SOme may restraine the gift in this place implied vnto spiritual grace , excluding by spirituall , temporall ; by grace , natural abilities ; ( for whatsoeuer properly may be called grace , is aboue nature ) and among the gifts of grace , only to one sute and sort of them : but because I take the words generall , and the coherence none other , then this my present Text is brought as a proofe vniuersall , to inferre , and , as it were , by more speciall doome of conclusion , to inflict store of stripes vpon the back of that negligent seruant that had receiued store of vnderstanding . Giue me leaue to limit it no more , then I shall bee counselled by circumstances belonging to these times of knowledge , & this learned Auditory . The principal parts , for which I am to craue your attention , are first a Receite : Vnto whomsoeuer much is giuen : Secondly , an Account ; of him shall much be required . In the former you may descrie some difference of Gods gifts committed vnto some in greater abundance and excellency then vnto others . Vnto whomsoeuer much is giuen : In the latter , you shall perceiue the proportion and correspondency , the Account shall beare with the Receit , much is giuen , much shall be required : of these two in their order .

Concerning personall graces , as Faith , Hope and Charity , giuen for the good of the receiuer himselfe , called by the Scholes , gratum facientes , though vnto them that haue them , much be giuen , and very much forgiuen , I purpose not at this time to speake . Graces Ecclesiasticall , bestowed onely for the benefit of others , termed gratis datae , were of seuerall kinds in the Primatiue Church , as appeareth , Rom. 12. 1. Cor. 12. and Ephes. 4. whereof some were more excellent then the rest . Otherwise there had been no place for the Apostles exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Desire the best gifts . Now whereas euery thing must deriue its true worth & estimation thence , whence it hath its perfection , that is , from the end ; they of necessity were most excellent , that did principally respect , and as meanes , accomplish their end , next to them they that in reference to their end were secundarily subordinate . The end , you know , was the gathering together of the Saints , and the edification of the body of Christ . Tongues , Healing and Miracles were occasions to inuite hearers : but Prophets , Pastors and Teachers were instrumentall causes to make them learners . Couet spirituall gifts : 1. Cor. 14 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But rather that you may prophesie : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rather , in respect of the gift of tongues at that time , whereof too too doting admiration had newly possessed the Corinthians . All could not excell in the best gifts , ( for excellency , were it common and ordinary , were no longer excellency . ) To the question then , 1. Cor. 12. Are all Apostles ? are all Prophets ? are all Teachers ? The answere must be , No : For hee gaue some to be Apostles , some Prophets and some Euangelists , and some Pastors , and some Teachers : Ephes. 4. Then vnto these some , that had receiued these gifts neerer to their end , and therfore by consequence , surpassing the rest , much was giuen . Neither hath there been onely granted vnto men , a superiority aboue their brethren , in an higher kind of different grace ; but in a greater measure also of the same grace . Not to vrge Saint Paul , who said of himselfe , I thanke my God , 1. Cor. 14.18 . I speake Languages more then you all : nor Moses commended , where the book of Deuteronomy is concluded , There arose not a Prophet since in Israel , like vnto Moses , whom the Lord knew face to face , which might be especially for his mighty hand , and miracles in Egypt : Nor Iohn Baptist , who was a Prophet , and more then a Prophet , among them that were borne of women , arose there not a greater then Iohn Baptist : which was for his vicinity to Christ , in whom all Gods promises and prophesies were Yea and Amen . The Spirit was doubled on Elisha , 2 King . 2. if not in respect of his Master Eliah , as many thinke not , ( surely not for that reason , because Eliah wrought but eight , Elisha sixteene miracles , as some are iustly censured by Peter Martyr for misreckoning ) yet in respect of the other Prophets , ouer whom he was in his Masters place to succeed , which the phrase , noted by Iunius as borowed from the right of the first borne , Deut. 21. may seeme to require : still he had a double portion of Gods Spirit , in comparison of others . As Elisha was in that Colledge , so in all likelihood was Samuel before in the Colledge of Naioth : Dan. 1. 2. Sam. 19. In Nabuchadnezzers Schole , the Inchanters and Astrologians were exceeding great Clerkes , no doubt ; notwithstanding , Daniel , Hananiah , Mishael and Azariah , were found ten times better then they ; and yet Daniels sleepe was wiser , then his fellowes w●●king . This vnequall , though most iust dispensation of much vnto some aboue others , may bee seene in the deliuery of the Talents , Matth. 25. by which are vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirituall graces , if wee beleeue Theophylact. Should I but leade your attention aside ( but that I would not willingly misleade it ) in Histories , wee could not escape examples of some , who to their last time remembred so much , that they could repeate whole Orations ; of others , who in their youth time learned so much , that they could haue discussed very many questions ; of others , that in their life time wrote so much , that they could , with their owne books , haue furnished and filled whole Libraries . Last of all , of as many rare , and excellent gifts of grace , as there haue been strange , and heroicall properties in men . But what need these , especially in this place , where seuerall faculties and professions , seuerall degrees and proceedings , seueral graces , which men giue vnto men , haue been , and I hope shall be , of degrees and proceedings in the grace of God , no lying testimonials ? Certainely , hows;oeuer 's ; oeuer mans choice , and mans iudgement , and mans measure , may faile for these outward graces ; this truth , for the inward grace , can neuer faile : Vnto euery one of vs is grace giuen , according to the measure of the gift of Christ . Ephes. 4. Heere doe I trust , there is no conceit so by blindnesse emboldened , as to charge the Iudge of all the world , for this vneuen diuision of graces , with acception of persons and partialitie . For it is well enough knowne , that the swaruing and declination from the rule of equitie , which we call , acception of persons , is the respecting of some outward circumstance , and adherent qualitie to the person , practised only in such distributions , as are ex debito : but in God there is no respect of the face , as some translate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts. 10. Neither is he in any mans debt : wherefore al misconstructions of his eternal Iustice in this behalfe , may receiue a full satisfaction in that one demand , Matth. 20.15 . comprizing an eternall Truth : Is it not lawfull to doe what I will with mine owne ? But whereas a greater measure of grace must needs issue from a greater loue ; how can his affection , which is his nature ( for God is loue ) possibly be intended , or made to bee more loue ? This intention is not , as the Schoole-men answer , ex parte affectus , for with one simple act of his will , he loueth all ; but ex parte voliti ; hee is therefore said to loue one more then another , because the good hee willeth to one , is greater then the good hee willeth to another . If any aske farther , why he willeth a greater good to one then another , besides his wil , the highest rule of all things à priori , there can be no reason . There may be some thought vpon à posteriore : for had God communicated his graces alike , man , in his corrupt imagination , might haue thought , hee did whatsoeuer hee did , by necessity of nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Like the fire which burnes heere and in Persia alike . But God willeth nothing besides himselfe , and his owne goodnesse , and glorie necessarily , in all things else , without himselfe , he is an agent altogether voluntarie . His Spirit is most free , as in the worke of regeneration , like the wind blowing where it lusteth : Iohn 3. so in the gifts of illumination , distributing as he pleaseth . This beside we may conceiue to be done , according to the priuat capacity of the receiuers , for the publike good of his Church : by the capacitie of the receiuer , I meane , no strength of free-will , or naturall preparation , ( as if grace were so beholding to nature , as some Philosophers teach , the soule is to the good disposition of the body in her first determinate being in the body ) but I meane Gods owne worke , as well seene in the opening , as in the filling of his seruants soules : for hee that gaue Salomon wisedome , 1. King . 4. gaue him likewise a large heart to receiue it ; and he enlargeth mens hearts , as he purposeth to imploy them , secundum quod expedit , as farre forth as is expedient , as Ierome speaketh , Ephes 4. And , as Ambrose saith of prophecy , quantum causa erigit propter quam datur , Rom. 12. as much as the cause requireth for which it is giuen . The end is the publike good of the Church , which is either the good of order , or the good of ornament , or the good of charity . In eminent gifts , there is diuersitie for ornament : in diuers gifts , there is preeminence for the order of the Church : both diuersitie and preeminence for the maintenance of charitie , as is plaine in the Apostles illustration from diuers members of the body , ( a common , but as euen Menenius Agrippa in Liuie , may teach vs a most feeling similitude : ) for one member would not loue another , if one did not helpe another ; one should not helpe another , if one did not need another ; one should not need another if one had not somewhat aboue another : wherefore God hath diuided his blessings in that manner you haue heard , that those termes of despight and defiance , I haue no need of thee , and I haue no need of thee , might no more bee heard , no more spoken , euermore be banisht out of all Christian Congregations . Therefore , as in part hath beene shewed you , the manifold Wisedome of God hath manifested it selfe , by giuing diuers gifts to his Church ; as Dauid dedicated to the Temple , vessels of gold , vessels of siluer , and vessels of brasse , and , as it was the custome of the Roman chiefe Generals , when they triumphed , and did ascend the Capitoll , Bellica laudatis dona dedisseviris : Sig. 2. de antiquo iure pro. To bestow warlike gifts vpon men commended : and that to seuerall men , in seuerall manner , as Sigonius sheweth . So he that ascended vp on high , led captiuitie captiue , and gaue gifts vnto men ; not to all indifferently , but vnto some in greater excellencie and abundance , then vnto others . Now let mee perswade such in this assembly , as thinke they haue receiued little in humility and contentation , to conforme their wills vnto his will , which hath alotted them , at least , as themselues imagine , but a small proportion . It may be , like yong Samuel , they be but newly dedicated to the Lord , and God hath yet but begun with them , because they haue yet but begun with him ; there is a time , there are degrees , there must be a growth : you may not now look for strange motions , and sudden inspirations . I know , the importunitie of some wits haue happily wrested learning from this their Mother , in a very short space , as the prodigall Sonne did wring his portion out of his fathers hands : much good might it doe them , and , I would to God , that they would not , as he did his , waste it againe in riotous liuing : but ordinarily it cannot be expected , that a good Scholer should shoot vp in a night like a Mushrum : let all the Lullian Mountebanks in the world promise what they will , prescribing cons●●sed Methods o● vniuersall learning monstrously compendious , co●● ary to the proprietie of mans limited apprehension , that apprehends but one thing at once ▪ ●o Gods owne decree and appointment plain● contrary : The truth we must trust to , is , that ou●comming to the Vniuersitie , is not like Cesar● expedition : Veni , vidi , vici : If wee would bee o● the number of the learned , wee m●●t bee of the number of them that loue Wisdome ; Loue Wisdome , and she shall preserue thee ; of the number of them that profane not Wisdome : His secret is with the righteous ; of the number of th●m that pray , and take paines for Wisdome . Assure your selues , that when you shal be of the valiant number of those holy Champions , whose diligence will encounter difficulties , and their deuotion , like Iacob , wrastle with God himselfe for a blessing , hee cannot but performe more vnto you , then ●●neas in the Poet promiseth , Nemo ex hoc numero mihinon donatus abibit : None of this number shall depart from me vnrewarded . For if thou callest after knowledge , and criest for vnderstanding ; if thou seekest her as siluer , and searches for her as for treasures , then shalt thou vnderstand the feare of the Lord , and finde the knowledge of God : then shalt thou vnderstand righteousnesse , and iudgement , and equitie , and euery good path , Prou. 2. Only be patient , and wait the Lords leysure with a good eye , without repining ; because to grudge at greater gifts , is to iudge the greatest giuer . This , and much more might bee spoken to them that haue receiued little ; but I know where I stand , surely not before many that haue receiued little . The greater part I rather beseech with me to surueigh that much , which God hath giuen vnto vs aboue all the Land , I had almost said all the world besides . I doe not bid you , as the Psalmist speaketh , Psalm 48. Compasse Sion , and goe round about it : behold , and number her Towers , marke well the wall thereof , that you may tell them that come after . Yet though Fathers should hold their peace , and not declare it to their children : though all the children of the daughter of our Sion should be dumbe and tongue-tied ; these stones , this out-side of our prosperity , the very houses of the Prophets might seeme to cry aloud , Praise the Lord , O Ierusalem : Praise thy God , O Sion : for he hath made the barres of thy gates strong , and hath blessed thy children within thee . But to step one foot inwards , how are our Mothers children blest , wherein is our preeminence ? What is the preferment of an Vniuersity ? Much euery maner of way : chiefly , because vnto vs are committed the Oracles of God I confesse , we haue not Vrim and Thummim , reuelations extraordinary . No , we are in Canaan , that Manna was for the wildernes : publick and priuat Lectures , publike and priuate Sermons , publick and priuate Orations , Moderations , Disputations , may be vnto vs in stead of Oracles . Besides , in this concourse and confluence of iudgements and inuentions , wee might enioy ( I would we might peaceably enioy ) an vnspeakeable benefit in mutuall conference . But suppose men are men , that is , meere men , wanting that Wisdome from aboue , which is , as Saint Iames speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : peaceable , gentle , and easie to be intreated ; and therefore as wrangling gamesters shew they play for money , not for recreation ; so cauelling conference bewrayes , men conferre for credit of victorie , not for instruction . God of late , Sir Tho. Bodley . by his faithful seruant ( whom we are bound to remember in our prayers ) hath opened a learned consistorie ; whither wee may appeale from the liuing to the dead shall I say ? I say , from the dead to the liuing ; from cholerick emulation , and contention of wit , the dead works of liuing , and vnmortified men , vnto books of all sorts , the liuing labours of good Writers , whose passions are buried with their bodies . Here , here , he that runnes may reade , that Much is giuen vnto vs . A blessing of blessings ( my brethren ) that wee should bee reserued vnto these times , wherein the words of Daniel are verified , not only for his prophecy , but for knowledge in generall ; Many shall runne to and fro : or as Caluin and Polanus reade it , Many shall search , and knowledge shall be increased : Dan. 12.4 . Our learning is grafted on the stocke of former ages , and all ancient Writers were but our Harbingers ; so that many conclusions , for which , no doubt , they did sweat and beate their braines , wee take ready made for our principles : others haue laboured , and we haue entred into their labours : wherefore vnto vs , aboue others , much must needs be giuen . Many of vs besides , which at no time we should forget , but at this time more feelingly consider , by our Founders allowance , are exempted from the s●nse , yea , from the knowledge of publick famine and ●carcitie : let him that hath the best conscience tell me , whether hee can free himselfe from the sinne that caused it ; it may be , some that haue not the best , are free from the punishment . I should speake of knowledge ; but in this plenty of meanes , me thinks , I may take it for granted , that wee haue plenty of knowledge . And indeed in all this , it is not my purpose , to hold you with admiration of your owne happinesse , at the gaze , and to leaue your vnderstandings in the reflex of themselues vpon themselues : rather forget not , I beseech you , I beseech you , mistake not the ende of your maintenance , and the ende of your knowledge . Hee that made the Angels that are in heauen ministring spirits , and placed Adam in the garden of Eden to dresse it , and keepe it , hath seated no man , in any place whatsoeuer for idlenesse . When the men of Laish , Iudges 18. a place which lacked nothing that was in the world , were espied to be carelesse , after the manner of the Zidonians , you know what followed : Let vs but suffer slouth to emasculate our Christian strength , and idlenesse , that can make nothing else to make our soules effeminate : Though wee liue in Dauids house , if wee be knowne to be but wanton Concubines , disorder and confusion , like long haired Absalon , will not sticke to breake in vpon vs . Wherefore as we are men , Christian men , take heed of that killing Cloister-sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whatsoeuer it was , t was a greater barbarisme indeed , then was in the word , which they called accidia , when they that possessed the fat of the Land , became ranckly riotous ; when an Abbot might haue easily been mistaken for an Earle ; and a Monke could hardly bee knowne in some things from a Gentleman ; as root and branch grew more and more abominable , so desolation was ready to tread on the heeles of abomination . Neuer let vs flatter , and sooth our selues , because this was a plant which God neuer planted ; his iudgements know well enough , how to begin in his owne house , with his owne children , at his owne Sanctuary . Wherfore ( learned Fathers and Brethren ) for the loue of these peaceable times , and yet for feare of more prying times , grieue not the Genius of this place , the Spirit of God that is in vs , and amongst vs , the Angels that looke into the Arke , and watch ouer vs . For if the conniuence of our Fathers , answere vnto Eli his indulgence ; and our children , like his sons , wil run into slaunder , being therfore more wanton and disobedient , because they liue by the Altar ; we may iustly feare , the Lord will begin a thing in our Israel , whereof , whosoeuer heareth , his two eares shall tingle : and when he begins , he will also make an end . Wee haue escaped many dangers and visitations ; which may teach vs , that the children in the street and fields may die , fathers in their chaires may die , the practise of religion in this place may die : but though we and our fathers be remoued , farre be it from our vnthankfulnesse , to remooue the Arke of Gods presence : God euermore forbid , that our barrennesse should beget an Icabod , whose name may be a trumpet to the world of our shame , The glory is departed from Israel . Yet no distresse or calamity so grieuous , which abuse of maintenance may not aboade , if we forget the end of it , which was in al our Founders intents , Christian knowledge . I say , Christian knowledge ; because knowledge it selfe not well both tempered and directed , is likewise very dangerous : hee that in other things was instructed how to abound , was in danger to be exalted , through abundance of reuelation . And herein , though much be giuen vnto vs , it is , that we should blesse him that gaue it , and teach Gods people that want it ; not that wee should contemne them , and onely blesse our selues : yet let a plaine Countriman come amongst vs , how disdainefully doe we laugh at his plainnesse ? how proudly doe wee sport with his rudenesse ? how scornefully doe we insult vpon his ignorance ? Fond and inconsiderate man , who seperateth thee ? What hast thou , that thou hast not receiued ? If thou hast receiued it why reioycest thou , as though thou hadst not receiued it ? If any man thinke that hee knoweth any thing , he knoweth nothing yet as hee ought to know : 1. Cor. 8.2 . Compare thy selfe with whom thou wilt , a thousand to one ; but ( as it falleth out in most questions of comparison ) in the end and resolution , you must be excedentes & excessi , as thou shalt out-strip in somethings , so hee will haue the start of thee in other things . Be it that thou art an absolute man , thou thy selfe art sound in iudgement , quicke in apprehension , present in inuention ; praise God in this , thou wert not borne so : another is neither witty , nor intelligent , nor iudicious ; despise not him for that , God knowes whether thou thy selfe maist not die so . We may learne by that disputer in Iouius , whose Epitaph was , Semel sepultus , bis mortuus : Once buried , twice dead ; that subtilty may end in an apoplexi , yea , and beate out her owne braines . There is a story in M. of Paris , placed about King Iohns time , of Simon de Churnay , as it seemeth , a very learned diuine ; who , after hee had solemnly defined profound matters concerning the Trinity , being sought vnto for a coppy of the former disputation , began to please himselfe , and cryed out , Iesule , Iesule , Iesu , Iesu , how haue I confirmed , and aduanced thy law by this question ! yet if I would be malicious , I could disproue what then I proued , by stronger arguments . Whereupon , the Author saith , he was strooken speechlesse , and became like a prophane wretch , altogether infatuate . The relations may bee suspected , but the thing , which by them I would illustrate , is possible ; common experience maketh it more then probable , that vnlesse wit be seasoned with grace , and vnderstanding with sobriety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man , alas , most miserably may suruiue his owne wit , and out-liue his owne vnderstanding . Can our learning then be tempered with grace , while wee be proud of it ? It is impossible : the swelling side , which you call the conuexity of any body , receiueth nothing but blowes ; the receptacle is alwaies the concauity : right so , pride is the conuexity : God resisteth the proud , and giueth grace to the humble , Iam. 4 Were any among vs troubled with this swelling disease , inhaunsing themselues aboue their brethren , I should aduise them , to giue their knowledge a greater vent by their practise . For I remember , Saint Bernard comparing knowledge vnto meate , 36. Ser. in Cant. memory to the stomack , sinnes vnto malignant humors , maketh the natural heate to be charity : when we daily see , that where learning aboundeth , humours super-abound ; we may quickly iudge , it is for want of charity to digest it . You know my meaning , Knowledge puffeth vp , but charity edifieth , 1. Cor. 8. Much reading , without reference vnto action , is like much eating : a spirituall kind of Epicurisme , and knowledge for priuate satisfaction ( as one well saith ) is but a Curtezan , more for pleasure then for propagation . God giueth none learning , as a man giueth a booke to a Library , there to bee stalled and chained , which sometimes requireth more skill to pick , and extract learning out of it , then the booke hath learning in it : Aliquidintersit inter te & librum : Let there be some difference betweene thee and a booke : T is Seneca his counsell . Wherefore for conclusion of this part ( Reuerend Fathers and learned Brethren ) you that haue gone downe into the deepe , you that haue searcht the secrets of diuine learning , following truths to their last resolution , into principles ; and chasing heresies , to the first point of their deuiation : deale with vs , as your Fathers dealt with you ; as much is giuen vnto you , bring out of your treasures ( you learned Scribes ) both new and old ; knowing for certaine , that you shall instruct , and incourage vs ; by our instruction and incouragement , you shal increase your Talents in your selues , for vnto him that hath , shall be giuen , and you shall double them in others ; I meane , you shall commit , what you know , to faithfull men , who shall be able to teach others also , 2. Tim. 2.2 . in that double increase , you shall discharge that much , which is required at your hands , and so further your owne reckoning , which is my second generall .

Onely for intimation of this account , which serues my turne , you may find , that after the deliuery of the Talents , Matth. 25. t was a long season indeed , but at the length , the Master of those seruants came , and reckoned with them . But in stead of all places that I should commend vnto you , that commandement , Luk. 16. Giue an account of thy Stewardship , is most pregnant for my purpose , though it be but a parable , because it carrieth within it selfe the reason of a reckoning . For when we consider , that a Steward is no more , then , as the Lawyers describe him ( who are the onely competent Iudges , both of the Terme and function ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : A seruant which is woont to set foorth his Masters goods for aduantage : or , as that Church-Reeue is defined in the Code , Oeconomus est , cuires Ecclesiastica , gubernanda mandatur , Episcopi consensu : He is a Steward , to whose gouernment the goods of the Church are committed . We may well conceiue , that hee alwaies stands accountable : wherefore , whether hee bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are called , 1. Pet. 4. Steward , or , Dispenser of the grace of God : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Erastus is termed , Rom. vlt. Steward , Chamberlaine , or Receiuer of the City : Minister or Magistrate , the Talent that is giuen him , is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , depositum , or , fidei commissum , a matter of trust and confidence ; the deliuery of it , but a bailement , himself but a Steward , his very name will bring him to the Audit , and the nature of his office will call vpon him for a reckoning : for as it is , 1. Cor. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is required of a Steward , that a man be found faithful : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same word with this in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is barely askt , or coldly demanded , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an intensiue particle , it is required , or exacted , and so required , if we vrge the extent of the word , as things are required by an importunate disputer in the Scholes , or a violent tormenter on the rack , Whence it seemes there shall be an account in generall ; but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much , the last in the receit , doth eccho backe againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much , first , in the account , I shall , by your fauour a while , according to my promise , follow the speciall proportions : for heere is more then a generall account , an account answerable , and correspondent with the receit ; and that either in correspondency of duty , that is exacted , or for defect and in default of duty , a correspondency in punishment that shal be executed : in this sense , I take it , much shall bee required .

Our Lord and Master is not like Pharao , or his cruell Task-masters , denying straw , and yet exacting the full number of the bricke : no , that was a slaunderous imputation of the euill seruant ; I knew that thou wast an hard man , which reapest where thou sowedst not , gatherest where thou strowest not : Mat. 25. Yet when hee hath planted a Vine-yard , and hedged it round about , made a Wine-presse , built a Tower , and let it out to husband-men , who can in equity denie , that he may send for the fruits thereof ? As he hath filled Ioshuahs heart with his Spirit , Deut. vlt. so we must looke , that he will fill his hands likewise with businesse . Ios. 1. And if the Rubenites and Gadites bee serued in their possessions on this side Iordan , before their brethren ; they must sustaine the brunt of the skirmish , and goe in armes ouer Iordan before their brethren . This , it seemes , the blessed Vessel of election applied to himselfe in his calling ; and therefore , as grace had abounded vnto him , so hee laboured more abundantly then they all . Neither can I imagine , how any man may handsomly shake off his conscience , the great burden that great blessings ( will he , nill he ) must needs impose vpon him , both for the intent of the giuer ; wherein , if the world doe not blind vs , we may reade that old canonized rule , beneficium propter of ficium , the benefit is for the duty . And also for that of Aristotle , Eth. 5.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : It behooueth the party gratified , to be proportionably seruiceable to him that did him kindnesse , and to begin againe . So that euery good turne in nature is obligatorie , & whatsoeuer benefiteth , ipso facto bindeth . If this be an effect of free donations , much more of donations in trust ; and therefore vnto whom much is giuen , of him much shall be required . And as much grace receiued , asketh for much duty ; so , you will all grant , great duty neglected , must needs bee great sinne in the receiuer . When God had done what euer hee could vnto his Vineyard , and the fruit was wild grapes , Esay . 5. the sin was aggrauated . Among other things enbaunsing iudgement , knowledge is not the least . In this respect , it is euident , that the sinnes of the Iewes were greater , caeteris paribus , then the sinnes of the Gentiles of old : for , In Iury was God knowne , he hath not dealt so with euery nation , neither haue they knowne his iudgements . And the sinnes of the Christian , if other circumstances be matches , are greater then the sinnes of the Iewes , because vnto them he spake by the Prophets , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , part after part , precept vpon precept , now a little , then a little ; then was there but an aspersion , but vnto vs , by his Sonne and Apostles that is fulfilled , I will powre out my Spirit vpon all flesh : Ioel. 2. now there was an effusion . And as the neglect of great duty implyeth great sinne , so ( to conclude the prosecution of this proportion ) great sinne calleth for great punishment ; for answerable to the offence are the stripes , Deut. 25.2 . So are we come home at length to this our seruant , the occasion of my Text , who knew his Masters will , and did it not ; and therefore shall bee beaten with many stripes ; he that knew it not , shall be beaten with few . But first , he that knowes it , shall be beaten with many , for this is Gods proceeding : You only haue I knowne of all the Families of the earth , therefore will I visit you for all your iniquities , Amos 3.2 . Tribulation and anguish shall be vpon the soule of euery man that doth euill , of the Iew first , and also of the Grecian . And how of the Iew first ? not onely for order of time , but for greatnesse of punishment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that hath enioyed more instruction , deserues to vndergoe more punishment , if hee transgresse , Chrysost. Hom. 5. in cand . Epist . So that we see clearely , the proportion and correspondency that the account shal beare with the receite , according to that in Occumenius his collection vpon the 4 Eph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : by how much greater the grace , by so much stricter the accounts . For the reckoning is but the comparison of the receits , with the gaines and expenses ; and therefore the multitude of receits , must of necessity increase the reckoning , as Saint Gregorie in his 9 ●●om . vpon the Gospels obserueth , Cum augen●ur ●ona rationes etram crescunt donorum : When the gifts are increased , the account of the gifts doth also increase .

Suffer me now to be , as I am , both warranted and charged by the scope of this Scripture , at least , a remembrancer of an account ; of an account , that wel considered , may slack the pace , and coole the courage of the most proling hot-spurs in this ambitious generation , which making sluttish meanes and motions , taking slauish termes and conditions , to the reproch of learning , and extreme scandall of religion , think that much al too little , which God hath giuen them : little doe they thinke , they cry for more and more weight , to presse themselues to death : for whose sakes , some man ( perhaps ) might wish ( though I think that cure too desperate ) I say , some might wish in indignation , ambition it selfe a vertue : the onely wish to free them from it , the Church from them , and to make better men more ambitious . You know how backward Ambrose was , what dangerous shifts hee made to hide himselfe from a Bishopricke ; and yet wee reade , how Origen was so forward , though it were to be a Martyr , that his mother was faine to hide his cloathes from him . To the contrary minds of contrary men , in our contrary times , wherein we see many , that in all likelihood , would bee most backward for martyrdom , most forward for preferment , what should a man say ? Surely might true seriousnes begge for me , that the suite might not seeme ridiculous , I would beseech my Mother ( I meane this famous Vniuersitie ) to keepe backe some of their clothes , from some of them . But let them goe , I haue done : me thinks , when wee ponder , and ballance this account , we haue little reason to enuy them : for our selues , of whatsoeuer condition or vocation while we liue , we must acknowledge our selues but Stewards ; and therefore when wee dye , we must looke for a reckoning . A Steward , as you haue heard , is one that manageth anothers estate ; Wherefore if you haue not beene faithfull in an other mans goods , Luke 19. saith our Sauiour , who shall giue you that which is yours ? Did this faithfulnesse consist in keeping , wee might suspect the argument , for that men loue and keepe their owne things best , as Aristotle hath taught vs , Occono . 1. but this faithfulnesse is seene in liberall expending , and that with the owners consent and permission , yea and commandement : wherefore , if you haue not been faithful , in spending that which was anothers , who shall giue you that which is truly yours , that which shall stick by you , that which shall neuer be taken from you ? Giue mee leaue to speak yet in more particular instance , God knowes , not vpon mine own discouery for reprehension , but from mine heart for caution , and that , vpon supposition . If our Rulers , to whom much is giuen , should seeke their owne , and not the aduancement of learning , piety and religion , which is required in all our Founders general intents ( howsoeuer according to the knowledge of their times they be limited ) If men that liue in Colledges , to whom much is giuen , should either haue no ends to direct their endeuours , which is required by statute , but wrap themselues within their own present rest and retyrednesse , It is good being here : or onely haue such ends as end in themselues , by carrying of a key , or bearing of a bagge , to seeke the contriuance of their owne commodity : God will see , and their owne consciences will one day feele , that this was no good Stewardship . The world besides , will be ready to suspect , that men in Colledges imagine themselues to be like Colldges ; that is , as the Lawyers call them , bodies without soules ; and therefore that they haue no touch , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of conscience , no conscience of carefulnesse , no care of saluation : Wherfore , as when ye behold the houses which ye built not , the trees which yee planted not , the wells which ye digged not , you learne , that vnto you much is giuen . So looke on them once more , and let them be as memorials , to put you in mind , that of you , much shall be required .