THE
STEWARDS
DANGER
.
LVKE
16.1
,
2.
1.
And
he
said
also
vnto
his
Disciples
:
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
heare
this
of
thee
?
Giue
an
account
of
thy
Stewardship
,
for
thou
maist
be
no
longer
Steward
.
OVr
blessed
Sauiour
in
this
place
rehearseth
a
Parable
of
a
rich
man
and
his
steward
,
that
,
before
he
was
to
leaue
his
office
,
prouided
for
himselfe
whereof
to
liue
afterward
.
By
the
example
of
whose
wisdome
he
teacheth
al
men
,
that
are
stewards
to
the
most
rich
God
all
the
time
of
their
abiding
in
this
world
,
before
they
leaue
their
office
,
and
deliuer
vp
their
account
,
to
prouide
wisely
for
the
time
following
,
that
they
may
then
haue
whereof
to
liue
in
another
world
.
The
parable
reacheth
vnto
the
eight
verse
,
and
from
thence
vnto
the
fourteenth
reacheth
the
application
of
the
parable
in
the
doctrine
,
that
from
the
parable
our
Sauiour
Christ
deliuereth
.
In
the
parable
occupying
seauen
verses
,
we
are
to
consider
the
persons
whereof
report
is
made
,
and
the
report
that
is
made
of
them
:
the
persons
are
named
to
be
a
rich
man
and
his
steward
,
in
the
beginning
of
the
first
verse
.
The
report
made
of
them
reacheth
to
the
end
of
the
seauenth
verse
.
The
report
hath
in
it
two
things
:
the
daunger
of
the
steward
,
and
the
remedie
which
he
deuised
aforehand
to
helpe
afterwarde
.
The
stewards
daunger
is
in
the
two
verses
of
my
text
.
The
remedie
that
he
deuised
is
in
the
next
fiue
.
The
two
verses
that
report
the
stewards
daunger
,
report
also
the
occasion
of
his
danger
.
The
occasion
of
his
daunger
was
his
wastfulnes
.
The
daunger
occasioned
by
his
wastfulnes
is
set
downe
in
diuers
degrees
thereof
.
The
first
degree
was
,
that
he
was
accused
to
his
master
to
bee
a
waster
in
the
first
verse
.
A
second
degree
of
his
danger
was
this
,
that
hee
was
called
to
giue
account
.
A
third
and
last
,
that
he
must
be
put
from
his
office
.
These
two
last
degrees
are
in
the
second
verse
.
And
he
said
also
vnto
his
disciples
:
there
was
a
certaine
rich
man
which
had
a
steward
.
In
these
words
the
persons
are
named
,
of
whom
the
report
is
made
in
this
parable
:
the
one
for
his
wealth
is
called
a
rich
man
(
there
was
a
certaine
rich
man
)
the
other
by
his
office
is
called
a
steward
(
which
had
a
steward
)
And
here
wee
are
to
consider
whom
our
Sauiour
would
haue
vs
to
vnderstand
by
this
rich
man
and
his
steward
,
that
wee
may
profit
our selues
by
the
parable
.
By
the
rich
man
wee
are
to
vnderstand
almightie
God
,
to
whom
the
title
of
rich
doth
most
properly
appertaine
,
because
the
heauens
and
the
earth
are
his
,
and
all
that
is
in
them
.
Concerning
the
heauens
,
who
shall
contend
against
him
?
Among
men
,
the
wicked
haue
no
inheritance
there
,
no
claime
they
can
make
,
no
title
haue
they
vnto
it
.
The
godly
haue
,
but
it
is
of
the
gift
of
God
.
And
they
doe
not
seeke
heauen
,
as
men
desiring
to
turne
God
out
of
the
possession
that
they
may
hold
it
to
themselues
:
as
the
vnbeleeuing
Gentiles
fabulously
reported
of
the
giants
that
made
warre
against
their
gods
,
&
sought
to
thrust
Iupiter
out
of
heauen
.
By
which
fiction
they
noted
the
pride
of
men
,
that
spoyle
God
of
his
honour
to
decke
themselues
withall
.
The
Saints
doe
not
so
claime
heauen
,
as
those
that
would
turne
God
out
of
heauen
,
to
hold
it
themselues
:
but
they
desire
heauen
,
in
hope
there
to
dwell
with
God
,
he
being
King
and
they
citizens
of
that
place
.
Concerning
heauen
therefore
none
will
contend
against
the
Lord
,
but
that
it
is
his
.
He
made
it
of
nothing
,
and
hath
planted
there
his
habitation
and
throne
,
though
the
heauen
of
heauens
cannot
containe
him
.
The
Prophet
saith
,
Psal.
115.16
.
The
heauens
,
euen
the
heauens
are
the
Lords
.
But
concerning
the
earth
,
men
being
in
possession
of
it
,
will
perhaps
contend
against
God
,
and
say
,
that
it
is
theirs
.
And
so
indeede
it
is
,
but
of
the
gift
of
God
:
as
in
the
same
Psalme
and
verse
it
followeth
:
But
hee
hath
giuen
the
earth
to
the
sonnes
of
men
.
Which
,
hauing
granted
to
men
for
a
time
,
he
holdeth
the
right
of
it
in
his
owne
power
for
euer
,
taking
it
at
his
pleasure
from
them
to
whom
hee
had
giuen
it
,
and
constituting
new
Lords
of
it
.
As
he
teacheth
vs
in
Iere.
27.5
.
saying
:
I
haue
made
the
earth
,
the
man
and
the
beast
that
are
vpon
the
ground
by
my
great
power
,
and
by
my
outstretched
arme
,
and
haue
giuen
it
to
whom
it
pleaseth
me
.
But
now
I
haue
giuen
all
these
lands
into
the
hands
of
Nebuchadnezzar
the
King
of
Babel
my
seruant
.
But
were
it
so
that
men
helde
the
earth
in
absolute
right
,
so
that
they
could
not
be
remoued
from
it
,
and
God
had
no
right
at
all
in
it
:
yet
should
they
bee
beggars
,
compared
with
God
,
that
is
Lord
of
heauen
,
and
hee
onely
worthie
the
name
of
rich
.
But
now
the
earth
also
is
the
Lords
,
and
all
that
is
in
it
,
and
al
that
dwell
vpon
it
:
so
that
rich
men
among
vs
are
part
of
the
Lords
possession
:
and
the
riches
of
the
rich
among
vs
are
his
possession
.
As
it
is
written
in
Psal.
24.1
.
The
earth
is
the
Lords
,
and
all
that
therein
is
,
the
world
,
and
they
that
dwell
therein
.
This
I
could
not
passe
ouer
vnobserued
,
for
your
sakes
,
that
are
pinched
daily
with
many
wants
.
One
wanteth
foode
,
another
cloathes
▪
a
third
wanteth
a
setled
dwelling
place
:
a
fourth
peace
in
his
place
:
a
fift
hath
outwarde
things
,
but
hee
wanteth
health
and
strength
.
Another
hath
the
gifts
of
the
bodie
,
but
his
drie
soule
is
thirstie
,
his
starned
soule
is
hungrie
,
he
wanteth
the
knowledge
of
the
truth
,
he
wanteth
wisedome
to
direct
him
in
prosperitie
and
aduersitie
:
he
wanteth
faith
and
the
comfort
of
Gods
spirit
,
and
is
not
able
to
keep
peace
,
and
to
quiet
the
troubles
of
his
conscience
:
hee
wanteth
the
grace
and
help
of
Gods
spirit
,
to
subdue
and
keepe
vnder
the
lusts
of
his
flesh
.
And
it
may
bee
those
things
which
men
haue
not
they
know
not
where
to
haue
:
and
being
themselues
beggars
,
they
know
not
where
the
rich
man
dwelleth
,
that
is
able
to
minister
to
their
wants
.
This
rich
man
,
most
rich
,
I
shew
you
this
day
:
aske
of
him
and
you
shall
receiue
,
seeke
at
his
hands
and
you
shall
finde
,
knocke
at
his
doore
and
it
shall
be
opened
vnto
you
.
If
foode
bee
wanting
:
hee
giueth
foode
to
all
flesh
,
because
his
mercie
indureth
for
euer
.
If
cloathes
be
wanting
:
he
made
the
first
garments
for
our
first
parents
,
and
cloatheth
the
grasse
of
the
field
.
If
health
:
he
is
the
Phisition
that
killeth
and
maketh
aliue
,
that
woundeth
and
maketh
whole
.
If
peace
:
it
is
God
that
maketh
men
to
bee
of
one
minde
in
an
house
,
that
maketh
warre
to
cease
in
all
the
world
,
that
breaketh
the
bow
,
and
knappeth
the
speare
asunder
,
and
burneth
the
chariots
in
the
fire
.
If
knowledge
:
it
is
hee
that
teacheth
man
knowledge
,
and
it
is
his
promise
to
his
Church
,
they
shall
be
al
taught
of
God
.
If
wisedome
:
aske
of
God
(
saith
the
Apostle
)
who
giueth
to
all
men
liberally
&
reprocheth
no
man
.
If
faith
:
it
is
not
of
our selues
,
it
is
the
gift
of
God
.
Whatsoeuer
thou
wantest
,
bodily
or
spirituall
,
transitorie
or
eternall
,
earthly
or
heauenly
;
aske
it
of
God
,
for
euery
good
giuing
and
euery
perfect
gift
is
from
aboue
,
from
the
father
of
lights
.
Hee
is
most
rich
and
wee
most
poore
:
and
if
our
eyes
looke
vp
vnto
him
,
hee
will
open
his
hand
,
and
fill
vs
with
his
blessings
.
Thus
much
of
this
rich
man
.
Which
had
a
steward
.
It
was
an
vsuall
thing
from
the
beginning
,
for
Princes
,
great
men
and
rich
men
to
haue
stewards
,
that
did
ouersee
their
households
,
and
had
rule
of
theyr
goods
:
not
that
they
themselues
in
the
meane
while
would
be
idle
;
nor
giuing
absolute
power
to
their
stewards
,
to
dispose
of
their
goods
at
their
pleasure
:
but
that
,
being
eased
by
their
stewards
in
the
ordering
of
their
household
affaires
,
they
might
the
better
attend
vpon
publike
causes
;
and
require
account
of
their
stewards
at
their
pleasure
.
So
had
Abraham
his
steward
,
Eleazer
of
Damascus
,
of
whom
he
was
afraid
,
least
he
should
be
his
heire
,
because
he
was
then
childlesse
.
And
Potiphar
,
hauing
bought
Ioseph
of
the
Midianites
,
&
finding
that
the
Lord
was
with
him
,
and
made
all
that
hee
did
to
prosper
,
he
made
him
ruler
of
his
house
,
and
put
al
that
he
had
into
his
hand
,
so
making
him
his
steward
.
And
in
the
parable
in
the
Gospel
,
the
Lord
of
the
vineyard
,
when
the
euening
was
come
,
called
his
steward
,
and
commanded
him
to
reckon
with
the
labourers
,
and
to
begin
with
the
last
.
And
vnto
this
day
,
Princes
,
Noblemen
,
and
rich
men
haue
stewards
and
like
officers
,
whose
seruice
they
vse
in
gouerning
their
priuate
estate
.
And
euen
so
almightie
God
,
the
rich
man
in
our
text
,
a
King
of
the
greatest
dignitie
,
an
householder
of
the
greatest
family
,
hath
his
stewards
and
officers
,
whose
seruice
he
vseth
,
not
for
neede
of
their
helpe
,
but
for
triall
of
their
fidelitie
:
himselfe
is
the
meane
time
most
prudently
gouerning
hi●
whole
kingdome
,
and
most
watchfully
obseruing
the
behauiour
of
his
stewards
.
Now
who
this
steward
is
wee
may
easilie
learne
by
another
parable
.
Luk.
19.12
.
A
certaine
noble
man
went
into
a
farre
countrey
,
to
receiue
for
himselfe
a
kingdome
,
and
so
to
come
againe
.
And
he
called
his
ten
seruants
,
and
deliuered
them
tenne
peeces
of
money
,
and
said
vnto
them
,
occupie
till
I
come
.
Euery
man
and
euery
child
of
man
that
hath
receiued
any
gift
of
God
,
is
this
steward
betrusted
with
his
masters
goods
.
What
hast
thou
(
saith
the
Apostle
)
that
thou
hast
not
receiued
?
In
which
words
hee
sheweth
vs
that
no
man
hath
any
good
thing
of
his
owne
,
and
whatsoeuer
he
hath
is
the
goods
of
his
master
,
and
he
a
steward
to
account
for
the
same
.
Such
a
one
is
the
Magistrate
in
the
Common-wealth
.
Such
a
one
is
the
Minister
in
the
Church
.
Great
things
are
committed
to
their
charge
.
Such
a
one
is
the
learned
man
that
knoweth
much
.
The
wise
man
that
vnderstandeth
the
reasons
and
causes
of
things
.
Such
a
one
is
the
politique
Captaine
,
the
valiant
souldier
,
the
skilfull
artificer
,
the
father
of
the
familie
,
many
great
&
precious
things
are
committed
to
the
disposing
of
these
men
.
Yea
,
such
a
one
is
euery
man
and
child
of
man
,
though
he
be
not
called
to
any
publike
charge
,
nor
betrusted
with
those
things
that
are
esteemed
great
in
the
world
.
Yet
notwithstanding
many
talents
of
his
masters
goods
are
committed
vnto
him
,
and
he
is
made
a
steward
of
great
trust
.
He
hath
receiued
of
God
his
soule
,
liuing
,
vnderstanding
,
and
indeed
with
many
excellent
gifts
of
nature
and
grace
.
He
hath
receiued
his
bodie
,
strong
,
comely
,
and
healthfull
,
a
house
for
his
soule
,
and
a
temple
for
the
holy
Ghost
to
dwell
in
:
the
countenance
whereof
is
lifted
vp
to
heauen
,
to
behold
the
place
of
his
rest
,
which
hee
should
aspire
vnto
,
and
to
contemplate
and
thinke
vpon
his
Creator
that
dwelleth
there
:
hauing
many
members
seruing
to
honourable
vses
;
the
care
to
heare
,
the
eye
to
see
,
the
tongue
to
speak
,
the
throte
to
breathe
,
the
feete
to
walk
,
and
the
hands
to
handle
,
with
many
other
members
and
organes
,
both
inward
and
outward
,
of
more
excellent
price
then
al
the
treasures
of
the
earth
.
Also
he
hath
receiued
of
God
his
precious
time
,
a
treasure
much
to
be
accounted
of
,
his
houres
,
his
daies
,
his
moneths
,
his
yeeres
,
in
which
many
excellent
workes
may
bee
brought
foorth
,
honourable
to
Gods
name
,
profitable
to
our
brethren
,
and
of
great
benefit
to
our selues
.
These
talents
and
portions
of
the
goods
of
our
God
,
euery
one
,
euen
the
poorest
is
betrusted
with
,
and
thereby
he
is
made
one
of
the
stewards
of
God
.
Therefore
we
are
al
stewards
,
that
must
one
day
giue
accounts
to
God
for
great
things
.
And
what
is
required
of
Stewards
,
but
that
they
bee
faithfull
?
The
Apostle
faith
,
1.
Cor.
4
vers.
1
,
2.
Let
a
man
so
thinke
of
vs
as
of
the
ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
.
And
as
for
the
rest
,
it
is
required
of
the
disposers
,
that
euery
man
be
found
faithfull
.
Whatsoeuer
hee
is
,
to
whose
disposition
God
hath
committed
any
thing
,
the
same
is
bound
in
dutie
,
to
be
faithfull
to
him
that
hath
trusted
him
.
Giue
me
leaue
therefore
to
put
you
in
minde
of
this
your
dutie
.
You
are
stewards
to
God
,
be
faithfull
to
God
.
Art
thou
called
to
a
publike
office
?
God
in
his
word
teacheth
thee
how
thou
shouldest
carrie
thy selfe
in
thy
office
.
Follow
thy
masters
rule
and
be
faithfull
.
If
thou
be
a
Iudge
,
iudge
iustly
betweene
a
man
and
his
brother
.
If
thou
bee
a
Minister
of
the
word
,
preach
the
word
in
season
and
out
of
season
.
Art
thou
a
father
?
bring
vp
thy
children
in
the
feare
of
God
mildly
.
Art
thou
a
master
?
doe
vnto
thy
seruant
that
which
is
iust
.
Whatsoeuer
thy
place
is
,
carrie
thy selfe
holily
.
Thou
art
a
steward
,
therfore
be
faithfull
.
Hast
thou
the
goods
of
the
world
?
hast
thou
the
graces
of
Gods
spirit
?
hast
thou
honour
,
power
,
riches
,
health
and
strength
?
hast
thou
wisedom
,
counsel
,
knowledge
,
vtterance
,
and
the
like
?
The
word
doth
teach
thee
,
that
is
,
God
thy
master
doth
commaund
thee
how
to
vse
these
things
.
Doe
so
faithfully
,
for
thou
art
his
steward
.
If
thou
haue
nothing
els
,
yet
thou
hast
an
immortall
soule
,
with
the
faculties
thereof
.
Thou
hast
an
humane
bodie
with
the
members
therof
:
and
thou
hast
as
much
time
as
any
other
,
for
the
day
is
as
long
vnto
thee
,
and
the
yeere
also
,
as
vnto
the
greatest
and
richest
in
the
world
.
God
in
his
word
hath
appointed
vs
how
to
vse
these
things
.
For
our
time
,
that
wee
walke
circumspectly
;
not
as
fooles
,
Thus
haue
we
considered
the
parties
of
whome
the
report
is
heere
made
.
Now
let
vs
come
to
consider
of
the
report
that
is
made
of
them
.
The
report
reaching
vnto
the
eight
verse
,
hath
in
it
two
things
:
the
stewards
danger
:
and
the
remedie
that
he
deuised
aforehand
to
helpe
afterward
.
His
danger
is
contained
in
my
text
,
and
therewith
only
we
haue
to
deale
at
this
time
.
Together
with
his
daunger
is
noted
the
occasion
of
his
danger
,
which
came
of
himselfe
:
for
God
is
good
vnto
all
,
and
man
euer
giueth
the
occasion
of
his
owne
hurt
.
The
occasion
of
his
daunger
was
this
.
Hee
wasted
his
masters
goods
.
The
danger
,
that
grew
vnto
him
by
occasion
of
his
wastfulnesse
,
is
set
downe
in
certaine
degrees
thereof
.
The
first
degree
was
,
that
hee
was
accused
in
the
first
verse
.
A
second
,
that
hee
was
called
to
giue
account
.
A
third
,
that
he
must
be
put
out
of
office
.
These
two
are
in
the
second
verse
.
The
occasion
of
his
daunger
was
,
that
he
wasted
his
masters
goods
.
His
place
was
good
,
wherin
he
liued
wel
;
and
his
master
kind
vnto
him
,
that
had
preferred
him
well
.
His
own
default
bred
his
ouerthrow
.
And
this
is
a
truth
generally
holding
in
all
men
,
that
they
onely
giue
the
occasion
of
their
owne
hurt
.
God
created
man
righteous
,
and
placed
him
in
Paradise
,
and
gaue
him
the
fruits
of
the
earth
,
and
the
tree
of
life
in
the
middest
of
the
garden
,
and
dominion
ouer
the
workes
of
his
hands
:
and
withheld
nothing
from
him
,
but
the
fruit
of
one
tree
,
for
the
triall
and
exercise
of
his
obedience
.
Then
was
man
an
excellent
creature
,
and
truly
happie
through
the
goodnes
of
God
toward
him
.
And
by
no
meanes
can
mans
hurt
be
imputed
vnto
God
.
But
you
will
say
,
the
enuious
Diuell
tempted
our
first
parents
,
Not
so
,
man
cannot
excuse
himselfe
by
the
diuell
,
that
he
should
not
bee
guiltie
of
his
owne
fall
.
For
hee
ought
to
haue
contented
himselfe
with
that
that
God
had
allowed
him
,
and
not
to
haue
aspired
vnto
excellencie
of
knowledge
like
God
.
And
hee
ought
to
haue
beleeued
God
that
said
,
thou
shalt
dye
,
and
not
to
haue
distrusted
God
,
and
credited
the
Serpent
that
said
contrarie
to
God
,
thou
shalt
not
dye
.
He
ought
to
haue
obeied
his
Creator
,
that
had
said
vnto
him
as
touching
the
tree
of
knowledge
of
good
and
euill
,
thou
shalt
not
eate
of
it
,
then
either
the
flatterie
of
an
enemie
,
or
the
counsell
and
example
of
his
wife
,
or
the
iudgement
of
his
own
eye
.
Thus
ought
he
to
haue
done
:
and
if
thus
he
had
done
,
the
enuie
of
Satan
could
not
haue
hurt
him
,
and
he
should
still
haue
stoode
in
his
first
happines
.
But
his
ambition
that
would
bee
like
God
,
his
infidelitie
to
distrust
God
,
and
his
disobedience
reiecting
the
commaundement
of
God
,
these
brought
shame
,
miserie
and
death
vpon
man
,
and
vpon
all
his
posteritie
,
in
his
loines
,
guiltie
together
with
him
.
And
man
gaue
occasion
of
his
owne
decay
in
his
first
and
great
decay
.
And
since
the
couenant
of
grace
,
and
promise
of
the
womans
seede
,
that
should
crush
the
Serpents
head
,
since
the
restitution
of
man
,
and
recouerie
of
Gods
fauour
,
by
the
Mediatour
,
no
man
falleth
into
destruction
,
but
by
his
own
voluntary
transgression
.
For
euen
vnto
lowring
Cain
when
his
countenance
was
cast
downe
against
his
brother
,
and
his
heart
meditated
murther
,
God
said
Gen.
4.7
.
If
thou
doe
well
▪
shalt
thou
not
be
accepted
?
and
if
thou
doest
not
well
,
sinne
lieth
at
the
doore
.
Therfore
man
is
not
hurt
of
God
,
but
of
himselfe
,
and
perisheth
not
but
by
his
owne
default
.
Your
iniquities
(
saith
Esay
.
59.2
.
)
haue
separated
betweene
you
and
your
God
,
And
in
Iere.
9.12
.
it
is
thus
written
:
Who
is
wise
to
vnderstand
this
?
and
to
whom
the
mouth
of
the
Lord
hath
spoken
,
he
shall
declare
.
Why
doth
the
land
perish
,
and
is
burnt
vp
like
a
wildernesse
that
none
passeth
through
?
And
the
Lord
saith
,
because
they
haue
forsaken
my
law
,
which
I
set
before
them
,
and
haue
not
obeyed
my
voyce
,
neither
walked
thereafter
,
but
haue
walked
after
the
stubbornnes
of
their
owne
heart
,
and
after
Balims
,
which
their
fathers
taught
them
.
Therefore
thus
saith
the
Lord
of
hostes
,
the
God
of
Israel
,
behold
I
will
feede
this
people
with
wormewood
,
and
giue
them
waters
of
gall
to
drinke
.
I
will
scatter
them
also
among
the
heathen
,
whom
neither
they
nor
their
fathers
haue
knowne
,
and
I
will
send
a
sword
after
them
,
till
I
haue
consumed
them
.
So
that
from
whence-so-euer
mans
destruction
commeth
,
God
giuing
order
for
it
,
and
Gods
creatures
doing
execution
,
yet
the
occasion
euer
commeth
from
man
himselfe
;
without
whose
offence
,
neither
would
God
commaund
,
neither
should
his
creatures
execute
any
euill
vpon
man
:
for
when
the
waies
of
a
man
please
the
Lord
,
And
as
for
inferiour
domages
,
hurts
and
hindrances
receiued
from
men
,
that
either
of
enuie
seeke
our
vndoing
,
or
of
a
malicious
nature
desire
to
doe
hurt
,
to
whom
wee
haue
giuen
no
cause
of
such
euill
dealing
with
vs
,
and
in
the
testimonie
of
our
conscience
are
not
guiltie
of
the
despite
and
hurt
they
doe
vs
▪
As
for
these
things
,
wee
are
to
vnderstand
,
that
as
they
are
done
by
the
ministerie
of
men
,
so
they
are
ordered
by
the
prouidence
of
God
.
And
though
wee
haue
giuen
no
occasion
to
the
instrument
,
yet
we
haue
giuen
it
to
him
that
directeth
the
instrument
.
For
though
thou
hast
giuen
no
occasion
to
the
theefe
,
that
robbeth
thee
by
the
high
way
,
to
the
drunkard
,
that
raileth
vpon
thee
in
the
streetes
,
to
the
false
seruant
,
that
runneth
away
with
thy
goods
,
to
the
enuious
man
,
that
is
offended
at
nothing
else
,
but
thy
prosperitie
and
well
doing
;
as
Dauid
gaue
no
occasion
to
Absolom
to
rebel
against
him
,
nor
to
Shemei
to
raile
vpon
him
:
yet
thou
hast
giuen
almightie
God
the
director
,
good
occasion
to
stirre
vp
against
thee
these
instruments
of
thy
hurt
:
as
Dauid
had
giuen
God
,
by
his
sinne
in
the
matter
of
Vriah
,
iust
cause
to
stirre
vp
those
enemies
agaynst
him
:
and
so
thou
art
the
occasion
of
thine
owne
hurt
.
But
if
thou
haue
walked
vprightly
with
God
,
and
dealt
iustly
and
kindly
with
men
,
and
neither
giuen
heauen
nor
earth
iust
occasion
of
offence
:
but
the
diuell
of
enuie
maketh
suite
,
and
God
for
thy
triall
giueth
leaue
,
and
then
wicked
men
without
cause
are
set
on
worke
,
and
thou
art
vexed
on
euery
side
,
in
thy
name
,
in
thy
goods
,
in
thy
children
,
in
thy
bodie
,
by
railings
,
slanders
,
robberies
,
wounds
,
and
such
other
indignities
.
In
this
case
,
as
thou
thinkest
that
thou
hast
giuen
no
occasion
to
be
thus
euill
intreated
:
so
know
,
that
all
this
euill
intreatie
shall
be
no
hurt
vnto
thee
:
as
Iob
in
the
ende
,
after
some
long
triall
,
found
himselfe
benefited
,
not
hurt
by
all
his
sufferings
.
For
Peter
telleth
vs
,
1.
Pet.
1.7
.
that
the
triall
of
our
faith
,
that
is
more
precious
then
gold
that
perisheth
,
shall
be
found
vnto
our
praise
and
honour
and
glorie
,
at
the
appearing
of
Iesus
Christ
.
And
that
which
maketh
to
thy
praise
and
honour
and
glorie
,
by
the
triall
of
thy
pure
and
precious
faith
,
as
all
thy
sufferings
do
,
that
must
not
be
esteemed
hurt
,
but
a
benefit
vnto
thee
,
especially
considering
that
the
end
of
thy
rebukes
shall
be
glorie
with
God
,
the
end
of
thy
losses
treasures
in
heauen
,
when
,
hauing
first
suffred
with
Christ
here
,
we
shall
after
be
glorified
with
him
in
his
kingdome
.
No
hurt
therefore
groweth
to
man
,
but
whereof
he
giueth
the
occasion
himselfe
.
As
the
steward
in
this
place
grew
into
danger
by
his
owne
default
,
wasting
his
masters
goods
.
Thus
much
of
the
occasion
of
his
daunger
.
Now
let
vs
consider
of
his
daunger
.
Thereof
are
diuers
degrees
.
The
first
degree
(
in
this
first
verse
)
was
this
:
he
was
accused
to
his
master
,
that
he
wasted
his
goods
.
And
wee
also
waste
our
masters
goods
:
Mispending
our
health
in
wantonnes
,
our
strength
in
violence
,
our
wisedome
in
deceiuing
,
our
authoritie
in
oppressing
,
our
riches
in
riot
and
much
wickednesse
,
our
knowledge
vnto
pride
,
and
almost
all
the
gifts
of
God
vnto
the
satisfying
of
our
owne
lusts
,
aduancing
our
owne
praise
,
augmenting
our
owne
gaine
,
not
seeking
the
glorie
of
God
,
nor
the
good
of
our
brother
.
Like
to
the
seruant
in
the
Gospell
,
that
did
smite
his
fellow-seruants
,
In
Common-wealths
well
gouerned
there
haue
alwaies
been
allowed
informers
and
accusers
,
to
bring
to
light
the
offences
of
the
people
,
that
reformation
might
bee
had
.
In
the
Common-wealth
of
the
Israelites
,
this
was
looked
vnto
,
that
no
man
should
accuse
falsely
;
And
euen
so
is
it
in
the
kingdome
of
God
,
hee
hath
his
inquisitors
and
informers
,
to
giue
knowledge
,
and
to
accuse
,
if
his
stewards
doe
waste
his
goods
.
First
Satan
will
accuse
thee
,
who
is
called
the
accuser
of
the
brethren
,
Reuel.
12.10
.
Now
is
saluation
in
heauen
,
and
strength
,
and
the
kingdome
of
our
God
,
and
the
power
of
his
Christ
:
for
the
accuser
of
our
brethren
is
cast
downe
,
which
accused
them
before
our
God
,
day
and
night
.
The
Saints
doe
ouercome
him
by
the
bloud
of
the
lambe
,
and
by
the
word
of
their
testimonie
:
Yet
is
he
a
most
bitter
accuser
,
and
he
is
priuie
to
the
euils
that
thou
hast
done
,
by
whose
suggestion
thou
hast
also
done
them
.
And
he
hateth
thee
,
desiring
thy
condemnation
.
And
being
a
liar
,
and
the
father
of
lying
,
he
will
rather
falsely
accuse
thee
of
that
thou
neuer
didst
,
then
forbeare
to
speake
of
that
that
thou
hast
done
.
As
appeareth
in
the
historie
of
Iob
,
against
whom
,
when
he
could
bring
no
euidence
of
truth
,
he
brought
a
false
surmise
,
saying
vnto
God
,
that
if
he
would
stretch
out
his
hand
and
touch
all
that
Iob
had
,
that
is
,
But
perhaps
you
make
light
of
this
,
because
God
hath
ordained
in
his
law
,
that
one
witnesse
shall
not
rise
vp
against
a
man
:
There
are
other
accusers
and
those
also
worthie
of
credit
.
Thine
owne
heart
,
out
of
which
,
as
out
of
a
fountaine
,
all
thy
euill
deedes
haue
flowed
,
and
the
vncleane
lusts
whereof
haue
stirred
thee
vp
to
the
same
euill
deedes
:
and
thine
owne
conscience
,
which
is
greater
then
a
thousand
witnesses
,
because
it
inioyneth
silence
imperiously
,
and
permitteth
no
replie
.
This
conscience
,
this
heart
,
and
the
thoughts
thereof
will
accuse
thee
,
and
will
informe
against
thee
.
As
Paul
teacheth
saying
,
Rom.
2.14
.
When
the
Gentiles
which
haue
not
the
law
,
doe
by
nature
the
things
contained
in
the
law
,
they
hauing
not
the
law
,
are
a
law
vnto
themselues
,
which
shew
the
effect
of
the
law
written
in
their
hearts
,
their
conscience
also
bearing
witnes
,
and
their
thoughts
accusing
one
another
or
excusing
.
When
men
haue
done
well
according
to
the
law
,
their
thoughts
excuse
them
.
When
they
haue
done
euill
against
the
law
,
their
thoughts
accuse
them
.
This
conscience
and
these
accusing
thoughts
are
that
booke
spoken
of
Reuel.
20.12
.
where
Iohn
saith
:
I
saw
the
dead
both
great
and
small
stand
before
God
,
and
the
bookes
were
opened
,
and
another
booke
was
opened
,
which
is
the
booke
of
life
,
and
the
dead
were
iudged
of
those
things
,
which
were
written
in
the
bookes
,
according
to
their
workes
.
The
booke
of
life
is
the
register
of
heauen
,
containing
the
●ames
of
Gods
elect
.
The
other
bookes
that
were
opened
,
wherein
their
workes
were
seene
,
were
the
registers
of
their
consciences
,
then
laid
open
before
Gods
iudgement
seate
.
So
that
now
we
haue
found
two
witnesses
,
and
two
accusers
,
to
come
foorth
against
vs
,
the
diuel
that
prouoked
,
and
thine
owne
conscience
,
priuie
to
thy
sinne
.
And
against
this
second
accuser
no
exception
to
bee
taken
,
when
thine
owne
heart
speaketh
in
thine
owne
cause
.
There
are
yet
more
accusers
.
The
very
sinnes
which
thou
hast
committed
shall
accuse
thee
,
yea
alreadie
long
since
haue
accused
thee
.
For
so
soone
as
thou
committest
them
,
their
crie
ascendeth
vp
into
heauen
,
they
appeare
against
thee
before
God
,
and
the
remembrance
of
them
remaineth
vnto
iudgement
,
except
by
repentance
and
faith
in
the
bloud
of
Christ
they
be
done
away
.
God
saith
to
Cain
,
Gen.
4.10
.
The
voyce
of
thy
brothers
bloud
crieth
vnto
me
from
the
ground
.
Hee
saith
vnto
Abraham
,
Gen.
18.20
.
The
crie
of
Sodome
and
Gomorrah
is
great
,
and
their
sinne
〈◊〉
exceeding
grieuous
.
That
is
,
their
grieuous
sinnes
crie
alowd
in
my
eares
against
them
.
Esay
.
59.
vers.
12.
in
his
complaint
the
Prophet
hath
these
words
:
Our
transgressions
are
many
before
thee
,
and
our
sins
testifie
against
vs
.
And
Iames
5.3
.
the
Apostle
saith
:
Your
gold
and
siluer
is
cankred
,
and
the
rust
of
them
shall
be
a
witnes
against
you
,
and
shall
eate
your
flesh
as
it
were
fire
.
You
haue
heaped
vp
treasures
for
the
last
daies
.
Behold
the
hire
of
the
labourers
which
haue
reaped
your
fields
(
which
is
of
you
kept
backe
by
fraud
)
crieth
,
and
the
cries
of
them
which
haue
reaped
,
are
entred
into
the
eares
of
the
Lord
of
hostes
.
Al
these
places
of
scripture
testifie
,
that
our
sinnes
by
vs
committed
doe
accuse
vs
,
and
they
remaine
euidence
vpon
record
against
vs
,
to
conuince
vs
to
haue
bin
wastfull
stewards
:
And
their
mouth
(
accusing
vs
)
cannot
be
stopped
,
but
by
speedie
conuersion
vnto
God
.
And
of
these
witnesses
and
accusers
,
a
clowde
,
a
tempest
,
an
armie
,
yea
a
world
is
ascended
vp
against
vs
vnto
God
,
and
hath
cried
out
and
still
doth
against
vs
.
Infinite
prophanations
of
holie
things
,
the
prophanation
of
Gods
holy
name
,
of
his
holy
Sabboths
,
of
his
holy
word
,
of
his
holy
Sacraments
,
of
his
holie
religion
.
Infinite
wrongs
and
iniuries
,
while
euery
one
defraudeth
another
,
oppresseth
another
,
and
spoyleth
another
.
Infinite
excesses
in
wantonnes
,
vncleannes
,
and
pride
,
in
surfetting
,
drunkennes
and
idlenes
,
and
other
our
infinite
sinnes
.
Whereof
the
Prophet
saith
for
his
part
,
There
is
yet
another
accuser
most
faithfull
and
most
incorrupt
,
whom
no
mans
greatnes
can
make
to
feare
,
nor
any
mans
gift
blind
,
that
shall
both
accuse
and
condemne
,
doing
al
things
both
with
truth
and
with
authoritie
,
and
that
is
the
word
of
God
,
both
written
and
spoken
.
The
word
and
testimonie
which
we
haue
heard
shall
testifie
against
vs
,
that
we
haue
been
better
taught
,
and
would
not
amend
.
And
the
Prophets
,
Apostles
and
messengers
of
the
Lord
of
hostes
,
that
haue
spoken
vnto
vs
in
his
name
,
shall
come
foorth
and
say
:
We
haue
shewed
them
the
way
wherein
they
should
walke
,
and
they
chose
rather
to
walke
after
the
stubbornnes
of
their
owne
heart
.
Iesus
saith
vnto
the
Iewes
,
Ioh.
5.45
.
Doe
not
thinke
that
I
will
accuse
you
vnto
my
Father
:
there
is
one
that
accuseth
you
,
euen
Moses
,
in
whom
ye
trust
.
And
Ioh.
12.47
.
If
a
man
heare
my
words
,
and
beleeue
not
,
I
iudge
him
not
:
for
I
came
not
to
iudge
the
world
,
but
to
saue
the
world
.
He
that
refuseth
me
and
heareth
not
my
words
,
hath
one
that
iudgeth
him
:
the
word
that
I
haue
spoken
,
it
shall
iudge
him
at
the
last
day
.
Thus
the
word
of
God
and
his
ministers
accuse
and
condemne
.
Which
is
not
to
be
vnderstood
as
if
Moses
and
the
other
seruants
of
God
should
come
foorth
in
person
to
accuse
;
or
as
if
the
word
of
God
written
or
pronounced
should
found
out
against
vs
:
but
the
remembrance
thereof
in
our
consciences
shall
crie
out
against
vs
,
and
accuse
vs
before
God
,
to
whom
the
secrets
of
al
hearts
shall
be
manifest
.
When
we
shall
say
in
our selues
and
against
our selues
,
in
such
a
booke
,
leafe
and
chapter
of
the
holy
Scripture
I
read
it
,
and
at
such
a
Sermon
,
in
such
a
place
and
time
,
and
from
the
mouth
of
such
a
minister
of
God
I
heard
it
deliuered
with
authoritie
,
my
conscience
euen
trembling
and
quaking
at
the
hearing
of
it
:
That
I
should
not
lie
,
nor
blaspheme
,
nor
curse
,
nor
raile
,
nor
speake
filthilie
;
but
that
I
should
speake
the
trueth
,
and
glorifie
God
,
and
giue
holesome
and
good
counsell
to
my
neighbour
.
And
that
I
should
not
steale
,
nor
cousin
,
nor
deceiue
,
nor
oppresse
,
nor
vse
false
waights
,
nor
packe
wares
deceitfully
:
but
giue
my selfe
to
honest
labour
,
and
deale
truly
in
bargaining
,
and
vse
others
,
as
I
would
haue
them
vse
me
.
And
that
I
should
not
delight
in
chambering
and
wantonnes
,
in
fornication
and
vncleannes
,
but
should
keepe
my
vessell
in
holines
and
in
honour
,
and
my
body
chast
as
a
cleane
temple
for
the
holy
Ghost
,
and
should
vse
the
lawfull
remedie
of
honourable
mariage
,
if
the
gift
of
continencie
were
wanting
vnto
me
.
And
that
I
should
not
be
wrathfull
,
furious
,
cruell
,
smiting
,
wounding
and
killing
:
but
should
be
meeke
,
louing
,
and
mercifull
,
helping
by
all
means
to
cherish
and
maintaine
life
.
And
that
I
should
not
delight
in
surfetting
,
and
drunkennes
,
consuming
wastfully
the
creatures
of
God
,
which
others
want
,
and
perish
for
want
of
them
;
but
that
I
should
feed
soberly
,
that
my
very
eating
and
drinking
might
be
to
the
glorie
of
God
:
&
that
I
should
breake
my
bread
to
the
hungry
,
and
refresh
the
thirsty
soule
.
And
that
I
should
feare
God
,
and
flie
the
lusts
of
the
flesh
.
That
I
shuld
call
vpon
God
,
&
not
trust
in
my
wealth
.
And
should
sanctifie
his
Sabboths
,
and
loue
the
assemblies
of
his
Saints
,
and
serue
God
in
spirit
&
truth
.
And
when
I
read
and
heard
these
things
(
which
I
now
remember
)
Gods
spirit
,
working
together
with
his
word
,
told
me
,
that
these
were
the
holie
rules
of
God
:
that
in
keeping
of
them
there
was
great
reward
,
and
the
contempt
&
breaking
of
them
,
was
death
both
of
body
and
soule
.
And
I
did
beleeue
and
acknowledge
it
to
bee
so
:
and
yet
,
like
a
desperate
wretch
,
reiecting
counsell
and
all
warnings
,
I
haue
committed
all
these
euils
.
When
wee
remember
,
and
speake
these
things
in
our
consciences
before
God
,
to
whom
the
secrets
of
all
hearts
be
open
,
then
Moses
and
the
Prophets
,
the
Apostles
and
Euangelists
,
whose
bookes
wee
haue
read
;
then
the
ministers
of
Iesus
Christ
whose
Sermons
we
haue
heard
,
and
the
word
of
God
written
&
pronounced
which
wee
haue
seene
and
heard
,
these
do
accuse
vs
before
God
.
These
will
be
your
accusers
,
O
wastfull
consumers
of
your
masters
goods
,
that
abuse
your
soules
,
your
bodies
,
your
time
,
your
faculties
,
members
and
houres
,
your
dignities
,
goods
,
offices
,
and
qualities
,
otherwise
then
the
Lord
,
whose
stewards
you
are
,
hath
giuen
you
in
charge
.
The
diuell
that
hath
bin
a
prompter
and
intiser
vnto
you
,
hateful
and
lying
,
that
wil
adde
rather
then
omit
:
Your
owne
harts
and
consciences
,
priuie
to
your
sinnes
,
consenting
to
them
,
and
oft
times
also
prouoking
:
Your
sins
and
actuall
transgressions
,
that
remaine
witnesses
in
recorde
of
your
misled
liues
:
and
lastly
,
the
word
of
God
that
hath
called
you
vnto
better
waies
,
and
often
warned
you
to
take
heed
,
these
wil
accuse
you
.
In
the
first
step
of
the
stewards
danger
,
that
was
accused
to
his
master
to
haue
wasted
his
goods
,
we
are
as
deepe
as
he
,
if
we
waste
as
he
:
For
we
haue
many
accusers
.
What
shall
we
say
then
to
these
things
?
I
know
that
there
is
nothing
that
maketh
men
more
bold
to
sin
,
then
spes
celandi
,
hope
to
keep
hidden
their
doings
.
Which
hope
foolish
sinners
conceiue
,
deceiuing
themselues
,
imagining
that
they
shall
bee
able
to
keep
their
doings
secret
both
from
God
&
man
.
Such
we
reade
the
wicked
mans
conceit
to
be
,
Psal.
10.11
He
hath
said
in
his
heart
,
God
hath
forgotten
,
he
hideth
away
his
face
,
and
will
neuer
see
.
They
acknowledge
a
Iudge
,
and
acknowledge
a
iudgement
,
yet
sin
they
boldly
,
supposing
the
Iudge
shall
not
know
it
,
nor
they
come
to
iudgement
for
it
.
For
so
we
find
their
words
reported
to
be
,
Psal.
73.11
.
Who
doth
know
it
?
or
is
there
knowledge
in
the
most
high
?
They
hope
that
their
sins
,
secretly
done
,
can
by
no
meanes
come
to
the
knowledge
of
God
.
And
hence
doe
they
vse
much
cunning
to
hide
and
keepe
secret
their
sins
.
But
in
vaine
is
all
that
cunning
,
and
in
vaine
is
all
that
hope
:
God
will
easily
come
to
the
knowledge
of
al
thy
doings
.
He
needeth
no
informer
to
acquaint
him
,
for
hee
beholdeth
all
things
.
And
(
sillie
man
)
that
which
thou
thinkest
is
done
in
secret
,
is
done
in
the
presence
,
and
before
the
eyes
of
God
,
who
seeth
in
secret
,
to
whom
the
night
is
bright
day
,
&
the
darknes
is
cleere
light
;
to
whom
the
closet
is
as
the
wide
fields
,
and
thine
heart
lies
open
before
him
as
a
volume
spred
.
Ierem.
23.24
.
the
Lord
saith
:
Can
any
hide
himselfe
in
secret
places
,
that
I
shall
not
see
him
,
saith
the
Lord
?
Doe
not
I
fill
heauen
and
earth
,
saith
the
Lord
?
But
if
the
eye
of
the
Lord
could
be
shadowed
with
darknes
&
cunning
dealing
,
if
his
knowledge
could
be
deluded
by
thy
suttleties
&
sleights
;
yet
can
it
not
be
but
he
must
know
all
thy
doings
,
there
are
so
many
accusers
that
will
not
spare
to
report
vnto
him
thy
falsehood
and
wickednesse
,
if
thou
waste
his
goods
.
The
diuell
,
thine
own
conscience
,
the
sinnes
thou
hast
committed
,
and
Gods
word
which
thou
hast
seene
and
heard
.
Therefore
the
safest
way
for
vs
,
is
to
consider
first
what
goods
our
master
hath
committed
vnto
vs
:
then
to
inquire
how
he
hath
commaunded
vs
to
vse
those
goods
:
last
of
all
,
diligently
and
faithfully
to
vse
them
according
to
his
order
,
that
we
may
be
out
of
danger
of
these
accusers
.
Thus
much
of
this
first
degree
of
the
Stewards
danger
.
And
thus
are
wee
now
got
through
the
first
verse
of
our
text
.
And
he
called
him
,
and
said
vnto
him
,
How
is
it
that
I
heare
this
of
thee
?
giue
an
account
of
thy
stewardship
,
for
thou
maist
bee
no
longer
steward
.
In
the
words
of
this
verse
there
follow
two
other
degrees
of
the
stewards
daunger
:
one
that
hee
was
called
to
account
:
the
other
,
that
he
must
be
put
out
of
office
.
But
before
the
words
noting
these
steps
of
his
danger
,
there
is
recorded
a
checke
that
the
master
gaue
his
steward
in
these
words
:
He
called
him
,
and
said
vnto
him
,
how
is
it
I
heare
this
of
thee
?
First
let
vs
consider
a
little
of
this
checke
,
and
then
of
the
further
degrees
of
his
danger
.
He
called
him
,
and
said
vnto
him
,
how
is
it
that
I
heare
this
of
thee
?
In
this
manner
masters
and
Lords
are
not
wont
to
speake
vnto
their
stewards
,
but
when
they
heare
of
some
disorder
in
them
,
that
they
haue
not
behaued
themselues
so
diligently
and
faithfully
as
they
ought
to
doe
,
nor
answered
the
expectation
of
their
Lords
.
And
they
are
wordes
of
rebuking
,
words
of
reproofe
,
wherein
appeareth
the
displeasure
of
the
master
,
and
wherein
he
giueth
a
check
vnto
his
false
seruant
.
And
this
check
doth
teach
vs
,
in
what
sort
wastfull
stewards
,
that
is
wicked
men
,
shall
be
intertained
when
they
come
into
their
masters
presence
.
The
faithfull
steward
that
looketh
to
his
masters
order
,
and
the
good
seruant
that
vseth
well
the
talent
committed
vnto
him
,
is
intertained
with
words
of
kindnes
,
that
giue
comfort
and
gladnes
to
the
hearers
.
Mat.
25.21
.
It
is
well
done
good
seruant
and
faithfull
,
thou
hast
bin
faithfull
in
little
,
I
will
make
thee
ruler
ouer
much
,
enter
into
thy
masters
ioy
.
And
in
the
same
chap.
vers.
34.
Come
yee
blessed
of
my
father
,
inherit
yee
the
kingdome
prepared
for
you
from
the
foundations
of
the
world
.
These
are
words
of
comfort
,
able
to
raise
vp
euen
from
the
gate
of
hell
.
And
with
such
words
are
good
seruants
and
faithfull
stewards
intertained
into
their
masters
presence
.
For
wisedome
,
dexteritie
,
truth
,
and
fidelitie
deserue
fauour
,
praise
and
reward
.
But
when
the
steward
looketh
not
to
his
masters
order
,
but
proueth
wastful
:
and
when
the
seruant
vseth
not
his
masters
talent
(
left
with
him
)
well
,
but
proueth
riotous
,
they
are
worthie
to
be
intertained
with
rebukes
:
for
negligence
,
falsehood
,
disorder
and
riot
deserue
displeasure
,
anger
,
rebuke
and
punishment
.
Therefore
doth
God
say
vnto
the
wicked
,
that
take
his
couenant
in
their
mouth
,
and
know
well
al
the
orders
of
his
household
,
and
yet
hate
to
bee
reformed
,
and
cast
his
commaundements
behinde
them
,
making
themselues
fellowes
to
theeues
,
and
companions
with
the
adulterers
,
speaking
deceitfully
,
and
dealing
(
euen
with
their
brethren
)
vncharitably
:
vnto
them
God
saith
,
Psalm
.
50.21
.
These
things
thou
hast
done
,
and
I
held
my
tongue
,
therefore
thou
thoughtest
that
I
was
like
thee
:
but
I
will
reproue
thee
,
and
set
them
(
that
is
thy
sins
)
in
order
before
thee
.
Surely
though
the
euill
steward
,
wasting
his
masters
goods
,
be
long
spared
and
borne
with
,
in
the
patience
of
his
master
,
and
inioyeth
his
place
as
if
he
inioyed
al
fauour
,
yet
let
him
know
,
that
when
his
master
intendeth
to
looke
into
his
doings
,
at
his
first
appearing
he
must
looke
to
bee
intertained
with
words
of
heauie
reproofe
.
Consider
the
case
of
the
rude
guest
,
that
came
vnto
the
wedding
,
without
a
wedding
garment
:
which
shadoweth
vnto
vs
the
case
of
all
those
that
deale
not
vprightly
and
faithfully
with
God
.
The
King
espied
him
among
the
guests
,
and
said
vnto
him
,
Matth.
22.12
.
Friend
,
how
camest
thou
in
hither
,
and
hast
not
on
a
wedding
garment
?
As
if
hee
should
say
,
thou
rude
and
contemptuous
man
,
how
wast
thou
bold
without
al
reuerence
to
come
thus
into
my
house
,
and
to
dishonour
me
with
this
thy
sordid
filthines
?
Thus
will
God
checke
the
vnfaithfull
,
as
hee
doth
here
his
steward
,
saying
,
How
is
it
that
I
heare
this
of
thee
?
And
the
waight
of
this
checke
,
who
is
able
to
esteeme
?
much
lesse
to
beare
.
At
thy
rebuke
O
God
of
Iacob
(
saith
the
Prophet
,
Psal.
76.6
.
)
both
the
chariot
and
the
horse
are
cast
asleepe
:
thou
,
euen
thou
art
to
be
feared
:
and
who
shall
stand
in
thy
sight
when
thou
art
angrie
?
Yea
,
the
rebuke
of
God
casteth
downe
to
hell
.
And
therefore
the
Archangel
,
that
stroue
with
the
diuell
about
the
bodie
of
Moses
,
said
vnto
him
,
The
Lord
rebuke
thee
:
as
knowing
that
would
be
sufficient
.
Oh
consider
this
,
you
that
still
are
wasting
:
that
in
time
you
may
amend
things
,
and
bee
receiued
of
him
with
words
of
comfort
,
and
not
with
rebukes
at
your
appearing
.
Thus
much
of
the
rebuke
giuen
the
vniust
steward
in
these
words
,
How
is
it
that
I
heare
this
of
thee
?
Giue
an
account
of
thy
stewardship
,
for
thou
maist
be
no
longer
steward
.
Accusation
went
before
the
rebuke
:
examination
and
condemnation
follow
after
it
.
Examination
in
these
words
,
Giue
an
account
of
thy
stewardship
.
Condemnation
in
the
next
:
For
thou
maist
be
no
longer
steward
.
Which
are
the
two
further
degrees
of
his
danger
in
this
verse
.
But
let
vs
consider
them
apart
.
Giue
an
account
of
thy
stewardship
.
Rebuking
him
in
his
anger
whom
he
meant
to
depriue
of
his
office
,
he
first
requireth
an
account
of
him
,
and
wil
not
put
him
out
till
he
haue
said
and
shewed
what
he
can
for
his
innocencie
.
Let
vs
(
I
pray
you
)
learne
the
like
moderation
,
to
doe
nothing
vpon
any
accusation
,
till
the
partie
accused
hath
giuen
account
of
his
doings
,
and
said
and
shewed
what
he
can
for
his
defence
.
If
Potiphar
had
vsed
this
moderation
,
he
had
not
wronged
Ioseph
as
he
did
.
And
if
Dauid
had
vsed
this
moderation
,
he
had
not
wronged
good
Mephiboseth
so
much
.
Nichodemus
saith
,
Ioh.
7.51
.
Doth
our
law
iudge
a
man
before
it
heare
him
,
and
know
what
he
hath
done
?
Surely
the
law
of
God
,
and
euery
law
agreeable
to
the
law
of
God
,
giueth
leaue
to
the
accused
partie
to
bring
in
his
account
,
and
make
his
defence
.
Giue
an
account
of
thy
stewardship
.
Men
call
their
seruants
to
account
,
and
so
doth
God
his
.
Mat.
18.23
.
Therefore
is
the
kingdome
of
heauen
likened
vnto
a
certaine
king
which
would
take
account
of
his
seruants
.
In
which
parable
and
diuers
others
Christ
sheweth
vs
,
that
surely
God
will
call
vs
to
a
reckoning
for
his
gifts
and
talents
committed
to
vs
.
For
when
God
sendeth
a
man
into
the
world
adorned
with
his
gifts
,
or
bestoweth
his
gifts
when
hee
hath
sent
him
,
he
doth
it
to
this
end
,
that
for
those
gifts
he
shuld
giue
account
when
he
departeth
out
of
the
world
.
Therfore
is
God
in
his
kingdome
compared
vnto
a
Noble
man
,
that
went
into
a
farre
countrey
,
to
receiue
a
kingdome
and
to
come
againe
,
and
at
his
departing
called
his
seruants
and
deliuered
vnto
them
his
goods
,
with
charge
to
occupie
vntill
his
returne
,
that
then
he
might
reckon
with
them
.
That
departing
into
a
far
countrey
,
with
distribution
of
his
goods
among
his
seruants
,
is
nothing
else
but
the
sending
of
vs
into
the
world
with
his
gifts
,
where
we
as
strangers
are
farre
remoued
from
him
.
As
the
Apostle
saith
,
2.
Cor.
5.6
.
Whiles
we
are
at
home
in
the
body
,
we
are
absent
from
the
Lord
.
And
his
returne
to
take
account
of
his
seruants
,
is
nothing
els
but
our
appearing
before
him
in
death
,
after
which
followeth
iudgement
,
vpon
the
account
giuen
and
receiued
.
God
therefore
will
call
vs
to
a
reckoning
,
and
all
men
must
deliuer
in
their
account
.
Heare
this
all
of
you
:
hearken
to
it
euery
one
:
let
no
man
deceiue
himselfe
.
We
must
all
giue
account
the
Apostle
saith
2.
Cor.
5.10
.
We
must
all
appeare
before
the
iudgement
seate
of
Christ
,
that
euery
man
may
receiue
the
things
which
are
done
in
his
bodie
,
according
to
that
he
hath
done
,
whether
it
be
good
or
euill
.
All
must
appeare
,
account
must
bee
giuen
,
and
iudgement
must
follow
accordingly
.
And
no
age
,
no
sex
,
no
condition
of
life
shall
be
exempted
.
Euery
age
,
sex
and
condition
hath
his
proper
priuileges
:
but
all
and
euery
one
is
bound
to
this
,
to
giue
account
vnto
God
.
No
age
is
exempted
.
Infants
and
children
must
account
.
The
infants
of
Amalech
,
and
the
rude
children
of
Bethel
were
examined
,
iudged
&
slaine
for
their
wickednes
.
Young
men
and
maidens
must
.
For
to
that
age
Salomon
saith
,
Ecclesiastes
11.9
.
Reioyce
O
young
man
,
in
thy
youth
,
and
let
thine
hart
cheere
thee
in
the
daies
of
thy
youth
,
and
walke
in
the
waies
of
thine
heart
,
and
in
the
sight
of
thine
eyes
:
but
know
that
for
al
these
things
God
wil
bring
thee
to
iudgement
.
Old
men
and
aged
persons
must
.
All
are
put
together
in
that
speech
of
Ieremy
,
saying
:
I
am
full
of
the
wrath
of
the
Lord
:
I
am
wearie
with
holding
it
:
I
will
powre
it
out
vpon
the
children
in
the
street
,
and
likewise
vpon
the
assemblie
of
the
yong
men
:
for
the
husband
shall
be
euen
taken
with
the
wife
,
and
the
aged
with
him
that
is
full
of
daies
.
And
Helies
age
could
not
excuse
him
,
but
he
accounted
for
his
negligence
.
Neither
hath
the
sex
more
priuilege
then
the
yeeres
:
for
the
woman
with
the
man
must
giue
account
,
because
the
woman
with
the
man
is
betrusted
with
the
gifts
of
God
.
And
vnto
the
woman
as
well
as
vnto
the
man
hath
God
giuen
rules
,
how
they
should
behaue
themselues
in
his
seruice
.
When
Paul
commandeth
Titus
in
his
sermons
to
the
people
,
to
speake
the
things
that
become
holesome
doctrine
:
he
willeth
him
to
exhort
old
women
,
Tit.
2.3
.
that
they
be
in
such
behauiour
as
becommeth
holines
,
not
false
accusers
,
not
giuen
to
much
wine
,
but
teachers
of
honest
things
,
that
they
may
instruct
the
yong
women
to
be
sober
minded
,
that
they
loue
their
husbands
,
that
they
loue
their
children
,
that
they
be
discreete
,
chast
,
keeping
at
home
,
good
and
subiect
vnto
their
husbands
,
that
the
word
of
God
be
not
euill
spoken
of
.
Thus
doth
God
set
downe
rules
and
orders
in
his
house
vnto
women
.
And
in
examining
,
iudging
and
punishing
such
as
be
found
faultie
,
he
passeth
not
by
them
:
for
the
women
of
Moab
,
that
intised
the
sonnes
of
Israel
to
fornication
and
idolatrie
,
were
destroyed
euery
one
of
them
:
the
sex
therfore
in
this
case
hath
no
priuilege
,
and
both
men
and
women
must
giue
account
.
Neither
is
there
greater
immunitie
in
the
condition
then
in
the
sex
.
For
the
King
together
with
his
subiects
,
the
Noble
together
with
the
base
,
the
honourable
Iudge
together
with
the
people
,
the
Captaine
together
with
his
souldiers
,
the
Lord
together
with
his
tenants
,
the
master
together
with
his
seruants
,
the
rich
together
with
the
poore
,
and
the
free
together
with
the
bond
,
must
all
come
to
account
with
God
.
If
any
sort
and
condition
should
be
freed
,
the
inferiour
sort
of
subiects
,
of
common
people
,
of
souldiers
,
of
tenants
,
of
seruants
,
of
poore
men
,
and
bond
men
should
be
freed
,
rather
then
Kings
,
Nobles
,
Iudges
,
Captaines
,
Lords
,
Masters
,
rich
men
,
and
free
men
.
For
Luk.
12.48
.
our
Sauiour
saith
,
To
whomsoeuer
much
is
giuen
,
of
him
shall
much
be
required
:
and
to
whom
men
commit
much
,
of
him
the
more
will
they
aske
:
As
we
doe
rather
vrge
them
to
come
to
account
with
vs
,
that
haue
in
their
hands
of
ours
many
pounds
,
then
those
that
haue
but
a
few
pence
.
But
it
is
certaine
that
al
both
great
and
small
must
giue
account
.
For
the
duties
euen
of
Kings
,
Iudges
&
great
men
is
set
down
in
the
word
of
God
,
as
well
as
the
duties
of
subiects
,
meane
and
poore
men
:
and
great
men
haue
bin
examined
,
iudged
and
punished
in
the
day
of
Gods
visitation
,
as
well
as
meane
men
.
The
Kings
of
Sodome
and
Gomorrah
perished
with
the
people
:
and
Pharaoh
was
drowned
with
his
seruants
.
And
howsoeuer
in
this
world
the
difference
is
great
betweene
the
great
and
the
small
,
yet
to
God
they
are
all
one
;
his
seruants
and
his
stewards
,
and
all
people
,
of
whatsoeuer
age
,
sex
or
condition
they
be
,
must
giue
account
.
Heare
this
I
pray
you
,
and
beguile
not
your selues
:
you
must
all
giue
account
:
and
woe
to
the
faulty
.
You
must
giue
account
how
you
haue
ruled
,
and
woe
vnto
tyrants
.
You
must
giue
account
how
you
haue
obeyed
,
and
woe
vnto
rebels
.
You
must
giue
account
how
you
haue
vsed
superiour
dignitie
,
and
woe
vnto
the
proud
.
And
how
you
haue
borne
your
low
estate
,
and
woe
to
the
enuious
.
You
must
giue
account
how
you
haue
vsed
riches
,
and
woe
to
them
that
haue
set
their
hearts
vpon
them
.
And
how
you
haue
borne
your
pouertie
,
and
woe
vnto
murmurers
.
You
must
giue
account
of
your
soules
,
and
the
faculties
therof
,
that
haue
corrupted
your
vnderstanding
with
errours
,
and
haue
refused
to
be
inlightened
with
the
truth
:
that
haue
inclined
your
will
vnto
euill
,
and
haue
refused
,
when
you
were
called
,
to
turne
backe
vnto
goodnes
.
Here
all
your
delights
,
pleasures
,
studies
and
thoughts
shall
be
brought
to
remembrance
.
You
must
giue
account
of
your
bodies
,
that
haue
decayed
your
health
with
surfets
,
your
strength
with
fornication
,
that
haue
your
members
maimed
through
braules
and
fraies
,
that
haue
made
more
reckoning
of
the
beautie
of
the
face
,
then
of
the
glorious
comelines
of
the
well
attired
inward
man
,
that
haue
wantonnes
and
enuie
in
your
eyes
;
lying
,
slander
,
and
blasphemie
in
your
tongues
;
bloud
and
spoyles
in
your
hands
.
You
must
giue
account
also
of
your
time
,
which
some
of
you
haue
lost
in
sleeping
,
some
in
playing
,
some
in
pursuing
pleasures
,
riches
and
honours
,
in
the
meane
while
neglecting
the
work
of
the
Lord
:
standing
idle
all
day
long
in
the
market
place
,
taking
great
paines
to
serue
the
diuell
,
the
world
,
and
the
lusts
of
your
flesh
,
and
wholy
idle
vnto
God
,
neuer
entring
into
his
vineyard
,
no
not
at
the
eleuenth
houre
,
to
do
any
seruice
there
.
How
many
spend
a
summers
day
,
and
doe
not
the
good
of
an
houre
?
How
many
spend
a
whole
yeere
,
and
doe
not
the
good
of
a
day
?
How
many
spend
their
whole
age
,
and
doe
not
the
good
of
a
yeere
?
and
grow
old
in
yeeres
,
remaining
yong
in
knowledge
,
and
are
come
hoareheaded
to
the
graue
,
and
vnderstand
not
the
mysterie
of
their
Baptisme
.
For
all
these
things
all
must
giue
account
,
and
woe
to
wastfull
stewards
!
Heare
this
(
I
pray
you
)
that
haue
the
precious
riches
of
God
in
occupying
,
and
take
heede
of
wasting
,
and
be
carefull
,
both
of
the
stocke
and
of
the
gaine
:
for
the
time
will
come
when
it
shall
be
said
vnto
you
,
as
it
was
here
said
vnto
the
steward
,
Giue
an
account
of
thy
stewardship
.
We
fooles
thinke
our selues
Lords
,
and
are
but
seruants
:
and
thinke
our selues
freeholders
,
and
are
but
stewards
and
bailifes
.
Whatsoeuer
is
in
our
hands
,
wee
thinke
it
to
bee
our
owne
:
and
haue
learned
without
booke
,
and
without
vnderstanding
also
,
that
text
of
Scripture
,
Matth.
20.15
.
Is
it
not
lawfull
for
me
to
doe
as
I
will
with
mine
owne
?
when
as
wee
haue
not
a
peny
of
our
owne
,
no
not
a
minute
of
time
,
to
cast
away
and
waste
at
our
pleasure
.
But
we
are
the
Lords
,
and
all
wee
haue
is
the
Lords
,
and
wee
must
one
day
giue
account
.
Thus
much
of
this
second
degree
of
the
stewards
danger
.
For
thou
maist
be
no
longer
steward
.
In
these
words
is
the
last
degree
of
his
danger
,
to
lose
his
seruice
,
and
to
be
turned
out
of
office
.
Infinit
are
the
things
that
God
doth
betrust
vs
withall
while
we
are
in
this
world
,
wherin
he
proueth
our
fidelity
.
Some
are
outward
things
,
as
kingdomes
,
offices
,
riches
,
houses
,
lands
,
friends
,
children
,
seruants
,
and
such
like
.
Some
in
a
sort
are
proper
to
the
bodie
,
as
health
,
strength
,
beautie
,
agilitie
,
long
life
,
with
foode
and
cloathes
,
which
wee
vse
to
sustaine
those
other
things
in
the
body
withall
.
Some
things
pertaine
to
the
soule
,
as
dominion
ouer
the
bodie
in
the
vse
of
all
the
members
thereof
,
sense
,
vnderstanding
,
memorie
,
will
,
affections
,
wisedom
,
and
other
vertues
,
with
manifold
knowledge
of
Artes
,
tongues
,
histories
and
other
things
,
together
with
the
graces
of
Gods
holy
spirit
;
as
knowledge
of
God
in
Christ
,
faith
,
loue
,
humilitie
,
with
all
the
branches
of
true
regeneration
.
Of
these
things
many
are
transitorie
,
and
serue
onely
to
transitorie
vses
,
as
the
outward
things
,
and
the
things
of
the
bodie
:
sauing
that
after
the
resurrection
,
vnto
the
bodie
,
raised
vp
out
of
the
dust
of
the
earth
,
many
things
shall
be
restored
,
better
then
now
they
are
.
In
the
meane
while
,
kingdomes
,
riches
,
and
all
outward
things
decay
and
come
to
nothing
.
And
in
the
body
also
,
sicknes
taketh
away
health
,
much
labour
spendeth
strength
,
age
chaungeth
beautie
into
wrinckles
,
and
the
graue
taketh
away
life
and
all
.
The
things
of
the
soule
,
are
either
naturall
(
therby
I
meane
al
those
things
that
a
natural
man
not
regenerate
may
attaine
vnto
)
or
spirituall
(
whereby
I
meane
those
things
that
are
giuen
to
the
spirituall
man
,
and
which
the
naturall
man
sauoureth
not
)
things
naturall
either
faile
or
are
chaunged
.
Also
some
spiritual
things
in
the
regenerate
cease
:
for
faith
and
hope
,
excellent
graces
of
Gods
sanctifying
spirit
,
doe
cease
,
when
the
promises
are
performed
vnto
vs
,
and
we
possesse
the
things
that
we
hoped
for
.
These
things
that
cease
,
are
sometime
taken
away
with
Gods
fauour
,
and
without
their
losse
that
lose
them
,
because
God
otherwise
recompenceth
them
.
As
sight
was
taken
from
Isaac
:
his
children
and
all
his
riches
and
health
(
for
the
time
)
from
Iob
:
and
life
from
Iohn
the
Baptist.
While
God
either
trieth
the
faith
and
patience
of
his
children
here
,
or
gathereth
them
vnto
himselfe
in
heauen
.
Sometime
they
are
taken
away
in
Gods
anger
,
and
to
their
losse
that
lose
them
,
while
they
are
iustly
spoyled
of
God
for
their
wickednes
and
vnworthines
.
As
the
land
was
taken
from
the
Canaanites
,
when
their
sinnes
were
growne
to
ripenes
:
the
kingdom
was
taken
from
Saul
,
because
he
obeyed
not
the
voyce
of
God
:
and
the
talent
taken
from
the
slouthfull
seruant
,
and
he
throwne
into
vtter
darknes
.
And
such
a
taking
away
in
anger
,
is
that
remouing
from
his
stewardship
,
that
the
wastfull
steward
is
threatned
withall
in
my
text
.
When
the
Lord
,
that
had
deliuered
his
talents
to
his
seruants
,
was
returned
home
,
hee
called
them
all
to
account
.
They
which
had
faithfully
vsed
their
talents
,
and
gained
by
their
faithfulnes
,
to
the
honour
of
their
Lord
,
these
for
their
labour
receiued
reward
,
and
were
put
in
trust
with
better
things
,
and
entred
into
their
masters
ioy
.
This
translating
into
ioy
,
was
no
deposing
from
their
stewardship
,
(
though
they
had
no
longer
the
occupying
of
the
first
things
)
but
a
great
inlarging
of
their
libertie
in
their
Lords
house
,
and
an
aduancement
to
a
kingdome
.
But
the
slouthfull
seruant
that
had
hid
his
talent
in
the
ground
,
and
had
gained
no
glorie
vnto
God
by
the
vse
of
his
gifts
,
hee
was
spoyled
of
his
talent
,
and
cast
emptie
into
outward
darknes
,
and
that
spoyling
was
a
finall
deposing
from
his
stewardship
.
Here
then
are
we
taught
,
that
those
that
doe
waste
and
mispend
the
gifts
of
God
,
shall
be
deposed
:
some
sooner
,
some
later
,
at
length
al
,
whosoeuer
abuse
vnprofitablie
and
wickedlie
,
the
good
things
that
God
hath
indued
them
withall
.
Euill
Kings
shall
be
pulled
out
of
their
thrones
,
whither
ambitiously
,
oftentimes
not
without
perill
and
bloud
they
haue
climed
.
For
it
is
written
,
He
hath
put
downe
the
mightie
from
their
seate
.
Euill
rich
men
shall
be
spoyled
of
their
riches
,
which
couetously
,
oftentimes
not
without
sweate
of
body
and
care
of
mind
,
they
had
heaped
together
.
For
it
is
written
,
He
hath
sent
away
the
rich
emptie
.
Wisedom
,
ingrafted
by
nature
,
increased
by
learning
,
made
seruiceable
by
experience
,
shall
be
taken
away
,
when
wicked
men
turne
it
into
hurtful
fraud
:
As
it
is
written
,
Iob.
5.13
He
taketh
the
wise
in
their
craftines
,
and
the
counsell
of
the
wicked
is
made
foolish
.
So
,
all
the
gifts
of
the
bodie
,
so
all
the
powers
of
the
mind
.
For
to
him
that
hath
(
that
is
,
it
shall
be
giuen
,
and
he
shall
haue
abundance
:
but
from
him
that
hath
not
,
(
that
is
,
mispendeth
that
he
hath
)
shall
be
taken
away
,
euen
that
which
he
hath
.
The
vineyard
that
bore
wild
grapes
,
spoyled
of
all
defence
,
was
laide
wide
open
to
be
wasted
,
Esa.
5.5
.
the
fig
tree
that
flourished
with
leaues
,
and
bore
no
fruite
,
was
cursed
and
withered
away
,
Matth.
21.19
.
The
Husbandmen
that
sent
not
vnto
the
Lord
of
the
vineyard
,
his
fruite
in
due
season
,
were
destroied
,
and
the
vineyard
let
forth
to
others
,
Matth.
21.41
.
Euery
tree
that
beareth
not
good
fruite
,
shall
bee
hewen
downe
,
and
cast
into
the
fire
,
Luk.
3.9
.
And
euery
fielde
that
drinketh
in
the
raine
that
falleth
vpon
it
,
and
beareth
thornes
and
briars
,
is
reproued
,
and
is
neere
vnto
cursing
,
whose
ende
is
to
be
burned
,
Heb.
6.8
.
In
plaine
words
,
euery
one
of
you
,
that
read
and
heare
these
words
,
and
euery
child
of
man
whatsoeuer
,
that
is
found
vpon
his
or
her
account
,
to
haue
wasted
their
masters
goods
,
shall
be
spoyled
of
all
the
graces
and
gifts
of
God
,
and
thrust
emptie
,
as
a
reiected
seruant
,
out
of
Gods
house
.
Let
vs
all
then
consider
this
,
and
let
euery
one
thinke
vpon
it
.
We
are
Gods
Stewards
,
and
we
haue
many
precious
portions
of
his
goods
in
vse
.
Some
things
in
common
,
some
things
in
priuate
.
We
haue
abundance
of
peace
,
we
haue
sufficiency
of
wealth
,
we
haue
the
libertie
of
the
Gospell
,
we
haue
iust
lawes
,
and
prudent
Iudges
,
wee
haue
a
gracious
Queene
,
and
artes
and
sciences
flourish
among
vs
.
These
are
general
,
wherin
euery
man
hath
his
part
.
And
wee
haue
also
euery
one
our
priuat
preferments
.
The
condition
of
retayning
them
,
is
to
be
good
Stewards
.
Esa.
1.19
.
If
ye
consent
and
obey
,
ye
shall
eate
the
good
things
of
the
Land
:
and
a
sure
way
of
losing
al
,
is
to
be
euil
Stewards
,
Esa.
1.20
But
if
yee
refuse
,
and
be
rebellious
,
ye
shall
be
deuoured
with
the
sword
:
for
the
mouth
of
the
Lord
hath
spoken
it
.
What
then
is
to
be
done
of
vs
?
but
that
,
while
time
yet
permitteth
,
and
while
it
is
called
to
day
,
wee
examine
our
accounts
:
and
where
any
thing
is
amisse
through
our
former
negligence
and
riot
,
that
wee
correct
it
and
amend
it
by
repentance
:
and
make
speede
herein
,
not
putting
off
from
daye
to
daye
,
least
his
wrath
breake
forth
,
and
the
sentence
irreuocable
come
forth
:
Thou
maist
be
no
longer
Steward
.
And
let
God
haue
his
part
set
before
him
in
holines
:
and
let
men
haue
their
parts
performed
to
them
in
iustice
:
and