, 7, 8, 9, 10.  It is a righteous thing with God, to recompense tribulation to them that trouble you, and to you which are troubled, rest with us, when the Lord jesus shall show himself from heaven, with his mighty Angels, in flaming fire, rendering vengeance to them that do not know God, and which obey not the Gospel of our Lord jesus Christ, which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his Saints, and to be made marvelous in all them that believe. Abraham, in his conference which he had with the rich Glutton tormented in hell, speaketh to this purpose when he said: Remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains, 
Luke 16 25.  now therefore is he comforted, and thou art tormented.  
The fourth reason standing for a proof, may be drawn from Christ's glory: that as he was dishonoured at his first coming in the flesh, wonderfully abased, disgraced, and humbled: so at his second coming, he shall appear in glory, Matth. 25.31.  
The fift reason which the ancient Father setteth down in stead of a proof, is probable; and it is taken from the Rainbow: in which are two colours, ceruleus, seu aqueus colour; & purpureus, seu igneus colour, The grey and watery colour, and the purple or fiery colour. Ceruleus seu aqueus colour, indicat mundum aquis diluvij perijsse; & eo modo nunquam deinceps deleturum iri. That is, the grey or watery colour doth show, that the world perished with the waters of the Flood, and never after shall be destroyed after that manner. That is proved, Gen. 9 where it is said, That God set the Rainbow in the sky, as a true external sign, that the earth shall never be overflown again with the waters of a Flood. Now the other colour, purpureus seu igneus color significat mundum deinceps in extremo iudicio igne transiturum: That is to say, The purple or fiery colour doth show unto us, that the world hereafter in the last judgement shall pass away, and be purged with fire. And this is proved, and will fall out true, 2. Pet. 3.7.  
The sixth, is the horrible promulgation of the Law in mount Sinai, in thundering, lightning, and flames of fire, threatening most horrible punishment to the offenders, and enforce withal the maledictions and tortures denounced in the same, against all impenitent persons and infidels: which doth prove, that there is a day of judgement and account. For whereas these wicked ones rather flourish here, then receive punishment: there must needs be a judgement and account taken of these delinquents, and another life, that those things that God hath spoken, may take true effect, that the fulfillers of the Law (which are the faithful in Christ) may have life, and the impenitent transgressors, death eternal. For the Lord knoweth how to deliver the godly out of temptation, 
2. Pet. 2.9.  and to reserve the unjust unto the day of judgement for to be punished. And according to this, a man's conscience doth minister many times fear, or hope unto him, according as his deeds have been.  

Ouid. Fast. pri.  Conscia mens ut cuiquè sua est, ita concipit intra  
Pectora, pro meritis spemque metumque suis.  
Lastly, diverse signs and tokens of the last judgement, which were foretold of the Prophets, of Christ, and the Apostles, that should go before this Day, and time of account, are accomplished. And therefore there is a day of judgement and an account, 
1. Pet. 4.7. Mat. 24.33.  and it is at hand. These predictions and foresignes are most set down, Math. 24. where it is showed, that there shall be many false Christ's, and false prophets, many heresies, errors and sects. Which we see to be true, not only among the Romanists and Rhemists, but even (the more is the pity) many sectaries, and factious persons arise among ourselves. Again, we have had wars and rumours of wars. Moreover, there have been famines, pestilences, and earthquakes, and that within our times that are now living; we need not seek for further proofs nor examples; for if we would, we might have many. To speak of signs in the Sun, Moon, or Stars, coldness of charity, and the rest, would make me too tedious: therefore I will leave them, and many other foretellings, as apparent truths already fulfilled, and yielded unto of all them that are true and settled Christians. Only let me beg of you that are Readers of this Treatise, to hearken to the use of my doctrine, wherein I will be so brief, that my beginning and end shall almost be knit together.  
First, this doctrine availeth to confute Epicures, and Atheists, and mockers of this doctrine of Christ's coming to judgement to take this account, who say, as the Apostle hath, 2. Pet. 3. Where is the promise of his coming? For since the Fathers died, all things continue alike from the beginning of the Creation. 
2. Epist. 3.  These the Apostle overthroweth by two reasons; First, in that the false mockers say, that all things continue alike since the Creation: he proveth it to be false by the Flood in the days of Noah. 
Verse 5.  For this they know not (saith he) and that wilfully, how that the heavens were of old, and the earth consisting of the water, and by the water, by the Word of God: by the which thing the world that then was perished, being then overrun with water.  
Secondly, he showeth the manner of the purging of the world in the day of judgement by fire, saying, But the heavens and the earth which are now, be kept by his Word in store, and reserved unto fire against the day of judgement, and perdition of  men. Therefore all things have not, neither will continue always alike, and yet these wicked Atheists, as heretofore, so still persevere in their wicked course of life, and encourage one another to security and pleasures, 
Esa. 56.12.  they say, Come, let us take wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, 
Wisdom. 2.  and much more abundant. They say, Come, and let us enjoy the pleasures that are present, and let us cheerfully use the creatures as in youth; let us fill ourselves with costly wine and ointments, and let not the flower of life pass by us. Let us crown ourselves with Rosebuds before they be withered: Let us be partakers of our wantonness, let us leave some tokens of our pleasures in every place: for that is our portion, and this is our lot. These men live rocked and lulled in the cradle of security, as though there were no death certain, no account to be made, no hell at all. Which thing the Poet lamented, when he said even mournfully, 
Eheu sic viwnt homines tanquam mors nulla sequatur,  
Et veluti infernus fabula vana foret.   

Heb. 9.27.28.  But let these men consider, that (as it is in holy Writ) it is appointed to all men to die once; and after death cometh judgement: and that the careless and bad Steward must come to reckoning. And as the Wise man hath, God will call man to account for all these things; for all these fooleries and sins.  
Secondly, this doctrine availeth to comfort the godly afflicted: Erit olim viciscitudo, there will once be a change: Their sorrow will once be turned into joy eternal. All tears once shall be wiped from their eyes. When we are in extremity, let us consider, yea and comfort ourselves with that consolation which the Lord gave to the Church of Philadelphia, 
Reuel. 3.11, 12.  saying, Behold, I come shortly: and so he comforted the other Churches. And the like joy and consolation may we all conceive in all our tribulations and miseries. Let us ever consider, that the Lord will come quickly, and that he that endureth temptation is blessed, and shall at the last receive the crown of glory, 
james 1.12.  which the Lord hath promised to them that love him.  
The third use. We should, by the knowledge and remembrance of this day, keep us in the fear of God, and care to do our duties. 
1. Epist. 4.7, 8.  And this Saint Peter teacheth us to do, saying: The end of all things is at hand, be ye therefore sober, and watching in prayer. But above all things, have fervent love among you: for love covereth the multitude of sins. The same Apostle declaring the fearefulnelsse of this day, 
2. Pet. 3.  to wit, how it shall come as a thief in the night; and that the heavens shall pass away with a noise, and the Elements shall melt with heat, and the earth with the works that are therein shall be burnt up, maketh this use, thus concluding of his former doctrines. Seeing therefore, 
Verse 11.  that all these things must be dissolved, what manner persons ought ye to be in holy conversation and godliness, & c? As though he should say, You ought to be most religious, most godly, of a most pure life and conversation. 
Verse 14.  And me thinks we should have a care to be most holy without spot and undefiled, even blameless; because we shall, at that day, stand before the righteous and uncorrupt judge, and shall stand openly in the sight of the holy Angels. S. Augustine writing upon these words, 
Reu. 20.12.  (And I saw the dead both small and great stand before God, etc.) hath these words; Rogo vos (fratres) ut quotidiè cogitemus, quales esse debemus in die iudicij, purissimis Angelorum conspectibus offerendi, & aeterno judici rationem de libris conscientiae reddituri: that is, O brethren, I beseech you, let us consider what manner of persons we ought to be in the last day of judgement, that shall be presented to the most pure sight of Angels, and that shall render an account to the most high judge, of the books of our conscience. It seemed that the good Father kept himself in good order, in the fear of God, and in his Christian duty, with the daily cogitation of this Day, and serious meditation how to make a good reckoning at the last day, and that he exhorted others to the like vigilance and carefulness. Hierom reporteth, 
Tract. 5. cap. 3.  that whatsoever he did, he always bore in mind this Day, and thought that he was going to judgement: Sive comedam, sive hibam, sive aliquid aliud agam, semper videtur vox illa sonare in auribus, Surgite mortui, & venite ad iudicium: that is to say, Whether I eat, or drink, or do any thing else, me thinks I always hear this speech ring in my ears: Rise ye dead, and come to judgement; and so by this means he kept himself in awe, and refreinad to commit sin and wickedness.  
As the Lord would have us to know, that there is a day of judgement for his own glory, our own comfort, the confutation of Epicures and Atheists, and to keep us in our duties: so he hath concealed from us the certain time when it shall be, as it may be proved out of the sacred Scriptures, these two ways: 

1. By plain sayings and sentences.  
2. By Parables or similitudes.    

Mat. 24.42.  First, by plain speeches, such as these: Watch, for ye know neither the day, nor the hour when the Son of man will come. 
Mat. 25.13.  Again, Watch ye therefore, for ye know not, when the Master of the house will come, at even, or at midnight, at the cock crowing, or in the dawning, lest if he come suddenly, he should find you sleeping: And those things that I say unto you, I say unto all men, 
Mar. 13.35.  Watch. Note the words: Watch ye therefore, for ye know not the day, nor the hour, etc. And to this purpose speaketh Saint Augustine, 
Epist. 78.  writing to Hesychius, Tempora computare, hoc est, CHRONOS ut sciamus, quando sit huius saeculi finis, vel adventus Domini, nihil mihi aliud videtur, quàm scire, velle, quod Christus ait, Scire neminem. That is to say, To count times, that is, to know the seasons, when shall be the end of this world, or the coming of the Lord, this seemeth to me, that a man is willing to know no other thing, but that which Christ saith, No man shall know. And why should a man dive into the Lord's secrets, which he is not willing to reveal unto us, 
Act. 1.7.  and which it is not expedient for us to know. Our Saviour said unto the Apostles; 
Mark. 13.  It is not for you to know the times or the seasons, which the Father hath put in his own power. He hath not revealed this secret to Man, nor Angel, Math. 24.36.  
Secondly, this is proved by Parables, as of the ten Virgins that went to meet the Bridegroom, these slept, 
Mat. 25.  and suddenly at midnight, when they looked not for him, there was a cry that the Bridegroom came, and these words were uttered; Go out to meet him. Note the words I beseech you: (and suddenly at midnight, when they looked not for him.) This proveth that the Lords coming to judgement shall be sudden, and that he shall find the wicked ones secure and careless. Again, the Parable of the Talents doth admonish us to be watchful, because the day and time of the Lords coming to take an account, is uncertain, and unknown. For as the deliverer of the Talents, going into a strange Country, gave the receivers of them a charge to occupy them till he came, and did not tell when he would come; but yet after a long season came to reckon with them, and to call them to account, and to reward them in his mercy, according to their several employments: Even so, our Saviour being gone as it were into a strange country, into Heaven, where he never was in body before, hath delivered unto sundry and several persons excellent gifts, which he would have them use to his glory, and the good of his Church; and he will come after a season, (he telleth not when, and therefore no man knoweth the time) to take a strict account of all the receivers of them.  
The suddenness and uncertainty of his coming, 
1. Thes. 5.2. Reu. 16.15. Luk. 17.24.  is compared to the coming of a Thief which gives no warning, to lightning that gives a sudden flash, and lighteneth out of the one part under Heaven, and shineth unto the other part under Heaven; to the days of Noah, wherein the careless people did eat and drink, 
Luke 17.  married wives, and gave in marriage, unto the day that Noah went into the Ark, and the Flood came and destroyed them all, even suddenly when they never thought, much less knew of the certain and prescript time. For the same reason, those days wherein Christ shall come, are compared to the days of Lot. These similitudes do tell and teach us, that the Lords coming to judgement is unknown, and shall be sudden. For to this purpose, the Evangelist most aptly applieth this doctrine, Luk. 17.30. 
Luke 17.30.  saying, After these ensamples shall it be in the day, when the Son of Man is revealed. 
Epist. 88  Augustine writing to Hesichius, hath an excellent saying to this purpose, Ego namque de Saluatoris adventu, qui expectatur in fine, tempora dinumerare non audeo, nec aliquem propheta, de hac re numerum annorum existimo praefinsse, that is to say, I dare not number the times of the coming of our Saviour, which in the end is looked for; neither do I think that any Prophet hath determined the number of years. I therefore conclude this point, thus: Man knoweth not that day and hour, nor the Angels; Nay (which is most of all) not the Son, as touching his humanity and mediatorship, 
Math. 24. Mar. 13.  but the Father only and yet I stand assured, that in his Godhead he knoweth this time.  
3. Reasons wherefore the Lord concealeth the times of his coming. 

1. It is not expedient for us to know them.  
2. That we might exercise our faith and patience.  
3. To make us more vigilant, etc.    
First, it is not expedient nor meet for us to know these things; I mean those secrets which the Father hath kept in his own power. 
Act. 1.6.  The Apostles asked our Saviour jesus Christ, whether he at that time would restore the Kingdom to Israel, that is to say, to his old ancient state? He answered, It is not for you to know the times and seasons, which the Father hath put in his own power: as though he should say, it belongeth not to you to know the moments of times, and occasions of abstruse, secret and mystical things, not revealed in the Word: as what hour a man shall dye; what hour the Lord will come to judgement; when he will utterly destroy the kingdom of Satan; at what moment he will bring his subjects into the Kingdom of his Father. There is a time when these things shall be performed, but hid from us, and therefore we ought to believe them: for they are true, and in their due times shall truly be performed, but we ought not curiously pry into these secrets. For this (as Hugo hath) is curiositas superflua, investigatio rerum ad se non pertinentium; that is, this is superfluous curiosity, a searching out of matters that do not belong to us. This is no doctrine of the Spirit. For (as Bernard writing upon the Canticles hath) Doctrina spiritus non curiositatem acuit, sed charitatem accendit: The doctrine of the Spirit doth not whet on curiosity, but inflameth charity. Therefore let us learn to refrain from curious questions, as the Apostle teacheth Timothy and Titus: let us not search and dive too deep in dangerous whirlpools, lest we should be drowned. This is good for the Teacher, and profitable for the Hearer. And this good counsel Augustine giveth in his eightieth Epistle, answering Hesychius; and in his doctrine; teaching men not curiously to search into the times and seasons: but to study the Death and Resurrection of Christ, that is to say, matters of salvation.  
Secondly, Christ concealeth this day and hour, to exercise men's faith, and patience. 
Chap. 5.  And to this purpose james giveth this good exhortation: Be patiented, brethren, unto the coming of the Lord, etc. In which place he doth comfort the poor, oppressed of the rich, warning them to wait for the Lords coming patiently, who will revenge the injuries which the rich men do to them, and give unto them, waiting in Faith and Hope, and yielding patience, a prosperous issue and deliverance; and in the mean time, when a man is in misery, patience will make the grief lighter and easier to be borne. This made the Poet say: 
Horace.  Durum, sed levius fit patientia, quicquid corrigere est nefas. It is hard, I confess, that thou canst not redress, yet lighter through patience, if quietly thou bear it.  
Thirdly, the Lord telleth us not when he will come to call us to account, that we assured of his coming, and not knowing when, should at all times be vigilant, watchful, and careful to do our duties, to have all things in a godly and good order at our Lord and Masters coming. As good domestical servants, when their Master is gone from them, assuring themselves that he will come again unto them, and not knowing when: and that he will call them to an account, (if they have any care) will at all times have all things in readiness, and good order, that their earthly Master may not come upon them unawares, and find them idle, and ill occupied, and all things out of right course: So we, servants to Christ jesus our Saviour; and knowing that he is gone from us into Heaven, and standing assured that he will come to take a reckoning of us, of our lives and conversations, and not knowing when; should at all times have our accounts strait, have all things in readiness and good order, that our heavenly judge and Master, when he cometh to judge the quick and the dead, may not come upon us unawares at the last Day, and find us idle, or ill occupied, and all things out of good order. And to this purpose tendeth that exhortation of our Saviour Christ: 
Luk. 12.35, 36.  Let your loins be girt, and your lights burning, and ye yourselves like unto men, that wait for their Master when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord, when he cometh, shall find waking, etc. And Paul giveth the like godly exhortation: But of the times and seasons, 
1. Thes. 5.1, 2, 3, 4, 5, 6.  Brethren, ye have no need that I writ unto you: for ye yourselves know perfectly, that the Day of the Lord shall come, even as a Thief in the night. For when they shall say, Peace, and safety, then shall come upon them sudden destruction, as the travel upon a woman with child, and they shall not escape. But ye, brethren, are not in darkness, that that day should come on you, as it were a Thief. Ye are all the children of light, and the children of the day: we are not of the night, neither of darkness. Therefore let us not sleep as do others, but let us watch, and be sober. And what plainer exhortation can there be delivered to this purpose, 
Mar. 24.42. & 44. Mar. 13.35.  then that which the blessed Evangelist Matthew setteth down, saying, Wake therefore: for ye know not what hour your Master will come. Many other exhortations we have to move, incite, and stir us to a godly life, drawn from this day of judgement: as that of Paul, Act. 17.30, 31. verses, where he preached against idolatry, and told the idolatrous people, that God admonished all men every where now to repent: Because he hath appointed a day wherein he will judge the world in righteousness, etc. Let the recordation hereof make us to be sober, and watch, and have fervent love, as Saint Peter exhorted the faithful, 1. Pet. 4.7, 8. saying, Now the end of all things is at hand: be ye therefore sober, and watching in Prayer: But above all things, have fervent love among yourselves. Watch therefore, beloved, and again I say, Watch. Take instruction of the Hare, who not knowing when her enemy may come upon her, yet fearing the worst, sleepeth with her eyes open, and by that means seethe the least glimpse of her enemy that may steal upon her. The Nightingale fearing lest she should be devoured of a Serpent, setteth her breast against a sharp Thorn, or some hard thing, that when she, oppressed which sleep, noddeth, she may by and by be awaked, and then she will sing most cheerfully & melodiously. So do you, dear brethren, sleep as the Hare doth, with her eyes open, that you may awake, & suddenly avoid, when your enemy, Satan, with his alluring temptations, would steal upon you. Sleep also when you are heavy and drowsy, as the Nightingale doth, with some sharp thing at your breast (I mean sorrow for sin at your heart) that though against your will, you nod sometimes with sleep, yet you may with the Nightingale speedily awake, and sing melodious, but yet spiritual songs; 
Ephes. 5.19.  I mean Psalms of thanksgiving unto the Lord; as David doth exhort us, saying, Sing we merrily unto our Lord God, 
Psal. 81.  make a cheerful noise unto the God of jacob. O let us be mindful of our latter end, of death, and this last account; which that we may the better do, let us call to mind diverse domestical and familiar things, daily conversant before our eyes, that they may put us in mind of our latter end, and all circumstances touching the same, all antecedents, coniuncts, and consequents. Our beds may bring to our remembrances, our graves; our sheets that we lie in, 
1. Thes. 4.  our winding sheet; our sleep, death: (for unto the same Death is compared) the very Flea that bites us, the worm of Conscience, that shall gnaw the wicked: the crowing of the Cock that awaketh us out of sleep, and warneth us of the passing away of the night, may presage unto us the Trump of the Lord, the sweet Bells of Aaron sounding out and ringing aloud, to call us to the Church, the society of the faithful, to knowledge, faith, and a godly life here in this world, yea, and our awaking out of the sleep of death at the last Day, the last audit and account at the time of the Resurrection. Therefore (beloved) give me leave for your good, to shake you out of the cradle of your sleep, security and carelessness: be lulled and rocked therein no longer. For than you are said to be asleep in the Scriptures, when all the powers of the mind and senses are so overcome with the sound and dead sleep of sin, that you cannot hear when Christ calleth; nor see him when he cometh unto you; nor feel him, when he knocketh at your hearts; nor taste him how gracious he is, when ye come to receive the Sacraments, but only to your condemnation, when ye do not smell him whether he be a savour of life unto life, or death unto death, so that ye cannot know the day of your visitation, when such darkness overshadoweth you, that you cannot comprehend Christ the light, when he cometh among his own. On the contrary, then are we said to watch, when all our senses are apt to all godly exercises; when our ears are open to hear Christ our Master; when we continue our watch and ward, never putting off our armour, or betaking ourselves to our rest, least Death, the Lords Bailiff, should suddenly arrest us, or our Saviour the high judge coming to judgement, when we least think of his coming, 
1. Thes. 5. 2. Pet. 3.  (and therefore it's compared to the coming of a Thief, who gives no warning) should suddenly (we unprovided, and not looking for him) steal upon us. And this is the reason that my Text giveth me occasion to press you with now. The special exercise that we are to use in our Watch and Ward, is Prayer. 
1. Pet. 4. Mat. 24.42.  And because we know not the certain time of the Lords coming to take this account, we should be the more vigilant and watchful, having on our spiritual armour, 
Ephes. 6.  whereof Paul speaketh. Watch therefore (good Christians) whiles it is the time of light, the time of grace, before the night of death cometh, wherein no man can work out his salvation, Ezek 7. Augustine yields a reason, why man knoweth not the time of his death, nor the Day of judgement. His words are these: Magna Dei misericordia monuit, 
In Psal. 34.  ut rectè vivamus, & ideo diem mortis, & extremi judicij nobis abscondit, ne nobis in futurum aliquid promittamus: that is, the great mercy of God hath taught us to live well, and for this cause he hath kept us from the day of our death, and of the last judgement, that we might not promise any thing to ourselves afterwards. 
August. de disciplina Christiana.  The same saith, Latet ultimus dies, ut obseruentur omnes dies: that is to say, the last day is unknown, that we should observe all days. Therefore, I say, Watch, for you are not certain to live one hour: & I will tell you how I would have you watch: Vigilate rectè credendo, 
Helm.  firmiter sperando, sincere Deum & proximum diligendo, mandata Dei custodiendo, sanctè, piè & iustè vivendo, sine intermissione orando, in patientia Deo in omnibus bonis operibus fructificando, quae edificationis sunt, ubique sectando, in omni bonitate usque in finem permanendo, that is to say, Watch, truly believing, steadfastly hoping, sincerely loving God and our neighbour, keeping the commandments of God, living holily, godly, and justly, praying without ceasing, in patience fructifying to GOD in all good works, following in every place those things that tend to edification, continuing in all goodness to the end. If thou dost these things, thou shalt never perish, neither in this world, nor in the world to come.  
The doctrine of the uncertainty of the day of judgement, overthroweth all the conjectural and doubtful opinions of them which have gone about to set down the certain time of Christ's coming to judgement, and the purging of the world by fire. Elias, whether the Prophet, or rather some other Elias of the Rabbins, because it is not found in the sacred Scriptures, but in the Thalmud of the jews, hath set down his opinion thus: Sex millia annorum mundus durabit, & deinde conflagratio: that is, The world shall continue six thousand years, and then burning makes an end of it. And because of sins which shall be many and great, some years shall be wanting. Irenaeus the Martyr was of the same mind: these are his words, Quot diebus factus est hic mundus, tot millenarijs consummabitur, (nam mille anni apud Dominum quasi dies unus) Psal. 90. and 2. Pet. 3.8. Now all things were finished perfectly in six days, and the seventh day was a time of rest. Therefore the consummation of all those things shall be in the seven thousandth year the perpetual Sabbath, the everlasting rest. This is their fallible collection and conclusion, altogether repugnant to the Scriptures. The greatest reason, or rather show of reason, that made Elias and Ireneus, and their followers to err, was, for that they upon these words, (A thousand years are with the Lord as one day) do say, that the world was made in six days, and the seventh day was a day of rest: therefore the world shall stand and continue six thousand years, and in the seventh thousand shall be the consummation and end of all. In very deed I must needs confess, that these men were learned. But Bernardus non vidit omnia, neither these men: for in my opinion herein they were deceived, in that they thought, that in eternal life, in the world to come with God, were spaces of times, years, days, and hours, as well as with men in this mortal life; which is not true: for in heaven (I mean not the aereum Coelum, airy heaven, containing the space from us unto the Firmament, nor coelum coelatum, the engrauen heaven; which I so call, because it is as it were engraven, and enamelled with glorious lights, the Sun, the Moon, and the Stars) but the heaven which is called of the Philosopher Empyreum, but by Divines in Scripture, the glorious Heaven of heavens, or Heaven above the visible heavens, wherein is our Saviour, the Angels, and glorified Saints. In this are no spaces, nor seasons of years, days, months, hours, or other times: which thus I prove, because there is no Sun, nor Moon, nor Stars, nor no use, need, nor necessity of any of them. For the clarity and brightness of the Lord shineth there: There is no night, no Clocks, nor Dial's, nor Watches. How then is it possible for a man to know the spaces of times there? Wherefore in the life to come, a thousand years are as one day, and one day as a thousand years. The Psalmist therefore well said, A thousand years in thy sight are but as yesterday, 
Psal. 90.4.  seeing that is passed as a watch in the night. Again, there is so much joy in heaven, that for the greatness and pleasantness thereof, a thousand years seem to be but one day. But in no wise can it be hereby gathered, that, because in six days the world was made, and in the seventh was rest, that therefore the world shall continue six thousand years, and in the seventh shall be a perpetual rest, and Sabbath, and an end of all, and so a certain time known.  
Besides the maintainers of the opinion abovesaid, there are others, which have taken upon them to guess at the year when there should be an end of all things. In this number are they which thought, that the end of the world shall be in the year from Christ's birth, 1656. because there were so many years from the creation of Adam unto the Flood: and the rather they have so supposed, because our Saviour and Saint Peter do compare the times of the Flood, 
Mat. 24. 2. Epist. 3.  and of the fire in the last day together. Whereas therefore from the Creation of Adam unto the Deluge, were 1656. years and six days, they collect, that there shall be so many years unto the last judgement, when the World shall be purged by fire. Some thought that it should be in the year 1588. among which number was Regiomantanus, who left to the world certain Verses, showing his too fare reaching opinion. Which Verses are these following.  

Post mille expletos à partu Virginis annos,  
Et post quingentos rursus ab orbe datos,  
Octo gesimus octaws mirabilis annus  
Ingruet, is secum iristia fata trahet.  
Si non hoc anno totus malus occidet orbis,  
Si non in nihilum terra fretumque ruent:  
Cuncta tamen mundi sursum ibu●t atque deorsum  
Imperia, & luctus undique grandis erit.   

After one thousand years, full explere & ended,  
And five hundred more upon the same,  
And eighty eight just added  
From the Virgin's birth without all stain,  
A wonderful year shall come upon,  
And doleful deaths shall follow on.  
If not this evil world this year  
With Land and Sea decay:  
Yet all the Empires every where  
Assuredly shall sway,  
And mourning much will follow.   
Albeit (beloved Christians) there was some show of alteration that year, yet many that are here, lived then; and all can speak by experience, that in this matter of the last judgement, Regiomontanus was deceived, as well as others: and although there were some show of troubles, yet GOD be thanked, the fears were greater than the harms, and we that live, can relate the same to God's glory, who mercifully and miraculously protected us, making the Seas and Winds to fight for us, and to get the conquest, that all the praise might be the Lords.  
Some would have the time to be certainly known, or very nearly pointed at, because our Saviour saith, Behold the Figtree and all the trees, 
Luke 21.  when they shoot forth their buds, ye beholding, know of your own selves, that Summer is then nigh at hand: So likewise ye, when ye see these things come to pass, be ye sure that the Kingdom of GOD is nigh. This similitude teacheth, that as when we see Trees begin to bud, than we know assuredly that Summer is nigh: So when we see and know these things performed, that the Evangelists have by the Spirit of GOD penned, and set down, and our Saviour foretold, and which Daniel prophesied of, than we may assure ourselves, that the day and time is near at hand: but we cannot out of these words gather the particular and certain time. Again, men should consider that our Saviour spoke by a similitude, which illustrateth, but proveth not any set time known to man. In very truth, I confess that the time of the last judgement may be known, quod ad genus, that is, that certainly it will come, but it cannot be known, quod ad speciem, to wit, as touching the hour, day, month and certain year. I therefore assure myself, and I beseech you all be so persuaded, that no man knoweth the certain time, the very day nor hour of the Lords coming; no, nor the Angels in Heaven: nay, which is most of all, not our Saviour jesus Christ in his humanity; but in his Deity knoweth all. And let this work in us all a serious kind of watchfulness. 
Luk. 12.40.  Be ye ready (saith our Saviour) for the Son of Man will come at an hour when ye think not.  
The end of the fourth Sermon.   

THE FIFTH SERMON.  
God in his inscrutable wisdom, and infinite goodness towards man, deferreth this day of judgement for 3 reasons. 

1. To stir up in us a vigilant expectance, and a patiented waiting for his appearance.  
2. That his Church, his flock, may be increased.  
3. To grant all men time & space to repent.    
AS touching the first, 
Chap. 5.7, 8.  james teacheth us to perform the same, by precept and pattern: by precept, in the beginning of the seventh Verse, where he saith, Be patiented unto the coming of the Lord; and he in effect repeateth the same doctrine in the eighth Verse, saying; Be ye also patiented therefore, and settle your hearts: for the coming of the Lord draweth near. His example is taken from Husbandmen, who patiently wait for the precious fruit of the earth, until they receive the former and the latter rain. His words serving for doctrine, and example, are these: Be patiented therefore unto the coming of the Lord: Behold, the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the former and the latter rain. Be ye also patiented therefore, and settle your hearts: for the coming of the Lord draweth near. He that waiteth in Faith, 
Reu. 16.15.  hope, and patience for the Lords coming, 
Luke 12.37.  is blessed: for he shall appear the second time without sin unto them that look for him unto salvation, as we may see, Heb. 9 the last Verse.  
Secondly, the Lord deferreth his coming to judgement, that all the Elect may be gathered together to his Church, may be effectually called, be of the Lords flock, who although they are the Lords already in his eternal Decree, yet there is a time wherein they are called. The Lord would have them hear the Word, and by the same to be born again, unto which time is required: and therefore that they may have time, the Lord delayeth his coming; for their sakes the world consisteth, and for them all the good things on the earth are prepared. For the  use them as Robbers and Thiefs. The Apostle saith, 
1. Tim. 4.3.  God hath prepared meats to be received of the faithful with thanksgiving, and of such as know the Truth. The like place the Apostle hath, speaking to this purpose, thus: Unto the pure all things are pure, but unto them that are defiled, 
Ti●us 1. ●5.  and unbelieving, is nothing pure: but even the mind and conscience of them is defiled.  
The third reason why the Lord is so long before he come to take this account, is very like to the former reason, and it is to grant all men time and space to repent, that they may be saved, which the godly will not pretermit nor neglect. The Lord (saith the Apostle) that hath promised is not slack, as some men count slackness, but is patiented towards us, for as much as he would have no man lost, but would receive all men to repentance. Unto which purpose he speaketh after in the 15. Verse. Suppose (saith he) that the long suffering of the Lord is salvation. This time & space to repent, and prepare themselves for this account, the godly will never let slip unprofitably. Contrarily, the wicked neglect time, and therefore by the same are made inexcusable, making a fuller measure of their sin, in that they despise the goodness and bountifulness of the Lord, 
Rom. 2.4.  calling them to repentance. These wicked ones are afraid of this judgement, and therefore never wish for it: but the godly desire it, because at that time they shall be delivered from the miseries wherein they live in this world. 
Rom. 7.24.  O wretched man that I am (saith the Apostle) who shall deliver me from the body of this death? In Revelation 22. The Brideman, and Bridewoman say, Come, Lord jesus, Come: which they say not, that are not ready to entertain the Lord.  
Having before proved, that there is a day of judgement, and that God would have us to know it, and the reasons wherefore: and also having showed that the certain time, the year, month, weeks, days, and hours are unknown, and the reasons also of the same; with a confutation of the gainsayers, and the use of both: And lastly, having yielded reasons, why the Lord delayeth this Day: In the rest, I will be as compendious and short as I may be, so as I may lay down the truth with perspicuity. Which that I may the better do, observe with me these points, which I think fittest to be spoken of: And first, having before manifested that there is a day of judgement and account-taking; next, it will be most profitable to show,  
First, what this judgement is.  
Secondly, the terrible signs, and dreadful preparations for the wicked.  
Thirdly, the manner and coming of the judge, and settling him in his Throne, and raising of the dead to come to judgement.  
Fourthly, the trial of the sinner by Accusers and Witnesses.  
Fiftly, the Book and touchstone of the sinner's trial at the last Day.  
Sixtly, the lamentable case of the sinner condemned.  
Seventhly, the sentence given of both godly and . First, what this judgement is.  
First, it is that judgement which God will exercise in the end of the World by Christ, which shall come down from Heaven into the Clouds visibly, in great glory and Majesty, and will take this account: and by him all men shall be raised up, which have been dead from the beginning of the world, even to the end: the rest then being alive, shall be suddenly changed, and all shall stand before the Tribunal Seat of Christ, who shall give sentence of all, and will cast the evil with the Devils into eternal punishment; and will take the godly to him, that with him, and the blessed Angels, they may in Heaven enjoy eternal felicity. This long description is taken out of the known Scriptures: and therefore if I should labour to prove it, I should hold up a Candle to lighten the Sun. I will therefore leave this matter as yielded unto, and hasten to the next point, to wit, what shall be done at that time, at that fearful time of reckoning: that men warned of the dangers, may be daunted and discouraged from doing evil, and walking any longer securely in the broad way that leadeth to destruction; and by serious repentance be brought to the narrow way that leadeth to salvation.  
Secondly, at this Day of judgement, when this strict reckoning shall be taken, there shall be such terrible signs, and dreadful preparations for the wicked, that they shall be at their wits ends; their hearts shall fail them for fear, and they shall wish that the Hills may cover them. For it shall be at midnight, when men commonly are asleep. 
1. Thes. 4.16.  The Trumpet, the Word of the Lord, compared to a Trumpet, because of the fearful, shrill, and loud sound thereof, shall sound out a most dreadful taratantara. (Surgite mortui, & venite ad judicium,) that is, Rise ye dead, and come to judgement. At which voice, these dreadful and terrible effects shall follow: 
Mat. 24.29.  The Sea and the Waters shall roar, the Hills shall move out of their places, the Earth shake, the Sun shall be dark, the Moon shall not give her light, the Stars shall fall from Heaven, the whole Element shiver in pieces, the world shall be in a consuming fire, the Graves shall open, and yield forth the bodies lying in them, yea, and the Sea, and all other places also: 
Reu. 20.13.  they that then shall be alive, shall with a sudden mutation be renewed, and all corruption wiped from their bodies, 
1. Cor. 15. 1. Thes. 4.  and all mortality removed, they shall be made incorruptible, and immortal (which changing shall be instead of death unto them) and all shall come to meet the Lord in the Air, as thick as swarms of Bees. The Angels shall separate the good from the bad, 
Math. 13.41.  the Tares from the Wheat, the Sheep from the Goats, and every one shall receive according to that he hath done in this life, 
2. Cor. 5.  whether good or bad. The World, 
2. Pet. 3.  Heaven and Earth shall be dissolved by fire: there shall be a change of this present state, and a purging of the Creatures, and not an utter consumption.  
Thirdly, the judge himself, even Christ jesus, the Son of God (to whom the Father hath given all judgement) shall be seen coming in the Clouds of Heaven, 
joh. 5.22.  
Math. 24.  in his very humane Nature; not in poor and base state and sort, as at his first coming in the flesh, which was to good purpose, to give us an example of true humility, of true lowliness; but in glory and great power, waited on, not with mortal and sinful men; but with the immortal and holy Angels. And then he being most Regal, majestical, and powerful, 
Math. 25.31. The settling of him in his Throne.  and being also upright and pure, will ascend into his great white Throne, most beseeming his Imperial and immaculate person. And this john saw plainly in a vision revealed unto him by Christ jesus, Re. 20.11. 
Reu. 20.11.  where he thus reporteth: And I saw a great white Throne, etc. The greatness of this Throne showeth his might & Majesty. For he is a King, having on his head a golden crown. The whiteness of it, his purity and holiness. 
Reu. 14.14. Heb. 7.26.  For he is a Priest and a judge, holy, innocent, undefiled, separate from sinners, and made higher than the Heavens. When this Regal, mighty, and uncorrupt judge, hath settled himself in his Tribunal Seat; then at the shrill sound of the Trumpet, 
The Resurrection of the dead to come to judgement. job. 19  all that are dead shall rise, even in the same state and form as they were when they died, covered again with the same skin, and having the same flesh, shall also behold God, not with other, but with the same eyes as they had when they departed out of this life: and all this shall come to pass, although a man is burnt to ashes. For God who is Omnipotent, and made man of nothing, is much more able of ashes to re-edify and make man again, than a simple man of ashes can make a beautiful glass. And if a Goldsmith, or a Pewterer, of a melted vessel, can make another again: then much more God, of a man returned to dust, can make a man again. He made man (I say) at the first of nothing: therefore much more is able to make him again of something, and to bring together all parts and pieces of him, wheresoever they be scattered and dispersed. An excellent example and demonstration whereof we have in Ezechiel 37. where the Prophet foreshowing the bringing again of the people, being in captivity, telleth how the Lord set him down in the midst of a field which was full of dry bones, and led him round about by them, 
Ezec. 37.  and said unto him, Son of Man, can these bones live? And the Prophet answered, O Lord God, thou knowest. Then the Lord proceeded further, and said unto the bones, Behold, I will cause breath to enter into you, and you shall live, and I will lay sinews upon you, and make flesh grow upon you, and cover you with skin, and put breath in you that ye may live. And as soon as the Lord spoke the word, all this was done: showing plainly unto us our restauration to life at the Resurrection in the last Day. All that are dead shall live, shall rise again and come to be judged: for the dead shall live, they shall rise again with their body: 
Esay 26.19.  Awake and sing, ye that sleep in the dust: for thy dew is as the dew of Herbs, and the earth shall cast out the dead. Let us therefore resolve ourselves, that the hour shall come, in the which all that are in their graves, shall hear Christ's voice, 
joh. 5.28, 29.  and they shall come forth that have done good, unto the Resurrection of life: but they that have done evil, unto the resurrection of condemnation. 
joh. 11.24.  Martha therefore truly said to Christ of Lazarus, I know that he shall rise again at the last Day. Martha knew this to be true, and so did job: and in this point let us all be resolved: 
job 19 2. King 4. Luke 7. Math. 9 john 11.  for as truly as Elizeus called to life a dead Boy: Christ the Widow's son in Naim, and jairus Daughter, and Lazarus: so we shall be raised again to life, and stand before this high judge, sitting in his Imperial Throne of Majesty. I pray God that we may appear before him clothed with his holiness and righteousness.  
Now although some shall be alive at the last Day, 
1. Thes. 4.17.  yet they shall not prevent them that sleep: for they shall be caught up with them also in the Clouds, to meet the Lord in the Air, and shall come to judgement: that both the dead, 
2. Cor. 5.10.  and they that then shall be living, may receive the things that are done in their bodies, according to that which they have done, whether it be good or bad. For God by his Son Christ jesus, 
Acts 17.31.  will judge the world in righteousness. It shall therefore go well with the righteous, the godly, but ill with the wicked. It shall be with the godly and the wicked at the Resurrection in the last Day, 
Gen. 40.  as it was with Pharaoh his servants, his chief Butler, and his chief Baker. Both of them were taken out of Prison; the one to be restored to his Office, to minister before the King, but the other to be put to torments and cruel death. In like manner shall it be with the Elect, and Reprobate; faithful, and unfaithful; the godly and the wicked at this general and great Assize: both shall arise out of their close prison (I mean their Graves) but the one sort to be ever with the Lord, and to be ever in a continual joyful practice, ministering praises, and Songs of Thanksgiving: saying, Salvation, and glory, and honour be to the Lord our God, etc. 
Math. 25.  The other to be banished from the presence of the Lord, and to be finally adjudged to everlasting fire and torments. Therefore (O godly man) hold on and go forward in a godly course of life. Thou shalt have comfort and joy at the last, even a solace sempiterne and perpetual. For eye hath not seen, ear hath not heard, neither hath it entered into the heart of man, 
1. Pet. 1.4.  what good things the Lord hath prepared for them that love him: and the inheritance of God's Children is incorruptible, undefiled, and never fadeth away, But if thou art a wicked man, and hast walked in the broad way that leadeth to destruction, and continuest in thy wicked life without repentance, than thou shalt rise in the last Day, but to judgement, to torment, to be cast into the lake of fire and brimstone, where are pains endless, 
Luke 16.  caselesse, and remediless. Look to the example of the rich Glutton.  
At this day and time of account, Kings, Queens, Princes, Earls, Barons and Baronet's, Knights, Esquires, Gentlemen, Yeomen, rich and poor, young and old, all, one as well as another, shall be demanded, how they have occupied their Talents, as we may gather by the Parable. 
Mat. 25.  The Virgins that expect the Bridegroom with Oil and Lamps prepared, shall be blessed. The wicked shall be sifted with strait examination, and shall give an account of a thousand matters, whereof they would have scorned to have been told of in this life, by Minister, or Magistrate: as how they have spent their time? whether they have fought against the world, the Flesh, and the Devil? Of which, and many other things, they must give an account of, 
The sinner's Trial.  yea, of every idle word. And here we are to note, that as when persons are tried at our Assizes, upon matters of life and death, there are usually accusers and witnesses, written and printed Laws and Books, by which men are tried: (for no man is condemned upon a bare accusation, without testimony, some apparent proof, or at leastwise some great probability that cannot be spoken against, and the breach of the some branch of the Laws:) So the Scriptures speaking after the manner of men, prove, that there shall be both accusers and witnesses against a false Steward, a wicked man at this great Assize.  
The accusers are a man's own thoughts, after which sort the thoughts of the Gentiles are said to accuse them, or excuse them, 
Rom. 2.15, 16.  at the day when God shall judge the secrets of men by jesus Christ. A man's wicked thoughts then, are sins; and, unless a man repent him of them, deserve death. And therefore Peter bad Simon Magus pray to God, if perhaps the thoughts of his heart may be forgiven him. And for this cause our Saviour speaking of an evil heart, saith, that out of it proceed evil thoughts: 
Mat. 15.19.  from these wicked thoughts, come many evil and wicked words, whereof the sinner must give an account, yea, 
Mat. 12.36.  many sins and wickednesses that shall correct a man, and many turnings back that shall reprove him. 
jer. 2.19.  Our thoughts therefore may well be said to accuse us at this day of reckoning. And here it is strange to see, how wonderfully worldly men are deceived in this point: they will say, Thought is free; as though it were lawful for them to think at pleasure without sinning, or punishment. It is true, that man may think what he will, freed from man's knowledge and punishment. For as it is true, that no man knoweth the thoughts of man; so it is as true, that no man can justly inflict punishment upon man for his thoughts: for he knoweth not them. Only God, the searcher of the hearts and reynes, knoweth man's thoughts, and punisheth them if they are wicked, and that deservedly. For evil thoughts defile man, 
Mat. 15.19, 20.  and therefore worthily are condemned, Zech. 8.17.  
The witnesses against man, are four. 

1. God.  
2. Heaven and Earth.  
3. Rust of the Gold and Silver of wicked rich men.  
4. A man's Conscience.    
First, God is a witness, who knoweth all things, yea, the very secrets of the heart; therefore the truest and best witness. This is proved, Malachy 3.5. 
Mal. 3.5.  I will (said he) come near to you in judgement, and I will be a swift witness against the Soothsayers, and against the Adulterers, and against false swearers, and against those that wrongfully keep back the hirelings wages, and vex the widow and the fatherless, and oppress the stranger, and fear not me, saith the Lord. This righteous Lord, and true witness, will set before man's face, the things that he hath done. He will bring to light the hidden things of darkness, & make manifest the counsels of the heart, that every one that thinketh well, and doth well, may have praise of God: and he that thinketh not well, 
Math. 25.  nor doth well, may be cast into everlasting fire, prepared for the Devil and his Angels.  

Deut. 4.26.  The second witness, Heaven and earth. The Lord saith to Israel: when thou shalt beget children, and children's children, and shalt have remained long in the land, if ye corrupt yourselves, and make any graved image, or likeness of any thing, and work evil in the sight of the Lord thy God, to provoke him to anger, I call Heaven and Earth to record against you this day, that ye shall shortly perish from the land whereunto ye go over jordan to possess it: ye shall not prolong your days therein, but shall utterly be destroyed. The like place we have, Deut. 30.19. 
Deut. 30.19.  Where the Lord calleth Heaven and Earth to witness against them, saying, that he had set before them life, and death, a blessing, and a curse, and bids them choose life, that they may live with their seed. Beloved Christians, let us take heed what we do here on the earth. For our sayings & doings are known and seen from above: and the earth, upon which our sins are committed, can bear witness of the same against us, if our words and deeds are evil.  
Thirdly, the rust of the gold and silver of covetous worldlings, shall be a witness against them, which hath been laid up till it rusted, for want of using and well employing to the use of the poor. And as their gold and silver is eaten up and fretted with rust: so they, for not using their treasure well, shall be eaten up and devoured with the fire of hell, that is, they shall be tormented with everlasting flames of fire. This doth james teach us, saying, 
jam. 5.1, 2, 3.  Go to now, ye rich men: weep and howl for your miseries that shall come upon you: your riches are corrupt; and your garments are motheaten: your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped up treasures for the last days. How foolish then are greedy covetous men, 
Rom. 1.  which heap up wrath against the day of wrath, and of the declaration of the just judgement of God? 
Mat. 5.  How much better were it for them to lay up treasures, not upon earth, where the rust and moth doth corrupt, and where thiefs break thorough and steal; but rather to lay up treasures in heaven; where neither rust nor moth doth corrupt, and where thiefs do not break thorough nor steal?  
Fourthly, a man's conscience shall witness with him or against him, as the Apostle doth testify, 
Rom. 2.  speaking thus of the Gentiles: When the Gentiles (saith he) which have not the Law, do of 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, and their thoughts accusing one another or excusing, at the day when God shall judge the secrets of men by jesus Christ according to my Gospel. Note (I beseech you) the Apostles words: He saith, That the conscience of the Gentiles shall bear witness: and he telleth when she shall do this; to wit, when God shall judge the secrets of men by jesus Christ, meaning, the day of judgement. But that I may speak more plainly, note, I beseech you (beloved Christians) that as men's doings are twofold: good, or bad: They are good which proceed from faith, and are agreeable to the Law of God: and they are evil, which proceed from infidelity, and are repugnant to the Laws of God: So the motions of men's hearts are twofold; either joyful, which concomitate good deeds; or sorrowful, which always accompany evil deeds. Hereupon it cometh to pass, that one Conscience may be called good, another bad. 
Omnis Conscientia cum scientia.  Now a good conscience, is a joyful motion of the heart, arising from a certain knowledge of welldoing: or it is the judgement of the mind, grounded upon knowledge concerning a man's good deeds, ministering joy unto him. Hereupon Paul said, Our rejoicing is this, the testimony of a good conscience. 
2. Cor. 1.12.  Paul bended his wit, and will, and laboured earnestly to have a good conscience towards God and man; and he had such an one, and with it could truly say, I am pure from the blood of all men. And further, at his end, his conscience so comforted, strengthened, and emboldened him, that he without any scruple or hesitation, 
2. Tim. 4.7.8.  said, I have fought a good fight, I have finished my course, I have kept the faith, etc. A good conscience makes a merry heart, whiles we live, makes us to sleep more quietly, then if we laid our heads on a Doune-pillow: and when death approacheth, she causeth man not to fear to die; and then will not forsake him, when all worldly vanities and shadows vanish & fade away: and yet she will do him the best service that she can; she will plead for him, and witness with him. O what a treasure is a good conscience! She is as it were mount Tabor, a glimpse of glory upon earth, a comfortress of thy heart at the hour of death, and a faithful friend and witness, to stand by thee at the day of judgement, when thou shalt have most need. But an evil conscience is in this world, as it were, an hellish Hag, an infernal Fury, ever tormenteth man, followeth him; she always keepeth a true record of all man's evil thoughts, words, and works, troubleth man with direful suggestions and temptations; she is never at peace and quietness; she bringeth man to destruction, as it may appear by the examples of Cain, judas, Arrius, and many others: and yet she hath not done, but continuing an enemy, at the last Day will witness against a man all his sins: his swearing, forswearing, lying, stealing, injuries, oppressions, and all other his works of the flesh and darkness. She will not, nor cannot forget them. For all men's faults are so perfectly known unto her, and so firmly impressed in her, that she is compared to a book; a book of remembrance, wherein all things are so perfectly recorded, that they cannot be forgotten. 
Reu. 20 12.  job saith, Thou hast sealed up our sins in a bag: to show the exact and strict kind of keeping of them against that Day of account: So that not an evil thought, not an evil word, not an evil deed, can be forgotten, they are all so surely recorded; and the time of opening this book, and reading them over to the hearing of the world, is the day of judgement. For then all men's faults shall be known, and in them that have offended, they shall be punished. Foolish men and women think, that all their wicked thoughts, all their idle and evil words pass away with the wind: but it is not so: for in this book they are written and recorded; and once the book shall be opened, and thy secret sins discovered. Now if we come to the lives of men and women, alas, they are most wicked; they are nothing else but a continual practice of sin. Well, let us labour to keep a good conscience, an unblotted, and unblurred book, and then we shall prevent and escape the danger.  
The book and touchstone of the trial, 
The Book and touchstone.  whereby all our thoughts, words, and works shall be examined and tried, is the Word of God: it is (I say) the Rule and Line, by which they ought to be leveled, squared, and wrought by. The Apostle Paul saith, 
Rom. 1.16.  That at the day of judgement, God shall judge the secrets of men by jesus Christ, according to his Gospel: he meaneth that Gospel whereof he was a preacher, not an author. Our thoughts, words, and works must be tried by the Word of God. If therefore our thoughts, words, and works are not agreeable to the Word of God, to God's rules and commandments, they are as odious, distasteful, and unpleasing unto the Lord, as the offering up of bruised things were in the time of the Law. Therefore let the Word of God (O man) be a lantern to thy feet, and a light unto thy paths, that thou mayest not wander out of the old ancient ways of the Lord, but go the strait ways to Heaven, always directing thy steps by this Word of God.  
When the poor wretched sinner, accused by his own thoughts, is found culpable in his words and works, and is convicted by evident and plain testimonies (as before) because he made no conscience of his ways, and never directed his doings according to the Word of God: behold in what lamentable case he shall stand in: 
The lamentable case of the sinner condemned.  For above him he shall have the judge offended for his wickedness: beneath him, the burning pit of Hell open, and boiling, ready to swallow him up: on his right hand, his sins accusing: on his left hand, the Devils, as it were jailors, and Executioners, ready to execute God's Sentence upon him: within him, his conscience shall gnaw him, pain him, grieve him, and testify against him: before him, judgement without mercy; behind him, his evil life: on every side, all damned souls bewailing, and which way soever you cast your eyes, you shall behold a burning fire. O consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver you.  

Sentence given of godly, and ; and first, of the godly.  The just judge will pronounce sentence righteously, both of the Sheep on his right hand, and Goats on his left hand, of both godly, and ; just, and unjust; faithful, and unfaithful. Sentence shall be given of the godly, according to the Gospel, not only offering, but now giving salvation to God's faithful children, by the merits of jesus Christ. And the sentence will be a kind invitation, or rather receiving to joy, in these words. Come ye blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world, etc.  
On the contrary, sentence shall be given of the Goats, of the wicked and  on the judges left hand, according to the rigour of the Law, with all it maledictions, tortures, and torments, then presently to be put in execution against a lewd liver: these shall then endure their deserved endless punishments. The Sentence against these is, Depart ye cursed, into everlasting fire, 
Sentence given against the wicked.  prepared for the Devil and his Angels, etc. All this is ratified with a clause of an irrevocable sentence, to wit, These shall go into everlasting pain, etc. Of these pains of Hell, as also of the joys of Heaven, I had thought to have written: that by the consideration of the one, the wicked may be deterred from sinning, and so avoid the punishment; and by the consideration of the other, they may be alured to well doing, to seek those things that are above, and tread the strait way that leadeth to everlasting life. But having spent so much time already, as I could well spare, I will end for this present, promising (if my labours are accepted, and God granteth time of life to perform it) that I will write of the same at some other convenient time. I will therefore now end, praying all Christians to listen to the exhortation following: Beloved, let us prepare ourselves for this judgement daily and every moment. Let the commandment of the Lord stir us up to watch, provide, and be in a readiness. 
Luk. 12.35.  Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Master when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord when he cometh, shall find waking, etc. Let the example of the sudden flood proposed by Peter, 
2. Pet. 3.  strike a care into us, and make us afraid to be secure. Let the consideration of the High judge, which judgeth with justice and equity all men of every order, age and kind, make us prepare ourselves against this day. Let the signs now accomplished, and fulfilled, make us fully resolved that the Day is at hand, and strike a care into us to be prepared against the Lords coming. Let the uncertain hour to us when it shall come, and yet certain that once it will come, and sooner than we think, make us observant and watchful. To conclude, let the execution itself, to wit, everlasting rewards, and everlasting punishments, wanting all ease and mitigation of torments, strike a fear in us not to offend, and make us careful to please God. For God, as the Apostle hath, 
2. Thes. 1.  will render vengeance in flaming fire, to them which know him not, and that obey not the Gospel of our Lord jesus Christ: Which shall be punished with everlasting damnation from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his Saints, and to be made marvelous in all them that believe. Let us prepare ourselves against that Day; 
Aug. ad Demet. Epist. 142.  wherein Mundi gloria finienda est, that is, the glory of the world must take his end: I say, against that day and time, which shall take tardy in deceitful security many, and therefore compared to the coming in of the Flood, 
2. Pet. 3. 1. Thes. 5.  in the days of Noah; and to the coming of a Thief. If a band of men should enter into a City, and begin to destroy with fire and sword, would not every man tremble and quake? If we thus fear our mortal enemies, and the hand of man, what shall we do, when as the fearful Trumpet shall sound from Heaven, and at that voice of the Archangel more clear and shrill then any Trumpet; all the whole world shall rumble? when we shall see not weapons made with hands, but the whole powers of Heaven to be moved, and to threaten vengeance unto us. If a , or any other wicked person, of whom punishment were to be taken by the judgement of an earthly judge, will tremble, and quake, at the sight of the judge, and others standing about in judgement, and at the bloody hand of the Hangman, or Tormenter, although he know that his end will be but short: then (beloved) consider what shame, fear, dolour, and grief will be at the Day of judgement, when all the evils and sorrows, that can be imagined and devised, shall be broached, and ready to be inflicted upon the wicked men of this world. These, and many other evils shall befall them which are holden with many cares of this world, and think not of this last end of all things. But we which repent, believe, and think of Christ's coming, conceive joy, and wish for his coming, as the certain time of our Redemption, and reward, saying, Come, Lord jesus, Come. To this Lord jesus, together with the Father and the Holy Ghost, three Persons, in one Essence, be rendered all honour, and glory, power, and service, in Heaven, and in Earth, henceforth and for ever. Amen.  
FINIS.