THE
STEWARDS
LAST
ACCOVNT
.
DELIVERED
IN
FIVE
Sermons
vpon
the
sixteenth
Chapter
of
the
Gospell
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
yee
know
neither
the
day
,
nor
the
houre
,
when
the
Sonne
of
Man
will
come
MATH.
12.36
.
For
I
say
vnto
you
,
that
of
euery
idle
word
that
men
shall
speake
,
they
shall
giue
account
thereof
at
the
Day
of
Iudgement
.
LONDON
,
Printed
by
George
Purslowe
,
for
Iohn
Clarke
:
and
are
to
be
sold
at
his
shop
vnder
Saint
Peters
Church
in
Cornhill
.
1622.
TO
THE
RIGHT
REVEREND
FATHER
in
God
,
ARTHVR
,
by
Gods
prouidence
,
Lord
Bishop
of
Bath
and
Wells
,
ROBERT
BAGNALL
wisheth
all
health
and
true
comfort
in
this
world
,
and
eternall
happinesse
in
the
World
to
come
.
AS
to
the
building
of
the
materiall
Temple
(
Right
Reuerend
Father
in
God
,
and
my
very
Honorable
good
Lord
)
many
co
adiutors
and
fellow-labourers
were
admitted
,
some
more
excellent
then
others
,
yet
none
were
repelled
,
nor
reiected
,
although
they
were
of
the
meaner
sort
,
as
Morter
carriers
:
because
they
were
necessarie
.
Euen
so
reason
willeth
,
and
necessitie
requireth
,
that
they
which
are
lawfully
called
to
the
office
of
the
Ministery
,
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
vp
the
Spirituall
Temple
of
the
Lord
:
For
many
hands
make
light
worke
.
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
mee
preach
them
,
to
attempt
this
worke
;
wherein
if
I
may
adde
but
one
mite
to
the
treasurie
of
the
Church
,
to
help
a
little
to
build
the
Lords
spirituall
House
,
I
shall
thinke
my
labour
well
bestowed
.
Howsoeuer
,
I
would
not
with
that
small
Talent
which
I
haue
concredited
vnto
me
,
be
like
to
that
euill
seruant
,
which
made
no
good
vse
of
his
,
but
hid
it
in
the
ground
,
and
therefore
was
shamefully
reproued
.
The
subiect
,
or
matter
,
which
I
haue
taken
vpon
mee
to
intreat
of
,
is
,
of
our
last
account
at
the
generall
Assize
in
the
last
Day
.
A
matter
most
fitting
and
beseeming
my
gray
haires
going
to
the
graue
,
and
requisite
for
all
sorts
of
people
liuing
in
this
carelesse
age
,
and
very
auaileable
to
shake
them
out
of
the
cradle
of
securitie
,
wherein
they
lye
lulled
and
rocked
,
and
to
stirre
them
vp
to
vigilance
and
watchfulnesse
.
This
worke
,
I
confesse
,
is
a
withered
fruit
of
my
old
age
,
but
if
it
may
obtaine
your
Honours
fauour
so
farre
,
as
to
cherish
and
protect
it
vnder
the
shadow
of
your
wings
,
it
growing
to
maturitie
,
in
processe
of
time
may
obtaine
some
fauour
in
the
world
,
especially
among
the
Children
of
God
,
whom
it
may
somewhat
benefit
.
I
therefore
beseech
your
good
Honour
and
reuerend
Paternitie
,
being
a
most
godly
and
vigilant
Watchman
ouer
vs
all
,
to
patronize
this
my
Doctrine
of
warchfulnesse
,
and
to
take
in
good
part
my
endeuours
therin
:
hoping
that
it
may
make
many
waking
,
and
looking
for
the
Lords
second
comming
to
their
saluation
.
So
crauing
your
Honourable
fauour
herein
,
I
humbly
take
my
leaue
:
Resting
(
as
dutie
bindeth
me
)
your
Honours
poore
Minister
vnder
God
,
in
all
Christian
dutie
to
bee
ordered
and
commanded
:
ROBERT
BAGNALL
.
TO
THE
GODLY
READER
,
GRACE
,
MERCY
,
and
Peace
from
God
the
Father
,
&c.
AS
in
the
contriuing
,
managing
,
and
bringing
to
good
effect
worldly
businesses
that
tend
to
the
maintenance
of
the
body
in
this
present
life
,
we
account
opportunitie
of
time
,
and
fit
occasions
,
the
greatest
furtherers
;
and
losse
of
time
,
the
greatest
hinderers
:
and
therefore
in
euery
thing
,
wee
take
the
fittest
time
;
as
in
planting
,
sowing
,
gathering
in
the
fruits
of
the
earth
,
and
all
other
affaires
:
So
nothing
doth
more
helpe
in
the
course
of
Piety
,
and
further
our
iourney
to
eternall
life
,
then
to
be
vigilant
and
carefull
,
to
take
all
times
and
occasions
to
serue
God
,
and
to
let
no
time
passe
away
vnprofitable
.
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
locke
of
haire
before
,
but
bald
behinde
.
This
velocitie
of
time
,
and
irrecuperablenesse
of
her
being
carelessely
and
idly
let
slip
,
Bernard
laid
downe
to
his
Schollers
,
when
hee
said
:
Bern.
ad
Scho.
Volat
tempus
irreuocabile
,
volat
tempus
irremeabile
,
nec
aduertit
insipiens
quid
amittat
,
&c.
that
is
,
Time
flyeth
away
,
that
cannot
bee
recalled
;
Time
flyeth
away
,
that
cannot
come
againe
,
and
foolish
man
doth
not
consider
what
he
loseth
:
and
yet
(
alas
)
hee
loseth
all
the
good
vse
of
time
,
and
all
the
benefit
that
hee
might
make
of
the
same
,
when
it
offereth
it selfe
.
Basil
.
And
therefore
Basil
well
said
:
Nemo
vsum
temporis
habere
queat
,
nisi
quis
cum
se
offert
,
arripiat
:
that
is
,
no
man
can
receiue
any
profit
of
Time
,
but
he
that
speedily
layeth
hold
on
it
,
when
it
offereth
it selfe
.
Let
the
parabolicall
example
of
the
ten
Virgins
teach
and
admonish
vs
herein
,
and
make
vs
take
Bildad
the
Shuhites
counsell
:
Early
to
seeke
the
Lord
,
and
seeke
him
while
he
may
be
found
,
and
speedily
to
goe
about
the
Lords
businesse
,
Exod.
25.
as
the
Cherubims
did
,
and
therefore
were
pourtraied
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
passe
away
securely
,
to
let
thy
reckonings
runne
so
long
without
any
examination
of
thy
life
,
and
doings
,
and
without
calling
thy
wayes
to
account
,
that
thou
shouldest
be
growne
obdurate
,
past
sense
and
feeling
,
yea
,
and
so
forgetfull
of
thy
dealings
,
that
thou
canst
not
bring
in
a
true
reckoning
.
Consider
this
in
time
,
and
call
thine
owne
wayes
to
remembrance
,
sleepe
no
longer
in
securitie
;
but
be
sober
and
watch
,
that
thou
maist
not
bee
called
to
account
when
thou
thinkest
not
thereof
,
and
be
found
false
therein
,
and
so
he
proued
and
conuicted
a
false
Steward
.
Securitie
will
bring
thee
to
extremities
,
and
to
all
these
distresses
,
as
it
did
the
people
in
Noah
his
time
,
in
Lots
time
,
and
many
other
people
in
all
ages
,
and
so
it
will
doe
many
at
the
last
audit
.
Therefore
let
me
beseech
thee
;
yea
,
and
perswade
thee
by
the
tender
mercies
of
God
,
to
suffer
mee
to
pull
thee
backe
by
the
sleeue
from
running
into
the
pit
of
perdition
,
haue
thy
bookes
of
account
in
a
readinesse
,
be
a
vigilant
and
watchfull
Steward
,
that
at
the
last
Day
it
may
be
said
vnto
thee
,
O
well
done
,
thou
good
and
faithfull
Seruant
,
thou
hast
been
faithfull
ouer
few
things
,
I
will
make
thee
Ruler
ouer
many
things
:
enter
thou
into
the
ioy
of
thy
Lord
.
I
haue
(
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
Generall
Assize
.
I
pray
thee
reade
the
same
,
not
with
a
preiudicate
opinion
,
but
with
a
yeelding
resolution
to
the
truth
,
as
thou
shalt
finde
it
,
and
perswade
thy selfe
that
this
is
written
(
howsoeuer
it
may
crosse
thy
humours
in
taking
thy
fleshly
pleasures
)
yet
for
thy
learning
,
and
to
doe
thee
good
,
and
to
set
thee
in
the
way
to
Heauen
,
in
the
which
way
God
speed
thee
with
faithfulnesse
and
constancie
to
the
end
,
and
then
thou
shalt
be
sure
of
thy
wished
desire
,
a
crowne
of
incorruptible
glory
:
Which
God
of
his
infinite
goodnesse
and
mercy
grant
mee
,
and
thee
,
and
the
whole
Church
quickly
.
Amen
.
THE
STEWARDS
LAST
ACCOVNT
.
The
first
Sermon
.
LVK.
16.1
,
2.
1.
There
was
a
certaine
rich
man
,
which
had
a
Steward
,
and
he
was
accused
vnto
him
that
he
wasted
his
goods
.
2.
And
he
called
him
,
and
said
vnto
him
,
How
is
it
that
I
beare
this
of
thee
?
Giue
an
accounts
of
thy
stewardship
:
for
thou
maist
be
no
longer
Steward
.
THese
two
verses
,
and
the
other
following
vnto
the
ninth
verse
,
according
to
the
plaine
literall
and
verball
sense
and
meaning
,
containe
a
parable
spoken
by
our
Sauiour
Christ
vnto
his
Disciples
,
concerning
a
certaine
rich
man
which
had
a
Steward
,
that
dealt
falsely
with
him
,
iniuriously
scraped
and
raked
together
great
store
of
worldly
riches
,
and
all
that
he
could
get
from
his
Master
by
hooke
and
by
crooke
,
by
any
meanes
,
were
they
neuer
so
vngodly
,
vniust
,
and
wrongfull
,
that
hee
ill
imployed
,
and
wastfully
spent
in
pleasures
and
sinfull
courses
of
life
.
Of
which
fraudulent
dealing
and
wasting
his
goods
,
as
soone
as
his
Master
had
intelligence
;
hee
called
him
,
and
reprehended
him
,
saying
:
How
commeth
it
to
passe
that
I
heare
this
of
thee
?
And
presently
calleth
him
to
account
,
and
putteth
him
out
of
his
Office
.
Which
thing
when
the
Steward
perceiued
,
he
knowing
hee
could
not
frame
himselfe
to
painefull
labours
,
as
to
digge
and
delue
,
because
in
former
times
he
had
liued
idly
,
and
pleasantly
,
but
yet
in
reputation
;
and
therefore
he
was
ashamed
to
begge
;
for
that
(
as
hee
was
perswaded
)
would
much
abase
him
,
and
make
him
contemptible
:
then
he
resolueth
himselfe
of
a
third
way
,
which
was
,
priuily
to
call
his
Masters
debters
together
,
and
to
abate
the
debts
which
they
owed
him
;
and
to
one
that
owed
his
Master
an
hundred
measures
of
Oyle
,
he
parteth
at
halfe
,
and
abates
fifty
.
And
another
that
owed
his
Master
an
hundred
measures
of
Wheate
,
hee
bids
take
his
writing
and
write
fourescore
,
cutting
large
thongs
of
another
mans
leather
,
thinking
by
these
meanes
to
procure
friends
,
that
afterward
when
he
was
put
out
of
his
Office
,
might
receiue
him
into
their
houses
and
maintaine
him
,
thus
carefully
prouiding
for
the
time
to
come
.
And
the
Lord
not
allowing
falsehood
and
wrongfull
dealing
,
(
for
he
loueth
righteousnesse
)
but
to
shewe
that
worldly
men
are
more
carefull
to
obtaine
earthly
things
and
prouide
for
this
world
,
then
the
children
of
God
are
desirous
of
heauenly
treasures
that
inrich
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
vniust
Steward
for
dealing
so
wisely
,
and
so
carefully
prouiding
for
this
world
,
wishing
a
farre
greater
care
to
the
children
of
light
to
prouide
for
the
world
to
come
.
Which
thing
we
may
see
to
be
true
,
by
the
fit
application
of
the
parable
,
made
by
our
Sauiour
in
the
ninth
verse
,
saying
thus
:
And
I
say
vnto
you
,
Make
you
friends
with
the
riches
of
iniquitie
,
that
when
yee
shall
want
,
they
may
receiue
you
into
euerlasting
habitations
.
To
bee
yet
somewhat
more
plaine
:
The
true
sense
,
scope
and
purpose
of
the
holy
Ghost
,
as
it
were
by
way
of
comparison
and
resoluing
vpon
the
best
,
is
this
;
The
Steward
of
a
certaine
rich
man
is
carefull
what
shall
become
of
himselfe
,
when
hee
is
put
from
his
Office
:
much
more
therefore
Christians
who
are
Stewards
vnto
God
in
sundry
gifts
,
should
be
carefull
what
shall
befall
them
when
they
shall
depart
out
of
this
life
,
and
make
their
accounts
vnto
God
for
the
same
.
But
as
the
worldly
Steward
purchaseth
him
friends
with
the
Mammon
of
vnrighteousnes
,
that
may
receiue
and
maintaine
him
when
hee
is
remoued
from
his
Office
:
So
should
Christian
folke
with
their
goods
,
gifts
,
and
talents
concredited
vnto
them
,
make
the
poore
so
beholding
vnto
them
,
that
they
by
their
prayers
made
to
God
for
them
,
Verse
9.
may
receiue
them
into
euerlasting
habitations
,
as
in
the
ninth
verse
.
This
briefely
is
the
sum
of
this
present
Gospell
.
Howbeit
,
to
the
intent
that
it
may
minister
more
plentifull
instruction
to
all
Gods
people
,
I
will
by
the
assistance
of
Gods
holy
spirit
intreate
of
these
two
points
.
First
,
the
persons
mentioned
in
the
parable
,
which
are
three
:
First
,
the
rich
man
;
in
these
words
:
There
was
a
certaine
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
,
&c.
The
second
point
:
What
the
rich
man
did
to
his
Steward
,
when
hee
found
him
false
and
vniust
?
in
the
second
verse
,
in
these
words
:
And
hee
called
him
,
and
said
vnto
him
,
How
is
it
that
I
heare
this
of
thee
?
Giue
accounts
of
thy
Stewardship
:
for
thou
maiest
bee
no
longer
Steward
.
In
the
first
part
,
I
will
shew
vnto
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
proued
him
vntrue
,
is
declared
in
foure
points
.
First
,
hee
called
him
,
in
these
words
:
And
hee
called
him
.
Secondly
,
he
reprehended
him
,
saying
:
How
is
it
that
I
heare
this
of
thee
?
Thirdly
,
he
calleth
him
to
account
,
saying
:
Come
render
account
of
thy
Stewardship
,
&c.
Fourthly
,
he
putteth
him
out
of
his
Office
:
For
thou
maiest
be
no
longer
Steward
.
Of
these
in
order
,
and
first
of
the
rich
man
.
The
rich
man
is
God
,
who
is
chiefe
Emperour
,
Lord
,
King
,
true
owner
and
possessor
of
all
good
things
temporall
and
spirituall
,
earthly
and
heauenly
.
For
of
earthly
things
Dauid
,
Psalme
24.
Psal.
24.1
.
truly
speaketh
,
saying
:
The
earth
is
the
Lords
,
and
all
that
therein
is
,
the
world
and
they
that
dwell
therein
.
Againe
,
Psal.
50.10
,
11
,
12
,
verses
,
he
saith
,
All
the
beasts
of
the
forrest
are
mine
,
and
the
beasts
on
a
thousand
mountaines
.
I
know
all
the
fowles
of
the
mountaines
;
and
the
wilde
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
plainely
proued
in
the
115.
Psal.
verse
,
16.
where
the
Psalmist
saith
:
The
Heauens
are
the
Lords
,
and
the
earth
,
which
hee
hath
giuen
to
the
sonnes
of
men
.
Hee
is
rich
also
in
spirituall
and
heauenly
things
,
and
so
euery
way
rich
,
as
Bernard
57.
Sermon
noteth
:
Deus
vndique
diues
,
diues
misericordia
,
magnifious
in
iustitia
,
munificus
in
gratia
:
that
is
to
say
,
God
is
rich
euery
way
,
rich
in
mercy
,
Ephes.
2.4
.
Ephes.
3.16
.
Iam.
2.5
.
1.
Pet.
5.10
.
magnificent
in
iustice
,
liberall
in
Grace
.
Hee
is
rich
in
mercy
,
rich
in
glory
,
rich
in
wisedome
,
rich
in
grace
:
for
he
is
called
the
God
of
all
grace
.
All
which
graces
and
gifts
he
giueth
vs
in
his
Sonne
Christ
Iesus
,
the
most
plentifull
fountaine
of
all
goodnesse
,
in
whom
,
and
by
whom
,
all
these
and
many
other
good
gifts
ineffable
are
conferred
vnto
vs
,
Chap.
1.16
.
as
Iohn
well
proueth
,
saying
:
Of
his
fulnes
haue
all
we
receiued
,
and
grace
for
grace
:
as
if
he
should
say
,
grace
vpon
grace
,
or
graces
heaped
one
vpon
another
.
The
consideration
of
this
doctrine
should
make
vs
in
faith
and
full
assurance
to
pray
to
this
rich
God
,
and
to
none
other
:
for
vnto
whom
should
wee
pray
?
and
of
whom
should
wee
craue
for
all
good
things
,
but
of
him
which
hath
all
to
giue
,
and
from
whom
euery
good
giuing
and
perfect
gift
commeth
?
Iam.
1.17
.
Gen.
17.1
.
who
is
able
to
helpe
in
all
extremities
:
for
hee
is
omnipotent
;
is
present
with
vs
,
and
neare
vs
,
as
hee
is
vnto
all
that
call
vpon
him
faithfully
.
And
lastly
,
he
is
willing
to
helpe
and
saue
,
for
hee
would
haue
all
to
bee
saued
,
and
to
come
to
the
knowledge
of
his
truth
.
1.
Tim.
2.4
.
And
therefore
our
Sauiour
Christ
calleth
all
vnto
him
,
promising
vnto
all
that
come
vnto
him
in
repentance
and
faith
,
refreshing
,
Math.
11.28
.
Math.
28.
He
commands
his
Gospell
to
be
freely
preached
vnto
all
,
and
he
biddeth
all
to
his
great
Supper
,
Luk.
14.
O
let
vs
in
repentance
and
faith
come
vnto
him
,
and
pray
vnto
him
continually
:
for
he
is
the
rich
man
here
ment
able
to
grant
our
requests
.
Againe
,
if
all
the
good
things
we
haue
come
from
our
rich
God
,
it
should
make
vs
most
thankfully
to
acknowledge
him
to
be
the
giuer
,
and
to
returne
all
laude
and
praise
to
him
,
from
whom
the
benefit
commeth
,
for
as
all
the
waters
come
from
the
Sea
,
and
returne
thither
againe
:
so
all
the
benefits
which
we
receiue
,
come
from
God
,
Iam.
1.17
.
and
by
our
thankes-giuing
should
returne
to
him
againe
.
O
let
vs
be
thankefull
,
and
say
with
Dauid
from
our
hearts
,
and
speake
to
our
owne
soules
as
he
did
:
Praise
the
Lord
,
Psal.
103.1
,
2
,
3
,
4
,
5.
O
my
soule
,
and
all
that
is
within
mee
,
praise
his
holy
name
.
Praise
the
Lord
,
O
my
soule
,
and
forget
not
all
his
benefits
:
which
forgiueth
all
thy
sinne
,
and
healeth
all
thine
infirmities
:
which
saueth
thy
life
from
destruction
,
and
crowneth
thee
with
mercy
and
louing
kindnesse
:
which
satisfieth
thy
mouth
with
good
things
,
making
thee
young
and
lusty
as
an
Eagle
.
Let
vs
praise
God
our selues
,
and
exhort
others
to
doe
the
like
,
for
it
is
good
and
godly
so
to
doe
:
And
therefore
the
Prophet
said
:
147.
O
praise
the
Lord
:
for
it
is
a
good
thing
to
sing
praises
vnto
our
God
;
yea
,
a
ioyfull
and
pleasant
thing
it
is
to
bee
thankefull
.
Thus
much
concerning
the
person
meant
by
the
rich
man
,
to
wit
,
God
.
Now
of
his
Steward
.
The
iudgement
of
ancient
Writers
concerning
this
Steward
(
who
he
should
be
,
&
what
should
be
his
name
?
)
haue
been
diuers
,
euery
man
hauing
a
seuerall
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
bee
so
much
deceiued
,
Rom.
15.7
.
as
to
restrict
this
parcell
of
Scripture
written
for
all
our
learning
,
to
one
particular
Man
,
People
,
or
Nation
,
it
being
also
parabolically
spoken
.
Whereas
it
deepely
concernes
vs
all
,
and
is
to
bee
applyed
particularly
to
euery
seuerall
man
of
vs
.
Some
haue
thought
that
Saint
Paul
was
this
Steward
.
Act.
9.4
.
For
he
was
a
bad
one
,
vntill
he
was
called
of
Iesus
Christ
:
and
of
this
iudgement
was
Theophilus
,
Bishop
of
Antiochia
.
Some
affirmed
that
the
Iewes
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
Diuell
,
mis-implying
all
his
gifts
,
his
wit
and
power
to
tempt
men
to
their
destruction
.
Many
others
haue
diuersly
and
strangely
set
downe
their
opinions
,
which
I
thinke
more
fit
to
omit
,
then
to
fill
my
paper
with
friuolous
matters
.
Let
vs
harken
to
them
who
come
neerer
to
the
scope
of
the
place
.
In
this
number
I
place
Ambrose
in
his
Commentaries
,
Aug.
in
quaest.
Euang.
Augustine
in
his
Euangelicall
questions
:
Theophilact
,
&
others
,
who
affirme
that
this
Steward
is
all
mankind
,
&
further
say
,
that
the
word
,
OIKONOMOS
,
a
Steward
,
doth
signifie
not
only
Villicum
,
a
Bayly
of
Husbandry
;
but
one
to
whom
all
manner
of
goods
and
possessions
in
a
Farme
,
are
concredited
&
committed
to
t●●●
,
to
wit
,
a
generall
Steward
,
best
expressed
by
the
word
(
dispensator
)
which
signifieth
an
Officer
laying
out
money
for
an
houshold
vnder
another
man
.
And
therefore
these
reade
the
words
following
,
(
Render
account
of
thy
Stewardship
,
for
thou
mayest
be
no
longer
Steward
.
)
Thus
:
Redde
rationem
dispensationis
tuae
:
non
enim
poteris
amplius
dispensare
.
So
then
this
Steward
is
all
mankinde
.
For
euery
man
hath
receiued
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
al
would
haue
him
,
and
must
yeeld
an
account
to
him
,
euen
as
the
earthly
Steward
doth
to
his
earthly
Master
.
For
this
cause
euery
man
must
needs
be
a
Steward
,
and
a
disposer
of
some
good
gift
of
God
.
Kings
then
are
Stewards
to
the
highest
of
all
,
&
acknowledge
their
aduancements
to
come
from
the
Lord
;
and
therefore
in
their
stiles
of
Dignity
,
vse
these
words
(
by
the
grace
of
God
.
)
Ministers
are
Stewards
of
the
Lords
House
,
which
is
the
Church
,
and
ought
to
breake
the
Bread
of
Life
to
their
Flockes
,
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
weale
publique
,
and
ought
to
consider
that
they
are
set
ouer
the
people
,
for
the
punishment
of
euill
doers
,
1.
Pet.
2.14
.
and
for
the
praise
of
them
that
doe
well
.
Masters
are
Stewards
of
their
owne
Houshold
,
and
ought
not
onely
to
dispose
all
things
in
order
,
but
especially
to
make
this
resolution
,
that
they
and
their
housholds
will
serue
the
Lord.
Iosu.
24.15
.
All
men
are
Stewards
of
their
owne
bodies
,
and
of
the
priuy
closet
of
their
own
conscience
,
as
Pontan
hath
.
There
is
none
so
mighty
that
is
greater
,
or
so
meane
and
base
,
that
is
lesse
then
a
Steward
to
the
King
of
Kings
,
to
the
Highest
of
all
;
and
what
goods
or
goodnes
he
vseth
,
hee
hath
receiued
them
all
of
the
Father
of
Lights
.
Iam.
1.17
.
1.
Cor.
4.7
.
For
what
hast
thou
,
that
thou
hast
not
receiued
?
He
it
is
that
deliuereth
to
his
Seruants
his
Talents
to
some
more
and
to
some
lesse
.
Which
doctrine
confuteth
the
Pelagians
,
Math.
2.5
.
and
all
such
as
ascribe
all
that
they
haue
to
their
owne
industry
.
Whereas
all
that
is
good
,
commeth
from
God
,
as
being
infinitely
rich
in
goodnesse
and
mercy
towards
all
,
Rom.
10.12
.
and
yet
hath
neuer
the
lesse
himselfe
:
for
his
riches
and
treasures
are
inexhaustable
.
All
we
therefore
are
Baylifes
,
Stewards
,
and
Disposers
vnder
God
,
and
should
Minister
the
gifts
which
we
receiue
spirituall
or
temporall
,
2.
Pet.
4.10
.
as
good
Stewards
and
disposers
of
the
manifold
graces
of
God
.
And
then
a
man
proueth
himselfe
to
bee
a
faithfull
Disposer
;
1.
Cor.
4.2
.
which
whosoeuer
doth
,
is
blessed
of
God
,
a
most
happy
man
,
and
if
he
doth
not
discharge
his
office
of
Stewardship
and
seruice
well
,
of
all
men
most
vnhappy
.
The
Lord
saith
,
Who
is
a
faithfull
,
Luke
12.42
,
43
,
44
,
45
,
46.
and
wise
,
whom
the
Master
shall
make
Ruler
ouer
his
houshold
,
to
giue
them
their
portion
of
meat
in
due
season
?
Blessed
is
that
Seruant
whom
his
Master
when
hee
commeth
,
shall
finde
so
doing
.
Of
a
truth
,
I
say
vnto
you
,
that
hee
will
make
him
Ruler
ouer
all
that
he
hath
.
But
if
that
Seruant
say
in
his
heart
,
My
Master
doth
defer
his
comming
,
and
shall
begin
to
smite
his
Seruants
,
and
Maidens
,
and
to
eat
and
drinke
,
&
to
be
drunke
,
the
Master
of
that
Seruant
will
come
in
a
day
when
he
thinketh
not
,
and
at
an
houre
when
he
is
not
ware
of
,
and
will
cut
him
off
,
and
giue
him
his
portion
with
the
vnbeleeuers
.
Euery
Christian
man
and
woman
,
bee
they
neuer
so
high
,
or
neuer
so
low
;
neuer
so
rich
,
or
so
poore
;
haue
a
threefold
Farme
committed
vnto
them
,
the
fruits
of
which
they
ought
to
dispose
wisely
,
and
faithfully
:
and
therefore
good
Stewards
are
called
faithfull
and
wise
,
of
our
Sauiour
before
,
Luke
12
42.
It
behooueth
vs
therefore
to
take
heed
what
we
doe
,
that
we
may
make
a
good
reckoning
of
our
Stewardship
,
bee
found
true
,
and
not
false
in
gouerning
these
Farme-places
,
Mannors
,
and
Mannor-houses
,
which
are
these
three
,
as
the
Learned
haue
set
them
downe
.
Ludolphus
de
Saxonia
,
Iodocus
Rad.
Prima
villa
est
mundus
iste
;
secunda
proprium
Corpus
,
tertia
anima
.
The
first
Farme-House
is
the
world
:
the
second
,
a
mans
owne
body
:
the
third
,
his
soule
.
Now
in
being
a
Steward
in
the
first
Farme
,
the
world
:
man
must
take
heed
that
hee
become
not
so
great
a
friend
vnto
it
,
and
be
not
so
much
in
loue
with
it
,
that
he
become
an
enemy
vnto
God
,
an
vntrue
&
false
Steward
vnto
his
Master
:
for
he
that
will
be
a
friend
of
this
world
,
Iam
8.
Mat.
6.27
.
is
made
an
enemy
to
God
.
For
no
man
can
serue
two
Masters
.
He
may
not
looke
to
flowe
in
the
treaasures
and
pleasures
of
the
world
,
and
raigne
with
Christ
.
Augustine
said
,
August
.
Nemo
potest
gaudere
cum
mundo
,
&
regnare
cum
Christo
:
that
is
,
no
man
can
reioyce
with
the
world
,
and
raigne
with
Christ
.
And
againe
,
he
saith
:
Difficile
,
imo
impossibile
est
,
vt
praesentibus
&
futuris
quis
fruatur
bonis
,
vt
hic
ventrem
,
illic
mentem
impleat
,
vt
à
delicijs
,
ad
delicias
transeat
,
vt
in
vtroque
faeculo
primus
sit
,
vt
in
terra
,
&
in
coelo
,
appareat
gloriosus
:
that
is
,
it
is
an
hard
thing
,
yea
,
impossible
,
that
any
man
should
enioy
the
goods
of
this
present
world
,
and
also
of
the
world
to
come
:
that
heere
hee
should
fill
his
belly
,
and
there
his
soule
:
that
hee
should
bee
chiefe
in
both
worlds
;
that
he
should
be
glorious
in
the
earth
,
and
in
heauen
.
And
this
made
Iohn
so
earnestly
to
disswade
vs
from
the
one
,
the
world
,
1.
Ioh.
2.15
,
16
,
17.
and
so
louingly
perswade
and
exhort
vnto
the
loue
of
the
other
,
the
world
to
come
.
Loue
not
the
world
,
neither
the
things
that
are
in
the
world
:
If
any
man
loue
the
world
,
the
loue
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
euer
.
The
riches
,
treasures
,
and
stocke
of
this
Farme
,
are
all
goods
Temporall
,
which
being
concredited
to
vs
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
foure
wayes
.
First
,
in
getting
them
wrongfully
.
Secondly
,
in
setting
our
hearts
on
them
idolatrously
.
Thirdly
,
in
keeping
them
to
our selues
basely
.
Fourthly
,
in
spending
them
vnlawfully
,
and
sinfully
.
Of
these
foure
in
order
,
First
,
wee
placed
of
our
great
and
good
Lord
and
Master
,
Stewards
in
this
Farme
,
the
world
,
may
not
gaine
goods
through
other
mens
hurts
,
building
our
houses
,
as
the
moth
,
in
other
mens
cloth
,
&
feeding
our selues
fat
by
hurting
,
biting
,
and
spoiling
others
,
as
the
moth
is
fatted
by
spoiling
the
cloth
where
she
liueth
.
Such
men
are
very
like
to
the
filthy
worme
in
a
sheepe
,
which
is
made
fat
by
eating
and
consuming
the
poore
seely
sheepe
,
and
like
Lice
and
Fleas
,
which
fatte
themselues
by
sucking
mens
bloud
.
Iam.
2.6
.
Such
bad
Stewards
are
the
wicked
couetous
bad
rich
men
,
who
are
made
full
by
deuouring
the
poore
,
and
oppressing
them
by
tyrannie
.
Good
Christians
are
compared
to
Trees
,
which
doe
bring
forth
good
fruit
in
due
season
,
Psal.
1.3
.
and
help
euery
way
:
For
a
good
Tree
will
bring
forth
fruit
to
quench
hunger
and
thirst
,
and
it
will
put
off
the
iniury
and
violence
of
the
stormy
weather
;
but
a
bad
tree
,
a
Bryer
,
when
the
poore
Sheepe
flye
vnto
it
for
succour
,
scrapeth
and
scratcheth
all
the
wooll
from
their
backs
,
and
pilleth
them
bare
.
Such
trees
are
the
mercilesse
Stewards
,
the
Tyrants
of
the
world
:
which
,
when
the
poore
fly
vnto
them
for
succour
,
they
tye
them
,
and
wrap
them
in
Bonds
,
like
as
the
Bryer
doth
the
sheepe
,
and
then
vnmercifully
spoile
them
.
1.
King
.
21.
The
rich
Steward
Ahab
could
not
rest
,
vnlesse
he
had
poore
Naboth
his
Vineyard
,
and
he
and
his
cursed
wife
Iezabel
cared
not
how
wrongfully
and
cruelly
they
came
by
it
.
Greg.
decret.
l.
5.
tit.
19.
Gregory
reporteth
,
that
such
cruell
and
bad
Stewards
were
denyed
Christianorum
Sepulturam
:
Christian
mans
buriall
.
And
Glanuill
Glanuil
.
l.
7.16
.
writing
of
the
Lawes
and
Customes
of
England
,
saith
,
that
by
the
most
ancient
Lawes
of
England
,
the
goods
of
an
iniurious
and
defamed
oppressour
,
dying
without
restitution
,
were
escheated
to
the
King
,
and
all
his
Lands
to
the
Lord
of
the
Towne
.
And
what
becomes
of
himselfe
?
His
flesh
is
giuen
to
the
wormes
,
a
right
Cadauer
.
Looke
to
the
sillables
of
that
word
,
and
let
ca
,
stand
for
caro
,
da
,
for
datur
,
and
ver
for
vermibus
.
It
sheweth
That
mans
flesh
is
giuen
to
wormes
:
and
his
soule
to
the
Diuels
,
to
bee
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
longaeuitatem
Enoch
,
si
diuitias
Croesi
,
si
foelicitatem
Octauiani
,
quid
prosunt
haec
cùm
tandem
caro
datur
vermibus
,
&
anima
daemonibus
,
cum
diuete
sinc
fine
crucianda
?
That
is
to
say
,
If
thou
haddest
the
wisedome
of
Salomon
,
the
beauty
of
Absalom
,
the
strength
of
Samson
,
the
long
life
of
Enoch
,
the
riches
of
Croesus
,
the
felicity
of
Octauian
,
what
doe
these
profit
thee
,
when
at
the
last
,
thy
flesh
is
giuen
to
the
wormes
,
and
thy
soule
to
the
Diuels
,
with
the
rich
man
to
be
tormented
world
without
end
?
For
what
will
it
auaile
a
man
to
winne
all
the
world
,
and
to
lose
his
owne
soule
?
or
what
ransome
shall
a
man
giue
for
his
soule
?
2.
Men
placed
Stewards
in
this
world
,
&
hauing
the
stock
of
the
same
at
their
disposition
,
play
the
bad
Stewards
,
in
setting
their
hearts
vpon
them
idolatrously
.
From
this
vice
and
hainous
sinne
,
Dauid
dehorteth
,
when
he
said
,
Psal.
62.10
.
1.
Tim.
6.
If
riches
increase
,
set
not
your
heart
theron
.
And
Paul
commands
them
that
be
rich
in
this
world
,
that
they
be
not
high-minded
,
neither
put
their
trust
in
vncertaine
riches
,
but
in
the
liuing
God
.
In
which
place
,
hee
yeeldeth
a
great
reason
to
moue
men
not
to
trust
to
riches
,
adding
a
fit
Epithite
to
riches
,
calling
them
vncertaine
.
For
they
ebbe
,
they
flowe
,
they
come
,
they
goe
,
they
are
neuer
certaine
.
Therefore
the
Wise
man
gaue
good
counsell
,
when
as
hee
said
:
Trust
not
in
vncertaine
riches
.
Valerius
said
well
to
this
purpose
,
Diuitiae
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
chiefe
felicitie
,
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
fortunes
instabilitie
,
whom
they
haue
exalted
highly
,
they
throw
downe
suddenly
.
This
was
one
of
the
Philosophers
reasons
,
why
riches
should
not
bee
felicitie
:
quia
fluunt
,
&
refluunt
,
that
is
,
they
come
speedily
to
a
man
,
and
hastily
runne
away
,
like
the
tyde
of
the
Sea
.
So
long
as
Troy
flourished
,
it
was
said
of
King
Priamus
(
quo
non
foelicior
alter
)
neuer
was
any
more
happy
:
but
when
it
was
destroyed
,
so
vncertaine
was
his
state
,
and
so
vaine
his
former
trust
in
riches
(
infoelix
Priamus
)
so
that
this
saying
(
Priami
calamitates
)
became
a
common
prouerbe
spoken
of
all
distressed
persons
.
What
a
foolish
thing
it
is
for
men
to
trust
in
riches
,
may
appeare
by
the
example
of
that
rich
Steward
,
who
considering
his
great
in-comes
and
friuts
that
were
to
come
in
,
reasoned
with
himselfe
,
saying
,
What
shall
I
doe
,
because
I
haue
no
roome
where
I
may
lay
vp
my
fruits
?
And
he
said
,
This
will
I
doe
,
I
will
pull
downe
my
Barnes
,
and
build
greater
,
and
therein
will
I
gather
in
all
my
fruits
,
and
my
goods
:
and
I
will
say
to
my
soule
,
Soule
,
thou
hast
much
goods
laid
vp
for
many
yeeres
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
.
But
God
said
vnto
him
:
O
foole
,
this
night
will
they
fetch
away
thy
Soule
from
thee
,
then
whose
shall
those
things
bee
which
thou
hast
prouided
?
So
is
he
that
gathereth
riches
to
himselfe
,
and
is
not
rich
towards
God
,
which
trusteth
to
vncertaine
riches
,
and
considereth
not
how
deadly
they
sting
in
the
end
.
For
as
the
Bee
carrieth
Hony
in
his
mouth
,
and
a
sharpe
sting
in
his
tayle
;
euen
so
the
couetous
and
cruell
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
hee
liued
,
and
his
dolefull
sorrows
after
death
:
from
the
19.
Verse
to
the
end
of
this
Chapter
.
Thirdly
,
men
play
the
bad
Stewards
in
this
Farme
,
this
world
,
by
keeping
their
goods
to
themselues
basely
,
and
miserably
,
of
which
goods
,
the
Lord
is
the
true
owner
,
and
not
themselues
,
but
Stewards
and
Disposers
of
them
;
and
therefore
,
O
man
,
thou
shouldest
dispose
them
,
and
doe
with
them
,
as
he
would
haue
thee
;
for
so
ought
euery
one
to
doe
that
is
a
Steward
and
Bayliffe
vnder
another
.
Therefore
be
rich
in
good
workes
,
glad
to
distribute
.
For
this
is
the
true
vse
of
riches
in
good
men
that
vse
them
wel
,
to
whom
they
are
Gods
blessings
,
and
the
ornaments
of
vertue
.
But
to
the
wicked
that
imploy
them
not
to
help
others
,
but
rather
do
hurt
,
they
are
sentina
malorum
,
Arist.
a
sinke
of
euils
.
Keepe
not
that
to
thy selfe
basely
,
which
God
the
true
owner
bids
thee
layout
cheerefully
to
help
others
.
For
if
thou
doest
,
thou
art
false
to
God
in
thy
dealing
.
If
a
rich
man
that
hath
a
Bayliffe
,
a
seruant
vnder
him
,
should
say
vnto
him
,
Here
is
twenty
shillings
,
pay
this
to
such
and
such
persons
,
and
it
is
as
good
as
if
thou
payedst
it
vnto
me
.
If
this
seruant
should
keepe
this
twenty
shillings
vnto
himselfe
,
and
not
lay
it
out
as
his
Master
bids
him
,
nor
restore
it
,
you
will
say
with
mee
,
that
this
were
a
bad
seruant
,
a
false
Steward
.
God
of
his
gracious
goodnes
bestoweth
all
that
thou
hast
vpon
thee
,
and
bids
thee
giue
vnto
the
poore
,
feede
the
hungry
,
cloath
the
naked
,
Math.
25.
visit
the
sicke
,
and
imploy
it
to
other
good
vses
,
and
then
thou
giuest
it
to
him
.
If
thou
shouldest
not
doe
this
,
thou
art
a
false
Steward
,
thou
doest
not
repay
that
which
thou
hast
receiued
.
Thou
a
rich
man
carriest
as
it
were
the
poore
mans
stocke
;
and
therefore
let
them
haue
part
with
thee
.
Stips
pauperum
,
thesaurus
diuitum
:
Tiberius
Constant
.
the
rich
treasure
is
the
poore
mans
stocke
,
as
said
the
good
Emperour
.
God
will
haue
no
Begger
in
Israel
.
Nature
suffereth
nothing
empty
,
and
the
Raine
when
it
falleth
downe
,
and
runneth
,
filleth
euery
chinker
and
hole
as
it
runneth
,
and
leaueth
still
some
moisture
behinde
it
,
to
doe
good
,
where
need
is
.
So
doe
you
,
ye
rich
Stewards
of
the
weale
publique
:
Lay
out
some
goods
for
the
maintenance
of
the
Gospell
,
some
for
thy
poore
neighbours
:
that
is
done
to
Christ
,
that
is
a
treasure
in
Heauen
surely
kept
for
thee
,
Reu.
18.
and
hath
a
finall
blessing
,
Math.
25.
for
the
works
of
the
godly
follow
them
,
to
defend
them
,
and
reioyce
them
in
the
world
to
come
.
But
if
thou
art
a
false
Steward
,
gettest
thy
goods
by
pilling
,
polling
,
grinding
the
faces
of
the
poore
,
and
selling
them
for
hose
and
shooes
,
and
keepest
them
basely
to
thy selfe
,
and
thinkest
at
thy
death
to
leaue
them
to
thy
wife
and
children
:
thou
shalt
vndoubtedly
leaue
behind
thee
for
all
thine
,
not
a
blessing
,
but
a
plague
,
and
a
curse
,
and
so
vtterly
vndoe
all
thy
posteritie
.
De
malè
quaesitis
vix
gaudet
tertius
haeres
.
Exod.
20.
God
doth
visit
the
sinnes
of
the
fathers
vpon
the
children
,
vnto
the
third
and
fourth
generation
of
them
that
hate
him
.
And
the
Lord
commaunded
the
cruell
seruant
himselfe
,
his
wife
and
children
,
and
all
that
hee
had
to
be
sold
,
Math.
18.
inflicting
the
punishment
not
onely
vpon
himselfe
,
but
also
vpon
his
wife
and
children
.
Therefore
let
men
be
not
vniust
and
cruell
,
but
true
and
mercifull
:
for
as
the
holy
father
hath
:
August
.
Sola
misericordia
est
comes
defunctorum
.
Onely
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
receiue
the
Lords
goods
,
and
lay
them
,
not
out
according
to
his
will
:
but
spend
them
vnlawfully
,
wilfully
,
and
wastfully
:
for
which
they
are
culpable
and
accusable
,
as
this
bad
Steward
was
.
The
idolatrous
person
layeth
out
his
riches
vpon
superstitious
workes
,
as
Ahab
,
and
Iezabel
.
The
quarrelsome
man
layeth
out
his
goods
vpon
vnnecessary
suites
of
law
,
hindering
himselfe
and
his
neighbours
,
as
the
Corinthians
did
.
The
vncleane
person
in
chambering
and
wantonnesse
,
as
Sardanapalus
and
Absalon
,
liuing
altogether
in
carnalitie
.
The
Epicure
and
belly
God
,
in
faring
deliciously
euery
day
,
as
the
rich
Glutton
.
Gam●ters
,
in
gaming
,
as
Octauius
Augustus
.
To
conclude
,
euery
one
which
layeth
out
his
goods
in
idle
superfluous
and
vngodly
courses
of
life
,
playeth
the
parts
of
an
vnthrifty
and
vnfaithfull
seruant
,
as
the
prodigall
sonne
.
And
if
a
Preacher
,
Magistrate
,
or
other
Officer
rebuke
any
of
these
for
their
vnfaithfull
dealing
,
and
prodigall
swaggering
:
they
will
say
,
What
haue
they
to
doe
with
vs
?
we
wast
and
spend
but
our
owne
money
and
goods
:
building
vpon
a
base
ground
:
for
no
man
is
Lord
and
proper
owner
of
his
wealth
,
but
onely
a
Steward
for
a
time
to
the
high
Lord
of
all
.
And
as
a
great
mans
Bayliffe
and
Steward
on
earth
,
ought
to
lay
out
the
goods
of
his
Master
as
he
commandeth
,
and
must
render
an
account
how
he
doth
it
:
euen
so
must
euery
man
being
made
a
Steward
in
this
farme
the
world
,
employ
the
talents
and
gifts
which
he
receiueth
,
as
the
Lord
of
Lords
,
the
high
Master
of
all
commandeth
,
and
shall
render
an
account
,
as
hereafter
followeth
.
The
second
Farme
or
Mannor-house
,
wherein
man
,
a
Steward
vnder
this
rich
man
God
,
is
to
be
employed
,
and
which
he
ought
carefully
to
looke
vnto
,
is
his
owne
body
;
the
goods
whereof
,
as
health
,
power
,
and
strength
,
are
to
be
employed
to
the
honour
of
God
,
to
supply
our
owne
necessary
occasions
,
1.
Cor.
6.
and
to
helpe
our
neighbour
in
all
godly
and
honest
affaires
.
This
Farme
ought
to
be
well
and
cleanly
kept
,
that
it
may
be
a
fit
dwelling
Place
and
Temple
of
the
holy
Ghost
:
for
if
wee
will
adorne
our
houses
,
decke
them
,
sweepe
them
,
and
euery
way
(
as
much
as
in
vs
lyeth
)
make
them
hansome
and
commodious
for
a
great
earthly
person
:
much
more
should
wee
haue
a
care
to
preserue
from
pollution
,
and
keepe
cleane
our
owne
bodies
;
because
they
are
the
houses
of
the
holy
Ghost
;
and
further
,
to
giue
our
members
instruments
of
righteousnesse
vnto
God
,
Rom.
6.13
.
and
to
offer
vp
our
bodies
a
quicke
sacrifice
,
holy
&
acceptable
vnto
God
,
Rom.
12.1
.
This
Farme
a
good
Steward
should
carefully
looke
vnto
,
lest
death
should
enter
through
the
ports
and
gates
thereof
to
the
soule
,
and
worke
the
destruction
thereof
:
which
ports
and
gates
I
will
set
open
vnto
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
fiue
:
Hearing
,
Seeing
,
Talking
,
Tasting
and
Touching
:
Which
gates
should
be
heedfully
watched
,
that
nothing
goe
in
or
out
,
but
that
which
pleaseth
the
Lord
:
for
as
a
great
earthly
man
hath
a
Porter
to
keepe
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
vnto
them
,
or
otherwise
disorder
himselfe
:
Euen
so
euery
Christian
man
should
looke
to
the
gates
and
doores
of
his
body
,
lest
sinne
enter
in
by
them
,
and
death
follow
to
the
subuersion
of
body
and
soule
.
The
first
port
and
gate
of
the
body
is
the
care
,
the
proper
organ
and
instrument
of
hearing
,
it
is
the
mouth
of
the
soule
which
giues
it
nourishment
,
and
sendeth
downe
foode
into
it
,
and
which
makes
it
liuely
and
fructifie
in
all
the
rest
of
mans
members
.
Mans
eares
should
be
open
to
heare
good
things
,
Reuel
.
2.
Math.
13.
as
the
Word
,
as
our
Sauiour
would
haue
vs
,
and
the
Prophet
Esay
,
verse
3.
exhorteth
vs
so
to
doe
,
shewing
the
vtilitie
thereof
,
saying
:
Incline
your
cares
and
draw
neere
:
Heare
and
your
soule
shall
liue
.
This
word
is
the
sincere
milke
,
whereby
our
soules
are
nourished
,
and
receiue
their
spirituall
growths
:
it
is
a
lanterne
to
carry
light
,
1.
Pet.
2.2
.
and
to
direct
:
it
is
a
medicine
to
heale
,
a
guide
to
conduct
,
a
bit
to
restraine
,
a
sword
to
defend
,
water
to
wash
,
fire
to
inflame
,
salt
to
season
,
wine
to
reioyce
,
raine
to
refresh
,
a
treasure
to
inrich
,
a
key
to
vnlocke
heauen
gates
vnto
vs
,
and
by
the
merits
of
Christ
Iesus
to
let
vs
into
an
inheritance
immortall
,
and
vndefiled
,
and
that
fadeth
not
away
.
Now
,
beloued
,
seeing
that
mans
eares
are
the
instruments
,
&
vessels
to
receiue
this
Word
,
let
vs
study
to
keepe
them
cleane
,
and
open
to
receiue
the
Word
:
1.
Cor.
15.
Moenan
:
but
shut
this
gate
against
al
blasphemous
speeches
,
slanderous
and
filthy
talking
:
for
euill
words
corrupt
good
manners
.
The
second
port
of
the
body
is
the
eye
,
which
must
not
let
in
bad
sights
,
it
must
not
couetously
looke
on
his
neighbours
goods
,
lands
or
liuings
,
1.
King
.
21.
as
Ahab
did
on
poore
Naboths
vineyard
,
nor
wantonly
looke
on
his
neighbours
wife
,
as
Dauid
did
vpon
the
wife
of
Vrie
.
2.
Sam.
11.
This
caused
Iesus
the
sonne
of
Sirach
in
his
ninth
chapter
,
verse
eight
,
to
say
,
Turne
away
thy
eyes
from
a
beautifull
woman
,
&
looke
not
vpon
others
beauty
;
for
many
haue
perished
by
the
beauty
of
women
:
for
through
it
loue
is
kindled
as
a
fire
.
What
harmes
enter
in
by
this
gate
,
it
may
appeare
by
the
example
of
Putiphar
his
Lady
and
wife
,
Gen.
39.
who
steadily
beholding
the
beauty
of
Ioseph
,
after
many
dayes
,
at
the
last
said
,
Come
,
lye
with
mee
.
Let
vs
therefore
take
heed
of
wanton
looking
,
sinfull
lusting
,
and
vngodly
committing
of
sinne
and
wickednesse
.
The
third
port
and
gate
which
letteth
in
sinne
and
death
to
the
soule
,
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
edifie
withall
,
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
answere
,
vnto
a
double
question
:
He
spake
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
blesse
we
God
,
Iam.
3.9
.
euen
the
Father
,
and
therewith
curse
we
men
,
which
are
made
after
the
similitude
of
God
.
But
let
vs
looke
to
the
true
vse
of
the
tongue
,
and
haue
it
still
in
our
hearts
and
minds
,
which
is
first
to
glorifie
God
,
and
then
to
exhort
our
neighbour
to
goodnesse
.
This
made
Dauid
to
pray
thus
:
O
Lord
,
open
thou
my
lippes
,
Heb.
3.
and
my
mouth
shall
shew
forth
thy
praise
:
and
it
made
the
Authour
to
the
Hebrewes
to
giue
this
good
counsell
:
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
Finall
cause
,
the
Materiall
cause
,
the
Formall
,
the
circumstances
,
and
the
manner
how
it
is
,
wet
and
moistened
.
1.
The
Finall
cause
:
which
although
it
is
last
in
execution
,
yet
is
first
in
intention
:
and
that
is
(
as
the
Philosopher
hath
)
to
expresse
the
conceptions
of
the
minde
.
But
the
Scriptures
tell
vs
,
Heb.
13.15
.
&
3.13
.
that
the
tongue
was
giuen
to
glorifie
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
bee
stubborne
and
stiffe
in
thy
speech
,
but
gentle
and
courteous
,
1.
Pet.
3.8
.
3.
The
forme
of
the
tongue
:
it
is
more
long
then
broad
:
open
aboue
,
and
shut
below
.
This
shewes
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
talke
of
things
below
.
4.
The
circumstances
:
Labia
et
dentes
,
the
lippes
,
and
the
teeth
.
The
lippes
must
speake
to
the
glory
of
God
,
and
the
edification
of
our
neighbour
,
and
the
words
(
as
hee
saith
)
must
bee
examined
dentibus
examinationis
,
with
strict
examination
,
and
due
consideration
,
before
we
speake
.
5.
The
tongue
is
wet
from
the
head
:
so
our
speech
ought
to
be
of
Christ
our
head
:
it
is
wet
also
with
our
owne
spittle
:
so
our
talke
should
be
of
our
owne
filthines
,
of
our
owne
sinnes
,
that
wee
may
be
ashamed
of
them
,
repent
and
amend
,
that
we
may
be
forgiuen
.
The
fourth
gate
of
this
Farme
(
the
body
)
which
letteth
in
sinne
into
it
,
and
hurts
the
soule
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
doe
as
the
Philosopher
thought
.
The
Apostle
would
haue
vs
to
walke
honestly
,
as
in
the
day
,
not
in
eating
and
drinking
,
meaning
excesse
of
eating
and
drinking
,
like
to
the
sonnes
of
Eli
,
Iob
,
Baltazar
,
and
the
rich
glutton
:
1.
Pet.
4.3
.
and
thus
the
Apostle
Saint
Peter
vnderstandeth
it
.
And
our
Sauiour
giues
vs
a
good
caueat
to
beware
of
this
excesse
in
eating
and
drinking
.
Take
heed
to
your selues
,
Luk.
21.34
.
lest
at
any
time
your
hearts
be
oppressed
with
surfetting
and
drunkennesse
.
Excessiue
banquetting
with
costly
meate
and
drinke
,
makes
a
man
procline
and
prone
to
lust
:
Hierom.
Venter
mer●
aestuans
,
spumat
in
libidinem
.
Let
vs
therefore
follow
both
the
counsel
and
example
of
Paul
.
His
counsell
is
,
Col.
3.5
.
that
wee
should
mortifie
our
flesh
,
our
earthly
members
.
His
example
is
laid
down
,
1.
Cor.
9.
where
he
saith
,
I
tame
my
body
,
or
I
beate
downe
my
body
,
that
is
,
I
bring
it
into
seruitude
.
The
last
gate
of
this
Farme
,
whereof
wee
are
made
Stewards
,
and
which
letteth
in
sinne
and
death
to
the
body
and
soule
,
is
Touching
;
the
obiect
whereof
must
be
no
vncleane
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
,
goe
out
from
them
,
and
touch
no
vncleane
thing
,
&c.
Which
exhortation
the
Apostle
bringeth
in
there
to
perswade
the
Corinthians
,
and
all
Christians
,
1.
Cor.
6.19
.
that
for
as
much
as
they
were
the
Temples
of
the
holy
Ghost
,
they
should
leaue
the
Temples
of
Idols
,
the
prophanations
of
the
Babylonians
,
and
their
filthy
coinquinations
:
for
that
which
the
Prophet
speaketh
of
the
peoples
going
out
of
Babylon
into
the
Land
of
the
Iewes
,
Esay
52.11
.
the
same
he
transferreth
from
the
type
,
to
the
thing
signified
,
to
wit
,
that
all
they
which
haue
giuen
their
names
to
God
,
should
forsake
the
wicked
prophanations
of
the
Gentiles
,
their
haynous
sinnes
,
Ephes.
5.11
.
their
filthy
kind
of
life
,
Haue
no
fellowship
with
the
vnfruitfull
workes
of
darkenes
:
yea
,
&
they
should
be
so
farstrangers
from
an
vncleane
life
,
that
they
should
not
so
much
as
touch
any
vncleane
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
vnderstood
of
both
ill
company-keeping
,
and
of
vncleane
liuing
:
from
both
of
these
we
are
forbidden
.
But
to
speake
a
little
of
the
former
:
Wee
see
by
daily
experience
,
that
one
mangie
horse
will
infect
another
:
&
therefore
when
wee
see
in
a
close
or
stable
such
a
one
,
wee
will
say
,
Wee
will
not
put
our
horses
there
,
lest
they
should
be
infected
:
In
like
manner
wee
our selues
will
refraine
the
company
of
such
as
haue
any
contagious
and
and
dangerous
diseases
,
as
the
Leprosie
,
or
the
plague
;
and
we
will
desire
the
societies
of
such
as
are
sound
and
healthy
:
And
why
doe
we
not
refraine
the
companies
of
the
wicked
,
whose
vile
and
lewd
examples
in
speeches
and
liuing
soone
depraue
vs
,
and
confirme
vs
in
naughtinesse
?
And
againe
,
Why
do
we
not
delight
in
the
company
of
the
godly
,
knowing
that
of
them
we
may
learne
goodnesse
?
for
with
the
holy
thou
shalt
be
holy
,
and
with
the
froward
thou
shalt
learne
frowardnesse
.
Let
vs
therefore
detest
,
abhorre
,
and
flee
from
naughtinesse
,
and
wicked
mens
companies
,
as
from
the
sting
of
a
Serpent
,
and
poyson
of
a
Basiliske
,
(
vnlesse
it
be
in
hope
to
conuert
them
)
and
let
vs
touch
no
vncleane
thing
,
but
practise
holinesse
of
life
and
conuersation
.
1.
Thes.
4.3
,
4
,
5.
For
this
is
the
will
of
God
,
euen
our
sanctification
,
and
that
we
should
abstaine
from
fornication
,
that
euery
one
of
vs
should
know
how
to
possesse
his
vessell
in
holinesse
and
honour
,
and
not
in
the
lust
of
concupiscence
,
euen
as
the
Gentiles
which
knowe
not
God
:
and
God
hath
called
vs
not
to
vncleannesse
,
but
vnto
holinesse
.
7.
verse
.
O
deare
Christians
,
Christ
hath
made
vs
Priests
vnto
God
,
Reuel.
1.6
.
and
St.
Peter
Ep.
2.5
.
saith
,
That
we
are
an
holy
Priesthood
,
to
offer
vp
spirituall
sacrifices
,
acceptable
to
God
by
Iesus
Christ
and
Paul
beseecheth
vs
to
giue
vp
our
bodies
a
liuing
sacrifice
,
Reuel.
12.1
.
holy
,
and
acceptable
vnto
God
.
O
let
vs
doe
so
,
let
vs
doe
so
;
let
vs
sleepe
no
longer
in
sinne
,
rocked
and
lulled
in
the
cradle
of
securitie
.
And
thus
much
concerning
the
second
Farme
place
,
and
the
ports
and
gates
of
the
same
,
which
a
carefull
Steward
should
circumspectly
and
warily
looke
vnto
.
The
third
farme
,
is
the
soule
of
man
,
which
although
it
is
created
pure
of
God
,
as
the
Angels
are
,
yet
being
in
the
body
,
a
foule
and
filthy
prison
,
and
yet
part
of
man
,
(
for
man
doth
consist
of
a
body
and
a
soule
)
is
polluted
by
this
participation
with
the
body
,
is
tainted
now
with
originall
sinne
,
and
performes
not
many
times
good
parts
and
offices
.
Now
to
speake
somewhat
more
plainely
to
this
purpose
:
Whereas
there
are
two
parts
of
mans
soule
,
the
Vnderstanding
,
and
the
Will
:
The
office
of
the
intellect
is
,
to
discerne
among
obiects
what
is
good
to
be
allowed
,
or
meet
to
be
disalolwed
:
It
is
the
office
of
the
Will
to
chuse
and
follow
that
good
which
the
intellect
shall
appoint
,
and
to
despise
and
refuse
that
which
the
vnderstanding
shall
disallow
.
If
the
former
,
(
the
intellect
)
faileth
in
discretion
and
iudgement
:
then
the
Will
faileth
also
in
chusing
and
following
:
for
the
intellect
is
as
it
were
the
soules
guide
and
gouernour
,
the
Will
euer
expecteth
iudgement
from
the
intellect
,
and
is
still
at
his
becke
.
Now
whereas
man
faileth
many
times
in
iudgement
and
vnderstanding
;
and
the
Will
not
onely
couets
,
but
chuseth
that
which
is
euill
;
it
commeth
to
passe
that
the
soule
is
polluted
,
and
in
mans
members
performes
wicked
actions
.
And
therefore
man
must
craue
the
conduction
of
Gods
holy
Spirit
,
to
be
led
by
him
,
and
the
Word
of
God
,
which
must
be
a
lanterne
to
his
feet
,
&
a
light
to
his
pathes
,
and
then
he
shall
goe
well
.
This
soule
of
man
should
not
be
polluted
with
impure
and
vncleane
thoughts
,
and
bad
choyces
,
and
all
the
vertues
and
powers
of
it
ought
to
be
directed
principally
to
the
knowledge
,
loue
,
and
honour
of
God
.
The
soule
of
man
performeth
diuers
offices
in
man
,
and
according
to
her
seuerall
performances
takes
diuers
names
,
as
Isiodorus
writeth
:
Anima
dum
viuificat
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
leaue
the
Englishing
of
it
to
them
that
can
vnderstand
it
.
And
so
much
of
the
third
and
last
Farme-house
,
which
Man
,
a
Steward
vnder
God
,
must
looke
vnto
,
and
haue
an
especiall
care
of
:
for
it
is
immortall
.
By
this
which
I
haue
spoken
,
it
may
appeare
what
a
great
burthen
and
charge
lyeth
vpon
euery
mans
conscience
,
to
looke
vnto
his
wayes
and
pathes
,
his
consultations
,
studies
,
and
all
his
labours
,
and
workes
.
For
Almighty
God
,
who
by
his
Word
and
great
power
made
all
things
,
in
his
infinite
wisedome
created
nothing
vaine
and
idle
.
The
glorious
Angels
are
ministring
spirits
,
Seruentes
vnto
God
,
his
Messengers
to
do
his
wil
,
&
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
Hebrewes
hath
well
obserued
,
Chap.
1.14
.
saying
,
that
they
are
sent
from
God
to
Minister
for
their
sakes
,
which
shall
be
heires
of
saluation
.
And
therefore
Gregory
saith
,
Angeli
ad
ministerium
pro
nostra
salute
semper
mittuntur
:
that
is
,
the
Angels
are
alwayes
sent
to
serue
for
our
saluation
.
The
coruscant
and
glorious
Sunne
doth
goe
and
accomplish
his
courses
(
as
God
hath
appointed
)
by
motions
and
operations
.
Adam
the
first
and
principallest
man
,
as
soone
as
he
was
created
,
was
placed
in
the
Garden
of
Eden
,
to
dresse
,
trim
,
and
keepe
it
,
in
a
decent
and
good
order
,
Gen.
2.15
.
And
yet
this
being
before
the
fall
,
and
before
any
weedes
and
trumperies
that
there
might
grow
,
there
was
no
need
to
labour
;
yet
God
appointing
him
to
this
worke
,
hereby
doth
shew
how
much
he
abhorred
idlenes
.
Adam
then
was
,
as
it
were
,
the
Lords
labourer
as
well
as
his
owne
,
euen
before
the
fall
,
in
the
time
of
his
integritie
.
But
after
the
fall
,
labour
was
a
punishment
laid
vpon
Adam
,
and
all
his
posterity
.
In
the
sweat
of
thy
browes
,
or
face
,
thou
shalt
get
thy
liuing
.
Now
labour
is
paine
:
and
therefore
when
we
speak
of
a
laborious
man
,
we
say
,
such
a
one
taketh
great
paine
,
whether
it
be
in
Mechanicall
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
Sauiour
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
shew
themselues
to
bee
cunning
workemen
,
rightly
diuiding
the
Word
of
God
.
They
are
the
Lords
Seruants
,
and
receiue
Talents
:
2.
Tim.
2.15
.
and
therefore
should
make
good
vse
of
them
.
His
Shepheards
:
Ezec.
34.
therefore
must
feede
and
ouersee
his
flockes
.
His
Cryers
:
therefore
must
cry
alowd
and
spare
not
:
Esay
58.1
.
Tell
the
people
their
transgressions
,
and
the
House
of
Iacob
their
sinnes
:
they
may
not
be
dumbe
.
His
Builders
:
therefore
should
goe
on
in
their
worke
.
Fishers
:
therefore
ought
to
let
slip
their
Nets
,
to
take
and
winne
soules
,
but
cast
their
Angle
to
take
money
,
as
Peter
did
.
Embassadours
of
the
Lord
:
2.
Cor.
5.20
.
Therefore
they
ought
to
haue
tongues
,
and
sufficiency
to
doe
the
Lords
message
.
Feeders
:
therefore
ought
to
haue
meat
,
and
to
distribute
it
.
Sowers
:
therefore
ought
to
scatter
the
Seed
of
the
Word
into
mens
hearts
.
His
Leaders
:
therefore
they
should
conduct
their
flockes
in
the
way
of
the
Lord
.
His
especiall
Fighters
against
Sinne
,
the
World
,
the
Flesh
,
the
Diuell
,
Heretikes
,
and
all
the
enemies
of
Gods
Truth
,
as
Paul
was
,
2.
Tim.
4.7
.
By
these
,
and
many
other
like
Appellations
and
Names
we
see
,
and
may
learne
,
that
God
vouchsafeth
the
helpe
of
Ministers
,
to
execute
his
will
,
and
vseth
them
as
meanes
to
saue
his
Sheepe
from
perishing
;
yea
,
they
are
the
instruments
to
conuert
the
people
.
The
Lord
saued
the
Arke
,
but
by
Noah
:
He
conuerted
the
Niniuites
,
but
by
Ionas
;
instructed
the
Eunuch
,
but
by
Philip
:
perswaded
Cornelius
,
but
by
Peter
:
called
Paul
,
but
by
Ananias
.
Paul
must
plant
,
Apollo
water
,
and
God
giueth
the
increase
.
Albeit
Christ
is
the
light
,
yet
Ministers
beare
witnesse
of
the
light
:
though
he
be
the
fountaine
of
liuing
water
,
yet
Ministers
are
the
conduits
to
conuey
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
,
euen
helpers
:
though
hee
be
King
,
yet
Ministers
are
his
Embassadours
;
yea
,
which
is
more
,
if
more
can
bee
,
Paul
telleth
Timothy
,
that
if
hee
take
heede
to
himselfe
,
and
vnto
doctrine
,
and
continue
therein
,
he
shall
saue
both
himselfe
,
and
them
that
heare
him
:
and
so
Timothy
should
not
onely
be
an
Helper
,
but
a
Sauer
in
sort
.
Ministers
then
must
bee
good
Stewards
,
carefull
,
and
painefull
.
Cura
curarum
regimen
animarum
:
The
gouernment
of
soules
,
is
the
care
of
all
cares
.
Notwithstanding
this
office
of
the
Ministery
truely
administred
,
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
loue
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
painefull
,
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
ought
to
employ
some
houres
in
the
seruice
of
God
,
to
please
him
;
as
Iehosophat
,
Asa
,
Iosias
,
and
Ezechias
did
.
They
ought
also
to
do
good
to
the
Commonwealth
,
not
neglecting
a
reasonable
and
necessary
care
of
their
owne
followers
,
and
Families
.
Ancient
Chronicles
testifie
,
that
Alphred
King
of
England
,
and
Founder
of
the
Vniuersitie
of
Oxon
,
diuided
the
day
and
night
into
three
parts
:
eight
houres
he
spent
in
the
seruice
of
God
,
eight
houres
vpon
his
Country
,
and
eight
houres
vpon
his
body
,
and
the
maintenance
of
his
Family
,
letting
no
time
to
passe
away
vnprofitably
,
alwayes
remembring
,
that
whilest
he
had
time
,
he
should
doe
good
.
Ernestus
Luneburgensis
spent
himselfe
in
doing
good
;
and
therefore
was
represented
by
a
golden
Candlesticke
,
bearing
a
Torch
in
it
,
wherein
were
ingrauen
these
Letters
in
gold
,
shewing
his
good
and
charitable
minde
,
&
deeds
of
charitie
,
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
my selfe
,
by
seruing
other
mens
turnes
.
It
is
a
common
speech
among
worldly
men
,
when
they
are
exhorted
to
help
the
poore
beeing
in
distresse
,
to
say
,
We
will
doe
what
we
can
for
our
neighbour
,
not
hurting
our selues
;
but
wee
will
looke
to
our selues
first
.
O
beloued
,
these
men
are
louers
of
themselues
,
more
then
louers
of
God
,
or
of
their
neighbours
.
The
old
commandement
giuen
of
God
,
was
,
and
is
:
Ioh.
13.34
.
&
15.12
.
Thou
shalt
loue
thy
neighbour
as
thy selfe
:
and
who
doth
so
now
?
And
yet
our
Sauiour
in
the
New
Testament
presseth
vs
more
nearely
,
teaching
vs
to
loue
one
another
,
as
hee
loued
vs
:
now
Christ
loued
vs
better
then
himself
:
for
if
he
had
not
,
hee
would
haue
harkened
to
Peter
,
disswading
him
from
his
suffrings
for
vs
,
and
perswading
him
to
pity
&
fauour
,
himselfe
:
but
hee
would
not
follow
his
wicked
counsell
,
but
knowing
it
not
to
bee
of
God
,
said
to
him
,
Chrysost.
Get
thee
behinde
,
Satan
,
for
thou
art
an
offence
vnto
me
,
&c.
Christians
take
their
names
of
Christ
,
and
should
be
of
Christs
minde
,
and
reckon
euery
one
an
enemie
vnto
them
,
that
disswadeth
them
from
doing
good
to
their
neighbour
,
when
they
may
,
although
it
be
to
their
owne
losse
,
hurt
,
and
hazzard
not
onely
of
goods
,
but
also
of
life
.
There
is
a
great
hatred
betweene
the
Dragon
,
and
the
Pellican
:
the
Dragon
,
when
hee
knoweth
that
the
Pellican
hath
yong
Birds
,
watcheth
her
when
she
goeth
from
her
nest
,
and
then
commeth
and
poisoneth
the
yong
ones
.
The
Pellican
returning
,
and
finding
her
younglings
dead
,
bewaileth
the
losse
of
their
liues
,
sending
our
most
dolefull
and
lamentable
cryes
and
squeakings
,
and
at
the
last
,
forgetting
al
care
of
her selfe
,
and
burning
with
a
feruent
loue
towards
them
,
she
pecketh
her
owne
brest
,
letteth
out
her
owne
bloud
,
which
streaming
out
on
them
,
reuiueth
them
.
In
like
manner
,
there
was
a
great
hostility
betweene
the
great
Red
Dragon
,
the
old
Serpent
,
(
I
meane
Satan
)
and
all
mankinde
.
He
in
Adam
poysoned
and
killed
vs
all
with
sinne
.
Rom.
5.12
.
Math
26.28
.
Our
Sauiour
Christ
pittying
our
miserable
case
,
and
willing
to
help
vs
,
shed
his
owne
bloud
for
vs
,
and
made
vs
aliue
againe
.
Ioh.
11.25
.
Such
a
loue
should
be
in
vs
,
when
we
see
our
Christian
brethren
in
extremitie
,
1.
Ioh.
3.16
.
and
can
help
.
We
ought
to
lay
downe
our
liues
for
them
,
much
more
we
should
impart
our
goods
,
and
bestow
any
labour
and
paine
to
doe
them
good
.
I
write
these
things
to
you
(
you
Honourable
,
Worshipfull
,
and
rich
men
of
the
world
)
to
moue
you
(
if
it
please
God
that
I
may
,
)
to
be
liberall
,
and
rich
in
good
workes
,
1.
Tim.
6.18
.
and
to
lay
vp
treasures
in
heauen
for
your selues
,
by
shewing
workes
of
mercy
.
Which
thing
most
of
you
are
able
to
doe
,
and
may
doe
without
danger
of
life
.
O
then
be
willing
to
make
performance
,
and
God
will
heere
on
earth
increase
your
basket
and
your
store
,
as
he
did
the
Loaues
and
Fishes
in
the
Disciples
hands
,
Math.
14.
distributing
them
,
and
hee
will
lengthen
that
which
you
haue
,
as
hee
did
the
Meale
and
the
Oyle
of
the
poore
Widdow
of
Sarephath
:
1.
King
.
17.
you
shall
receiue
mercy
at
the
Lords
hands
in
earth
,
and
in
Heauen
at
the
last
Day
,
an
euerlasting
blessing
.
Math.
25.
Therefore
flatter
not
your selues
,
because
of
your
high
Places
of
Honour
and
Worship
.
For
God
priuiledgeth
not
you
more
then
the
poore
,
to
be
idle
Stewards
.
There
must
bee
no
ciphers
in
Gods
.
Arithmetike
,
no
mutes
in
his
Grammar
,
no
blankes
in
his
Kalender
,
no
Drones
in
his
Bee-hiue
,
no
loyterers
in
his
Market-place
,
and
Vineyard
,
no
idle
Stewards
in
his
Farmes
.
And
so
,
my
good
Lords
,
and
you
Worshipfull
Gentlemen
,
with
all
respectiue
duties
,
I
humbly
take
my
leaue
of
you
.
Lawiers
are
Stewards
,
and
diligently
and
faithfully
should
examine
their
Clients
causes
,
deale
plainely
and
iustly
with
them
;
and
not
for
gaine
sake
tell
them
a
lye
,
and
confirme
them
in
errours
,
and
make
them
pay
for
all
,
sowing
the
seeds
of
Sedition
,
which
come
vp
euery
Terme
,
when
as
louely
compositions
and
agreements
at
home
might
better
serue
:
and
whereas
their
Clients
are
poore
already
,
they
in
the
end
make
them
poorer
.
Lib.
5.
de
guber
.
Siluianus
saith
,
Hac
lege
tueri
pauperes
videntur
,
vt
spolient
,
hac
lege
defendunt
miseros
,
vt
miseriores
faciant
,
defendendo
:
that
is
to
say
,
With
this
Law
they
seeme
to
defend
the
poore
,
that
they
may
spoile
them
.
With
this
same
Law
they
defend
poore
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
vseth
the
meanes
to
win
mens
soules
to
God
,
hath
many
times
for
his
paines
,
reproaches
:
but
Lawiers
sometimes
for
pleading
vniust
causes
,
haue
large
fees
:
and
when
their
Client
is
ouerthrowne
,
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
poore
man
ouerthrowne
?
He
perhaps
hath
maintained
the
suite
with
borrowed
mony
,
and
is
become
indebted
vnto
many
,
and
new
suites
by
his
Creditors
come
vpon
him
,
Baylifes
(
who
liue
&
reioyce
at
poore
mens
fals
)
swarm
about
him
like
Caterpillers
,
and
the
Flies
of
Egypt
,
they
take
him
,
and
prey
vpon
him
.
Thus
the
vnmercifull
feed
vpon
him
when
hee
is
downe
,
as
Wolues
,
Dogs
,
Kites
,
Crowes
,
and
such
like
doe
vpon
a
Sheepe
that
lyes
in
a
Ditch
,
and
is
not
able
to
rise
.
But
this
dangerous
and
hurtfull
sore
is
commonly
bred
and
maintained
by
the
inferiour
sort
of
Lawiers
,
who
wringing
out
matter
from
poore
silly
men
,
bring
it
vp
out
of
the
countrey
,
to
the
better
sort
of
Lawyers
,
and
worke
them
to
vndertake
businesses
,
concealing
the
truth
many
times
from
them
,
which
these
good
Lawyers
,
whereof
(
God
be
thanked
)
we
haue
great
store
,
learned
and
godly
,
skilfull
in
our
Lawes
,
would
neuer
vndertake
,
if
the
truth
at
the
first
were
deliuered
vnto
them
.
O
God
,
giue
them
knowledge
of
the
truth
and
righteous
causes
,
and
make
them
maintainers
and
followers
of
the
same
.
Amen
.
Husbandmen
,
Artificers
,
Trades-men
,
and
all
other
workemen
of
occupation
,
and
labourers
whatsoeuer
are
Stewards
,
and
ought
trustily
,
and
not
deceitfully
;
diligently
,
and
not
idly
labour
and
take
paine
early
and
late
,
lest
pouerty
come
vpon
them
,
as
one
that
trauelleth
,
and
necessity
like
an
armed
man
,
Prou.
6.11
.
Prou.
6.
He
that
will
not
worke
in
Haruest
,
shall
want
at
Christmas
.
The
very
Bees
and
Emmets
,
by
the
instinct
of
nature
,
labor
diligently
in
Summer
,
1.
Tim.
5.8
.
to
prouide
for
Winter
.
So
should
poore
labourers
do
to
prouide
for
them
,
and
theirs
,
that
they
may
not
proue
worse
then
Infidels
.
A
slothfull
hand
,
saith
Salomon
,
maketh
poore
;
Prou.
10.4
.
but
the
hand
of
the
diligent
,
maketh
rich
.
He
that
gathereth
in
Summer
,
is
a
wise
sonne
;
but
hee
that
sleepeth
in
Haruest
,
is
the
sonne
of
confusion
.
Let
euery
man
therefore
in
his
place
shew
himselfe
a
good
Steward
,
that
he
may
eate
the
labours
of
his
hands
:
Psal.
128.
which
is
a
blessed
thing
,
and
then
hee
may
eate
with
a
good
conscience
.
Salomon
gaue
good
counsell
,
Prou.
5.15
.
when
he
said
,
Drinke
the
waters
of
thine
owne
cisterne
,
and
of
the
Riuers
out
of
the
mids
of
thine
owne
Well
.
Get
thee
goods
with
thine
own
honest
labours
,
and
then
eate
with
thanksgiuing
;
but
if
thou
art
idle
,
2.
Thes.
3.11
,
12.
and
labourest
not
:
the
Apostle
thinketh
thee
vnworthy
to
eate
.
The
Heathens
did
hold
,
that
no
good
thing
could
be
had
without
labour
and
paines
taking
;
and
therefore
spake
of
vertue
and
knowledge
,
thus
:
Virtutem
posuere
dij
sudore
parandam
.
Non
iacet
in
molli
venerandae
scientia
lecto
Ipsa
,
sed
assiduo
parta
labore
venit
.
Man
must
depend
vpon
God
;
yet
vse
the
meanes
,
and
he
will
giue
a
blessing
.
Our
Sauiour
Christ
Iesus
could
haue
giuen
fish
vnto
Peter
,
without
casting
out
his
net
,
but
he
would
not
;
to
teach
him
and
the
Church
,
that
is
to
say
,
all
the
faithfull
,
by
his
example
,
Luk.
5.
to
labour
and
to
vse
the
meanes
.
Vse
1
This
doctrine
teacheth
vs
,
that
all
men
of
what
Profession
,
Trade
or
occupation
soeuer
they
are
of
,
are
Stewards
vnder
the
high
God
,
are
seruants
,
or
at
least-wise
ought
to
be
so
vnto
God
,
and
therefore
must
needes
serue
,
labour
,
and
not
loyter
,
and
then
they
shall
better
auoide
the
baites
and
snares
of
Satan
:
for
the
Diuell
hath
neuer
so
fit
opportunitie
to
sow
Tares
among
the
Wheat
,
Math.
13.
as
when
men
are
asleepe
,
carelesse
and
idle
:
for
then
hee
hatcheth
and
breedeth
many
vices
in
vs
:
for
like
as
in
a
standing
water
wormes
are
ingendred
and
bred
,
and
not
in
a
sweet
and
swift
current
:
So
likewise
in
an
idle
,
(
and
not
in
a
labouring
body
)
many
idle
and
euill
thoughts
are
bred
,
and
fostered
.
In
which
lamentable
estate
,
as
long
as
man
lyeth
in
,
he
is
in
the
Diuels
seruice
,
he
is
the
Diuels
labourer
,
as
Bernard
writeth
vpon
the
Canticles
,
saying
:
Qui
in
labore
hominum
honesto
non
sunt
,
in
labore
profectó
daemonum
erunt
:
that
is
in
effect
,
as
if
he
should
say
:
Men
that
are
loyterers
,
are
the
Diuels
labourers
:
Rom.
6.
and
what
is
the
wages
and
pay
of
the
Diuell
?
Death
and
destruction
,
the
wages
of
all
sinne
.
The
Crab-fish
(
as
Plinie
saith
)
when
he
seeth
the
Oyster
lye
gaping
against
the
Sunne-beames
,
priuily
stealeth
vpon
him
,
and
putteth
a
pibble
into
the
mouth
of
the
Oyster
,
and
so
getteth
out
the
fish
,
and
leaueth
nothing
behind
him
but
the
shell
,
good
for
nothing
:
So
likewise
when
we
lie
idle
,
rocked
and
lulled
in
the
cradle
of
securitie
,
the
Diuell
stealeth
into
vs
,
getteth
away
our
hearts
,
and
destroyeth
our
soules
,
and
leaues
nothing
but
a
body
subiect
to
sinne
,
which
he
also
will
haue
at
the
last
.
2.
A
man
that
laboureth
,
shall
thereby
the
better
be
able
with
a
good
conscience
to
prouide
for
himselfe
and
his
family
,
without
making
false
reckonings
to
deceiue
his
Master
,
as
this
false
steward
did
.
3.
A
painfull
man
shall
the
better
be
able
to
relieue
and
helpe
others
,
and
this
is
a
Christian
mans
duty
:
for
as
Plato
de
legibus
hath
,
Non
solùm
nobis
sumus
nati
,
sed
partem
patria
,
partem
parentes
,
partem
amici
vendicant
,
that
is
to
say
,
We
are
borne
onely
for
our selues
,
but
our
Countrey
claimes
part
for
her
own
,
our
parents
part
,
and
our
friends
part
.
We
must
doe
good
to
all
,
but
chiefely
to
the
household
of
faith
:
Wee
must
doe
good
to
all
,
I
say
:
yea
,
euen
to
our
enemies
that
hate
vs
,
following
the
example
of
our
heauenly
Father
,
who
letteth
his
Sunne
to
shine
,
and
the
raine
to
fall
vpon
the
good
mans
ground
and
the
bad
.
And
this
must
a
man
doe
with
his
true
gotten
goods
:
for
the
gift
that
is
giuen
,
being
truly
gotten
,
maketh
the
almes
more
pleasing
to
God
.
4.
This
sheweth
the
true
end
wherefore
God
maketh
men
rich
Stewards
,
and
deliuereth
them
his
goods
:
not
that
they
should
lay
them
vp
,
and
doe
no
good
with
them
,
nor
put
their
trust
in
them
,
nor
keepe
them
basely
,
nor
spend
them
wastfully
&
sinfully
;
but
that
they
should
gladly
distribute
them
,
according
to
the
good
pleasure
of
the
chiefe
Owner
,
God
;
to
the
benefiting
of
the
Church
,
Gods
faithfull
people
:
for
as
a
sheepe
beareth
a
fleece
of
wooll
,
not
for
himselfe
,
but
for
the
necessitie
and
benefit
of
men
:
Euen
so
the
gifts
of
God
which
he
giueth
,
either
spirituall
,
or
temporall
,
we
are
not
to
keepe
onely
for
our selues
,
but
to
supply
the
necessities
and
wants
of
others
:
for
so
the
Apostle
teacheth
vs
,
1.
Pet.
4.10
.
saying
,
As
euery
man
hath
receiued
the
gift
,
let
him
minister
the
same
one
to
another
,
at
good
disposers
of
the
manifold
graces
of
God
.
Wee
as
feeling
members
one
of
another
,
ought
to
relieue
and
support
one
another
:
for
as
the
Stagges
when
they
swimme
ouer
a
great
riuer
to
feed
in
some
meddow
,
swimme
all
on
a
row
,
and
lay
their
heads
one
ouer
anothers
backe
,
carrying
the
waight
of
one
anothers
hornes
,
and
when
the
first
is
weary
,
another
takes
his
roome
,
and
so
doe
it
by
course
:
Euen
so
must
we
doe
,
beare
one
anothers
burthen
,
helping
and
doing
good
one
to
another
,
til
we
haue
passed
the
troublesome
waues
of
this
world
,
and
are
come
to
the
hauen
of
eternall
saluation
.
Then
shall
we
approue
our selues
good
Stewards
,
good
seruants
to
our
high
Master
the
Lord
God
Almighty
,
we
shall
be
found
faithfull
in
our
places
,
and
shall
haue
the
fruit
thereof
,
an
eternall
blessing
,
as
our
Sauiour
doth
teach
,
saying
,
Mat.
24.45
,
46.
Who
is
a
faithfull
Steward
and
wise
,
whom
the
Master
shall
make
ruler
ouer
his
household
,
to
giue
them
their
portion
of
meate
in
season
?
Luk.
12.42
,
43
,
44.
Blessed
is
that
seruant
whom
his
Master
when
hee
commeth
shall
find
so
doing
:
Of
a
truth
!
say
vnto
you
,
that
he
will
make
him
ruler
ouer
all
that
he
hath
,
that
is
,
hee
will
make
him
an
heire
of
eternall
life
:
Hee
shall
inherit
the
Kingdome
prepared
from
the
beginning
of
the
world
.
Math.
25.34
.
Hee
shall
walke
with
the
Lord
in
white
garments
,
that
is
,
hee
shall
be
glorified
,
Reu.
3.
and
haue
life
euerlasting
,
and
the
glorious
company
of
Christ
:
He
shall
be
in
Abrahams
bosome
,
as
Lazarus
was
,
Luke
16.
and
eate
of
the
tree
of
Life
in
the
middest
of
the
heauenly
Paradise
of
God
:
Reu.
2.7
.
Hee
shall
haue
the
Crowne
of
glory
:
Hee
shall
be
a
pillar
in
the
Temple
of
God
,
that
is
,
hee
shall
be
firme
and
stable
in
glory
,
as
a
pillar
irremoueable
,
&c.
Eye
hath
not
seene
,
Reu.
3.12
.
neither
eare
heard
;
neither
euer
did
enter
into
the
heart
of
man
,
what
good
things
the
Lord
hath
prepared
for
them
that
loue
him
,
and
serue
him
in
holinesse
and
righteousnesse
all
the
daies
of
their
life
.
Illud
verum
et
summum
gaudium
est
,
saith
Bernard
in
a
Sermon
,
that
is
the
true
and
greatest
ioy
:
and
therefore
as
it
were
rauished
with
a
great
loue
thereof
,
cryed
out
,
O
beata
regio
Paradist
!
ó
beata
regio
deliciarum
!
O
blessed
region
of
Paradise
!
O
blessed
region
of
delights
!
And
therefore
hee
exhorteth
vs
to
bee
out
of
loue
with
this
world
whiles
we
bee
heere
,
and
to
hasten
thither
,
saying
thus
,
Festinemus
ad
locum
tutiorem
,
ad
agrum
vberiorem
,
ad
pastum
saniorem
,
vt
habitemus
sinè
metu
,
abundemus
sinè
defectu
,
epulemur
sinè
fastidio
,
that
is
to
say
:
Let
vs
hasten
to
a
more
safe
place
,
to
a
more
fertile
ground
,
to
a
more
sound
feeding
,
where
wee
may
inhabit
without
feare
,
abound
without
defect
,
banquet
without
disdaine
.
Here
is
the
hauen
,
the
blessed
port
of
rest
,
and
the
liberall
portion
of
the
good
and
faithfull
Steward
.
But
the
slothfull
,
wastfull
,
cruell
and
vnfaithfull
Steward
shall
be
cut
off
,
or
cut
into
pieces
,
and
haue
his
portion
with
hypocrites
,
there
shall
bee
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
enioy
a
good
place
and
portion
,
rather
then
a
bad
:
let
vs
depart
out
of
the
Kingdome
of
sinne
and
Satan
,
and
come
to
the
Kingdome
of
light
,
let
vs
shew
and
approue
our selues
good
Stewards
,
keeping
our
Farme
places
,
the
world
,
the
body
,
and
the
soule
well
,
and
let
vs
not
get
our
goods
in
the
first
mannor
house
,
the
world
,
wrongfully
,
nor
put
our
trust
in
them
idolatrously
,
nor
keepe
them
to
our selues
basely
,
nor
spend
them
wastfully
and
vngodly
,
but
lay
them
out
for
the
maintenance
of
the
Gospell
,
and
helpe
of
the
poore
indigent
members
of
Christ
Iesus
liberally
.
Againe
,
let
vs
looke
to
our
second
Farme
place
,
and
mannor
house
,
(
our
bodie
)
that
it
be
cleane
,
and
fit
for
the
chiefe
Lord
and
Master
of
all
,
and
his
Sonne
Iesus
Christ
,
and
the
holy
Ghost
to
come
into
.
Let
vs
diligently
watch
the
ports
and
gates
of
the
same
,
our
Hearing
,
Seeing
,
Talking
,
Tasting
,
and
Touching
,
that
nothing
goe
in
,
nor
come
out
,
that
may
defile
the
body
.
Lastly
,
let
vs
haue
an
especiall
care
of
our
principall
part
,
the
soule
,
the
last
mannor
house
.
Let
repentance
sweepe
it
cleane
from
impure
thoughts
,
and
wicked
cogitations
,
let
a
good
conscience
be
his
bedding
,
let
faith
be
euer
looking
to
Christ
Iesus
,
and
cleansing
,
and
let
the
graces
and
vertues
of
the
holy
Ghost
be
the
ornaments
of
his
lodging
.
And
in
all
things
,
and
in
all
our
places
and
charges
,
let
vs
proue
our selues
good
,
wise
,
and
faithfull
Stewards
,
that
it
may
be
said
vnto
vs
,
&
to
euery
one
of
vs
,
It
is
well
done
,
good
seruant
,
thou
hast
beene
faithfull
in
little
,
I
will
make
thee
Ruler
ouer
much
:
enter
in
into
thy
Masters
ioy
.
This
approbation
and
allowance
of
our
Stewardship
,
and
vnspeakeable
reward
,
giue
and
grant
vs
(
O
heauenly
Father
)
not
for
our
worthinesse
(
for
we
haue
no
merits
)
but
for
thy
mercies
and
graces
in
Iesus
Christ
.
Amen
.
The
end
of
the
first
Sermon
.
THE
SECOND
SERMON
.
And
the
same
was
accused
.
AS
all
men
are
Stewards
vnder
God
,
&
what
good
Talents
&
gifts
so
euer
they
haue
,
they
receiue
from
him
the
fountaine
of
all
graces
:
Euen
so
they
ought
to
occupy
&
imploy
the
same
,
according
to
the
good
pleasure
of
him
the
Collator
and
Donator
,
as
it
is
plaine
in
the
Parable
of
the
Talents
,
Math
25.
And
as
S.
Peter
teacheth
,
1.
Epist.
4.
saying
,
As
euery
one
hath
receiued
the
gift
,
euen
so
minister
the
same
,
as
good
Stewards
of
the
manifold
graces
of
God
:
Whosoeuer
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
&
faithfull
Seruant
,
thou
hast
been
faithfull
ouer
few
things
,
I
will
make
thee
Ruler
ouer
many
things
:
enter
thou
into
the
ioy
of
thy
Lord
,
Mat.
25.21
.
But
if
a
seruant
haue
much
concredited
vnto
him
,
if
it
be
but
of
an
earthly
Master
,
and
imploy
it
ill
,
spend
it
wastfully
,
eating
and
drinking
with
the
Drunkards
,
participating
with
the
Adulterers
,
and
intreating
his
fellow-seruants
hardly
,
and
yet
thinketh
that
his
euill
carriage
and
outragiousnesse
shall
not
be
knowne
,
but
that
he
shall
escape
with
impunitie
:
O
how
this
man
deceiueth
himselfe
:
For
the
fellow-seruants
will
relate
the
treacheries
,
bad
vsages
,
and
cruelties
of
their
fellowes
to
their
Lord
.
As
those
seruants
did
which
saw
their
fellow-seruant
so
cruelly
handled
,
Math.
18.
And
heere
the
bad
Steward
is
accused
to
his
Lord
.
Now
if
wee
see
by
dayly
experiences
,
that
bad
Stewards
to
earthly
Masters
escape
not
alwayes
free
with
their
false
dealings
,
and
other
euill
behauiours
,
but
one
or
other
will
espy
them
,
and
disclose
them
,
and
giue
their
Master
intelligence
,
and
then
he
reckoneth
and
accounteth
with
them
,
and
displaceth
them
:
then
we
may
much
more
assure
our selues
,
that
no
cloud
of
darknes
,
no
maske
nor
veile
can
be
cast
before
the
Lords
eyes
:
Psal.
79.9
.
For
hee
that
planted
the
eare
,
shall
be
not
heare
?
Or
he
that
made
the
eye
,
shall
hee
not
see
?
God
knoweth
,
noteth
,
seeth
,
ouerseeth
al
things
;
yea
,
the
very
secrets
of
the
heart
:
and
yet
if
he
were
not
so
quicke
of
capacitie
,
of
hearing
,
and
seeing
:
Yet
there
are
many
tell-tales
,
and
pick-thankes
in
the
Familie
,
which
relate
all
our
misdemeanours
,
and
accuse
vs
vnto
him
,
as
in
my
Text
;
the
false
Steward
is
said
to
be
accused
.
And
here
beginneth
a
lamentable
discourse
,
&
a
Tragicall
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
commeth
it
to
passe
that
I
heare
this
of
thee
?
)
Fourthly
,
he
yeeldeth
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
capitall
and
hainous
crimes
whereof
he
is
accused
.
The
Accusers
or
complainants
are
these
:
-
1.
Satan
.
-
2.
Angels
.
-
3.
Saints
.
-
4.
His
owne
Conscience
.
-
5.
Sinnes
.
-
6.
Creatures
of
God
.
The
hainous
crimes
wherof
the
euill
Steward
is
accused
of
,
are
these
fiue
:
-
1.
Vnfaithfulnesse
.
-
2.
Cruelty
.
-
3.
Slothfulnesse
.
-
4.
Ill
company-keeping
.
-
5.
Wastfulnesse
.
First
,
the
euill
,
vnfaithfull
,
and
vngracious
Steward
is
accused
of
the
Diuell
.
For
which
cause
hee
is
called
,
Reu.
12.
The
accuser
of
the
Brethren
,
which
accuseth
them
before
God
day
and
night
.
Hee
accuseth
our
workes
,
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
thred
of
mans
life
should
be
drawne
out
along
,
and
he
should
repent
and
obtaine
eternall
life
.
Iob
1.
If
Satan
was
so
impudent
,
that
he
blushed
not
to
defame
and
accuse
before
God
holy
Iob
,
a
man
to
whom
there
was
none
comparable
in
his
time
on
the
earth
,
a
perfect
and
iust
man
,
one
that
feared
God
,
and
eschewed
euill
:
What
is
it
that
he
will
not
alledge
against
a
sinfull
Nation
,
a
people
laden
with
iniquitie
,
a
seed
of
the
wicked
,
corrupt
children
,
in
whom
,
from
the
sole
of
the
foote
,
vnto
the
head
,
there
is
nothing
sound
in
them
,
but
they
draw
wickednesse
with
cords
of
vanity
,
and
sinne
as
it
were
with
a
cart-rope
?
Secondly
,
an
vniust
Steward
is
defamed
and
accused
of
Angels
,
Iob
20.27
.
Reuelant
coeli
iniquitatem
improbi
.
Esay
1.
The
Heauens
reueale
the
iniquitie
of
a
wicked
man
.
Per
coelos
,
Angelos
,
qui
in
coelis
sunt
,
accipe
,
saith
the
ancient
Father
:
In
Math.
18.
The
fellow-seruant
told
to
the
Lord
the
cruelty
of
his
seruant
.
Now
the
Angels
are
our
fellow-seruants
,
as
we
may
probably
gather
out
of
Iohn
,
Reu.
22.
where
he
fell
downe
to
worship
the
Angell
,
who
said
vnto
him
,
See
thou
doe
it
not
:
for
I
am
thy
fellow-seruant
,
and
the
fellow-seruant
of
thy
Brethren
the
Prophets
,
which
keepe
the
sayings
of
this
Booke
:
Worship
thou
God
.
Loe
,
the
Angell
said
to
Iohn
,
that
he
was
his
fellow-seruant
,
and
not
onely
his
,
but
of
his
Brethren
the
Prophets
,
which
kept
the
sayings
of
Gods
Booke
.
The
Angels
then
tell
God
our
faults
as
here
.
Our
prayers
,
holinesse
,
and
righteousnesse
,
as
in
Tobie
12.
Let
vs
therefore
that
liue
in
the
presence
of
God
,
and
his
Angels
,
carry
our selues
godly
,
and
honestly
,
knowing
that
most
pure
eyes
doe
looke
vpon
vs
.
Thirdly
,
a
bad
Steward
is
blamed
and
accused
of
Saints
both
triumphant
which
are
in
Heauen
,
and
militant
which
liue
on
earth
.
Of
Saints
triumphant
,
whose
bloud
was
shed
on
earth
by
cruell
Tyrants
and
persecutors
,
for
the
Word
of
God
,
and
testimonie
which
they
had
.
For
these
being
in
the
blessed
port
of
Heauen
cry
out
against
them
that
imbrued
their
hands
in
their
bloud
,
Reu.
6.
saying
,
How
long
tarriest
thou
,
O
Lord
,
which
art
holy
,
and
true
,
to
iudge
and
auenge
our
bloud
on
them
that
dwell
on
earth
!
And
that
an
vngracious
Steward
is
accused
before
God
of
Saints
,
that
are
liuing
in
this
mortall
life
,
it
is
also
most
manifest
.
Ieremy
blamed
and
accused
the
Iewes
vnto
God
,
yea
,
and
craued
reuengement
against
them
in
these
words
:
O
Lord
of
hosts
,
thou
righteous
iudge
,
Ier.
11.
thou
that
tryest
the
reines
,
and
the
hearts
,
let
me
be
auenged
of
them
.
For
vnto
thee
haue
I
committed
my
cause
.
When
Antiochus
oppressed
the
Church
of
God
with
great
tyrannie
,
Dauid
accused
him
vnto
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
.
Ieremy
in
like
manner
accused
and
blamed
his
persecutors
vnto
GOD
,
and
craued
him
to
reuenge
him
,
saying
,
Ier.
15.15
.
O
Lord
,
thou
knowest
,
remember
me
,
and
visit
me
,
and
reuenge
mee
of
my
persecuters
.
If
the
poore
is
oppressed
of
the
rich
,
and
make
his
mone
vnto
the
Lord
,
accusing
him
and
crying
for
reuengement
:
The
Lord
respecting
the
deepe
sighing
of
the
poore
,
will
awake
as
one
out
of
sleepe
,
and
as
a
Gyant
refreshed
with
Wine
,
Psal.
12.
and
will
smite
their
enemies
in
the
hinder
parts
,
and
put
them
to
a
perpetuall
shame
.
True
it
is
,
and
memorable
,
which
Siracides
hath
,
chapter
35.
where
he
saith
;
God
hath
no
respect
of
persons
against
the
poore
,
but
doth
heare
the
prayer
of
him
that
is
wronged
,
hee
will
not
neglect
the
prayer
of
the
fatherlesse
,
nor
the
widdow
,
if
she
complaine
.
Doe
not
the
widdowes
teares
goe
downe
her
cheekes
?
and
they
cry
out
to
God
on
high
in
Heauen
,
against
him
that
hath
caused
the
same
?
Now
,
beloued
brethren
,
and
sisters
,
if
wee
should
wrong
an
innocent
and
harmelesse
man
in
a
righteous
cause
vpon
earth
,
we
would
be
vnwilling
,
;
yea
,
we
would
tremble
and
quake
to
haue
a
complaint
(
we
knowing
our selues
guilty
)
to
bee
made
vnto
a
mighty
Iudge
or
Potentate
that
can
punish
vs
seuerely
.
How
much
more
then
should
it
grieue
vs
,
and
astonish
vs
,
and
cause
vs
to
make
recompence
,
and
satisfaction
to
the
parties
whom
we
haue
wronged
,
when
wee
know
that
the
complaints
and
cryes
of
them
that
are
iniured
,
doe
sound
in
the
eares
of
the
Lord
,
that
an
accusation
is
made
against
vs
,
that
an
account
must
be
giuen
to
the
high
Iudge
,
and
iustice
without
partialitie
ministred
?
Fourthly
,
Rom.
2.
the
bad
Steward
is
accused
of
his
owne
thoughts
,
and
testified
against
of
his
owne
conscience
:
and
this
is
as
forcible
to
conuict
a
man
,
as
a
thousand
witnesses
:
and
hereupon
grew
the
prouerbe
,
Socrates
.
Conscientia
mille
testes
.
When
a
mans
Conscience
is
wronged
,
hee
liueth
as
merry
,
as
a
Bird
in
a
pitfall
.
Lib.
de
moribus
.
For
Conscientia
laesa
est
nunquam
secura
,
as
Seneca
writeth
.
Chrysostome
writing
vpon
the
50.
Psalme
,
saith
,
Conscientia
peccati
,
formidinis
mater
:
that
is
to
say
,
The
Conscience
or
knowledge
of
sin
,
is
the
mother
of
feare
.
If
a
man
feare
any
creature
,
Man
,
Beast
,
or
Worme
,
he
may
auoid
them
;
but
hee
can
neuer
flee
from
his
Conscience
:
she
is
a
bird
which
hee
alwayes
carrieth
in
his
bosome
,
pleasant
as
the
Nightingale
,
if
shee
bee
not
violated
;
but
being
wronged
,
shee
is
like
a
Waspe
,
or
Snake
vnder
a
mans
cloathes
,
or
rather
like
the
Bots
in
a
Horse
belly
,
which
neuer
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
yeeld
vnto
it
.
)
Nocte
dieque
suum
gestare
in
pectore
testem
.
This
griefe
of
Conscience
is
an
inward
tormenting
of
the
soule
,
Vpon
1.
Cor.
11.
void
of
Faith
,
Hope
,
and
Charitie
,
which
Melancthon
calleth
Erinnys
Conscientiae
,
that
is
to
say
,
an
hellish
Hagge
,
or
infernall
Fury
of
the
Conscience
.
A
wronged
Conscience
is
neuer
quiet
,
neuer
at
rest
,
but
makes
her
possessour
to
flee
hither
and
thither
,
and
seeke
to
depart
from
her
,
Tom.
8.
fol.
286.
but
he
cannot
.
Augustine
in
his
enarration
of
Psalme
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
Citie
,
into
his
house
,
out
of
his
house
,
into
his
Chamber
:
and
what
there
?
Ecce
hostem
inuenit
,
quò
fugiturus
est
,
nempe
seipsum
:
and
there
he
finds
the
enemy
that
he
would
flee
from
,
to
wit
,
himselfe
.
These
torments
are
the
most
grieuous
torments
.
Aristides
.
And
therefore
Lucan
truely
(
although
mournefully
)
said
of
an
afflicted
conscience
:
Heu
quantum
misero
poenae
mens
conscia
donat
!
Alas
what
punishment
the
filly
wretch
endureth
by
reason
of
his
guilty
conscience
!
Esay
57.21
.
Act.
24.16
.
Such
a
one
hath
no
peace
.
Let
vs
therefore
with
Paul
endeuour
,
yea
,
exercise
our selues
to
haue
alwayes
a
cleere
conscience
towards
God
,
and
towards
men
.
Let
vs
take
the
counsell
that
Paul
gaue
to
Timothy
,
1.
Tim.
1.
Fight
,
that
is
,
earnestly
striue
,
that
we
may
haue
Faith
&
a
good
conscience
.
For
quaenam
summae
boni
?
Mens
quae
sibi
conscia
recti
.
Prou.
15.15
.
A
good
Conscience
is
a
continuall
feast
,
the
cheere
,
ioy
in
the
Holy
Ghost
,
and
the
Musicke
such
a
peace
with
God
,
our
neighbours
,
and
our selues
,
as
passeth
all
vnderstanding
,
Rom.
14.17
.
Fiftly
,
the
very
sinnes
which
a
man
committeth
,
are
said
in
the
Booke
of
God
to
accuse
,
reproue
,
and
condemne
him
.
Ieremy
in
his
second
Chapter
said
vnto
the
Iewes
,
Thine
owne
wickednesse
shall
reproue
thee
,
and
thy
turning
away
shall
condemne
thee
.
For
as
the
workes
of
the
godly
do
follow
them
,
ad
defendendum
,
&
exhilarandum
,
Reu.
14.13
.
to
defend
and
cheere
them
:
so
the
workes
of
the
wicked
do
follow
them
,
ad
accusandum
&
contristandum
,
to
accuse
,
&
make
them
sad
.
Among
the
sinnes
that
cry
vnto
God
against
man
,
and
most
grieuously
accuse
him
,
there
are
foure
detestable
sinnes
,
as
some
will
,
but
I
reduce
them
to
two
.
The
first
crying
sinne
.
First
is
the
shedding
of
innocent
bloud
,
the
greatest
wrong
that
can
be
wrought
to
humane
nature
,
euen
worse
then
the
taking
away
of
a
mans
goods
;
for
they
may
bee
restored
,
but
mortall
life
neuer
.
Besides
this
,
as
much
as
in
the
murtherer
lyeth
,
he
taketh
away
from
the
party
killed
,
all
time
to
dispose
and
set
things
in
order
,
and
also
to
repent
,
that
the
man
may
obtaine
remission
of
his
sinnes
.
This
is
not
a
dormient
and
silent
,
but
a
crying
sinne
.
This
sinne
was
in
Cain
that
bloudy
butcher
,
killing
his
godly
and
innocent
brother
Abel
;
vnto
whom
God
said
,
Behold
,
the
voice
of
thy
Brothers
bloud
cryeth
vnto
mee
out
of
the
ground
.
Gen.
4.10
.
Secondly
,
The
second
crying
sinne
.
the
oppression
of
the
poore
lifting
vp
their
voices
vnto
God
their
reuenger
,
who
heareth
&
helpeth
them
.
As
in
the
12.
Psalme
,
ver
5.
At
the
crying
of
the
poore
,
I
will
vp
,
saith
the
LORD
.
Siracides
30.
God
hath
no
respect
of
persons
against
the
poore
,
but
doth
heare
the
prayer
of
him
that
is
wronged
,
hee
will
not
neglect
the
prayer
of
the
fatherlesse
,
nor
the
widdow
,
if
she
complaine
.
Doe
not
the
widdowes
teares
goe
down
her
cheekes
?
but
they
cry
out
to
God
on
high
into
Heauen
,
against
him
that
hath
caused
the
same
.
And
such
a
sinne
as
this
was
that
sinne
of
Pharaoh
his
exaction
,
Exod.
5.
imposition
,
and
cruell
oppression
of
the
Israelites
.
And
very
aptly
to
this
purpose
,
may
be
applyed
the
crying
of
hirelings
defrauded
of
their
hire
by
the
rich
,
whereof
Iames
speaketh
,
Chap.
5.7
.
saying
,
Behold
,
the
hire
of
Labourers
which
haue
reaped
your
fields
(
which
is
of
you
kept
back
by
fraud
)
cryeth
,
and
the
cryes
of
them
which
haue
reaped
,
are
entred
into
the
eares
of
the
Lord
of
Hosts
.
And
of
this
sort
,
was
the
cry
against
Sodom
and
Gomorrha
,
whereof
God
speaketh
,
Gen.
18.21
.
O
beloued
,
beware
of
these
hainous
sinnes
,
and
assure
your selues
,
that
neither
these
,
nor
other
the
least
sinnes
that
we
commit
,
shall
goe
vnpunished
,
without
vnfained
repentance
,
and
quicke
apprehension
of
the
merits
of
Christ
Iesus
by
a
true
and
liuely
faith
.
And
so
much
of
the
two
crying
sinnes
.
Sixtly
,
the
creatures
abused
not
onely
the
sensible
creature
,
groaning
and
trauelling
in
paine
,
till
it
be
deliuered
from
the
bondage
of
corruption
and
vanity
,
Rom.
8.
which
against
it
will
,
it
suffereth
vnder
the
wicked
;
but
euen
the
very
senselesse
creature
.
Habuc
.
2.11
.
Iam.
5.2
.
The
stone
crying
out
of
the
wall
,
and
the
beame
out
of
the
timber
answering
it
.
The
moth
of
the
garment
,
and
the
rust
of
the
cankred
gold
,
witnessing
against
the
couetous
worldlings
;
yea
,
the
dead
letter
of
the
Bible
cryeth
and
accuseth
,
as
Christ
sheweth
in
the
Gospell
.
Ioh.
5.45
.
Doe
not
thinke
(
saith
hee
)
that
I
will
accuse
you
to
my
Father
:
there
is
one
that
accuseth
you
,
euen
Moses
in
whom
yee
trust
:
that
is
,
The
law
or
writings
of
Moses
shall
accuse
you
,
for
playing
the
bad
Stewards
.
To
conclude
,
the
heauens
shall
declare
his
wickednesse
,
and
the
earch
shall
take
part
against
him
,
as
Zophar
said
,
Iob
20.27
.
Let
vs
therefore
not
deceiue
our selues
,
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
vs
that
many
criminations
,
and
accusations
one
after
another
will
come
out
against
vs
,
and
be
brought
before
the
Lord
,
stirring
him
to
reuengement
:
And
yet
alas
,
how
carelesse
man
is
in
this
point
.
He
without
any
care
or
feare
of
God
,
abuseth
his
creatures
;
euen
sensible
and
liuing
things
,
that
are
subiect
to
vanitie
,
and
the
touching
and
abuses
of
him
.
Man
,
when
hee
hurteth
any
liuing
creature
,
will
laugh
and
reioyce
at
such
times
as
he
is
willing
to
exhilarate
himselfe
withall
,
when
the
creature
it selfe
(
being
subiect
to
vanitie
,
the
touching
and
abuses
of
the
wicked
)
doth
grone
for
sorrow
;
and
man
at
his
pleasure
will
kill
the
same
.
But
yet
hee
considereth
not
,
that
for
these
his
abuses
,
and
other
his
wickednesses
,
(
if
he
repent
not
)
hee
shall
himselfe
die
eternally
.
O
sinfull
impietie
,
mercilesse
cruelty
,
and
carelesse
securitie
!
from
the
which
God
deliuer
vs
.
So
much
concerning
the
accusers
of
the
bad
Steward
.
The
capitall
and
deadly
faults
,
and
haynous
crimes
,
whereof
the
euill
Steward
is
,
and
shall
bee
accused
,
are
these
5.
-
1.
Infidelitie
.
-
2.
Crueltie
.
-
3.
Slothfulnesse
.
-
4.
Ill
company-keeping
.
-
5.
Wastfulnesse
.
First
,
vnfaithfulnesse
and
falsehood
:
for
whereas
faithfulnesse
is
required
in
the
Lords
disposers
,
and
they
should
so
carry
themselues
in
their
offices
,
that
they
may
be
called
faithfull
and
wise
:
Math.
24.
and
should
so
imploy
and
minister
the
gifts
of
God
,
as
becommeth
good
Stewards
of
the
manifold
graces
of
God
:
To
bee
briefe
,
should
get
their
goods
truly
,
and
bestow
them
in
godly
affaires
,
1.
Pet.
4.
and
matters
bountifully
:
may
not
he
worthily
be
accused
of
infidelitie
and
falsehood
,
which
maketh
waste
of
his
Masters
goods
when
he
is
in
office
and
seruice
:
and
when
he
knoweth
that
he
shall
out
,
will
not
study
amendment
,
nor
craue
mercy
,
nor
fauour
,
nor
forgiuenes
of
his
faults
,
but
will
perseuer
in
his
naughtinesse
,
and
study
further
to
deceiue
at
the
last
,
as
this
false
Steward
did
;
which
being
accused
,
and
knowing
that
hee
should
goe
out
of
his
Office
,
to
make
vp
the
full
measure
of
deceit
,
he
compareth
and
complorreth
with
his
Masters
debters
and
abateth
their
sums
,
to
this
end
,
that
they
might
maintaine
him
when
he
was
put
out
of
his
Office
?
Valer.
Max.
l.
9.
Occultum
&
insidiosum
malum
,
est
haec
perfidia
,
this
treachery
is
a
secret
and
deceitfull
euill
.
Such
fellowes
shew
themselues
to
be
no
true
members
of
the
Church
:
Psal.
15.2
.
for
euery
one
that
is
such
,
walketh
vprightly
,
and
doth
the
thing
that
is
right
,
and
speaketh
the
truth
from
his
heart
.
Such
a
wicked
Steward
commeth
by
riches
,
but
not
righteously
,
in
the
middest
of
his
life
must
be
leaue
them
behind
him
,
Ier.
17.11
.
Luke
12.
and
at
the
last
be
found
a
very
foole
:
Such
a
one
was
the
rich
man
.
Nothing
crosseth
the
Lords
loue
more
then
this
:
for
the
righteous
Lord
loueth
righteousnesse
,
his
countenance
doth
behold
the
iust
,
Psal.
11.7
.
Secondly
,
the
euill
and
naughty
Steward
is
accused
of
crueltie
,
Math.
24.49
.
because
hee
beateth
his
fellow-seruants
,
that
is
,
dealeth
rigorously
,
Mat.
18.
cruelly
,
and
iniuriously
with
them
,
as
the
other
seruant
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
:
Refraine
thine
anger
towards
me
,
and
I
wil
pay
thee
all
:
but
the
creditor
would
shew
no
mercy
vpon
him
,
but
hauing
caught
him
by
the
throat
,
ready
to
thrattle
him
,
cast
him
into
prison
.
O
cruell
pranke
,
rather
agreeable
to
the
nature
of
a
beast
(
who
wil
huntch
his
fellow
that
is
vnder
him
)
them
the
humane
qualities
that
should
be
in
a
man
,
who
should
succour
&
relieue
the
poore
that
are
next
him
:
and
not
to
be
currish
vnto
them
like
churlish
Nabal
,
1.
Sam.
25.
1.
King
.
21.
nor
cruell
like
Ahab
,
not
suffering
them
to
haue
any
thing
neere
them
,
nor
any
way
to
prosper
;
but
(
the
more
is
the
pitty
)
as
the
high
trees
drop
vpon
the
low
,
and
hinder
their
growth
:
and
as
the
mountaine
Radish
being
planted
neere
the
Vine
,
causeth
it
to
starue
,
and
wither
away
:
So
the
great
wicked
ones
of
this
world
,
being
too
neere
the
poore
godly
,
make
them
to
decay
,
and
fall
away
to
nothing
:
for
where
the
hedge
is
lowest
,
the
beasts
will
breake
ouer
,
and
it
is
vsually
seene
that
the
great
fish
wil
eate
vp
the
small
.
In
the
holy
Booke
of
God
we
find
that
Eliah
was
fed
by
Rauens
,
1.
King
.
17.
Dan
6.
Daniel
not
hurt
among
hungry
Lions
,
and
man
indued
with
reason
:
and
who
should
be
led
by
Gods
holy
Spirit
and
his
word
(
a
asse
for
pitty
)
is
many
times
neither
charitable
,
nor
mercifull
to
the
poore
,
but
most
cruell
and
vnmercifull
.
So
true
is
that
saying
of
Cyprian
lamenting
this
case
:
Serm.
de
erat
.
dominic
.
O
detestandam
humanae
malitiae
crudelitatem
!
aues
pascunt
,
ferae
parcunt
,
homines
saeuiunt
:
that
is
to
say
,
O
detestable
cruelty
,
proceeding
from
the
malice
of
man
!
birds
doe
feed
men
,
wild
beasts
spare
men
,
but
men
doe
rage
one
vpon
another
.
But
what
becomes
of
the
wicked
,
cruell
,
and
vngodly
Steward
?
They
consume
suddenly
,
perish
,
and
come
to
a
fearful
end
,
although
for
a
time
they
beare
neuer
so
faire
a
shew
in
this
world
:
for
as
fire
made
of
thornes
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
Dauid
doth
proue
by
his
owne
experience
,
who
speaking
of
his
cruell
aduersaries
,
Psal.
118.12
.
Psal.
68.2
.
saith
;
They
came
about
me
like
Bees
,
and
are
extinct
,
euen
as
the
fire
among
the
Thornes
:
For
in
the
Name
of
the
Lord
I
will
destroy
them
.
And
therefore
as
the
smoke
vanisheth
,
and
commeth
to
nothing
:
so
the
wicked
and
vngodly
perish
at
the
presence
of
God
.
So
that
they
hurt
themselues
most
,
and
therfore
are
little
better
then
mad
men
.
For
as
mad
men
&
franticke
,
are
wont
to
rent
and
teare
themselues
:
So
wicked
and
vngodly
men
inflict
vpon
themselues
most
deadly
and
incurable
wounds
:
yea
,
they
are
most
wilfull
murderers
of
their
owne
soules
and
bodies
,
and
when
they
hurt
a
poore
man
a
little
,
they
most
wrong
themselues
.
And
so
the
rich
Glutton
in
this
Chapter
,
by
his
vnmercifulnes
&
cruelty
towards
poore
Lazarus
,
did
hurt
himselfe
more
then
he
did
the
poore
man
:
For
the
poore
man
went
presently
to
Heauen
,
and
he
to
Hell
.
The
cruelty
of
Pharaoh
towards
the
Israelites
,
Exod.
14.
hurt
himselfe
and
the
Egyptians
more
then
the
Israelites
,
as
their
fearefull
end
most
plainely
shewed
,
when
the
Waters
ouerwhelmed
them
in
the
Red
Sea
,
so
sodainly
ouertaking
and
couering
them
,
that
no
signes
of
true
repentance
could
appeare
.
The
griefe
and
torments
of
Cain
his
conscience
,
Gen.
4.
his
feare
and
trembling
,
perfecting
his
miseries
,
with
death
of
the
body
here
,
euen
an
end
vnnaturall
,
and
euerlasting
torments
afterward
,
must
needs
bee
worse
,
then
the
onely
vntimely
death
of
the
body
to
Abel
,
Gen.
3.19
.
Heb.
9.27
.
death
being
euer
certaine
,
a
misery
incident
to
all
flesh
.
Adonibezec
was
a
most
vile
and
cruell
Tyrant
to
many
:
For
he
cut
off
the
great
Toes
and
Thumbes
of
seuenty
Kings
,
Iudg.
1.
and
made
them
to
gather
bread
vnder
his
Table
:
but
at
the
last
the
iudgements
of
God
laid
on
him
were
such
,
that
hee
was
taken
,
and
his
owne
were
cut
off
,
and
his
owne
conscience
made
him
acknowledge
his
owne
worthinesse
of
that
punishment
,
and
to
say
:
Verse
7.
Seuenty
Kings
hauing
the
Thumbs
of
their
hands
,
and
of
their
feet
cut
off
,
gathered
bread
vnder
my
Table
:
as
I
haue
done
,
so
GOD
hath
rewarded
mee
.
So
they
brought
him
to
Ierusalem
,
and
there
he
dyed
.
O
beloued
Christians
,
seeing
that
cruelty
is
a
thing
so
hurtfull
to
your selues
,
and
others
;
let
me
beseech
you
that
are
men
of
valour
,
might
,
and
power
,
euen
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
,
Auoid
cruelty
,
and
anger
a
seruant
of
cruelty
.
And
againe
,
Reijce
crudelitatem
,
&
matrem
crudelitatis
iram
:
that
is
,
Reiect
cruelty
,
and
anger
the
mother
of
cruelty
.
Cassiodorus
thinketh
that
Ambition
,
Pride
,
and
desire
of
Riches
make
most
men
to
be
cruell
vnto
the
poore
;
and
hee
would
haue
great
men
of
the
world
not
to
bee
rigorous
vnto
the
poore
.
His
reasons
are
two
:
First
,
because
poore
men
haue
miserie
and
sorrow
inough
of
themselues
alreadie
.
Secondly
,
rich
men
reape
,
by
hurting
poore
men
,
neither
glory
nor
aboundance
of
riches
.
Thirdly
,
the
euill
Steward
is
accused
of
slouthfulnesse
,
and
long
continuance
in
the
same
,
which
made
him
vnwilling
and
vnable
now
to
labour
:
for
he
plainely
said
,
Verse
3.
I
cannot
digge
.
Mat.
25.
Such
an
idle
seruant
was
hee
that
had
a
talent
deliuered
vnto
him
,
and
neuer
made
any
good
vse
of
it
,
but
hid
it
in
the
ground
.
Of
this
vice
,
all
idle
persons
that
haue
good
gifts
,
and
vse
them
not
,
are
guiltie
,
and
so
are
all
they
that
haue
store
of
worldly
riches
,
and
imploy
them
not
to
the
maintenance
of
the
truth
,
the
aduancement
of
Gods
glory
,
the
good
of
the
Church
,
Gods
faithfull
people
,
and
their
owne
competent
maintenance
,
and
their
families
.
Beloued
Christians
,
high
and
low
,
rich
and
poore
,
young
and
old
,
all
,
one
with
another
,
and
euery
one
by
himselfe
,
giue
your selues
to
honest
and
godly
exercises
:
for
hereof
commeth
fruit
and
goodnesse
.
Aurelius
saith
,
Nullus
fructus
otij
,
imo
magis
dispendium
:
There
comes
no
fruit
of
idlenesse
,
but
rather
losse
.
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
receiue
meat
,
then
get
it
by
labour
.
The
Diuell
hath
neuer
so
fit
time
to
sow
the
seedes
of
wickednesse
and
mischiefe
,
as
when
men
are
idle
,
as
appeareth
by
the
Parable
,
Matth.
13.
where
it
is
shewed
,
that
whiles
men
slept
,
that
is
,
were
idle
,
the
Diuell
came
and
sowed
tares
among
the
wheat
.
The
counsell
therefore
of
Saint
Hierom
touching
this
matter
,
is
very
good
:
Ad
Demet.
Aliquid
operis
facito
,
vt
te
Diabolus
inueniat
occupatum
.
Non
enim
facilè
capitur
à
Diabolo
,
qui
bono
vacat
exercitio
:
that
is
,
Doe
some
good
worke
,
that
the
Diuell
may
finde
thee
busied
:
for
he
is
not
easily
taken
of
the
Diuell
,
which
is
employed
in
good
exercise
.
The
Bees
teach
vs
to
labour
:
for
no
creature
is
more
painfull
then
they
:
and
if
any
become
drones
,
and
will
not
labour
for
hony
and
maintenance
,
they
will
draw
him
out
of
the
hiue
,
that
he
may
perish
.
Beloued
,
it
seemeth
that
these
small
irrationall
creatures
haue
a
greater
care
to
punish
this
vice
,
then
many
Magistrates
,
Officers
,
masters
,
and
parents
.
For
innumerable
loyterers
are
suffered
to
swagger
,
spend
,
and
waste
,
they
care
not
how
much
almost
in
euery
towne
,
yea
one
such
will
spend
more
then
two
or
three
men
of
good
gouernement
,
and
yet
these
idle
drones
are
suffered
in
many
places
without
controlment
of
any
,
to
liue
euen
how
they
list
,
hatching
and
breeding
by
their
idlenesse
and
secure
life
,
many
inconueniences
,
and
grieuous
sinnes
.
For
as
by
the
pumpe
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
slouthfulnesse
and
a
secure
life
,
wicked
thoughts
and
concupiscences
are
multiplied
in
our
hearts
,
till
at
length
our
soules
are
in
great
danger
.
Fourthly
,
the
euill
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
conuersation
,
and
change
his
manners
from
good
to
euill
.
For
as
the
Camelion
is
sometimes
blacke
,
and
sometimes
greene
,
sometimes
pale
,
and
sometimes
blue
,
(
for
he
euer
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
maners
of
those
,
whose
company
they
frequent
,
and
whose
counsell
they
follow
,
and
whose
familiaritie
they
vse
:
for
with
the
holy
thou
shalt
be
holy
,
and
with
the
froward
thou
shalt
learne
frowardnesse
.
Keepe
company
therefore
with
the
godly
,
and
refraine
the
sinfull
delectations
of
the
wicked
.
Act.
2.
Saue
your selues
from
this
froward
generation
.
Come
out
from
among
them
:
Esa.
52.11
.
depart
ye
,
depart
ye
,
goe
out
from
them
,
and
touch
no
vncleane
thing
,
for
if
ye
do
,
ye
will
be
infected
,
For
if
one
shabed
and
scabbed
sheepe
will
infect
a
whole
flocke
,
then
what
will
daily
feeding
and
folding
with
many
doe
?
Take
the
good
counsell
of
Salomon
:
Prou.
4.14
,
15
,
16
,
17.
Enter
not
into
the
way
of
the
wicked
,
and
walke
not
in
the
way
of
euill
men
:
Auoid
it
,
and
goe
not
by
it
:
turne
from
it
,
and
passe
by
.
For
they
cannot
sleepe
,
except
they
haue
done
euill
,
and
their
sleepe
departeth
,
except
they
cause
some
to
fall
.
For
they
eate
the
bread
of
wickednesse
,
and
drinke
the
wine
of
violence
.
Goe
not
therefore
the
broad
way
with
the
wicked
which
leadeth
to
destruction
:
Fashion
not
your selues
like
to
the
world
,
the
wicked
ones
of
the
world
,
for
the
Diuell
is
their
Prince
,
and
tyrannically
ruleth
them
:
Hee
is
their
god
and
Master
,
and
badly
payeth
them
their
wages
.
Death
and
destruction
is
their
paiment
,
which
in
the
end
of
their
seruice
they
receiue
from
him
.
O
keepe
not
company
then
with
the
wicked
(
vnlesse
your
desires
and
endeuours
are
to
conuert
them
)
but
as
occasion
and
opportunitie
shall
serue
,
delight
the
fellowship
of
the
godly
.
And
this
Saint
Peter
would
haue
vs
to
doe
,
saying
;
Loue
brotherly
fellowship
:
1.
Epist.
2
,
17.
Heb.
10.25
.
And
the
Apostle
Paul
agreeth
hereunto
,
exhorting
vs
not
to
forsake
the
fellowship
that
wee
haue
among
our selues
.
For
to
forsake
the
company
of
the
good
,
is
hurtfull
,
as
it
may
appeare
by
the
example
of
Iudas
,
who
forsooke
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
leauing
her
nest
and
Egges
,
neuer
hatcheth
her
yong
ones
:
but
the
Eggs
rot
,
and
the
fruit
must
needs
perish
:
Euen
so
,
euery
one
which
forsaketh
his
first
loue
,
leaueth
the
way
of
truth
,
departeth
from
the
societie
of
the
good
,
remaineth
not
in
the
vnity
of
the
Church
,
but
goeth
in
the
way
of
Cain
:
euen
this
man
with
the
froward
,
becommeth
froward
,
is
corrupted
in
the
errour
of
Balaam
,
becommeth
abominable
in
his
studies
,
and
perisheth
in
the
gaine-saying
of
Corah
.
5.
Last
of
all
,
the
bad
Steward
is
accused
of
wastefulnesse
,
quòd
dissiparet
bona
ipsius
.
Helm
.
A
Learned
man
writing
vpon
this
place
,
hath
these
words
:
Dissipare
,
hoc
loco
est
,
non
ad
honorem
Dei
&
vtilitatem
suam
,
&
proximorum
,
vti
rebus
concessis
,
sed
ad
profanos
,
malos
,
&
odibiles
vsus
eas
detorquere
.
To
waste
or
to
scatter
abroad
(
for
so
the
word
doth
properly
signifie
)
is
not
to
vse
things
granted
to
the
honour
of
God
,
to
a
mans
owne
profit
,
and
his
neighbours
:
but
to
wrest
them
to
prophane
,
euill
,
and
detestable
vses
.
Luke
15.
The
Prodigall
Sonne
was
such
a
Steward
:
for
he
craued
his
portion
of
goods
which
belonged
to
him
,
and
got
it
of
his
Father
:
and
not
many
dayes
after
,
when
he
had
gathered
all
that
he
could
together
,
hee
tooke
his
iourney
into
a
farre
Country
,
&
there
he
wasted
his
goods
with
ryotous
liuing
.
Euery
man
that
hath
good
gifts
giuen
him
of
God
,
and
doth
mis-imploy
them
,
is
guilty
of
this
sinne
of
wastefulnesse
.
And
so
much
concerning
the
hainous
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
bee
said
to
call
a
man
many
wayes
.
Sometimes
he
louingly
inuiteth
,
inticeth
,
and
calleth
vs
vnto
him
by
his
benefits
,
shewing
himselfe
very
bountifull
vnto
vs
,
and
patient
;
to
draw
vs
hereby
,
(
as
the
Father
doth
his
Child
,
with
an
Apple
,
Rom.
2.4
.
or
some
pleasing
thing
)
to
repentance
.
And
thus
kindely
God
dealt
with
the
Iewes
:
Ier.
5.
but
all
the
Lords
louing
kindnesses
towards
them
were
lost
,
the
people
were
so
vnthankefull
.
Againe
,
the
Israelites
were
thus
called
,
and
inuited
.
For
they
had
Moses
and
Aaron
to
declare
the
Law
of
God
vnto
them
,
to
guide
them
,
and
which
by
prayers
put
away
all
hurtfull
things
from
them
,
and
by
the
same
obtained
all
necessarie
things
for
them
,
euen
Manna
from
Heauen
:
but
they
like
wanton
and
vndutifull
children
,
abused
the
goodnesse
and
lenitie
of
God
towards
them
.
And
thus
the
Lord
calleth
and
inuiteth
vs
.
For
what
singular
blessings
hath
the
Lord
bestowed
vpon
vs
,
not
onely
common
and
generall
to
all
his
people
:
as
our
Election
,
Redemption
,
Vocation
,
Iustification
,
and
other
spirituall
and
perfect
good
things
;
but
priuate
also
,
which
other
Nations
want
.
For
wee
haue
a
most
gracious
,
learned
,
godly
,
and
vertuous
King
,
peace
and
all
other
good
things
vnder
him
,
which
other
Nations
doe
lacke
.
For
which
the
Lord
make
vs
thankefull
.
God
calleth
man
by
castigations
,
and
the
Rod
of
correction
,
Reu.
3.19
.
&
Heb.
12.
which
are
arguments
of
Gods
loue
to
his
children
,
and
proceed
from
it
.
The
Lord
saith
,
Whom
I
loue
,
I
correct
.
And
againe
,
My
sonne
,
despise
not
thou
the
chastening
of
the
Lord
,
neither
faint
when
thou
art
rebuked
of
him
.
For
whom
the
Lord
loueth
he
chastneth
,
and
he
scourgeth
euery
sonne
that
he
receiueth
.
Afflictions
are
the
rod
which
our
louing
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
Gods
children
,
that
their
heauinesse
and
afflictions
are
but
short
,
they
haue
a
prosperous
issue
,
a
speedy
deliuerance
:
for
heauinesse
endureth
for
a
night
,
and
ioy
commeth
in
the
morning
.
As
after
stormes
and
tempests
comes
sunne-shining
weather
:
and
after
a
bloudy
and
red
euen
,
a
faire
bright
morning
:
Euen
so
,
after
momentanie
afflictions
patiently
endured
,
the
Children
of
God
shall
haue
a
farre
more
excellent
and
an
eternall
waight
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
scowred
from
it
:
Wheat
more
pure
,
when
the
Chaffe
is
blowne
from
it
,
and
the
Weeds
sifted
out
:
and
Gold
when
it
is
tryed
in
the
fire
is
more
precious
;
So
are
the
Children
of
God
when
they
are
tryed
in
the
fiery
furnace
of
afflictions
,
and
found
faithfull
.
This
makes
them
to
repent
,
to
seeke
vnto
God
,
to
pray
vnto
him
,
to
hope
for
deliuerance
from
him
:
and
to
end
,
as
it
were
in
a
word
,
is
the
plaine
high
way
to
Heauen
.
Act.
14.22
.
For
through
many
tribulations
wee
must
enter
into
the
Kingdome
of
Heauen
.
Wherefore
(
all
yee
that
suffer
in
a
good
cause
)
take
the
comfortable
exhortation
of
Saint
Iames
:
Iam.
1.2
,
3
,
4.
My
brethren
,
count
it
exceeding
ioy
,
when
yee
fall
into
diuers
tentations
:
knowing
,
that
the
trying
of
your
Faith
,
bringeth
forth
patience
;
and
let
patience
haue
her
perfect
worke
,
that
yee
may
bee
perfect
,
and
entire
,
lacking
nothing
.
God
calleth
man
by
his
Word
:
and
this
calling
is
two-fold
:
-
Generall
.
-
Speciall
.
The
Generall
calling
,
is
an
inuitation
and
bidding
of
all
good
and
bad
,
tagge
and
ragge
,
to
come
from
the
kingdome
of
Satan
,
sinne
and
darknesse
,
to
the
Kingdome
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
haue
all
men
to
be
saued
,
1.
Tim.
2.4
.
and
to
come
to
the
knowledge
of
his
Truth
,
vouchsafeth
his
meanes
to
all
,
would
haue
his
Gospel
to
be
preached
to
all
,
Math.
28.
that
all
might
beleeue
,
yeeld
their
obedience
,
and
bee
saued
:
or
else
,
wilfully
contemning
their
calling
,
be
left
inexcusable
.
This
we
may
see
to
be
true
,
by
his
bountifull
feast
,
and
the
liberall
inuitation
which
he
made
,
and
appointed
,
Luk
14.
This
is
,
and
hath
been
euen
from
the
beginning
the
administration
of
the
Lords
Kingdome
.
Thus
God
called
Adam
,
saying
;
Adam
,
Where
art
thou
?
Thus
hee
called
the
people
in
Noah
his
time
,
by
Noah
himselfe
:
and
so
the
people
in
the
Prophets
time
,
by
the
Prophets
themselues
.
So
he
called
them
in
the
New
Testament
by
Iohn
Baptist
:
Mat.
3.
Math.
11.
Yea
,
Christ
himselfe
so
called
,
saying
:
Come
vnto
me
,
all
ye
that
trauell
,
and
are
heauy
laden
,
&c.
And
hee
commanded
the
Apostles
so
to
doe
,
giuing
them
their
message
,
saying
:
Goe
ye
,
and
teach
all
Nations
,
&c.
Mat.
28.19
,
20.
Mar.
16.
And
now
Ministers
doe
it
,
yea
,
and
shall
doe
it
in
Christs
stead
,
to
the
end
of
the
world
.
2.
Cor.
5.20
.
Now
then
(
saith
the
Apostle
)
are
wee
Messengers
for
Christ
;
euen
as
though
God
did
beseech
you
through
vs
;
so
pray
we
you
in
Christs
stead
,
that
yee
be
reconciled
vnto
God
.
But
(
alas
)
this
generall
Calling
,
this
bountifull
offering
of
Grace
,
takes
no
place
among
the
wicked
,
moues
their
hearts
nothing
at
all
.
For
although
their
soules
are
almost
famished
,
and
they
are
euen
sicke
vnto
death
:
yet
they
refuse
all
Physicke
,
and
reliefe
:
and
therefore
are
left
inexcusable
,
Musc.
and
worthily
perish
.
Meritò
perit
aegrotus
,
qui
medicum
non
solùm
,
non
vocat
,
sed
vltrò
venientem
recusat
,
that
is
,
the
sicke
man
worthily
perisheth
,
which
not
onely
refuseth
to
call
a
Physician
,
but
when
hee
is
come
,
repelleth
him
.
Some
being
called
,
say
,
as
the
rebellious
Iewes
said
:
Ier.
44.16
,
17.
The
word
that
thou
hast
spoken
vnto
vs
in
the
Name
of
the
Lord
,
we
will
not
heare
it
of
thee
:
But
wee
will
doe
whatsoeuer
thing
goeth
out
of
our
owne
mouth
,
as
to
burne
incense
to
the
Queene
of
Heauen
,
&c.
Others
are
persecuters
of
them
that
call
them
:
as
they
that
were
bidden
to
the
great
wedding
,
who
tooke
the
Kings
seruants
,
and
intreated
them
sharpely
,
Mat.
22.6
.
and
slue
them
.
Such
a
one
was
Herod
to
Iohn
Baptist
,
Mat.
14.
who
could
not
abide
him
,
calling
him
from
his
filthy
incestuous
sinne
with
Herodias
his
brother
Philips
Wife
:
Mark
.
6.
but
as
soone
as
he
was
reprooued
,
tooke
a
light
occasion
,
instigated
by
the
curtizan
,
to
put
him
to
death
.
But
now
(
God
be
thanked
)
the
Lawes
are
so
well
established
,
and
executed
,
that
no
man
dareth
to
lay
violent
hands
vpon
his
Minister
;
but
yet
the
wicked
will
hurt
him
with
their
slanderous
tongue
many
times
,
and
keepe
his
dues
from
him
,
sometimes
priuily
,
that
hee
shall
not
know
it
:
And
if
hee
doth
know
it
,
then
many
times
they
will
plead
a
custome
,
their
custome
to
deceiue
:
yea
,
they
will
say
,
Our
custome
is
an
ancient
custome
.
Whereas
,
Mala
consuetudo
est
erroris
vetustas
:
that
is
,
An
euill
custome
is
the
antiquity
of
an
errour
.
Some
when
they
are
called
,
are
somewhat
more
Formall
,
Morall
,
and
mannerly
,
then
the
former
were
.
For
although
they
are
meere
Worldlings
,
and
preferre
earthly
things
,
before
heauenly
;
yet
they
couer
their
affections
,
and
make
comely
excuses
,
and
reasonable
,
as
they
thinke
,
and
will
say
,
when
they
are
absent
from
a
Sermon
,
Wee
were
hindred
by
such
and
such
meanes
that
wee
could
not
be
at
it
;
very
like
to
them
that
were
bidden
to
the
great
Supper
,
and
made
seuerall
excuses
:
One
said
,
Luke
14.
I
haue
bought
a
Farme
,
and
I
goe
to
see
it
:
Another
said
,
I
haue
bought
fiue
yoke
of
Oxen
,
and
I
goe
to
proue
them
:
and
the
third
said
,
I
haue
married
a
Wife
,
and
therefore
I
cannot
come
.
But
none
of
these
excuses
pleased
the
Lord
,
the
maker
of
the
Feast
.
For
hee
being
angry
with
these
,
said
,
None
of
these
shall
taste
of
my
Supper
,
of
my
spirituall
and
heauenly
dish-meates
,
and
of
my
costly
banquet
.
What
greater
ingratitude
and
churlishnesse
could
any
shew
?
Nay
,
what
greater
sottishnesse
can
the
whole
world
bewray
,
then
to
preferre
Chaffe
,
before
pure
Wheat
;
rust
,
before
Iron
;
Lead
,
before
Siluer
,
Copper
,
before
pure
Gold
;
earthly
and
fraile
things
,
before
heauenly
,
and
eternall
good
things
?
And
yet
so
foolish
are
we
,
and
ignorant
;
yea
,
so
void
of
discretion
,
and
piety
,
that
we
will
still
pretend
and
alledge
one
cause
or
another
to
hinder
our
comming
,
when
we
are
called
,
thinking
that
we
thereby
help
our selues
,
when
we
most
of
all
hurt
our
owne
soules
.
We
pretend
lets
,
as
that
man
did
,
who
when
our
Sauiour
called
him
,
said
:
Suffer
me
first
to
goe
and
bury
my
Father
:
and
we
are
worse
then
hee
that
would
goe
and
bid
them
that
were
of
his
houshold
,
Farewell
,
and
then
resolued
to
come
.
For
many
neuer
resolue
to
obey
their
calling
at
any
time
,
but
stand
backe
with
wily
shifts
,
good
for
nothing
but
to
beguile
themselues
.
So
truely
spake
Christ
.
No
man
commeth
to
me
(
saith
he
)
vnlesse
the
Father
draw
him
.
Marke
the
word
,
(
draw
)
as
though
a
man
were
holden
backe
of
some
Tyrant
(
as
of
Satan
:
)
or
were
of
himselfe
so
vnwilling
to
come
,
that
he
must
be
drawne
and
haled
along
.
Let
vs
make
excuses
no
longer
,
but
pray
vnto
God
to
giue
vs
both
to
will
,
and
power
to
performe
:
Phil.
2.
for
in
him
it
is
to
performe
both
.
The
speciall
and
effectuall
calling
(
a
benefit
proper
to
Gods
Children
,
)
hath
euer
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
speciall
and
effectuall
calling
takes
place
onely
in
them
that
are
elect
,
when
as
God
doth
by
the
preaching
of
the
Gospel
,
call
vs
out
of
the
kingdome
of
Satan
and
sinne
,
and
(
as
it
were
)
out
of
this
world
of
wickednesses
,
to
the
kingdome
of
Christ
,
of
grace
,
and
of
light
,
to
be
of
the
number
of
his
children
,
to
be
sheepe
of
his
fold
.
And
here
we
are
to
note
,
that
God
doth
not
call
vs
all
at
one
time
,
but
at
sundry
times
,
as
it
shall
please
him
to
dispense
his
grace
vnto
vs
,
as
we
may
see
by
his
sending
of
labourers
at
seuerall
houres
into
his
Vineyard
.
Mat.
20.
Some
are
sanctified
in
their
mothers
wombe
,
and
speedily
called
and
sent
to
their
offices
,
Mat.
3.
as
Iohn
Baptist
in
his
youth
,
Peter
when
hee
was
of
ripe
age
,
Paul
somewhat
late
,
and
the
theefe
when
he
was
readie
to
be
crucified
.
Before
the
time
of
their
calling
they
wander
in
the
vast
solitude
and
wildernesse
of
this
world
,
nothing
differing
from
other
men
in
outward
shape
,
but
in
qualities
and
maners
,
and
they
being
Christs
sheepe
are
so
saued
and
guided
by
him
,
that
they
cannot
bee
taken
from
him
,
Ioh.
10.
neither
runne
into
the
pit
of
destruction
.
This
effectuall
calling
is
wrought
by
the
preaching
of
the
Word
,
and
by
these
three
meanes
:
First
,
God
openeth
and
prepareth
the
eares
,
which
are
the
mouthes
of
the
soule
:
the
bodie
hath
but
one
mouth
to
receiue
corporall
nutriment
,
to
sustaine
it
,
but
the
soule
being
the
better
part
of
man
,
hath
two
mouths
,
(
I
meane
,
his
two
eares
)
to
receiue
in
food
for
it
,
which
God
openeth
to
that
purpose
:
as
Dauid
doth
teach
vs
by
his
owne
example
,
Psal.
40.
saying
,
Sacrifice
and
offerings
thou
didst
not
desire
,
for
mine
eares
hast
thou
prepared
.
Secondly
,
attendance
is
giuen
to
that
which
is
preached
and
taught
:
for
he
that
hath
cares
to
heare
,
is
commanded
to
heare
.
Mat.
13.
Reuel
2.
Esa.
55.3
.
And
the
Prophet
Esay
craueth
and
calleth
for
this
attendance
,
saying
,
Encline
your
eares
,
and
draw
neere
,
heare
,
and
your
soules
shall
liue
.
Thirdly
,
there
followeth
this
preaching
,
eares
opening
,
and
good
attendance
giuen
,
a
wonderfull
compunction
and
pricking
of
the
heart
,
as
it
may
appeare
by
the
example
of
those
people
that
heard
the
Sermon
of
Peter
,
who
said
vnto
Peter
and
the
other
Apostles
,
Act.
2.37
.
Men
and
brethren
,
What
shall
we
doe
?
Well
,
Peter
followed
them
so
earnestly
(
when
he
saw
them
comming
)
with
good
doctrine
and
exhortation
,
that
he
did
win
them
,
and
there
was
added
to
the
Church
about
three
thousand
soules
.
But
(
beloued
)
note
this
,
that
there
is
euer
much
adoe
,
before
that
the
Law
,
compared
to
an
hammer
,
can
breake
the
knottie
affections
of
the
heart
,
and
so
currie
and
make
the
ground
of
mans
heart
fit
to
receiue
the
seede
of
the
Gospel
,
and
there
plant
faith
that
may
purifie
it
.
Acts
15.9
.
But
here
(
perhaps
)
some
may
desire
to
know
,
by
what
characters
,
markes
,
and
signes
a
man
may
assure
his
soule
,
that
hee
is
predestinated
to
eternall
life
,
that
he
may
take
comfort
by
this
doctrine
.
For
resolution
,
marke
this
,
which
I
haue
penned
for
thy
good
.
If
thou
seest
thy
sinnes
,
and
perceiuest
Gods
wrath
and
anger
ready
to
fall
on
thee
for
them
,
dislikest
them
,
art
grieued
for
them
,
bewailest
them
,
and
heartily
crauest
pardon
for
them
,
and
beginnest
to
become
a
new
man
,
continuest
with
increase
in
the
faith
of
Iesus
Christ
,
and
doest
seeke
after
the
kingdome
of
God
,
then
no
doubt
thou
art
elected
,
and
effectually
called
.
Moreouer
,
if
thou
art
readie
,
as
it
were
,
with
an
Eccho
,
to
answere
to
euery
thing
that
the
Spirit
of
God
shall
endite
,
and
the
Preacher
shall
speake
truly
out
of
Gods
Booke
,
then
thou
art
effectually
called
.
Looke
to
Dauids
example
,
Psal.
40.
Psal.
40.
In
the
volume
(
or
rolle
)
of
thy
booke
,
it
is
written
of
me
,
that
I
should
doe
thy
will
,
O
my
God
:
I
am
content
to
doe
it
,
or
,
I
am
delighted
with
it
,
yea
thy
Law
is
in
my
heart
.
Againe
,
God
said
to
Dauid
,
Seeke
ye
my
face
:
Dauids
spirit
,
heart
and
soule
did
answere
,
Thy
face
,
Lord
,
will
I
seeke
.
Many
goe
to
the
Church
to
auoide
the
danger
of
the
Lawes
,
that
they
may
not
be
presented
to
the
spirituall
courts
,
or
come
into
the
danger
of
the
temporall
Lawes
,
or
be
noted
of
their
neighbours
to
be
house-lurdins
at
home
:
but
not
moued
with
religion
,
pietie
,
or
any
good
deuotion
,
to
pray
,
or
any
godly
preparation
to
receiue
the
holy
Communion
.
O
carelesse
securitie
,
and
blind
impietie
!
from
the
which
the
Lord
deliuer
vs
.
I
feare
much
,
that
there
are
many
temporizers
,
that
goe
to
the
Church
to
free
themselues
from
the
danger
of
the
Lawes
,
or
for
company
sake
.
These
men
are
so
farre
from
their
effectuall
calling
,
as
the
East
is
from
the
West
.
For
euery
one
that
is
but
in
the
way
to
this
,
carrieth
this
resolution
,
that
whatsoeuer
he
heareth
truly
taught
out
of
Gods
Booke
,
he
will
follow
.
Iam.
1.
He
will
not
be
an
idle
hearer
,
but
a
doer
of
the
Word
.
He
will
walke
after
the
Lord
,
keepe
his
commandements
,
as
much
as
in
him
lieth
,
and
his
Statutes
with
all
his
heart
,
as
the
people
consented
to
do
,
that
heard
Iosias
the
king
reade
the
Lawe
vnto
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
doe
.
And
so
ought
euery
man
and
woman
be
resolued
:
In
which
good
resolution
,
O
God
,
settle
vs
all
for
thy
mercies
sake
.
But
here
it
may
be
(
O
Christian
Reader
)
that
you
desire
to
know
,
what
maner
of
calling
this
Steward
had
,
which
was
so
grieuously
accused
to
his
Master
.
To
this
I
answere
:
His
calling
was
neither
of
the
former
,
but
fearefull
,
and
very
disconsolate
,
a
sudden
,
and
vnexpected
calling
to
reckoning
after
manifest
crimes
,
and
false
dealings
against
his
Master
;
and
vpon
the
same
an
account
taken
,
and
he
found
faultie
,
expulsion
,
and
finall
departure
from
his
office
for
euer
following
.
This
Stewards
Master
dealt
with
him
after
the
order
and
fashion
of
great
men
in
this
world
,
which
when
they
find
their
seruants
vniust
,
will
presently
call
them
to
account
,
and
set
them
packing
.
This
is
a
great
losse
to
poore
seruants
,
that
haue
nothing
but
their
seruice
to
trust
vnto
.
But
this
Stewards
losse
went
beyond
all
common
seruants
losses
:
for
it
was
of
seruice
,
goods
,
life
present
,
and
the
life
to
come
:
from
all
which
wicked
men
depart
,
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
commeth
it
to
passe
,
that
I
heare
this
of
thee
?
These
words
giue
singular
instructions
to
all
sorts
of
people
,
taken
-
literally
and
plainely
,
or
-
Allegorically
.
If
you
take
them
plainely
,
as
the
words
are
,
and
vnderstand
by
the
rich
man
,
any
Magistrate
whatsoeuer
:
and
by
the
Steward
or
seruant
,
the
subiect
:
Or
by
the
rich
man
,
any
great
Master
;
and
by
the
seruant
,
them
that
serue
in
his
house
.
They
giue
foure
instructions
and
informations
to
these
great
men
of
authoritie
.
First
,
that
they
may
not
couer
sinnes
and
enormious
offences
,
but
ought
to
reproue
and
correct
them
,
neither
spare
the
rod
,
and
sword
,
and
deale
too
gently
,
like
old
Eli
,
when
faults
are
committed
.
1.
Kings
2.
Rom.
13.
1.
Pet.
2.14
.
For
Magistrates
are
set
ouer
the
people
,
for
the
punishment
of
euill
doers
,
and
for
the
praise
of
them
that
doe
well
.
Secondly
,
they
ought
to
enquire
out
the
truth
of
the
same
,
and
examine
the
matter
diligently
.
Which
thing
we
are
taught
by
the
example
of
the
best
,
euen
God
himselfe
,
concerning
the
cry
,
and
exceeding
grieuous
sinne
of
Sodom
and
Gomorrha
:
for
thus
the
Lord
said
,
Gen.
18.21
.
I
will
go
down
now
,
and
see
whether
they
haue
done
altogether
according
to
that
cry
which
is
come
vnto
me
;
and
if
not
,
that
I
may
know
.
This
Iob
reported
that
he
did
:
Iob
29.16
.
I
was
a
father
(
saith
he
)
vnto
the
poore
,
and
when
I
knew
not
the
cause
,
I
sought
it
out
diligently
.
Thirdly
,
the
accusers
of
the
true
bringers
of
the
newes
,
(
when
the
truth
is
knowne
)
are
not
alwaies
to
be
disclosed
and
vttered
to
them
that
are
accused
,
for
feare
of
dissention
and
debate
.
For
here
he
saith
not
:
This
man
or
that
man
told
me
:
but
he
spake
indefinitely
,
saying
,
How
commeth
it
to
passe
,
that
I
heare
this
of
thee
?
He
would
not
set
the
fellow
seruants
together
by
the
eares
,
but
would
maintaine
charitie
,
the
bond
of
all
perfection
,
Col.
3.14
.
Fourthly
,
he
discloseth
not
openly
to
others
,
the
principall
point
whereof
the
Steward
was
accused
,
to
cause
murmuring
,
but
calleth
him
,
vnto
him
priuily
,
and
telleth
him
priuately
of
the
euill
report
that
went
of
him
,
saying
,
How
commeth
it
to
passe
that
I
heare
this
of
thee
?
following
the
sweet
,
charitable
,
and
wholesome
counsel
and
aduice
of
our
Sauiour
,
Mat.
18.15
.
teaching
vs
thus
:
If
thy
brother
trespasse
against
thee
,
goe
and
tell
him
his
fault
betweene
thee
and
him
alone
:
if
he
heare
thee
,
thou
hast
wonne
thy
brother
.
How
commeth
it
to
passe
that
I
heare
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
mans
Steward
,
and
yet
vnderstanding
all
mankind
,
a
large
collectiue
or
Nowne
of
multitude
,
doe
giue
vs
to
note
two
things
worthy
all
godly
mens
considerations
:
First
,
that
our
faults
are
not
hid
from
the
Lord
.
Secondly
,
that
the
Lord
is
displeased
with
them
.
Mans
faults
are
not
hid
from
the
Lord
:
but
although
man
worketh
them
neuer
so
secretly
and
closely
,
which
wicked
men
still
affect
,
(
for
which
cause
their
workes
are
called
the
workes
of
darknesse
,
Rom.
13.
because
they
proceed
from
the
darknesse
of
mans
vnderstanding
,
are
done
in
darknesse
,
and
leade
men
to
extreme
darkenesse
)
yet
all
are
knowne
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
reuerendly
telleth
God
so
,
saying
,
O
Lord
,
thou
hast
searched
me
out
and
knowne
me
,
Psal.
139.
thou
knowest
my
downe-sitting
and
mine
vprising
,
thou
vnderstandest
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
wayes
.
He
seeth
euery
thing
that
is
done
on
the
face
of
the
earth
:
For
his
eyes
are
like
a
flame
of
fire
,
Reuel
.
1.
Psal.
121.
Psal.
142.
they
are
most
cleare
and
bright
,
and
neuer
sleepe
.
Hee
looketh
downe
vpon
the
children
of
men
,
to
see
if
there
were
any
that
would
vnderstand
and
seeke
after
God
.
He
seeth
both
good
and
euill
:
for
as
Dauid
hath
,
The
eyes
of
the
Lord
are
ouer
the
righteous
,
and
his
eares
are
open
vnto
their
prayers
.
Againe
,
Psal.
34.15
,
16.
The
face
of
the
Lord
is
against
them
that
doe
euill
,
to
cut
off
their
remembrance
from
off
the
earth
.
And
this
we
may
perswade
our selues
to
be
true
,
because
he
is
the
onely
true
Vbiquitarie
,
present
euery
where
with
his
Spirit
,
and
from
whose
presence
no
man
can
flie
.
And
therefore
the
Psalmist
by
way
of
interrogation
speaketh
thus
vnto
God
:
Psal.
139.
Whither
shall
I
goe
then
from
thy
Spirit
?
or
whither
shall
I
goe
then
from
thy
presence
?
If
I
climbe
vp
into
heauen
,
thou
art
there
;
if
I
goe
downe
to
hell
,
thou
art
there
also
:
If
I
take
the
wings
of
the
morning
,
and
remaine
in
the
vttermost
parts
of
the
sea
,
euen
there
also
shall
thine
hand
leade
me
,
and
thy
right
hand
shall
hold
me
.
If
I
say
,
peraduenture
the
darknesse
shall
couer
mee
,
then
shall
my
night
be
turned
to
day
,
yea
the
darkenesse
is
no
darknesse
with
thee
,
but
the
night
is
as
cleare
as
the
day
;
the
darknesse
and
light
to
thee
are
both
alike
.
No
man
then
can
hide
himselfe
from
the
Lord
,
no
place
is
fit
:
Amos
2.
For
though
they
digge
downe
to
hell
,
saith
the
Lord
,
thence
shall
my
hand
take
them
;
though
they
climbe
vp
to
the
heauens
,
thence
will
I
bring
them
downe
;
though
they
hide
themselues
in
the
top
of
Carmel
,
I
will
search
them
,
and
take
them
out
thence
;
though
they
be
hid
from
my
sight
in
the
bottome
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
sharpe
reprehension
,
strict
examination
,
and
come
to
an
account
,
as
after
.
If
the
vniust
Steward
,
the
euill
man
,
the
theefe
,
adulterer
,
and
such
like
offenders
,
were
perswaded
that
God
did
heare
of
their
misdemeanors
,
and
euill
carriages
,
or
that
he
did
looke
vpon
them
,
when
they
perpetrated
their
wickednesses
,
me
thinkes
it
should
be
a
great
terrour
and
shame
vnto
them
.
If
an
earthly
Prince
,
a
Noble
man
,
a
Master
,
or
a
Magistrate
should
looke
vpon
a
man
,
and
see
him
deale
falsely
and
vniustly
,
or
otherwise
to
play
the
filthy
adulterer
,
would
it
not
make
man
to
tremble
,
feare
,
and
to
be
ashamed
?
How
much
more
then
to
consider
,
that
the
King
of
kings
,
and
Lord
of
lords
,
the
high
Master
,
Magistrate
and
Iudge
of
all
doth
heare
of
his
sinnes
,
and
looke
vpon
his
sinfull
and
filthie
facts
.
Let
vs
all
bee
ashamed
to
commit
sinne
,
2.
Sam.
16.
and
not
be
like
Absolom
,
who
shamed
not
to
lie
with
his
fathers
concubines
in
the
open
Sunne
,
in
the
top
of
the
house
,
euen
in
the
sight
of
all
Israel
:
for
the
Lord
heareth
,
seeth
,
and
knoweth
all
the
sins
of
man
.
This
wicked
Steward
before
he
was
accused
,
called
,
and
reprehended
,
and
brought
to
account
,
was
perswaded
that
the
Lord
had
not
intelligence
of
his
falshood
:
but
how
much
was
he
deceiued
?
For
here
the
Lord
saith
,
How
commeth
it
to
passe
that
I
heare
this
of
thee
?
There
are
three
foolish
and
vaine
conceits
suggested
of
Satan
,
which
embolden
a
wicked
man
in
the
perpetration
of
his
wickednesses
:
-
1.
They
thinke
that
the
Lord
neither
seeth
,
nor
knoweth
their
wickednesses
.
-
2.
Hee
punisheth
not
straight
,
but
either
delayeth
long
,
or
punisheth
not
at
all
.
-
3.
If
the
Lord
knoweth
mans
faults
,
yet
he
concealeth
them
,
&c.
Concerning
the
first
vaine
conceit
,
concerning
the
Lords
not
seeing
,
and
not
knowing
their
sinnes
,
how
friuolous
and
impious
it
is
,
this
place
doth
proue
:
for
here
the
Lord
saith
,
How
commeth
it
to
passe
that
I
heare
this
of
thee
?
The
Master
therefore
heard
it
,
and
had
notice
of
all
.
Although
(
I
hope
)
that
I
haue
spoken
sufficiently
of
this
point
,
yet
I
beseech
you
hearken
to
two
examples
,
to
ground
you
throughly
in
this
point
.
The
first
is
,
of
Dauid
,
which
committed
adulterie
and
murther
,
2.
Sam.
11.
and
presently
the
Lord
saw
it
,
knew
it
,
and
it
was
euill
in
his
sight
,
and
sent
Nathan
the
Prophet
to
reproue
him
,
2.
Sam.
12.
who
boldly
layd
his
great
sinnes
to
his
charge
.
The
second
example
,
of
Ahab
that
vile
king
of
Israel
,
and
Iezabel
his
queene
,
1.
Kings
21.
worse
then
himselfe
,
an
instigatrix
of
his
euils
:
(
as
Eua
was
to
Adam
)
when
they
had
wrought
poore
Naboths
death
,
the
Lord
knew
it
,
and
sent
Elias
to
rebuke
him
.
To
end
this
point
in
a
word
:
Apoc.
2.
&
3.
chapt
.
The
Lord
did
bid
Iohn
write
to
the
Angels
,
that
is
to
say
,
the
Ministers
of
the
seuen
Churches
:
I
know
thy
workes
.
The
second
vaine
conceit
suggested
of
Satan
,
is
,
The
Lord
punisheth
not
straight
,
nor
presently
,
but
suffereth
the
vngodly
Steward
to
flourish
.
To
which
I
answere
:
That
the
pleasures
of
the
wicked
beeing
taken
with
euill
consciences
,
neither
are
,
nor
can
be
durable
;
they
flourish
but
for
a
time
,
and
in
the
middest
of
them
are
taken
away
.
Dauid
,
a
man
after
Gods
owne
heart
,
Psal.
37.
saw
that
by
his
owne
experience
,
and
therefore
said
,
I
my selfe
haue
seene
the
vngodly
in
great
prosperity
,
and
flourishing
like
a
greene
bay
tree
,
and
I
went
by
,
and
loe
,
he
was
gone
,
I
sought
him
,
and
his
place
could
no
where
be
found
.
Therefore
fret
not
thy selfe
because
of
the
vngodly
,
neither
be
thou
enuious
against
the
euil
doers
:
for
he
shall
soone
be
cut
downe
like
the
greene
grasse
,
and
be
withered
like
the
greene
herbe
.
For
the
Lord
doth
set
them
in
slippery
places
,
and
at
last
casteth
them
downe
to
desolation
,
suddenly
doe
they
consume
,
perish
,
and
come
to
a
fearefull
end
.
What
plainer
example
,
to
this
purpose
,
Luke
12.
can
bee
produced
,
then
that
of
the
rich
man
,
who
in
the
middest
of
his
prosperitie
and
worldly
pleasures
,
heard
this
dolefull
voice
:
Thou
foole
,
this
night
will
they
fetch
away
from
thee
thy
soule
:
then
whose
shall
those
things
be
which
thou
hast
prouided
?
So
that
,
whereas
they
haue
been
fed
fat
in
the
great
and
large
greene
pastures
of
pleasures
,
wasting
their
Masters
goods
,
as
this
bad
Steward
did
,
yet
all
endeth
in
sorrow
,
euen
as
the
fat
Oxe
,
after
his
pleasant
feeding
,
commeth
to
the
slaughter
;
and
the
end
of
these
is
confusion
.
For
euen
as
a
Snayle
by
little
and
a
little
,
creepeth
vp
from
the
root
of
an
Hearbe
,
vnto
the
top
,
and
as
she
goeth
,
consumeth
the
Leaues
,
and
leaueth
her
nothing
but
foule
and
filthy
slimy
steps
:
so
likewise
lust
and
pleasure
,
if
wee
consent
vnto
them
,
will
creepe
into
our
soules
,
and
will
depriue
them
of
all
ornaments
of
vertue
,
and
will
leaue
behinde
nothing
,
but
a
foule
filthy
conscience
,
&
reproach
,
to
vs
and
our
posteritie
.
The
third
vaine
conceit
,
suggested
of
Satan
,
is
the
Lords
taciturnitie
.
For
although
he
knoweth
euery
sinne
,
when
the
world
doth
not
;
yet
for
a
time
hee
holdeth
his
peace
,
and
it
commeth
not
out
to
the
eyes
of
the
world
.
The
impure
person
sinneth
,
and
so
doth
the
Theefe
and
other
offenders
;
the
Lord
heareth
of
it
,
and
seeth
it
,
and
yet
for
a
time
(
it
may
be
)
neither
speaketh
,
nor
punisheth
.
But
this
silence
is
temporarie
.
And
therefore
the
Psalmist
truely
said
,
Our
Lord
will
come
,
and
will
not
keep
silence
.
And
the
time
also
will
come
,
that
euery
mans
worke
shall
be
made
manifest
.
2.
Cor.
3.
1.
Cor.
4.
1.
Tim.
3.
And
the
Lord
will
lighten
the
hidden
things
of
darknesse
,
and
open
the
counsels
of
the
heart
,
and
then
the
madnes
of
the
wicked
shall
be
manifested
to
all
men
.
This
doctrine
teacheth
vs
,
that
the
time
will
come
,
when
all
things
shall
be
made
knowne
:
although
Satan
,
in
the
meane
time
,
worke
neuer
so
cunningly
,
to
deceiue
men
;
and
sets
counterfet
colours
,
and
false
shewes
vpon
euery
sinfull
action
of
man
,
being
more
skilfull
herein
,
then
any
Dyer
is
,
in
setting
colours
vpon
his
cloth
.
For
wee
haue
but
few
Dyers
that
can
set
any
Dye
or
colour
vpon
a
cloth
,
and
please
the
owner
in
the
colour
that
he
hath
most
minde
vnto
:
the
Diuell
can
doe
it
in
suggesting
sinne
to
a
wicked
man
.
First
,
he
plūmeth
,
soundeth
,
&
findeth
mans
nature
,
vnto
what
sinne
he
is
most
inclined
,
and
offereth
the
same
sinne
vnto
man
,
and
then
he
sets
another
colour
vpon
the
same
sinne
.
As
for
example
,
if
a
man
is
inclined
to
adultery
and
vncleannesse
,
hee
calleth
the
same
,
touches
and
prankes
incident
to
youth
;
and
couetousnesse
,
he
calleth
honest
prouision
for
a
mans
selfe
and
his
.
Cyprian
saith
,
Diabolus
,
quando
decipere
quenquam
quaerit
,
priùs
naturam
vniuscuiusque
intendit
,
&
inde
applicat
,
vnde
aptum
hominem
ad
peccandum
inspexerit
:
that
is
,
When
the
Diuell
goeth
about
to
deceiue
any
man
,
first
he
findeth
out
his
nature
,
and
then
ministreth
vnto
him
that
sinne
,
whereunto
he
findes
him
most
inclined
.
Gen.
3.5
,
6.
When
the
Diuell
went
about
to
deceiue
our
first
Parents
,
he
told
them
that
they
should
be
as
gods
,
knowing
but
good
and
euill
,
pretending
friendship
vnto
them
,
and
offering
a
pleasant
fruit
withall
.
2.
Sam.
11.
Dauid
hee
deceiued
with
his
pleasing
sinne
,
wantonnesse
:
Ahab
with
couetousnesse
:
Pharaoh
his
heart
hee
hardened
with
lying
words
:
The
Heathens
with
vniuersalities
,
and
antiquities
.
To
conclude
,
no
shifts
,
no
crafts
,
no
deceits
,
but
they
are
knowne
vnto
him
,
and
put
in
practice
by
him
,
and
in
the
cunningest
fashion
that
may
be
.
How
commeth
it
to
passe
that
I
heare
this
of
thee
?
These
words
,
as
I
said
,
doe
also
teach
that
the
Lord
is
displeased
with
the
sinnes
of
a
bad
Steward
,
a
wicked
and
sinfull
man
.
For
they
secretly
,
and
openly
doe
include
and
carry
a
kinde
of
reprehension
,
and
increpation
,
as
though
hee
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
perfidiousnesse
and
treacherie
.
The
consideration
whereof
,
should
make
vs
to
flee
from
sinne
and
wickednes
,
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
abhorre
both
the
bloud-thirsty
and
deceitfull
man
.
Againe
hee
saith
:
I
hate
the
sinnes
of
vnfaithfulnesse
,
there
shall
no
such
cleaue
vnto
me
.
These
foure
things
may
perswade
vs
that
God
most
perfectly
hateth
sinne
,
and
all
manner
of
naughtinesse
.
-
1.
Comminations
and
threatnings
in
the
Scriptures
.
-
2.
Sinne
breaketh
friendship
between
God
and
Man
.
-
3.
God
neuer
made
sinne
,
hee
neuer
procured
it
,
he
desireth
it
not
,
nor
alloweth
it
.
-
4.
The
Lords
punishments
inflicted
vpon
sinners
.
As
touching
the
first
,
the
Lords
threatnings
and
comminations
:
wee
may
easily
perswade
our selues
that
God
detesteth
sinne
;
because
he
so
horribly
,
and
fearfully
thundereth
out
most
dreadfull
sentences
against
sinners
,
such
as
these
.
Mat.
3.10
.
Now
also
is
the
Axe
put
to
the
roote
of
the
Trees
:
therefore
Euery
Tree
which
bringeth
not
forth
good
fruit
,
is
hewne
downe
,
Ezek.
8.4
.
and
cast
into
the
fire
:
Againe
,
The
soule
that
sinneth
,
Rom
6.
Rom.
2.9
.
shall
dye
the
death
.
And
that
saying
of
Paul
.
The
reward
of
sinne
,
is
death
.
Tribulation
and
anguish
shall
bee
vpon
the
soule
of
euery
one
that
doth
euill
.
All
which
,
and
many
other
such
terrible
sayings
are
true
,
and
in
force
,
against
all
impenitent
faithlesse
persons
.
Secondly
,
sinne
breaketh
friendship
betweene
God
and
Man
:
and
therefore
must
needs
be
most
displeasing
vnto
God
.
If
two
are
deare
friends
,
and
loue
one
another
entirely
,
and
are
loth
to
liue
at
variance
:
If
these
fall
at
variance
,
then
we
make
no
doubt
but
that
,
that
which
breaketh
friendship
,
is
most
displeasing
vnto
him
,
which
forsaketh
his
old
friend
.
Now
God
is
most
louing
,
kinde
,
gracious
,
and
mercifull
vnto
man
,
till
sinne
doth
domineere
and
raigne
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
testifie
.
Behold
,
saith
he
,
the
hand
of
the
Lord
is
not
so
shortned
,
but
that
it
can
saue
,
nor
his
eare
so
dull
,
but
that
it
can
heare
:
But
your
iniquities
doe
make
a
separation
betweene
you
and
your
God
;
and
your
sinnes
doe
make
him
to
hide
his
face
from
you
,
and
not
heare
;
for
your
hands
are
defiled
with
bloud
,
and
your
fingers
with
cruelty
;
your
lips
do
speake
that
which
is
false
,
and
your
tongue
doth
speake
frowardnesse
.
Note
,
I
beseech
you
,
the
cause
of
the
breach
of
friendship
,
and
falling
out
betweene
God
and
the
people
:
Their
sinnes
,
their
iniquities
.
This
is
also
proued
by
those
speeches
that
Samuel
vsed
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
proued
,
that
the
cause
of
Sauls
abiection
,
was
his
owne
wilfull
reiection
of
God
and
his
Word
first
.
Thirdly
,
God
neuer
made
sinne
:
For
he
saw
all
things
that
he
had
made
,
&
loe
they
were
very
good
.
Gen.
1.31
.
He
approueth
it
not
,
nor
alloweth
the
perpetration
of
it
,
but
threatneth
destruction
to
the
Lyer
and
Doer
of
wickednes
:
For
his
heart
abhorreth
such
,
Psal.
5.4
,
5
,
6.
where
the
Prophet
speaketh
vnto
God
,
thus
:
Thou
art
not
a
God
that
loueth
wickednesse
:
neither
shall
euill
dwell
with
thee
.
The
foolish
shall
not
stand
in
thy
sight
:
for
thou
hatest
all
them
that
worke
iniquity
.
Thou
shalt
destroy
them
that
speake
lyes
:
Psal.
92.15
.
the
Lord
will
abhorre
the
bloudy
man
and
deceitfull
.
As
hee
is
righteous
,
and
void
of
iniquitie
:
So
hee
alloweth
righteousnesse
,
and
hateth
sinne
in
euery
place
and
person
.
Fourthly
,
the
iust
iudgements
and
punishments
which
GOD
inflicteth
vpon
the
wicked
for
sinne
,
manifestly
proue
that
he
is
displeased
with
the
same
.
Hee
spared
not
Dauid
a
King
and
a
Prophet
for
Adultery
and
Murther
;
neither
the
Sichemites
and
Beniamites
,
for
rauishing
Dina
the
Daughter
of
Iacob
,
nor
Absalom
for
treason
,
nor
Saul
for
tyrannie
,
nor
Rehoboam
,
Iereboam
,
Sennacherib
for
cruelty
:
Herod
,
Nebuchadnezzar
,
Lucifer
for
pride
:
Pharaoh
for
incredulitie
and
hardnesse
of
his
heart
.
Hee
pardoned
not
Adam
and
Eua
for
eating
a
forbidden
fruit
,
and
making
by
the
same
all
mankinde
sinners
by
tainture
,
but
cast
them
out
of
Paradise
:
he
spared
not
the
poore
wretch
for
gathering
stickes
on
the
Sabbath
day
:
Hee
spared
not
Ananias
and
Saphira
for
lying
and
with-holding
part
of
their
owne
goods
from
the
Apostles
:
He
spared
not
Hierusalem
,
no
nor
the
very
Angels
that
sinned
,
but
cast
them
downe
,
and
deliuered
them
into
chaines
of
darknesse
,
to
bee
kept
vnto
iudgement
.
To
conclude
,
hee
spared
not
Christ
Iesus
his
deare
Sonne
,
but
our
sinnes
beeing
imputed
to
him
,
he
laid
the
punishment
also
vpon
him
,
both
in
his
body
,
and
also
his
soule
,
whose
bloudy
wounds
and
paines
were
sufficient
to
saue
all
,
but
efficient
,
and
effectuall
onely
,
to
redeeme
all
the
soules
and
bodies
of
his
elect
and
faithfull
.
Therefore
seeing
that
we
know
that
he
left
no
sinne
vnpunished
in
the
vnrepentant
in
all
former
ages
:
but
seeing
,
hearing
,
and
knowing
them
all
,
as
wel
the
offenders
,
as
their
offences
,
straightwayes
armed
himselfe
with
iustice
and
iudgement
,
and
punished
them
most
seuerely
.
We
may
assure
our selues
,
that
he
hauing
perfect
knowledge
and
notice
of
all
our
misdemeanours
,
and
manifold
transgressions
,
perpetrated
against
his
diuine
Maiestie
,
will
not
spare
vs
,
but
will
reprehend
vs
,
and
say
vnto
euery
vnrepentant
and
bad
Steward
:
How
commeth
it
to
passe
that
I
heare
this
of
thee
?
and
presently
will
call
vs
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
FOVRTH
SERMON
.
Come
render
account
,
&c.
AS
the
benefits
which
our
good
GOD
bestoweth
vpon
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
expresse
to
the
full
,
the
happy
state
of
that
Steward
,
to
whom
it
is
said
of
him
that
neuer
dissembleth
,
nor
deludeth
?
O
well
done
,
thou
good
and
faithfull
seruant
,
thou
hast
beene
faithfull
in
little
,
I
will
make
thee
Ruler
ouer
much
:
enter
into
thy
Masters
ioy
.
Math.
25.
So
on
the
contrary
,
no
man
can
expresse
to
the
full
,
the
lamentable
estate
of
an
euill
Steward
,
and
vnprofitable
seruant
,
to
whom
it
will
be
said
of
the
true
Iudge
:
Cast
that
vnprofitable
seruant
into
vtter
darknesse
:
there
shall
bee
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
passe
is
this
bad
Steward
come
:
before
him
is
praecipitium
,
a
place
to
fall
downe
forward
:
behinde
him
is
,
occipitium
,
a
place
to
fall
downe
backward
:
on
the
one
side
,
Scilla
;
on
the
other
side
,
Charybdis
,
so
that
he
can
flee
no
way
without
great
danger
.
He
must
needs
stand
still
,
and
indure
all
hazzards
and
perils
,
and
come
to
his
account
,
to
the
true
audit
.
For
now
hee
must
take
his
vltimum
vale
,
his
last
farewell
,
and
sing
his
dolefull
and
euerlasting
euen
song
.
Such
a
great
and
horrible
day
is
come
,
Ioel
2.
Mal.
4.
as
the
Prophet
speaketh
of
:
Yea
the
day
shall
burne
like
an
Ouen
.
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
deale
with
his
Steward
,
and
Christ
with
all
,
at
the
last
day
,
yea
,
his
account
shall
bee
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
hee
will
iudge
righteously
,
hauing
no
respect
nor
regard
to
any
mans
person
.
For
before
him
the
King
and
the
Begger
is
all
one
,
when
he
shall
come
to
take
an
account
,
and
iudge
,
then
Scepters
and
Shepheards
shall
be
all
one
;
Princes
and
Pesants
;
noble
,
and
ignoble
;
yea
,
the
very
King
and
the
Begger
shall
be
fellowes
:
no
better
regarded
shall
bee
the
highest
then
the
lowest
:
but
as
when
men
put
gold
and
siluer
into
a
bagge
,
many
pieces
are
shuffled
together
and
yet
the
best
may
be
the
lowest
:
So
will
it
bee
at
this
generall
audit
.
If
the
greatest
men
of
this
world
are
the
worst
in
faith
,
and
godly
life
,
and
conuersation
,
there
will
be
no
partiality
vsed
by
the
Iudge
,
but
they
shall
be
tumbled
to
the
bottome
of
the
pit
,
as
soone
as
the
poorest
delinquent
in
the
world
.
For
when
our
Lord
shall
come
with
his
holy
Angels
,
to
take
an
account
,
and
iudge
the
world
,
all
are
alike
.
For
if
great
men
and
meane
persons
are
in
the
same
sinne
,
they
shall
be
bound
together
,
and
cast
as
a
faggot
into
hell-fire
.
The
glorious
Angels
at
the
great
Haruest
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
plaine
priuation
of
God
,
and
all
that
is
good
,
Angels
,
Saints
,
Friends
;
and
then
they
shall
binde
them
in
Sheaues
to
be
burnt
:
which
is
,
poena
sensus
:
the
sense
of
punishment
,
as
it
were
a
possession
of
Hell
,
and
all
that
is
euill
.
Ludolphus
thinketh
that
they
shall
not
bee
bound
all
in
one
,
but
in
many
Faggots
.
An
Adulterer
with
an
Adulteresse
shall
make
one
Faggot
,
a
Drunkard
with
a
Drunkard
another
faggot
,
&c.
Hee
thinketh
that
they
shall
not
bee
bound
together
that
haue
commited
distinct
and
seuerall
sinnes
,
neither
according
to
the
greatnesse
of
their
Persons
,
as
King
and
King
together
,
rich
and
rich
,
base
and
base
.
But
as
there
are
seuerall
sinnes
,
so
seuerall
Sheaues
:
and
all
this
shall
bee
done
without
respect
of
person
.
This
account
shall
bee
taken
not
onely
of
externall
things
,
but
also
of
internall
:
that
is
to
say
,
both
of
bodies
and
soules
.
No
man
can
excuse
himselfe
,
or
vse
any
cunning
to
deceiue
,
as
before
an
earthly
Iudge
;
but
euery
man
shall
appeare
rightly
as
he
is
.
For
Christ
(
to
whom
the
Father
hath
giuen
all
iudgement
)
will
respect
no
man
for
his
purse
sake
,
nor
friends
.
Ioh.
5.
Therefore
let
vs
deale
sincerely
towards
God
and
Man
,
knowing
that
we
shall
be
called
to
account
most
strictly
,
and
accurately
,
for
euery
idle
word
,
much
more
for
euery
wicked
deed
:
and
because
a
good
conscience
is
a
perpetuall
and
best
supersedeas
in
this
point
:
let
vs
follow
the
example
of
Paul
,
who
said
,
Act.
24.16
.
that
in
this
hee
exercised
himselfe
,
that
he
might
haue
a
good
conscience
towards
God
and
men
.
Tremble
and
quake
(
O
sinner
)
at
the
cogitation
of
these
things
.
Repent
,
reuert
,
and
turne
vnto
the
Lord
.
For
what
art
thou
to
stand
in
the
presence
of
this
Iudge
;
being
fraile
,
vaine
,
weake
,
naked
miserable
,
filthy
,
and
horrible
?
A
man
that
hath
imperfections
in
his
eyes
,
cannot
looke
on
the
brightnesse
of
the
Sunne
.
And
how
canst
thou
be
perswaded
,
that
thou
being
an
Infidell
,
fraile
,
and
full
of
blemishes
,
shalt
looke
vpon
the
Sunne
of
righteousnesse
Christ
Iesus
?
Repent
,
and
beleeue
,
and
thou
shalt
look
vpon
him
,
otherwise
thou
shalt
be
reiected
.
For
as
the
Eagle
,
when
she
hath
yong
ones
,
taketh
them
out
of
the
nest
,
and
such
as
can
looke
on
the
Sunne
,
them
she
keepeth
;
and
such
as
cannot
,
she
casteth
away
;
Euen
so
,
they
that
with
the
eyes
of
their
Faith
,
looke
on
Iesus
Christ
,
shall
bee
preserued
at
this
generall
and
great
Assize
,
and
they
that
cannot
,
shall
bee
tumbled
downe
to
the
pit
of
perdition
.
But
because
secure
and
carelesse
men
,
Epicures
and
Atheists
,
deny
this
great
and
strict
account
that
shall
bee
taken
at
the
last
Day
,
2.
Pet.
3.3
,
4.
according
to
Saint
Peters
prediction
,
which
telleth
vs
,
that
in
the
last
dayes
,
there
shall
come
mockers
of
Christs
comming
to
Iudgement
to
take
this
account
;
And
these
are
the
last
dayes
,
in
which
wee
see
by
many
workes
of
the
wicked
,
liuing
in
Atheisme
and
Epicurisme
,
that
they
are
so
perswaded
,
and
differ
nothing
(
as
appeareth
)
from
the
wicked
iudgement
of
Paulus
Tertius
the
Pope
,
who
when
there
was
a
speech
made
vnto
him
of
this
account
at
the
last
Iudgement
,
said
vnto
Cardinall
Bembus
:
O
Bembe
,
Bembe
,
quantum
nobis
profuit
fabula
de
Christo
!
making
this
doctrine
a
fabulous
thing
.
Therefore
(
the
more
is
the
pitty
)
the
question
(
An
sit
?
)
whether
there
is
any
last
iudgement
,
is
most
necessary
to
bee
discussed
,
and
spoken
of
.
Which
whiles
I
endeuour
affirmatiuely
to
proue
,
I
beseech
you
without
partialitie
,
lend
mee
your
yeelding
resolutions
vnto
the
truth
,
as
it
shall
be
proued
.
And
—
Si
tu
quid
rectius
istis
,
Candidus
imperti
,
si
non
,
his
vtere
mecum
.
If
better
then
these
,
thou
hast
in
store
,
Let
vs
haue
part
,
and
say
no
more
:
But
if
thine
owne
doe
thee
not
please
,
Vse
that
I
haue
,
and
rest
at
ease
.
Psal.
100.
The
first
proofe
is
the
Word
of
God
,
an
eternall
an
infallible
truth
,
as
our
Sauiour
doth
witnesse
,
speaking
thus
to
his
Father
a
maintainer
of
it
:
Ioh.
17.17
.
Sermo
tuus
est
veritas
,
thy
Word
is
the
Truth
.
Enoch
the
seuenth
from
Adam
prophesied
,
prophesied
of
this
day
of
the
Lords
comming
to
take
an
account
,
saying
,
Behold
,
Iude
14.
the
Lord
commeth
with
thousands
of
Saints
,
to
giue
iudgement
against
all
men
,
and
to
rebuke
all
that
are
vngodly
among
them
,
of
all
their
wicked
deeds
,
which
they
haue
vngodlily
committed
:
and
of
all
their
cruell
speakings
,
which
vngodly
sinners
haue
spoken
against
him
.
In
which
place
,
the
Lords
comming
to
iudgement
is
plainely
foretold
:
and
because
it
is
a
thing
certaine
and
sure
to
be
,
therefore
hee
speaketh
in
the
present
Tense
,
and
said
:
Behold
,
the
Lord
commeth
.
And
so
the
high
Iudge
himselfe
speaketh
,
saying
,
Behold
,
I
come
as
a
Theefe
,
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
Iudge
,
our
Sauiour
Iesus
Christ
,
commanded
him
,
and
the
other
Apostles
,
to
preach
vnto
the
people
,
and
to
testifie
,
that
it
is
he
,
that
is
ordained
of
God
,
a
Iudge
of
quicke
and
dead
.
And
Paul
prepareth
men
by
repentance
against
that
Day
,
saying
:
Act.
17.30
,
31.
Now
hee
admonisheth
all
men
euery
where
to
repent
;
because
hee
hath
appointed
a
day
,
in
the
which
he
will
iudge
the
world
in
righteousnesse
,
&c.
The
same
Paul
assureth
vs
,
that
wee
all
must
appeare
before
the
Iudgement
seat
of
Christ
,
2.
Cor.
5.
that
euery
man
may
receiue
the
things
which
are
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
bee
good
or
euill
.
The
same
Apostle
most
plainely
setteth
downe
the
order
and
manner
of
the
Lords
descension
from
Heauen
to
doe
this
weighty
businesse
,
when
as
he
saith
,
1.
Thes.
4.16
,
17
The
Lord
himselfe
shall
descend
from
Heauen
with
a
shout
,
and
with
the
voice
of
the
Archangell
,
and
with
the
Trumpet
of
God
:
And
the
dead
in
Christ
shal
rise
first
:
then
we
which
liue
&
remaine
,
shall
bee
caught
vp
with
them
also
in
the
clouds
,
to
meet
the
Lord
in
the
Aire
:
and
so
shall
we
euer
be
with
the
Lord
.
This
comming
of
our
Sauiour
to
iudge
,
and
to
take
this
account
,
was
foretold
of
the
Angels
,
who
standing
by
him
when
hee
ascended
into
Heauen
,
and
seeing
the
men
of
Galilee
gazing
after
him
,
said
,
This
Iesus
which
is
taken
vp
from
you
,
shall
so
come
,
as
ye
haue
seene
him
goe
into
heauen
.
And
how
can
we
doubt
hereof
,
seeing
that
our
Sauiour
himselfe
,
euen
the
high
Iudge
,
foresheweth
the
same
?
Mat.
27.
&
25.
And
Saint
Mathew
setteth
downe
the
order
and
maner
of
this
Iudgement
so
plainely
,
that
no
man
,
led
by
the
Spirit
of
God
,
can
once
mutter
against
his
doctrine
.
The
second
proofe
is
taken
from
the
end
vnto
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
eternall
Temple
wherein
he
might
and
should
be
celebrated
:
to
whom
he
might
communicate
himselfe
,
his
chiefe
wisedome
,
goodnesse
,
righteousnesse
,
and
felicitie
;
which
felicitie
is
part
of
the
Image
of
God
,
but
this
is
destroyed
and
defaced
of
the
Deuill
:
Therefore
God
,
which
is
stronger
then
the
Deuill
,
will
restore
it
.
And
although
the
end
for
which
man
was
made
,
is
hindred
diuers
wayes
in
this
life
,
yet
the
Lord
once
will
attaine
vnto
it
.
Wherefore
there
must
of
necessitie
once
be
a
change
,
and
an
adiudging
vnto
the
same
end
.
And
here
it
is
admirable
to
consider
,
how
like
a
Diuine
the
learned
Philosopher
aymed
and
leuelled
at
this
marke
and
matter
:
For
thus
hee
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
farre
most
true
,
that
the
most
excellent
creature
of
all
was
made
to
a
better
end
.
The
third
proofe
is
taken
from
the
righteousnesse
of
God
,
his
goodnesse
and
diuine
truth
,
which
require
that
the
godly
should
be
perfectly
well
,
and
the
wicked
perfectly
euill
,
and
this
falleth
not
out
so
many
times
in
this
life
.
For
here
we
see
the
wicked
many
times
flourish
with
all
worldly
prosperitie
,
Psal
37.35
.
luke
16.
according
to
Dauids
report
,
and
the
example
of
the
rich
Glutton
.
Therefore
there
must
be
another
life
,
wherein
this
iustice
of
God
may
appeare
,
that
both
bodies
and
soules
,
as
they
haue
beene
ioynt
partakers
of
good
actions
and
bad
,
may
haue
either
ioy
and
comfort
,
or
paine
,
terrour
,
and
discomforts
;
the
wicked
may
haue
tribulation
,
the
godly
,
rest
.
And
the
inchoation
of
this
,
shall
be
at
this
day
and
time
:
as
Paul
prooueth
,
where
he
comforteth
the
Church
of
the
Thessalonians
,
shewing
,
that
their
persecuters
shall
be
afflicted
,
and
euerlastingly
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
recompence
tribulation
to
them
that
trouble
you
,
and
to
you
which
are
troubled
,
rest
with
vs
,
when
the
Lord
Iesus
shall
shew
himselfe
from
heauen
,
with
his
mighty
Angels
,
in
flaming
fire
,
rendring
vengeance
to
them
that
doe
not
know
God
,
and
which
obey
not
the
Gospel
of
our
Lord
Iesus
Christ
,
which
shall
be
punished
with
euerlasting
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
marueilous
in
all
them
that
beleeue
.
Abraham
,
in
his
conference
which
hee
had
with
the
rich
Glutton
tormented
in
hell
,
speaketh
to
this
purpose
when
he
said
:
Remember
that
thou
in
thy
life
time
receiuedst
thy
pleasures
,
and
likewise
Lazarus
paines
,
Luke
16
25.
now
therefore
is
he
comforted
,
and
thou
art
tormented
.
The
fourth
reason
standing
for
a
proofe
,
may
be
drawne
from
Christs
glory
:
that
as
he
was
dishonoured
at
his
first
comming
in
the
flesh
,
wonderfully
abased
,
disgraced
,
and
humbled
:
so
at
his
second
comming
,
hee
shall
appeare
in
glorie
,
Matth.
25.31
.
The
fift
reason
which
the
ancient
Father
setteth
down
in
stead
of
a
proofe
,
is
probable
;
and
it
is
taken
from
the
Rainbow
:
in
which
are
two
colours
,
ceruleus
,
seu
aqueus
color
;
&
purpureus
,
seu
igneus
color
,
The
gray
and
watrie
colour
,
and
the
purple
or
fiery
colour
.
Ceruleus
seu
aqueus
color
,
indicat
mundum
aquis
diluvij
perijsse
;
&
eo
modo
nunquam
deinceps
deleturum
iri
.
That
is
,
the
gray
or
watry
colour
doth
shew
,
that
the
world
perished
with
the
waters
of
the
Flood
,
and
neuer
after
shall
be
destroyed
after
that
manner
.
That
is
proued
,
Gen.
9.
where
it
is
said
,
That
God
set
the
Rainbow
in
the
skie
,
as
a
true
externall
signe
,
that
the
earth
shall
neuer
be
ouerflowne
againe
with
the
waters
of
a
Floud
.
Now
the
other
colour
,
purpureus
seu
igneus
color
significat
mundum
deinceps
in
extremo
iudicio
igne
transiturum
:
That
is
to
say
,
The
purple
or
fierie
colour
doth
shew
vnto
vs
,
that
the
world
hereafter
in
the
last
Iudgement
shall
passe
away
,
and
be
purged
with
fire
.
And
this
is
proued
,
and
will
fall
out
true
,
2.
Pet.
3.7
.
The
sixt
,
is
the
horrible
promulgation
of
the
Law
in
mount
Sinai
,
in
thundring
,
lightning
,
and
flames
of
fire
,
threatning
most
horrible
punishment
to
the
offendours
,
and
inforce
withall
the
maledictions
and
tortures
denounced
in
the
same
,
against
all
impenitent
persons
and
infidels
:
which
doth
proue
,
that
there
is
a
day
of
Iudgement
and
account
.
For
whereas
these
wicked
ones
rather
flourish
here
,
then
receiue
punishment
:
there
must
needes
bee
a
iudgement
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
faithfull
in
Christ
)
may
haue
life
,
and
the
impenitent
transgressours
,
death
eternall
.
For
the
Lord
knoweth
how
to
deliuer
the
godly
out
of
temptation
,
2.
Pet.
2.9
.
and
to
reserue
the
vniust
vnto
the
day
of
iudgement
for
to
bee
punished
.
And
according
to
this
,
a
mans
conscience
doth
minister
many
times
feare
,
or
hope
vnto
him
,
according
as
his
deedes
haue
beene
.
Ouid.
Fast
.
pri.
Conscia
mens
vt
cuiquè
sua
est
,
ita
concipit
intra
Pectora
,
pro
meritis
spemque
metumque
suis
.
Lastly
,
diuers
signes
and
tokens
of
the
last
Iudgement
,
which
were
foretold
of
the
Prophets
,
of
Christ
,
and
the
Apostles
,
that
should
goe
before
this
Day
,
and
time
of
account
,
are
accomplished
.
And
therefore
there
is
a
day
of
Iudgement
and
an
account
,
1.
Pet.
4.7
.
Mat.
24.33
.
and
it
is
at
hand
.
These
predictions
and
foresignes
are
most
set
downe
,
Math.
24.
where
it
is
shewed
,
that
there
shall
be
many
false
Christs
,
and
false
prophets
,
many
heresies
,
errours
and
sects
.
Which
we
see
to
be
true
,
not
onely
among
the
Romanists
and
Rhemists
,
but
euen
(
the
more
is
the
pitie
)
many
sectaries
,
and
factious
persons
arise
among
our selues
.
Againe
,
we
haue
had
warres
and
rumours
of
warres
.
Moreouer
,
there
haue
beene
famines
,
pestilences
,
and
earthquakes
,
and
that
within
our
times
that
are
now
liuing
;
wee
need
not
seeke
for
further
proofes
nor
examples
;
for
if
wee
would
,
we
might
haue
many
.
To
speake
of
signes
in
the
Sunne
,
Moone
,
or
Starres
,
coldnesse
of
charitie
,
and
the
rest
,
would
make
me
too
tedious
:
therefore
I
will
leaue
them
,
and
many
other
foretellings
,
as
apparent
truthes
already
fulfilled
,
and
yeelded
vnto
of
all
them
that
are
true
and
settled
Christians
.
Onely
let
me
begge
of
you
that
are
Readers
of
this
Treatise
,
to
hearken
to
the
vse
of
my
doctrine
,
wherein
I
will
be
so
briefe
,
that
my
beginning
and
end
shall
almost
be
knit
together
.
First
,
this
doctrine
auaileth
to
confute
Epicures
,
and
Atheists
,
and
mockers
of
this
doctrine
of
Christes
comming
to
Iudgement
to
take
this
accompt
,
who
say
,
as
the
Apostle
hath
,
2.
Pet.
3.
Where
is
the
promise
of
his
comming
?
For
since
the
Fathers
died
,
all
things
continue
alike
from
the
beginning
of
the
Creation
.
2.
Epist.
3.
These
the
Apostle
ouerthroweth
by
two
reasons
;
First
,
in
that
the
false
mockers
say
,
that
all
things
continue
alike
since
the
Creation
:
hee
proueth
it
to
be
false
by
the
Floud
in
the
daies
of
Noah
.
Verse
5.
For
this
they
know
not
(
saith
he
)
and
that
wilfully
,
how
that
the
heauens
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
ouerrunne
with
water
.
Secondly
,
he
sheweth
the
manner
of
the
purging
of
the
world
in
the
day
of
Iudgement
by
fire
,
saying
,
But
the
heauens
and
the
earth
which
are
now
,
be
kept
by
his
Word
in
store
,
and
reserued
vnto
fire
against
the
day
of
iudgement
,
and
perdition
of
vngodly
men
.
Therefore
all
things
haue
not
,
neither
will
continue
alwaies
alike
,
and
yet
these
wicked
Atheists
,
as
heretofore
,
so
still
perseuere
in
their
wicked
course
of
life
,
and
incourage
one
another
to
securitie
and
pleasures
,
Esa.
56.12
.
they
say
,
Come
,
let
vs
take
wine
,
and
we
will
fill
our selues
with
strong
drinke
,
and
to
morrow
shal
be
as
this
day
,
Wisdom
.
2.
and
much
more
abundant
.
They
say
,
Come
,
and
let
vs
enioy
the
pleasures
that
are
present
,
and
let
vs
cheerfully
vse
the
creatures
as
in
youth
;
let
vs
fill
our selues
with
costly
wine
and
oyntments
,
and
let
not
the
flower
of
life
passe
by
vs
.
Let
vs
crowne
our selues
with
Rose-buds
before
they
be
withered
:
Let
vs
be
partakers
of
our
wantonnesse
,
let
vs
leaue
some
tokens
of
our
pleasures
in
euery
place
:
for
that
is
our
portion
,
and
this
is
our
lot
.
These
men
liue
rocked
and
lulled
in
the
cradle
of
securitie
,
as
though
there
were
no
death
certaine
,
no
account
to
bee
made
,
no
hell
at
all
.
Which
thing
the
Poet
lamented
,
when
he
said
euen
mournfully
,
Eheu
sic
viuunt
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
commeth
iudgement
:
and
that
the
carelesse
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
sinnes
.
Secondly
,
this
doctrine
auaileth
to
comfort
the
godly
afflicted
:
Erit
olim
viciscitudo
,
there
wil
once
be
a
change
:
Their
sorrow
will
once
bee
turned
into
ioy
eternall
.
All
teares
once
shall
be
wiped
from
their
eyes
.
When
we
are
in
extremity
,
let
vs
consider
,
yea
and
comfort
our selues
with
that
consolation
which
the
Lord
gaue
to
the
Church
of
Philadelphia
,
Reuel.
3.11
,
12.
saying
,
Behold
,
I
come
shortly
:
and
so
hee
comforted
the
other
Churches
.
And
the
like
ioy
and
consolation
may
we
all
conceiue
in
all
our
tribulations
and
miseries
.
Let
vs
euer
consider
,
that
the
Lord
will
come
quickly
,
and
that
he
that
endureth
temptation
is
blessed
,
and
shall
at
the
last
receiue
the
crowne
of
glorie
,
Iames
1.12
.
which
the
Lord
hath
promised
to
them
that
loue
him
.
The
third
vse
.
We
should
,
by
the
knowledge
and
remembrance
of
this
day
,
keepe
vs
in
the
feare
of
God
,
and
care
to
doe
our
duties
.
1.
Epist.
4.7
,
8.
And
this
Saint
Peter
teacheth
vs
to
doe
,
saying
:
The
end
of
all
things
is
at
hand
,
be
ye
therefore
sober
,
and
watching
in
prayer
.
But
aboue
all
things
,
haue
feruent
loue
among
you
:
for
loue
couereth
the
multitude
of
sinnes
.
The
same
Apostle
declaring
the
fearefulnelsse
of
this
day
,
2.
Pet.
3.
to
wit
,
how
it
shall
come
as
a
theefe
in
the
night
;
and
that
the
heauens
shall
passe
away
with
a
noyse
,
and
the
Elements
shall
melt
with
heate
,
and
the
earth
with
the
works
that
are
therein
shall
be
burnt
vp
,
maketh
this
vse
,
thus
concluding
of
his
former
doctrines
.
Seeing
therefore
,
Verse
11.
that
all
these
things
must
be
dissolued
,
what
manner
persons
ought
ye
to
be
in
holy
conuersation
and
godlines
,
&
c
?
As
though
he
should
say
,
You
ought
to
be
most
religious
,
most
godly
,
of
a
most
pure
life
and
conuersation
.
Verse
14.
And
me
thinkes
we
should
haue
a
care
to
be
most
holy
without
spot
and
vndefiled
,
euen
blamelesse
;
because
wee
shall
,
at
that
day
,
stand
before
the
righteous
and
vncorrupt
Iudge
,
and
shall
stand
openly
in
the
sight
of
the
holy
Angels
.
S.
Augustine
writing
vpon
these
words
,
Reu.
20.12
.
(
And
I
saw
the
dead
both
small
and
great
stand
before
God
,
&c.
)
hath
these
words
;
Rogo
vos
(
fratres
)
vt
quotidiè
cogitemus
,
quales
esse
debemus
in
die
iudicij
,
purissimis
Angelorum
conspectibus
offerendi
,
&
aeterno
Iudici
rationem
de
libris
conscientiae
reddituri
:
that
is
,
O
brethren
,
I
beseech
you
,
let
vs
consider
what
maner
of
persons
we
ought
to
be
in
the
last
day
of
iudgement
,
that
shall
be
presented
to
the
most
pure
sight
of
Angels
,
and
that
shall
render
an
account
to
the
most
high
Iudge
,
of
the
bookes
of
our
conscience
.
It
seemed
that
the
good
Father
kept
himselfe
in
good
order
,
in
the
feare
of
God
,
and
in
his
Christian
dutie
,
with
the
daily
cogitation
of
this
Day
,
and
serious
meditation
how
to
make
a
good
reckoning
at
the
last
day
,
and
that
hee
exhorted
others
to
the
like
vigilance
and
carefulnesse
.
Hierom
reporteth
,
Tract.
5.
cap.
3.
that
whatsoeuer
he
did
,
he
alwaies
bore
in
mind
this
Day
,
and
thought
that
he
was
going
to
Iudgement
:
Siue
comedam
,
siue
hibam
,
siue
aliquid
aliud
agam
,
semper
videtur
vox
illa
sonare
in
auribus
,
Surgite
mortui
,
&
venite
ad
iudicium
:
that
is
to
say
,
Whether
I
eate
,
or
drinke
,
or
doe
any
thing
else
,
me
thinkes
I
alwaies
heare
this
speech
ring
in
my
eares
:
Rise
ye
dead
,
and
come
to
Iudgement
;
and
so
by
this
meanes
he
kept
himselfe
in
awe
,
and
refreinad
to
commit
sinne
and
wickednesse
.
As
the
Lord
would
haue
vs
to
know
,
that
there
is
a
day
of
iudgement
for
his
owne
glory
,
our
owne
comfort
,
the
confutation
of
Epicures
and
Atheists
,
and
to
keepe
vs
in
our
duties
:
so
he
hath
concealed
from
vs
the
certaine
time
when
it
shall
be
,
as
it
may
be
proued
out
of
the
sacred
Scriptures
,
these
two
wayes
:
-
1.
By
plaine
sayings
and
sentences
.
-
2.
By
Parables
or
similitudes
.
Mat.
24.42
.
First
,
by
plaine
speeches
,
such
as
these
:
Watch
,
for
yee
know
neither
the
day
,
nor
the
houre
when
the
Sonne
of
man
will
come
.
Mat.
25.13
.
Againe
,
Watch
ye
therefore
,
for
ye
know
not
,
when
the
Master
of
the
house
will
come
,
at
euen
,
or
at
midnight
,
at
the
cocke
crowing
,
or
in
the
dawning
,
lest
if
he
come
suddenly
,
hee
should
find
you
sleeping
:
And
those
things
that
I
say
vnto
you
,
I
say
vnto
all
men
,
Mar.
13.35
.
Watch.
Note
the
words
:
Watch
ye
therefore
,
for
ye
know
not
the
day
,
nor
the
houre
,
&c.
And
to
this
purpose
speaketh
Saint
Augustine
,
Epist.
78.
writing
to
Hesychius
,
Tempora
computare
,
hoc
est
,
CHRONOS
vt
sciamus
,
quando
sit
huius
saeculi
finis
,
vel
aduentus
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
comming
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
diue
into
the
Lords
secrets
,
which
hee
is
not
willing
to
reueale
vnto
vs
,
Act.
1.7
.
and
which
it
is
not
expedient
for
vs
to
know
.
Our
Sauiour
said
vnto
the
Apostles
;
Mark
.
13.
It
is
not
for
you
to
know
the
times
or
the
seasons
,
which
the
Father
hath
put
in
his
owne
power
.
Hee
hath
not
reuealed
this
secret
to
Man
,
nor
Angell
,
Math.
24.36
.
Secondly
,
this
is
proued
by
Parables
,
as
of
the
ten
Virgins
that
went
to
meet
the
Bridegroome
,
these
slept
,
Mat.
25.
and
suddenly
at
midnight
,
when
they
looked
not
for
him
,
there
was
a
cry
that
the
Bridegroome
came
,
and
these
words
were
vttered
;
Goe
out
to
meet
him
.
Note
the
words
I
beseech
you
:
(
and
sodainly
at
midnight
,
when
they
looked
not
for
him
.
)
This
proueth
that
the
Lords
comming
to
Iudgement
shall
be
sudden
,
and
that
hee
shall
finde
the
wicked
ones
secure
and
carelesse
.
Againe
,
the
Parable
of
the
Talents
doth
admonish
vs
to
be
watchfull
,
because
the
day
and
time
of
the
Lords
comming
to
take
an
account
,
is
vncertaine
,
and
vnknowne
.
For
as
the
deliuerer
of
the
Talents
,
going
into
a
strange
Countrey
,
gaue
the
receiuers
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
seuerall
imployments
:
Euen
so
,
our
Sauiour
beeing
gone
as
it
were
into
a
strange
countrey
,
into
Heauen
,
where
he
neuer
was
in
body
before
,
hath
deliuered
vnto
sundry
and
seuerall
persons
excellent
gifts
,
which
he
would
haue
them
vse
to
his
glory
,
and
the
good
of
his
Church
;
and
hee
will
come
after
a
season
,
(
he
telleth
not
when
,
and
therefore
no
man
knoweth
the
time
)
to
take
a
strict
account
of
all
the
receiuers
of
them
.
The
sodainenesse
and
vncertaintie
of
his
comming
,
1.
Thes.
5.2
.
Reu.
16.15
.
Luk.
17.24
.
is
compared
to
the
comming
of
a
Thiefe
which
giues
no
warning
,
to
lightening
that
giues
a
sodaine
flash
,
and
lighteneth
out
of
the
one
part
vnder
Heauen
,
and
shineth
vnto
the
other
part
vnder
Heauen
;
to
the
dayes
of
Noah
,
wherein
the
carelesse
people
did
eate
and
drinke
,
Luke
17.
married
wiues
,
and
gaue
in
marriage
,
vnto
the
day
that
Noah
went
into
the
Arke
,
and
the
Floud
came
and
destroyed
them
all
,
euen
sodainely
when
they
neuer
thought
,
much
lesse
knew
of
the
certaine
and
prescript
time
.
For
the
same
reason
,
those
dayes
wherein
Christ
shal
come
,
are
compared
to
the
daies
of
Lot
.
These
similitudes
doe
tell
and
teach
vs
,
that
the
Lords
comming
to
Iudgement
is
vnknowne
,
and
shall
bee
sodaine
.
For
to
this
purpose
,
the
Euangelist
most
aptly
applyeth
this
doctrine
,
Luk.
17.30
.
Luke
17.30
.
saying
,
After
these
ensamples
shall
it
be
in
the
day
,
when
the
Sonne
of
Man
is
reuealed
.
Epist.
88.
Augustine
writing
to
Hesichius
,
hath
an
excellent
saying
to
this
purpose
,
Ego
namque
de
Saluatoris
aduentu
,
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
comming
of
our
Sauiour
,
which
in
the
end
is
looked
for
;
neither
do
I
thinke
that
any
Prophet
hath
determined
the
number
of
yeeres
.
I
therefore
conclude
this
point
,
thus
:
Man
knoweth
not
that
day
and
houre
,
nor
the
Angels
;
Nay
(
which
is
most
of
all
)
not
the
Sonne
,
as
touching
his
humanity
and
mediatorship
,
Math.
24.
Mar.
13.
but
the
Father
onely
and
yet
I
stand
assured
,
that
in
his
Godhead
hee
knoweth
this
time
.
3.
Reasons
wherefore
the
Lord
concealeth
the
times
of
his
comming
.
-
1.
It
is
not
expedient
for
vs
to
know
them
.
-
2.
That
wee
might
exercise
our
faith
and
patience
.
-
3.
To
make
vs
more
vigilant
,
&c.
First
,
it
is
not
expedient
nor
meet
for
vs
to
know
these
things
;
I
meane
those
secrets
which
the
Father
hath
kept
in
his
owne
power
.
Act.
1.6
.
The
Apostles
asked
our
Sauiour
Iesus
Christ
,
whether
hee
at
that
time
would
restore
the
Kingdome
to
Israel
,
that
is
to
say
,
to
his
old
ancient
state
?
Hee
answered
,
It
is
not
for
you
to
know
the
times
and
seasons
,
which
the
Father
hath
put
in
his
owne
power
:
as
though
he
should
say
,
it
belongeth
not
to
you
to
know
the
moments
of
times
,
and
occasions
of
abstruse
,
secret
and
mysticall
things
,
not
reuealed
in
the
Word
:
as
what
houre
a
man
shall
dye
;
what
houre
the
Lord
will
come
to
Iudgement
;
when
he
will
vtterly
destroy
the
kingdome
of
Satan
;
at
what
moment
hee
will
bring
his
subiects
into
the
Kingdome
of
his
Father
.
There
is
a
time
when
these
things
shall
bee
performed
,
but
hid
from
vs
,
and
therefore
we
ought
to
beleeue
them
:
for
they
are
true
,
and
in
their
due
times
shall
truely
be
performed
,
but
wee
ought
not
curiously
pry
into
these
secrets
.
For
this
(
as
Hugo
hath
)
is
curiositas
superflua
,
inuestigatio
rerum
ad
se
non
pertinentium
;
that
is
,
this
is
superfluous
curiositie
,
a
searching
out
of
matters
that
doe
not
belong
to
vs
.
This
is
no
doctrine
of
the
Spirit
.
For
(
as
Bernard
writing
vpon
the
Canticles
hath
)
Doctrina
spiritus
non
curiositatem
acuit
,
sed
charitatem
accendit
:
The
doctrine
of
the
Spirit
doth
not
whet
on
curiositie
,
but
inflameth
charitie
.
Therefore
let
vs
learne
to
refraine
from
curious
questions
,
as
the
Apostle
teacheth
Timothy
and
Titus
:
let
vs
not
search
and
diue
too
deepe
in
dangerous
whirlepooles
,
lest
we
should
be
drowned
.
This
is
good
for
the
Teacher
,
and
profitable
for
the
Hearer
.
And
this
good
counsell
Augustine
giueth
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
saluation
.
Secondly
,
Christ
concealeth
this
day
and
houre
,
to
exercise
mens
faith
,
and
patience
.
Chap.
5.
And
to
this
purpose
Iames
giueth
this
good
exhortation
:
Bee
patient
,
brethren
,
vnto
the
comming
of
the
Lord
,
&c.
In
which
place
he
doth
comfort
the
poore
,
oppressed
of
the
rich
,
warning
them
to
wait
for
the
Lords
comming
patiently
,
who
will
reuenge
the
iniuries
which
the
rich
men
doe
to
them
,
and
giue
vnto
them
,
waiting
in
Faith
and
Hope
,
and
yeelding
patience
,
a
prosperous
issue
and
deliuerance
;
and
in
the
meane
time
,
when
a
man
is
in
misery
,
patience
will
make
the
griefe
lighter
and
easier
to
bee
borne
.
This
made
the
Poet
say
:
Horace
.
Durum
,
sed
leuius
fit
patientia
,
quicquid
corrigere
est
nefas
.
It
is
hard
,
I
confesse
,
that
thou
canst
not
redresse
,
yet
lighter
through
patience
,
if
quietly
thou
beare
it
.
Thirdly
,
the
Lord
telleth
vs
not
when
hee
will
come
to
call
vs
to
account
,
that
wee
assured
of
his
comming
,
and
not
knowing
when
,
should
at
all
times
be
vigilant
,
watchfull
,
and
carefull
to
doe
our
duties
,
to
haue
all
things
in
a
godly
and
good
order
at
our
Lord
and
Masters
comming
.
As
good
domesticall
seruants
,
when
their
Master
is
gone
from
them
,
assuring
themselues
that
hee
will
come
againe
vnto
them
,
and
not
knowing
when
:
and
that
he
will
call
them
to
an
account
,
(
if
they
haue
any
care
)
will
at
all
times
haue
all
things
in
readinesse
,
and
good
order
,
that
their
earthly
Master
may
not
come
vpon
them
vnawares
,
and
finde
them
idle
,
and
ill
occupied
,
and
all
things
out
of
right
course
:
So
we
,
seruants
to
Christ
Iesus
our
Sauiour
;
and
knowing
that
hee
is
gone
from
vs
into
Heauen
,
and
standing
assured
that
hee
will
come
to
take
a
reckoning
of
vs
,
of
our
liues
and
conuersations
,
and
not
knowing
when
;
should
at
all
times
haue
our
accounts
straight
,
haue
all
things
in
readinesse
and
good
order
,
that
our
heauenly
Iudge
and
Master
,
when
he
commeth
to
iudge
the
quicke
and
the
dead
,
may
not
come
vpon
vs
vnawares
at
the
last
Day
,
and
finde
vs
idle
,
or
ill
occupied
,
and
all
things
out
of
good
order
.
And
to
this
purpose
tendeth
that
exhortation
of
our
Sauiour
Christ
:
Luk.
12.35
,
36.
Let
your
loynes
bee
girt
,
and
your
lights
burning
,
and
yee
your selues
like
vnto
men
,
that
wait
for
their
Master
when
he
will
returne
from
the
wedding
,
that
when
hee
commeth
and
knocketh
,
they
may
open
vnto
him
immediately
.
Blessed
are
those
seruants
,
whom
the
Lord
,
when
he
commeth
,
shall
finde
waking
,
&c.
And
Paul
giueth
the
like
godly
exhortation
:
But
of
the
times
and
seasons
,
1.
Thes.
5.1
,
2
,
3
,
4
,
5
,
6.
Brethren
,
yee
haue
no
neede
that
I
write
vnto
you
:
for
yee
your selues
know
perfectly
,
that
the
Day
of
the
Lord
shall
come
,
euen
as
a
Thiefe
in
the
night
.
For
when
they
shall
say
,
Peace
,
and
safety
,
then
shall
come
vpon
them
sodaine
destruction
,
as
the
trauell
vpon
a
woman
with
childe
,
and
they
shall
not
escape
.
But
ye
,
brethren
,
are
not
in
darknesse
,
that
that
day
should
come
on
you
,
as
it
were
a
Thiefe
.
Yee
are
all
the
children
of
light
,
and
the
children
of
the
day
:
wee
are
not
of
the
night
,
neither
of
darknesse
.
Therefore
let
vs
not
sleepe
as
doe
others
,
but
let
vs
watch
,
and
bee
sober
.
And
what
plainer
exhortation
can
there
bee
deliuered
to
this
purpose
,
Mar.
24.42
.
&
44.
Mar.
13.35
.
then
that
which
the
blessed
Euangelist
Matthew
setteth
downe
,
saying
,
Wake
therefore
:
for
ye
know
not
what
houre
your
Master
will
come
.
Many
other
exhortations
we
haue
to
moue
,
incite
,
and
stirre
vs
to
a
godly
life
,
drawne
from
this
day
of
Iudgement
:
as
that
of
Paul
,
Act.
17.30
,
31.
verses
,
where
hee
preached
against
idolatry
,
and
told
the
idolatrous
people
,
that
God
admonished
all
men
euery
where
now
to
repent
:
Because
hee
hath
appointed
a
day
wherein
hee
will
iudge
the
world
in
righteousnesse
,
&c.
Let
the
recordation
hereof
make
vs
to
be
sober
,
and
watch
,
and
haue
feruent
loue
,
as
Saint
Peter
exhorted
the
faithfull
,
1.
Pet.
4.7
,
8.
saying
,
Now
the
end
of
all
things
is
at
hand
:
be
ye
therefore
sober
,
and
watching
in
Prayer
:
But
aboue
all
things
,
haue
feruent
loue
among
your selues
.
Watch
therefore
,
beloued
,
and
againe
I
say
,
Watch.
Take
instruction
of
the
Hare
,
who
not
knowing
when
her
enemy
may
come
vpon
her
,
yet
fearing
the
worst
,
sleepeth
with
her
eyes
open
,
and
by
that
meanes
seeth
the
least
glimpse
of
her
enemy
that
may
steale
vpon
her
.
The
Nightingale
fearing
lest
she
should
be
deuoured
of
a
Serpent
,
setteth
her
brest
against
a
sharpe
Thorne
,
or
some
hard
thing
,
that
when
she
,
oppressed
which
sleepe
,
noddeth
,
shee
may
by
and
by
be
awaked
,
and
then
shee
will
sing
most
cheerefully
&
melodiously
.
So
doe
you
,
deare
brethren
,
sleepe
as
the
Hare
doth
,
with
her
eyes
open
,
that
you
may
awake
,
&
sodainly
auoid
,
when
your
enemy
,
Satan
,
with
his
alluring
temptations
,
would
steale
vpon
you
.
Sleepe
also
when
you
are
heauy
and
drowsie
,
as
the
Nightingale
doth
,
with
some
sharp
thing
at
your
brest
(
I
meane
sorrow
for
sin
at
your
heart
)
that
though
against
your
wil
,
you
nodde
sometimes
with
sleepe
,
yet
you
may
with
the
Nightingale
speedily
awake
,
and
sing
melodious
,
but
yet
spiritual
songs
;
Ephes.
5.19
.
I
meane
Psalmes
of
thanksgiuing
vnto
the
Lord
;
as
Dauid
doth
exhort
vs
,
saying
,
Sing
wee
merrily
vnto
our
Lord
God
,
Psal.
81.
make
a
cheerefull
noise
vnto
the
God
of
Iacob
.
O
let
vs
be
mindfull
of
our
latter
end
,
of
death
,
and
this
last
account
;
which
that
we
may
the
better
doe
,
let
vs
call
to
minde
diuers
domesticall
and
familiar
things
,
dayly
conuersant
before
our
eyes
,
that
they
may
put
vs
in
minde
of
our
latter
end
,
and
all
circumstances
touching
the
same
,
all
antecedents
,
coniuncts
,
and
consequents
.
Our
beds
may
bring
to
our
remembrances
,
our
graues
;
our
sheetes
that
we
lye
in
,
1.
Thes.
4.
our
winding
sheete
;
our
sleepe
,
death
:
(
for
vnto
the
same
Death
is
compared
)
the
very
Flea
that
bites
vs
,
the
worme
of
Conscience
,
that
shall
gnaw
the
wicked
:
the
crowing
of
the
Cocke
that
awaketh
vs
out
of
sleepe
,
and
warneth
vs
of
the
passing
away
of
the
night
,
may
presage
vnto
vs
the
Trumpe
of
the
Lord
,
the
sweet
Bels
of
Aaron
sounding
out
and
ringing
alowd
,
to
call
vs
to
the
Church
,
the
societie
of
the
faithfull
,
to
knowledge
,
faith
,
and
a
godly
life
here
in
this
world
,
yea
,
and
our
awaking
out
of
the
sleepe
of
death
at
the
last
Day
,
the
last
audit
and
account
at
the
time
of
the
Resurrection
.
Therefore
(
beloued
)
giue
mee
leaue
for
your
good
,
to
shake
you
out
of
the
cradle
of
your
sleepe
,
securitie
and
carelesnesse
:
be
lulled
and
rocked
therein
no
longer
.
For
then
you
are
said
to
bee
asleepe
in
the
Scriptures
,
when
all
the
powers
of
the
minde
and
senses
are
so
ouercome
with
the
sound
and
dead
sleepe
of
sinne
,
that
you
cannot
heare
when
Christ
calleth
;
nor
see
him
when
he
commeth
vnto
you
;
nor
feele
him
,
when
he
knocketh
at
your
hearts
;
nor
taste
him
how
gracious
hee
is
,
when
ye
come
to
receiue
the
Sacraments
,
but
only
to
your
condemnation
,
when
ye
doe
not
smell
him
whether
hee
bee
a
sauour
of
life
vnto
life
,
or
death
vnto
death
,
so
that
yee
cannot
know
the
day
of
your
visitation
,
when
such
darknesse
ouershaddoweth
you
,
that
you
cannot
comprehend
Christ
the
light
,
when
he
commeth
among
his
owne
.
On
the
contrary
,
then
are
we
said
to
watch
,
when
all
our
senses
are
apt
to
all
godly
exercises
;
when
our
eares
are
open
to
heare
Christ
our
Master
;
when
we
continue
our
watch
and
ward
,
neuer
putting
off
our
armour
,
or
betaking
our selues
to
our
rest
,
least
Death
,
the
Lords
Bayliffe
,
should
sodainly
arrest
vs
,
or
our
Sauiour
the
high
Iudge
comming
to
Iudgement
,
when
wee
least
thinke
of
his
comming
,
1.
Thes.
5.
2.
Pet.
3.
(
and
therefore
it
's
compared
to
the
comming
of
a
Thiefe
,
who
giues
no
warning
)
should
sodainly
(
we
vnprouided
,
and
not
looking
for
him
)
steale
vpon
vs
.
And
this
is
the
reason
that
my
Text
giueth
mee
occasion
to
presse
you
with
now
.
The
speciall
exercise
that
we
are
to
vse
in
our
Watch
and
Ward
,
is
Prayer
.
1.
Pet.
4.
Mat.
24.42
.
And
because
wee
know
not
the
certaine
time
of
the
Lords
comming
to
take
this
account
,
we
should
bee
the
more
vigilant
and
watchfull
,
hauing
on
our
spirituall
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
commeth
,
wherein
no
man
can
worke
out
his
saluation
,
Ezek
7.
Augustine
yeeldeth
a
reason
,
why
man
knoweth
not
the
time
of
his
death
,
nor
the
Day
of
Iudgement
.
His
words
are
these
:
Magna
Dei
misericordia
monuit
,
In
Psal.
34.
vt
rectè
viuamus
,
&
ideo
diem
mortis
,
&
extremi
Iudicij
nobis
abscondit
,
ne
nobis
in
futurum
aliquid
promittamus
:
that
is
,
the
great
mercy
of
God
hath
taught
vs
to
liue
well
,
and
for
this
cause
he
hath
kept
vs
from
the
day
of
our
death
,
and
of
the
last
Iudgement
,
that
wee
might
not
promise
any
thing
to
our selues
afterwards
.
August
.
de
disciplina
Christiana
.
The
same
saith
,
Latet
vltimus
dies
,
vt
obseruentur
omnes
dies
:
that
is
to
say
,
the
last
day
is
vnknowne
,
that
we
should
obserue
all
dayes
.
Therefore
,
I
say
,
Watch
,
for
you
are
not
certaine
to
liue
one
houre
:
&
I
wil
tell
you
how
I
would
haue
you
watch
:
Vigilate
rectè
credendo
,
Helm
.
firmiter
sperando
,
sincere
Deum
&
proximum
diligendo
,
mandata
Dei
custodiendo
,
sanctè
,
piè
&
iustè
viuendo
,
sine
intermissione
orando
,
in
patientia
Deo
in
omnibus
bonis
operibus
fructificando
,
quae
edificationis
sunt
,
vbique
sectando
,
in
omni
bonitate
vsque
in
finem
permanendo
,
that
is
to
say
,
Watch
,
truely
beleeuing
,
stedfastly
hoping
,
sincerely
louing
God
and
our
neighbour
,
keeping
the
commandements
of
God
,
liuing
holily
,
godly
,
and
iustly
,
praying
without
ceasing
,
in
patience
fructifying
to
GOD
in
all
good
workes
,
following
in
euery
place
those
things
that
tend
to
edification
,
continuing
in
all
goodnesse
to
the
end
.
If
thou
doest
these
things
,
thou
shalt
neuer
perish
,
neither
in
this
world
,
nor
in
the
world
to
come
.
The
doctrine
of
the
vncertainty
of
the
day
of
Iudgement
,
ouerthroweth
all
the
coniecturall
and
doubtfull
opinions
of
them
which
haue
gone
about
to
set
downe
the
certaine
time
of
Christs
comming
to
Iudgement
,
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
Iewes
,
hath
set
downe
his
opinion
thus
:
Sex
millia
annorum
mundus
durabit
,
&
deinde
conflagratio
:
that
is
,
The
world
shall
continue
sixe
thousand
yeeres
,
and
then
burning
makes
an
end
of
it
.
And
because
of
sinnes
which
shall
be
many
and
great
,
some
yeeres
shall
be
wanting
.
Irenaeus
the
Martyr
was
of
the
same
mind
:
these
are
his
wordes
,
Quot
diebus
factus
est
hic
mundus
,
tot
millenarijs
consummabitur
,
(
nam
mille
anni
apud
Dominum
quasi
dies
vnus
)
Psal.
90.
and
2.
Pet.
3.8
.
Now
all
things
were
finished
perfectly
in
sixe
dayes
,
and
the
seuenth
day
was
a
time
of
rest
.
Therefore
the
consummation
of
all
those
things
shall
be
in
the
seuen
thousandth
yere
the
perpetuall
Sabbath
,
the
euerlasting
rest
.
This
is
their
fallible
collection
and
conclusion
,
altogether
repugnant
to
the
Scriptures
.
The
greatest
reason
,
or
rather
shew
of
reason
,
that
made
Elias
and
Ireneus
,
and
their
followers
to
erre
,
was
,
for
that
they
vpon
these
words
,
(
A
thousand
yeeres
are
with
the
Lord
as
one
day
)
doe
say
,
that
the
world
was
made
in
sixe
dayes
,
and
the
seuenth
day
was
a
day
of
rest
:
therefore
the
world
shal
stand
and
continue
sixe
thousand
yeeres
,
and
in
the
seuenth
thousand
shall
be
the
consummation
and
end
of
all
.
In
very
deed
I
must
needs
confesse
,
that
these
men
were
learned
.
But
Bernardus
non
vidit
omnia
,
neither
these
men
:
for
in
my
opinion
herein
they
were
deceiued
,
in
that
they
thought
,
that
in
eternall
life
,
in
the
world
to
come
with
God
,
were
spaces
of
times
,
yeeres
,
dayes
,
and
houres
,
as
well
as
with
men
in
this
mortall
life
;
which
is
not
true
:
for
in
heauen
(
I
meane
not
the
aereum
Coelum
,
ayrie
heauen
,
conteining
the
space
from
vs
vnto
the
Firmament
,
nor
coelum
coelatum
,
the
engrauen
heauen
;
which
I
so
call
,
because
it
is
as
it
were
ingrauen
,
and
enameled
with
glorious
lights
,
the
Sunne
,
the
Moone
,
and
the
Starres
)
but
the
heauen
which
is
called
of
the
Philosopher
Empyreum
,
but
by
Diuines
in
Scripture
,
the
glorious
Heauen
of
heauens
,
or
Heauen
aboue
the
visible
heauens
,
wherein
is
our
Sauiour
,
the
Angels
,
and
glorified
Saints
.
In
this
are
no
spaces
,
nor
seasons
of
yeeres
,
dayes
,
moneths
,
houres
,
or
other
times
:
which
thus
I
proue
,
because
there
is
no
Sun
,
nor
Moone
,
nor
Stars
,
nor
no
vse
,
need
,
nor
necessitie
of
any
of
them
.
For
the
claritie
and
brightnesse
of
the
Lord
shineth
there
:
There
is
no
night
,
no
Clockes
,
nor
Dyals
,
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
yeeres
are
as
one
day
,
and
one
day
as
a
thousand
yeeres
.
The
Psalmist
therefore
well
said
,
A
thousand
yeeres
in
thy
sight
are
but
as
yesterday
,
Psal.
90.4
.
seeing
that
is
past
as
a
watch
in
the
night
.
Againe
,
there
is
so
much
ioy
in
heauen
,
that
for
the
greatnesse
and
pleasantnesse
thereof
,
a
thousand
yeeres
seeme
to
be
but
one
day
.
But
in
no
wise
can
it
be
hereby
gathered
,
that
,
because
in
sixe
dayes
the
world
was
made
,
and
in
the
seuenth
was
rest
,
that
therefore
the
world
shall
continue
sixe
thousand
yeeres
,
and
in
the
seuenth
shall
be
a
perpetuall
rest
,
and
Sabboth
,
and
an
end
of
all
,
and
so
a
certaine
time
knowne
.
Besides
the
maintainers
of
the
opinion
abouesaid
,
there
are
others
,
which
haue
taken
vpon
them
to
ghesse
at
the
yeere
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
yeere
from
Christs
birth
,
1656.
because
there
were
so
many
yeeres
from
the
creation
of
Adam
vnto
the
Flood
:
and
the
rather
they
haue
so
supposed
,
because
our
Sauiour
and
Saint
Peter
doe
compare
the
times
of
the
Floud
,
Mat.
24.
2.
Epist.
3.
and
of
the
fire
in
the
last
day
together
.
Wheras
therefore
from
the
Creation
of
Adam
vnto
the
Deluge
,
were
1656.
yeeres
and
sixe
dayes
,
they
collect
,
that
there
shall
be
so
many
yeeres
vnto
the
last
Iudgement
,
when
the
World
shall
bee
purged
by
fire
.
Some
thought
that
it
should
bee
in
the
yeere
1588.
among
which
number
was
Regiomantanus
,
who
left
to
the
world
certain
Verses
,
shewing
his
too
farre
reaching
opinion
.
Which
Verses
are
these
following
.
Post
mille
expletos
à
partu
Virginis
annos
,
Et
post
quingentos
rursus
ab
orbe
datos
,
Octo
gesimus
octauus
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
vndique
grandis
erit
.
After
one
thousand
yeeres
,
full
explere
&
ended
,
And
fiue
hundred
more
vpon
the
same
,
And
eightie
eight
iust
added
From
the
Virgins
birth
without
all
staine
,
A
wonderfull
yeere
shall
come
vpon
,
And
dolefull
deaths
shall
follow
on
.
If
not
this
euill
world
this
yeere
With
Land
and
Sea
decay
:
Yet
all
the
Empires
euery
where
Assuredly
shall
sway
,
And
mourning
much
will
follow
.
Albeit
(
beloued
Christians
)
there
was
some
shew
of
alteration
that
yeere
,
yet
many
that
are
here
,
liued
then
;
and
all
can
speake
by
experience
,
that
in
this
matter
of
the
last
Iudgement
,
Regiomontanus
was
deceiued
,
as
well
as
others
:
and
although
there
were
some
shew
of
troubles
,
yet
GOD
bee
thanked
,
the
feares
were
greater
then
the
harmes
,
and
we
that
liue
,
can
relate
the
same
to
Gods
glory
,
who
mercifully
and
miraculously
protected
vs
,
making
the
Seas
and
Windes
to
fight
for
vs
,
and
to
get
the
conquest
,
that
all
the
praise
might
be
the
Lords
.
Some
would
haue
the
time
to
be
certainely
knowne
,
or
very
neerely
pointed
at
,
because
our
Sauiour
saith
,
Behold
the
Figge-tree
and
all
the
trees
,
Luke
21.
when
they
shoot
forth
their
buds
,
yee
beholding
,
know
of
your
owne
selues
,
that
Summer
is
then
nie
at
hand
:
So
likewise
yee
,
when
yee
see
these
things
come
to
passe
,
bee
yee
sure
that
the
Kingdome
of
GOD
is
nigh
.
This
similitude
teacheth
,
that
as
when
wee
see
Trees
begin
to
budde
,
then
we
know
assuredly
that
Summer
is
nigh
:
So
when
wee
see
and
know
these
things
performed
,
that
the
Euangelists
haue
by
the
Spirit
of
GOD
penned
,
and
set
downe
,
and
our
Sauiour
foretold
,
and
which
Daniel
prophesied
of
,
then
wee
may
assure
our selues
,
that
the
day
and
time
is
neere
at
hand
:
but
we
cannot
out
of
these
words
gather
the
particular
and
certaine
time
.
Againe
,
men
should
consider
that
our
Sauiour
spake
by
a
similitude
,
which
illustrateth
,
but
proueth
not
any
set
time
knowne
to
man
.
In
very
truth
,
I
confesse
that
the
time
of
the
last
Iudgement
may
be
knowne
,
quod
ad
genus
,
that
is
,
that
certainely
it
will
come
,
but
it
cannot
bee
knowne
,
quod
ad
speciem
,
to
wit
,
as
touching
the
houre
,
day
,
moneth
and
certaine
yeere
.
I
therefore
assure
my selfe
,
and
I
beseech
you
all
bee
so
perswaded
,
that
no
man
knoweth
the
certaine
time
,
the
very
day
nor
houre
of
the
Lords
comming
;
no
,
nor
the
Angels
in
Heauen
:
nay
,
which
is
most
of
all
,
not
our
Sauiour
Iesus
Christ
in
his
humanitie
;
but
in
his
Deitie
knoweth
all
.
And
let
this
worke
in
vs
all
a
serious
kinde
of
watchfulnesse
.
Luk.
12.40
.
Bee
yee
ready
(
saith
our
Sauiour
)
for
the
Sonne
of
Man
will
come
at
an
houre
when
yee
thinke
not
.
The
end
of
the
fourth
Sermon
.
THE
FIFTH
SERMON
.
God
in
his
inscrutable
wisedome
,
and
infinite
goodnes
towards
man
,
deferreth
this
day
of
iudgement
for
3
reasons
.
-
1.
To
stirre
vp
in
vs
a
vigilant
expectance
,
and
a
patient
waiting
for
his
appearance
.
-
2.
That
his
Church
,
his
flocke
,
may
be
increased
.
-
3.
To
grant
all
men
time
&
space
to
repent
.
AS
touching
the
first
,
Chap.
5.7
,
8.
Iames
teacheth
vs
to
performe
the
same
,
by
precept
and
patterne
:
by
precept
,
in
the
beginning
of
the
seuenth
Verse
,
where
hee
saith
,
Bee
patient
vnto
the
comming
of
the
Lord
;
and
hee
in
effect
repeateth
the
same
doctrine
in
the
eighth
Verse
,
saying
;
Bee
ye
also
patient
therefore
,
and
settle
your
hearts
:
for
the
comming
of
the
Lord
draweth
neere
.
His
example
is
taken
from
Husbandmen
,
who
patiently
wait
for
the
precious
fruit
of
the
earth
,
vntill
they
receiue
the
former
and
the
latter
raine
.
His
words
seruing
for
doctrine
,
and
example
,
are
these
:
Bee
patient
therefore
vnto
the
comming
of
the
Lord
:
Behold
,
the
Husbandman
waiteth
for
the
precious
fruit
of
the
earth
,
and
hath
long
patience
for
it
,
vntill
he
receiue
the
former
and
the
latter
raine
.
Be
ye
also
patient
therefore
,
and
settle
your
hearts
:
for
the
comming
of
the
Lord
draweth
neere
.
He
that
waiteth
in
Faith
,
Reu.
16.15
.
hope
,
and
patience
for
the
Lords
comming
,
Luke
12.37
.
is
blessed
:
for
hee
shall
appeare
the
second
time
without
sinne
vnto
them
that
looke
for
him
vnto
saluation
,
as
we
may
see
,
Heb.
9.
the
last
Verse
.
Secondly
,
the
Lord
deferreth
his
comming
to
Iudgement
,
that
all
the
Elect
may
bee
gathered
together
to
his
Church
,
may
be
effectually
called
,
be
of
the
Lords
flocke
,
who
although
they
are
the
Lords
already
in
his
eternall
Decree
,
yet
there
is
a
time
wherein
they
are
called
.
The
Lord
would
haue
them
heare
the
Word
,
and
by
the
same
to
be
born
againe
,
vnto
which
time
is
required
:
and
therefore
that
they
may
haue
time
,
the
Lord
delayeth
his
comming
;
for
their
sakes
the
world
consisteth
,
and
for
them
all
the
good
things
on
the
earth
are
prepared
.
For
the
vngodly
vse
them
as
Robbers
and
Theeues
.
The
Apostle
saith
,
1.
Tim.
4.3
.
God
hath
prepared
meates
to
bee
receiued
of
the
faithfull
with
thanksgiuing
,
and
of
such
as
know
the
Truth
.
The
like
place
the
Apostle
hath
,
speaking
to
this
purpose
,
thus
:
Vnto
the
pure
all
things
are
pure
,
but
vnto
them
that
are
defiled
,
Ti●us
1.
●5
.
and
vnbeleeuing
,
is
nothing
pure
:
but
euen
the
minde
and
conscience
of
them
is
defiled
.
The
third
reason
why
the
Lord
is
so
long
before
hee
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
bee
saued
,
which
the
godly
will
not
pretermit
nor
neglect
.
The
Lord
(
saith
the
Apostle
)
that
hath
promised
is
not
slacke
,
as
some
men
count
slacknesse
,
but
is
patient
towards
vs
,
for
as
much
as
he
would
haue
no
man
lost
,
but
would
receiue
all
men
to
repentance
.
Vnto
which
purpose
hee
speaketh
after
in
the
15.
Verse
.
Suppose
(
saith
he
)
that
the
long
suffering
of
the
Lord
is
saluation
.
This
time
&
space
to
repent
,
and
prepare
themselues
for
this
account
,
the
godly
will
neuer
let
slip
vnprofitably
.
Contrarily
,
the
wicked
neglect
time
,
and
therefore
by
the
same
are
made
inexcusable
,
making
a
fuller
measure
of
their
sinne
,
in
that
they
despise
the
goodnes
and
bountifulnesse
of
the
Lord
,
Rom.
2.4
.
calling
them
to
repentance
.
These
wicked
ones
are
afraid
of
this
Iudgement
,
and
therefore
neuer
wish
for
it
:
but
the
godly
desire
it
,
because
at
that
time
they
shall
be
deliuered
from
the
miseries
wherein
they
liue
in
this
world
.
Rom.
7.24
.
O
wretched
man
that
I
am
(
saith
the
Apostle
)
who
shall
deliuer
me
from
the
body
of
this
death
?
In
Reuelation
22.
The
Brideman
,
and
Bridewoman
say
,
Come
,
Lord
Iesu
,
Come
:
which
they
say
not
,
that
are
not
ready
to
entertaine
the
Lord
.
Hauing
before
proued
,
that
there
is
a
day
of
Iudgement
,
and
that
God
would
haue
vs
to
know
it
,
and
the
reasons
wherefore
:
and
also
hauing
shewed
that
the
certain
time
,
the
yeere
,
moneth
,
weekes
,
dayes
,
and
houres
are
vnknowne
,
and
the
reasons
also
of
the
same
;
with
a
confutation
of
the
gaine-sayers
,
and
the
vse
of
both
:
And
lastly
,
hauing
yeelded
reasons
,
why
the
Lord
delayeth
this
Day
:
In
the
rest
,
I
will
bee
as
compendious
and
short
as
I
may
bee
,
so
as
I
may
lay
downe
the
truth
with
perspicuitie
.
Which
that
I
may
the
better
doe
,
obserue
with
mee
these
points
,
which
I
thinke
fittest
to
bee
spoken
of
:
And
first
,
hauing
before
manifested
that
there
is
a
day
of
Iudgement
and
account-taking
;
next
,
it
wil
be
most
profitable
to
shew
,
First
,
what
this
Iudgement
is
.
Secondly
,
the
terrible
signes
,
and
dreadfull
preparations
for
the
wicked
.
Thirdly
,
the
manner
and
comming
of
the
Iudge
,
and
settling
him
in
his
Throne
,
and
raising
of
the
dead
to
come
to
Iudgement
.
Fourthly
,
the
tryall
of
the
sinner
by
Accusers
and
Witnesses
.
Fiftly
,
the
Booke
and
touchstone
of
the
sinners
tryall
at
the
last
Day
.
Sixtly
,
the
lamentable
case
of
the
sinner
condemned
.
Seuenthly
,
the
sentence
giuen
of
both
godly
and
vngodly
.
First
,
what
this
Iudgement
is
.
First
,
it
is
that
Iudgement
which
God
will
exercise
in
the
end
of
the
World
by
Christ
,
which
shall
come
downe
from
Heauen
into
the
Clouds
visibly
,
in
great
glory
and
Maiestie
,
and
will
take
this
account
:
and
by
him
all
men
shall
bee
raised
vp
,
which
haue
beene
dead
from
the
beginning
of
the
world
,
euen
to
the
end
:
the
rest
then
being
aliue
,
shall
be
suddenly
changed
,
and
all
shall
stand
before
the
Tribunall
Seat
of
Christ
,
who
shall
giue
sentence
of
all
,
and
will
cast
the
euill
with
the
Diuels
into
eternall
punishment
;
and
will
take
the
godly
to
him
,
that
with
him
,
and
the
blessed
Angels
,
they
may
in
Heauen
enioy
eternall
felicitie
.
This
long
description
is
taken
out
of
the
knowne
Scriptures
:
and
therefore
if
I
should
labour
to
proue
it
,
I
should
hold
vp
a
Candle
to
lighten
the
Sun
.
I
will
therefore
leaue
this
matter
as
yeelded
vnto
,
and
hasten
to
the
next
point
,
to
wit
,
what
shall
be
done
at
that
time
,
at
that
fearefull
time
of
reckoning
:
that
men
warned
of
the
dangers
,
may
be
danted
and
discouraged
from
doing
euill
,
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
saluation
.
Secondly
,
at
this
Day
of
Iudgement
,
when
this
strict
reckoning
shall
be
taken
,
there
shall
be
such
terrible
signes
,
and
dreadfull
preparations
for
the
wicked
,
that
they
shall
bee
at
their
wits
ends
;
their
hearts
shall
faile
them
for
feare
,
and
they
shall
wish
that
the
Hils
may
couer
them
.
For
it
shall
be
at
midnight
,
when
men
commonly
are
asleepe
.
1.
Thes.
4.16
.
The
Trumpet
,
the
Word
of
the
Lord
,
compared
to
a
Trumpet
,
because
of
the
fearefull
,
shrill
,
and
lowd
sound
thereof
,
shall
sound
out
a
most
dreadfull
taratantara
.
(
Surgite
mortui
,
&
venite
ad
Iudicium
,
)
that
is
,
Rise
ye
dead
,
and
come
to
Iudgement
.
At
which
voice
,
these
dreadfull
and
terrible
effects
shall
follow
:
Mat.
24.29
.
The
Sea
and
the
Waters
shall
roare
,
the
Hils
shall
moue
out
of
their
places
,
the
Earth
shake
,
the
Sunne
shall
be
darke
,
the
Moone
shall
not
giue
her
light
,
the
Starres
shall
fall
from
Heauen
,
the
whole
Element
shiuer
in
pieces
,
the
world
shall
bee
in
a
consuming
fire
,
the
Graues
shall
open
,
and
yeeld
forth
the
bodies
lying
in
them
,
yea
,
and
the
Sea
,
and
all
other
places
also
:
Reu.
20.13
.
they
that
then
shall
be
aliue
,
shall
with
a
sudden
mutation
be
renued
,
and
all
corruption
wiped
from
their
bodies
,
1.
Cor.
15.
1.
Thes.
4.
and
all
mortalitie
remoued
,
they
shall
be
made
incorruptible
,
and
immortall
(
which
changing
shall
be
instead
of
death
vnto
them
)
and
all
shal
come
to
meete
the
Lord
in
the
Aire
,
as
thick
as
swarmes
of
Bees
.
The
Angels
shall
separate
the
good
from
the
bad
,
Math.
13.41
.
the
Tares
from
the
Wheat
,
the
Sheepe
from
the
Goates
,
and
euery
one
shal
receiue
according
to
that
he
hath
done
in
this
life
,
2.
Cor.
5.
whether
good
or
bad
.
The
World
,
2.
Pet.
3.
Heauen
and
Earth
shall
bee
dissolued
by
fire
:
there
shall
bee
a
change
of
this
present
state
,
and
a
purging
of
the
Creatures
,
and
not
an
vtter
consumption
.
Thirdly
,
the
Iudge
himselfe
,
euen
Christ
Iesus
,
the
Sonne
of
God
(
to
whom
the
Father
hath
giuen
all
iudgement
)
shall
bee
seene
comming
in
the
Clouds
of
Heauen
,
Ioh.
5.22
.
Math.
24.
in
his
very
humane
Nature
;
not
in
poore
and
base
state
and
sort
,
as
at
his
first
comming
in
the
flesh
,
which
was
to
good
purpose
,
to
giue
vs
an
example
of
true
humilitie
,
of
true
lowlinesse
;
but
in
glory
and
great
power
,
waited
on
,
not
with
mortall
and
sinfull
men
;
but
with
the
immortall
and
holy
Angels
.
And
then
hee
beeing
most
Regall
,
maiesticall
,
and
powerfull
,
Math.
25.31
.
The
settling
of
him
in
his
Throne
.
and
being
also
vpright
and
pure
,
will
ascend
into
his
great
white
Throne
,
most
beseeming
his
Imperiall
and
immaculate
person
.
And
this
Iohn
saw
plainly
in
a
vision
reuealed
vnto
him
by
Christ
Iesus
,
Re.
20.11
.
Reu.
20.11
.
where
he
thus
reporteth
:
And
I
saw
a
great
white
Throne
,
&c.
The
greatnesse
of
this
Throne
sheweth
his
might
&
Maiestie
.
For
he
is
a
King
,
hauing
on
his
head
a
golden
crown
.
The
whitenes
of
it
,
his
purity
and
holines
.
Reu.
14.14
.
Heb.
7.26
.
For
he
is
a
Priest
and
a
Iudge
,
holy
,
innocent
,
vndefiled
,
separate
from
sinners
,
and
made
higher
then
the
Heauens
.
When
this
Regall
,
mighty
,
and
vncorrupt
Iudge
,
hath
setled
himselfe
in
his
Tribunall
Seat
;
then
at
the
shrill
sound
of
the
Trumpet
,
The
Resurrection
of
the
dead
to
come
to
Iudgement
.
Iob.
19.
all
that
are
dead
shall
rise
,
euen
in
the
same
state
and
forme
as
they
were
when
they
dyed
,
couered
againe
with
the
same
skinne
,
and
hauing
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
passe
,
although
a
man
is
burnt
to
ashes
.
For
God
who
is
Omnipotent
,
and
made
man
of
nothing
,
is
much
more
able
of
ashes
to
reedifie
and
make
man
againe
,
then
a
simple
man
of
ashes
can
make
a
beautifull
glasse
.
And
if
a
Goldsmith
,
or
a
Pewterer
,
of
a
melted
vessell
,
can
make
another
againe
:
then
much
more
God
,
of
a
man
returned
to
dust
,
can
make
a
man
againe
.
He
made
man
(
I
say
)
at
the
first
of
nothing
:
therefore
much
more
is
able
to
make
him
againe
of
something
,
and
to
bring
together
all
parts
and
pieces
of
him
,
wheresoeuer
they
bee
scattered
and
dispersed
.
An
excellent
example
and
demonstration
whereof
we
haue
in
Ezechiel
37.
where
the
Prophet
foreshewing
the
bringing
againe
of
the
people
,
being
in
captiuitie
,
telleth
how
the
Lord
set
him
downe
in
the
middest
of
a
field
which
was
full
of
dry
bones
,
and
led
him
round
about
by
them
,
Ezec.
37.
and
said
vnto
him
,
Sonne
of
Man
,
can
these
bones
liue
?
And
the
Prophet
answered
,
O
Lord
God
,
thou
knowest
.
Then
the
Lord
proceeded
further
,
and
said
vnto
the
bones
,
Behold
,
I
will
cause
breath
to
enter
into
you
,
and
you
shall
liue
,
and
I
will
lay
sinnewes
vpon
you
,
and
make
flesh
grow
vpon
you
,
and
couer
you
with
skinne
,
and
put
breath
in
you
that
ye
may
liue
.
And
as
soone
as
the
Lord
spake
the
word
,
all
this
was
done
:
shewing
plainely
vnto
vs
our
restauration
to
life
at
the
Resurrection
in
the
last
Day
.
All
that
are
dead
shall
liue
,
shall
rise
againe
and
come
to
be
iudged
:
for
the
dead
shall
liue
,
they
shall
rise
againe
with
their
body
:
Esay
26.19
.
Awake
and
sing
,
ye
that
sleepe
in
the
dust
:
for
thy
dew
is
as
the
dew
of
Hearbs
,
and
the
earth
shall
cast
out
the
dead
.
Let
vs
therefore
resolue
our selues
,
that
the
houre
shall
come
,
in
the
which
all
that
are
in
their
graues
,
shall
heare
Christs
voice
,
Ioh.
5.28
,
29.
and
they
shall
come
forth
that
haue
done
good
,
vnto
the
Resurrection
of
life
:
but
they
that
haue
done
euill
,
vnto
the
resurrection
of
condemnation
.
Ioh.
11.24
.
Martha
therefore
truely
said
to
Christ
of
Lazarus
,
I
know
that
hee
shall
rise
againe
at
the
last
Day
.
Martha
knew
this
to
bee
true
,
and
so
did
Iob
:
and
in
this
point
let
vs
all
be
resolued
:
Iob
19.
2.
King
4.
Luke
7.
Math.
9.
Iohn
11.
for
as
truely
as
Elizeus
called
to
life
a
dead
Boy
:
Christ
the
Widdowes
sonne
in
Naim
,
and
Iairus
Daughter
,
and
Lazarus
:
so
wee
shall
be
raised
againe
to
life
,
and
stand
before
this
high
Iudge
,
sitting
in
his
Imperiall
Throne
of
Maiestie
.
I
pray
God
that
wee
may
appeare
before
him
cloathed
with
his
holinesse
and
righteousnesse
.
Now
although
some
shall
be
aliue
at
the
last
Day
,
1.
Thes.
4.17
.
yet
they
shall
not
preuent
them
that
sleepe
:
for
they
shall
bee
caught
vp
with
them
also
in
the
Clouds
,
to
meet
the
Lord
in
the
Aire
,
and
shall
come
to
Iudgement
:
that
both
the
dead
,
2.
Cor.
5.10
.
and
they
that
then
shall
bee
liuing
,
may
receiue
the
things
that
are
done
in
their
bodies
,
according
to
that
which
they
haue
done
,
whether
it
be
good
or
bad
.
For
God
by
his
Sonne
Christ
Iesus
,
Acts
17.31
.
will
Iudge
the
world
in
righteousnesse
.
It
shall
therefore
goe
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
seruants
,
his
chiefe
Butler
,
and
his
chiefe
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
cruell
death
.
In
like
maner
shall
it
bee
with
the
Elect
,
and
Reprobate
;
faithfull
,
and
vnfaithfull
;
the
godly
and
the
wicked
at
this
generall
and
great
Assize
:
both
shall
arise
out
of
their
close
prison
(
I
meane
their
Graues
)
but
the
one
sort
to
be
euer
with
the
Lord
,
and
to
be
euer
in
a
continuall
ioyfull
practice
,
ministring
praises
,
and
Songs
of
Thanksgiuing
:
saying
,
Saluation
,
and
glory
,
and
honour
bee
to
the
Lord
our
God
,
&c.
Math.
25.
The
other
to
bee
banished
from
the
presence
of
the
Lord
,
and
to
bee
finally
adiudged
to
euerlasting
fire
and
torments
.
Therefore
(
O
godly
man
)
hold
on
and
goe
forward
in
a
godly
course
of
life
.
Thou
shalt
haue
comfort
and
ioy
at
the
last
,
euen
a
solace
sempiterne
and
perpetuall
.
For
eye
hath
not
seene
,
eare
hath
not
heard
,
neither
hath
it
entred
into
the
heart
of
man
,
1.
Pet.
1.4
.
what
good
things
the
Lord
hath
prepared
for
them
that
loue
him
:
and
the
inheritance
of
Gods
Children
is
incorruptible
,
vndefiled
,
and
neuer
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
,
then
thou
shalt
rise
in
the
last
Day
,
but
to
iudgement
,
to
torment
,
to
bee
cast
into
the
lake
of
fire
and
brimstone
,
where
are
paines
endlesse
,
Luke
16.
caselesse
,
and
remedilesse
.
Looke
to
the
example
of
the
rich
Glutton
.
At
this
day
and
time
of
account
,
Kings
,
Queenes
,
Princes
,
Earles
,
Barons
and
Baronets
,
Knights
,
Esquires
,
Gentlemen
,
Yeomen
,
rich
and
poore
,
young
and
old
,
all
,
one
as
well
as
another
,
shall
bee
demanded
,
how
they
haue
occupied
their
Talents
,
as
wee
may
gather
by
the
Parable
.
Mat.
25.
The
Virgins
that
expect
the
Bridegroome
with
Oyle
and
Lampes
prepared
,
shall
be
blessed
.
The
wicked
shall
be
sifted
with
straight
examination
,
and
shall
giue
an
account
of
a
thousand
matters
,
whereof
they
would
haue
scorned
to
haue
been
told
of
in
this
life
,
by
Minister
,
or
Magistrate
:
as
how
they
haue
spent
their
time
?
whether
they
haue
fought
against
the
world
,
the
Flesh
,
and
the
Diuell
?
Of
which
,
and
many
other
things
,
they
must
giue
an
account
of
,
The
sinners
Tryall
.
yea
,
of
euery
idle
word
.
And
heere
wee
are
to
note
,
that
as
when
persons
are
tryed
at
our
Assizes
,
vpon
matters
of
life
and
death
,
there
are
vsually
accusers
and
witnesses
,
written
and
printed
Lawes
and
Bookes
,
by
which
men
are
tryed
:
(
for
no
man
is
condemned
vpon
a
bare
accusation
,
without
testimonie
,
some
apparant
proofe
,
or
at
leastwise
some
great
probabilitie
that
cannot
bee
spoken
against
,
and
the
breach
of
the
some
branch
of
the
Lawes
:
)
So
the
Scriptures
speaking
after
the
manner
of
men
,
proue
,
that
there
shal
be
both
accusers
and
witnesses
against
a
false
Steward
,
a
wicked
man
at
this
great
Assize
.
The
accusers
are
a
mans
owne
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
iudge
the
secrets
of
men
by
Iesus
Christ
.
A
mans
wicked
thoughts
then
,
are
sinnes
;
and
,
vnlesse
a
man
repent
him
of
them
,
deserue
death
.
And
therefore
Peter
bad
Simon
Magus
pray
to
God
,
if
perhaps
the
thoughts
of
his
heart
may
bee
forgiuen
him
.
And
for
this
cause
our
Sauiour
speaking
of
an
euill
heart
,
saith
,
that
out
of
it
proceede
euill
thoughts
:
Mat.
15.19
.
from
these
wicked
thoughts
,
come
many
euill
and
wicked
words
,
whereof
the
sinner
must
giue
an
account
,
yea
,
Mat.
12.36
.
many
sinnes
and
wickednesses
that
shall
correct
a
man
,
and
many
turnings
backe
that
shall
reprooue
him
.
Ier.
2.19
.
Our
thoughts
therefore
may
well
bee
said
to
accuse
vs
at
this
day
of
reckoning
.
And
here
it
is
strange
to
see
,
how
wonderfully
worldly
men
are
deceiued
in
this
point
:
they
will
say
,
Thought
is
free
;
as
though
it
were
lawfull
for
them
to
thinke
at
pleasure
without
sinning
,
or
punishment
.
It
is
true
,
that
man
may
thinke
what
he
will
,
freed
from
mans
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
iustly
inflict
punishment
vpon
man
for
his
thoughts
:
for
he
knoweth
not
them
.
Onely
God
,
the
searcher
of
the
hearts
and
reynes
,
knoweth
mans
thoughts
,
and
punisheth
them
if
they
are
wicked
,
and
that
deseruedly
.
For
euill
thoughts
defile
man
,
Mat.
15.19
,
20.
and
therefore
worthily
are
condemned
,
Zech.
8.17
.
The
witnesses
against
man
,
are
foure
.
-
1.
God
.
-
2.
Heauen
and
Earth
.
-
3.
Rust
of
the
Gold
and
Siluer
of
wicked
rich
men
.
-
4.
A
mans
Conscience
.
First
,
God
is
a
witnesse
,
who
knoweth
all
things
,
yea
,
the
very
secrets
of
the
heart
;
therefore
the
truest
and
best
witnesse
.
This
is
proued
,
Malachy
3.5
.
Mal.
3.5
.
I
will
(
said
he
)
come
neere
to
you
in
iudgement
,
and
I
will
be
a
swift
witnesse
against
the
Southsayers
,
and
against
the
Adulterers
,
and
against
false
swearers
,
and
against
those
that
wrongfully
keepe
backe
the
hirelings
wages
,
and
vex
the
widdow
and
the
fatherlesse
,
and
oppresse
the
stranger
,
and
feare
not
mee
,
saith
the
Lord
.
This
righteous
Lord
,
and
true
witnesse
,
will
set
before
mans
face
,
the
things
that
hee
hath
done
.
Hee
will
bring
to
light
the
hidden
things
of
darknes
,
&
make
manifest
the
counsels
of
the
heart
,
that
euery
one
that
thinketh
well
,
and
doth
well
,
may
haue
praise
of
God
:
and
he
that
thinketh
not
well
,
Math.
25.
nor
doth
well
,
may
bee
cast
into
euerlasting
fire
,
prepared
for
the
Diuell
and
his
Angels
.
Deut.
4.26
.
The
second
witnesse
,
Heauen
and
earth
.
The
Lord
saith
to
Israel
:
when
thou
shalt
beget
children
,
and
childrens
children
,
and
shalt
haue
remained
long
in
the
land
,
if
yee
corrupt
your selues
,
and
make
any
grauen
image
,
or
likenesse
of
any
thing
,
and
worke
euill
in
the
sight
of
the
Lord
thy
God
,
to
prouoke
him
to
anger
,
I
call
Heauen
and
Earth
to
record
against
you
this
day
,
that
yee
shall
shortly
perish
from
the
land
whereunto
ye
goe
ouer
Iordan
to
possesse
it
:
yee
shall
not
prolong
your
dayes
therein
,
but
shall
vtterly
bee
destroyed
.
The
like
place
we
haue
,
Deut.
30.19
.
Deut.
30.19
.
Where
the
Lord
calleth
Heauen
and
Earth
to
witnesse
against
them
,
saying
,
that
he
had
set
before
them
life
,
and
death
,
a
blessing
,
and
a
curse
,
and
bids
them
chuse
life
,
that
they
may
liue
with
their
seed
.
Beloued
Christians
,
let
vs
take
heed
what
we
doe
heere
on
the
earth
.
For
our
sayings
&
doings
are
knowne
and
seene
from
aboue
:
and
the
earth
,
vpon
which
our
sinnes
are
committed
,
can
beare
witnesse
of
the
same
against
vs
,
if
our
words
and
deeds
are
euill
.
Thirdly
,
the
rust
of
the
gold
and
siluer
of
couetous
worldlings
,
shall
be
a
witnesse
against
them
,
which
hath
beene
layd
vp
till
it
rusted
,
for
want
of
vsing
and
well
employing
to
the
vse
of
the
poore
.
And
as
their
gold
and
siluer
is
eaten
vp
and
fretted
with
rust
:
so
they
,
for
not
vsing
their
treasure
well
,
shall
be
eaten
vp
and
deuoured
with
the
fire
of
hell
,
that
is
,
they
shall
be
tormented
with
euerlasting
flames
of
fire
.
This
doth
Iames
teach
vs
,
saying
,
Iam.
5.1
,
2
,
3.
Goe
to
now
,
ye
rich
men
:
weepe
and
howle
for
your
miseries
that
shall
come
vpon
you
:
your
riches
are
corrupt
;
and
your
garments
are
moth-eaten
:
your
gold
and
siluer
is
cankred
,
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eate
your
flesh
as
it
were
fire
.
Ye
haue
heaped
vp
treasures
for
the
last
dayes
.
How
foolish
then
are
greedie
couetous
men
,
Rom.
1.
which
heape
vp
wrath
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
?
Mat.
5.
How
much
better
were
it
for
them
to
lay
vp
treasures
,
not
vpon
earth
,
where
the
rust
and
moth
doth
corrupt
,
and
where
theeues
breake
thorow
and
steale
;
but
rather
to
lay
vp
treasures
in
heauen
;
where
neither
rust
nor
moth
doth
corrupt
,
and
where
theeues
doe
not
breake
thorow
nor
steale
?
Fourthly
,
a
mans
conscience
shall
witnesse
with
him
or
against
him
,
as
the
Apostle
doth
testifie
,
Rom.
2.
speaking
thus
of
the
Gentiles
:
When
the
Gentiles
(
saith
he
)
which
haue
not
the
Law
,
doe
of
nature
the
things
conteined
in
the
Law
,
they
hauing
not
the
Law
are
a
law
vnto
themselues
,
which
shew
the
effect
of
the
Law
,
written
in
their
hearts
;
their
conscience
also
bearing
witnesse
,
and
their
thoughts
accusing
one
another
or
excusing
,
at
the
day
when
God
shall
iudge
the
secrets
of
men
by
Iesus
Christ
according
to
my
Gospel
.
Note
(
I
beseech
you
)
the
Apostles
words
:
He
saith
,
That
the
conscience
of
the
Gentiles
shall
beare
witnesse
:
and
he
telleth
when
she
shall
doe
this
;
to
wit
,
when
God
shall
iudge
the
secrets
of
men
by
Iesus
Christ
,
meaning
,
the
day
of
Iudgement
.
But
that
I
may
speake
more
plainely
,
note
,
I
beseech
you
(
beloued
Christians
)
that
as
mens
doings
are
two-fold
:
good
,
or
bad
:
They
are
good
which
proceed
from
faith
,
and
are
agreeable
to
the
Law
of
God
:
and
they
are
euill
,
which
proceed
from
infidelitie
,
and
are
repugnant
to
the
Lawes
of
God
:
So
the
motions
of
mens
hearts
are
two-fold
;
either
ioyfull
,
which
concomitate
good
deedes
;
or
sorrowfull
,
which
alwayes
accompany
euill
deedes
.
Hereupon
it
commeth
to
passe
,
that
one
Conscience
may
bee
called
good
,
another
bad
.
Omnis
Conscientia
cum
scientia
.
Now
a
good
conscience
,
is
a
ioyfull
motion
of
the
heart
,
arising
from
a
certaine
knowledge
of
wel-doing
:
or
it
is
the
iudgement
of
the
mind
,
grounded
vpon
knowledge
concerning
a
mans
good
deeds
,
ministring
ioy
vnto
him
.
Hereupon
Paul
said
,
Our
reioycing
is
this
,
the
testimonie
of
a
good
conscience
.
2.
Cor.
1.12
.
Paul
bended
his
wit
,
and
will
,
and
laboured
earnestly
to
haue
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
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
,
&c.
A
good
conscience
makes
a
merrie
heart
,
whiles
wee
liue
,
makes
vs
to
sleepe
more
quietly
,
then
if
we
layd
our
heades
on
a
Doune-pillow
:
and
when
death
approcheth
,
she
causeth
man
not
to
feare
to
die
;
and
then
will
not
forsake
him
,
when
all
worldly
vanities
and
shadowes
vanish
&
fade
away
:
and
yet
she
wil
doe
him
the
best
seruice
that
she
can
;
shee
will
plead
for
him
,
and
witnesse
with
him
.
O
what
a
treasure
is
a
good
conscience
!
She
is
as
it
were
mount
Tabor
,
a
glimpse
of
glory
vpon
earth
,
a
comfortresse
of
thy
heart
at
the
houre
of
death
,
and
a
faithfull
friend
and
witnesse
,
to
stand
by
thee
at
the
day
of
Iudgement
,
when
thou
shalt
haue
most
need
.
But
an
euill
conscience
is
in
this
world
,
as
it
were
,
an
hellish
Hagge
,
an
infernall
Furie
,
euer
tormenteth
man
,
followeth
him
;
she
alwayes
keepeth
a
true
record
of
all
mans
euill
thoughts
,
words
,
and
workes
,
troubleth
man
with
direfull
suggestions
and
temptations
;
she
is
neuer
at
peace
and
quietnesse
;
she
bringeth
man
to
destruction
,
as
it
may
appeare
by
the
examples
of
Cain
,
Iudas
,
Arrius
,
and
many
others
:
and
yet
she
hath
not
done
,
but
continuing
an
enemy
,
at
the
last
Day
will
witnesse
against
a
man
all
his
sinnes
:
his
swearing
,
forswearing
,
lying
,
stealing
,
iniuries
,
oppressions
,
and
all
other
his
workes
of
the
flesh
and
darknesse
.
She
will
not
,
nor
cannot
forget
them
.
For
all
mens
faults
are
so
perfectly
knowne
vnto
her
,
and
so
firmely
impressed
in
her
,
that
shee
is
compared
to
a
booke
;
a
booke
of
remembrance
,
wherein
all
things
are
so
perfectly
recorded
,
that
they
cannot
be
forgotten
.
Reu.
20
12.
Iob
saith
,
Thou
hast
sealed
vp
our
sinnes
in
a
bagge
:
to
shew
the
exact
and
strict
kind
of
keeping
of
them
against
that
Day
of
account
:
So
that
not
an
euill
thought
,
not
an
euil
word
,
not
an
euill
deed
,
can
be
forgotten
,
they
are
all
so
surely
recorded
;
and
the
time
of
opening
this
booke
,
and
reading
them
ouer
to
the
hearing
of
the
world
,
is
the
day
of
Iudgement
.
For
then
all
mens
faults
shall
be
knowne
,
and
in
them
that
haue
offended
,
they
shall
be
punished
.
Foolish
men
and
women
think
,
that
all
their
wicked
thoughts
,
all
their
idle
and
euill
words
passe
away
with
the
wind
:
but
it
is
not
so
:
for
in
this
booke
they
are
written
and
recorded
;
and
once
the
booke
shall
be
opened
,
and
thy
secret
sinnes
discouered
.
Now
if
we
come
to
the
liues
of
men
and
women
,
alasse
,
they
are
most
wicked
;
they
are
nothing
else
but
a
continuall
practice
of
sinne
.
Well
,
let
vs
labour
to
keepe
a
good
conscience
,
an
vnblotted
,
and
vnblurred
booke
,
and
then
we
shall
preuent
and
escape
the
danger
.
The
booke
and
touchstone
of
the
triall
,
The
Booke
and
touchstone
.
whereby
all
our
thoughts
,
words
,
and
workes
shall
be
examined
and
tried
,
is
the
Word
of
God
:
it
is
(
I
say
)
the
Rule
and
Line
,
by
which
they
ought
to
be
leuelled
,
squared
,
and
wrought
by
.
The
Apostle
Paul
saith
,
Rom.
1.16
.
That
at
the
day
of
Iudgement
,
God
shall
iudge
the
secrets
of
men
by
Iesus
Christ
,
according
to
his
Gospel
:
he
meaneth
that
Gospel
whereof
he
was
a
preacher
,
not
an
authour
.
Our
thoughts
,
words
,
and
workes
must
be
tryed
by
the
Word
of
God
.
If
therefore
our
thoughts
,
words
,
and
workes
are
not
agreeable
to
the
Word
of
God
,
to
Gods
rules
and
commandements
,
they
are
as
odious
,
distastefull
,
and
vnpleasing
vnto
the
Lord
,
as
the
offering
vp
of
brused
things
were
in
the
time
of
the
Law
.
Therefore
let
the
Word
of
God
(
O
man
)
be
a
lanterne
to
thy
feet
,
and
a
light
vnto
thy
pathes
,
that
thou
mayest
not
wander
out
of
the
old
ancient
wayes
of
the
Lord
,
but
goe
the
straight
wayes
to
Heauen
,
alwayes
directing
thy
steps
by
this
Word
of
God
.
When
the
poore
wretched
sinner
,
accused
by
his
own
thoughts
,
is
found
culpable
in
his
words
and
workes
,
and
is
conuicted
by
euident
and
plaine
testimonies
(
as
before
)
because
he
made
no
conscience
of
his
wayes
,
and
neuer
directed
his
goings
according
to
the
Word
of
God
:
behold
in
what
lamentable
case
he
shall
stand
in
:
The
lamentable
case
of
the
sinner
condemned
.
For
aboue
him
he
shall
haue
the
Iudge
offended
for
his
wickednesse
:
beneath
him
,
the
burning
pit
of
Hell
open
,
and
boyling
,
ready
to
swallow
him
vp
:
on
his
right
hand
,
his
sinnes
accusing
:
on
his
left
hand
,
the
Diuels
,
as
it
were
Iaylors
,
and
Executioners
,
ready
to
execute
Gods
Sentence
vpon
him
:
within
him
,
his
conscience
shall
gnaw
him
,
paine
him
,
grieue
him
,
and
testifie
against
him
:
before
him
,
iudgement
without
mercy
;
behinde
him
,
his
euill
life
:
on
euery
side
,
all
damned
soules
bewailing
,
and
which
way
soeuer
you
cast
your
eyes
,
you
shall
behold
a
burning
fire
.
O
consider
this
,
ye
that
forget
God
,
lest
hee
teare
you
in
pieces
,
and
there
be
none
to
deliuer
you
.
Sentence
giuen
of
godly
,
and
vngodly
;
and
first
,
of
the
godly
.
The
iust
Iudge
will
pronounce
sentence
righteously
,
both
of
the
Sheepe
on
his
right
hand
,
and
Goates
on
his
left
hand
,
of
both
godly
,
and
vngodly
;
iust
,
and
vniust
;
faithfull
,
and
vnfaithfull
.
Sentence
shall
bee
giuen
of
the
godly
,
according
to
the
Gospel
,
not
onely
offering
,
but
now
giuing
saluation
to
Gods
faithfull
children
,
by
the
merits
of
Iesus
Christ
.
And
the
sentence
will
bee
a
kinde
inuitation
,
or
rather
receiuing
to
ioy
,
in
these
words
.
Come
ye
blessed
of
my
Father
,
inherite
the
Kingdome
prepared
for
you
from
the
beginning
of
the
world
,
&c.
On
the
contrary
,
sentence
shall
be
giuen
of
the
Goates
,
of
the
wicked
and
vngodly
on
the
Iudges
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
liuer
:
these
shall
then
indure
their
deserued
endlesse
punishments
.
The
Sentence
against
these
is
,
Depart
ye
cursed
,
into
euerlasting
fire
,
Sentence
giuen
against
the
wicked
.
prepared
for
the
Diuell
and
his
Angels
,
&c.
All
this
is
ratified
with
a
clause
of
an
irreuocable
sentence
,
to
wit
,
These
shall
goe
into
euerlasting
paine
,
&c.
Of
these
paines
of
Hell
,
as
also
of
the
ioyes
of
Heauen
,
I
had
thought
to
haue
written
:
that
by
the
consideration
of
the
one
,
the
wicked
may
bee
deterred
from
sinning
,
and
so
auoid
the
punishment
;
and
by
the
consideration
of
the
other
,
they
may
be
allured
to
well
doing
,
to
seeke
those
things
that
are
aboue
,
and
tread
the
straight
way
that
leadeth
to
euerlasting
life
.
But
hauing
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
performe
it
)
that
I
will
write
of
the
same
at
some
other
conuenient
time
.
I
will
therefore
now
end
,
praying
all
Christians
to
listen
to
the
exhortation
following
:
Beloued
,
let
vs
prepare
our selues
for
this
iudgement
dayly
and
euery
moment
.
Let
the
commandement
of
the
Lord
stirre
vs
vp
to
watch
,
prouide
,
and
be
in
a
readinesse
.
Luk.
12.35
.
Let
your
loynes
bee
girded
about
,
and
your
lights
burning
,
and
yee
your selues
like
vnto
men
that
wait
for
their
Master
when
he
will
returne
from
the
wedding
,
that
when
he
commeth
and
knocketh
,
they
may
open
vnto
him
immediately
.
Blessed
are
those
seruants
,
whom
the
Lord
when
he
commeth
,
shall
finde
waking
,
&c.
Let
the
example
of
the
sudden
floud
proposed
by
Peter
,
2.
Pet.
3.
strike
a
care
into
vs
,
and
make
vs
afraid
to
be
secure
.
Let
the
consideration
of
the
High
Iudge
,
which
iudgeth
with
iustice
and
equitie
all
men
of
euery
order
,
age
and
kinde
,
make
vs
prepare
our selues
against
this
day
.
Let
the
signes
now
accomplished
,
and
fulfilled
,
make
vs
fully
resolued
that
the
Day
is
at
hand
,
and
strike
a
care
into
vs
to
bee
prepared
against
the
Lords
comming
.
Let
the
vncertaine
houre
to
vs
when
it
shall
come
,
and
yet
certain
that
once
it
will
come
,
and
sooner
then
we
thinke
,
make
vs
obseruant
and
watchfull
.
To
conclude
,
let
the
execution
it selfe
,
to
wit
,
euerlasting
rewards
,
and
euerlasting
punishments
,
wanting
all
ease
and
mitigation
of
torments
,
strike
a
feare
in
vs
not
to
offend
,
and
make
vs
carefull
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
Iesus
Christ
:
Which
shall
bee
punished
with
euerlasting
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
maruellous
in
all
them
that
beleeue
.
Let
vs
prepare
our selues
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
deceitfull
securitie
many
,
and
therefore
compared
to
the
comming
in
of
the
Floud
,
2.
Pet.
3.
1.
Thes.
5.
in
the
dayes
of
Noah
;
and
to
the
comming
of
a
Thiefe
.
If
a
band
of
men
should
enter
into
a
Citie
,
and
begin
to
destroy
with
fire
and
sword
,
would
not
euery
man
tremble
and
quake
?
If
we
thus
feare
our
mortall
enemies
,
and
the
hand
of
man
,
what
shall
wee
doe
,
when
as
the
fearefull
Trumpet
shall
sound
from
Heauen
,
and
at
that
voice
of
the
Archangell
more
cleere
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
Heauen
to
be
mooued
,
and
to
threaten
vengeance
vnto
vs
.
If
a
man-slayer
,
or
any
other
wicked
person
,
of
whom
punishment
were
to
be
taken
by
the
iudgement
of
an
earthly
Iudge
,
will
tremble
,
and
quake
,
at
the
sight
of
the
Iudge
,
and
others
standing
about
in
iudgement
,
and
at
the
bloudy
hand
of
the
Hangman
,
or
Tormenter
,
although
he
know
that
his
end
will
bee
but
short
:
then
(
beloued
)
consider
what
shame
,
feare
,
dolour
,
and
griefe
will
bee
at
the
Day
of
Iudgement
,
when
all
the
euils
and
sorrowes
,
that
can
bee
imagined
and
deuised
,
shall
bee
broached
,
and
ready
to
be
inflicted
vpon
the
wicked
men
of
this
world
.
These
,
and
many
other
euils
shall
befall
them
which
are
holden
with
many
cares
of
this
world
,
and
thinke
not
of
this
last
end
of
all
things
.
But
we
which
repent
,
beleeue
,
and
thinke
of
Christs
comming
,
conceiue
ioy
,
and
wish
for
his
comming
,
as
the
certaine
time
of
our
Redemption
,
and
reward
,
saying
,
Come
,
Lord
Iesu
,
Come
.
To
this
Lord
Iesus
,
together
with
the
Father
and
the
Holy
Ghost
,
three
Persons
,
in
one
Essence
,
be
rendered
all
honour
,
and
glory
,
power
,
and
seruice
,
in
Heauen
,
and
in
Earth
,
henceforth
and
for
euer
.
Amen
.
FINIS
.