SERMON OF THE STEWARD'S DANGER: Preached at Paul's Cross the 15. of August by JOHN HAYWARD: And now published at the earnest request of divers well disposed.  LUKE. 16.11, 12. 
If then you have not been faithful in the wicked riches, who will trust you in the true treasure?  
And if you have not been faithful in another man's goods, who shall give you that which is yours?  
AT LONDON Printed for Humphrey Lownes, and are to be sold at his shop at the West door of Paul's. 1602.   

THE STEWARD'S DANGER.  LUKE 16.1, 2. 
1. And he said also unto his Disciples: there was a certain rich man which had a Steward, and he was accused unto him, that he wasted his goods.  
2. And he called him and said unto him, how is it that I hear this of thee? Give an account of thy Stewardship, for thou mayst be no longer Steward.  
Our blessed Saviour in this place rehearseth a Parable of a rich man and his steward, that, before he was to leave his office, provided for himself whereof to live afterward. By the example of whose wisdom he teacheth all men, that are stewards to the most rich God all the time of their abiding in this world, before they leave their office, and deliver up their account, to provide wisely for the time following, that they may then have whereof to live in another world.  
The parable reacheth unto the eight verse, and from thence unto the fourteenth reacheth the application of the parable in the doctrine, that from the parable our Saviour Christ delivereth.  
In the parable occupying seven 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 seventh verse.  
The report hath in it two things: the danger of the steward, and the remedy which he devised aforehand to help afterward. The steward's danger is in the two verses of my text. The remedy that he devised is in the next five.  
The two verses that report the steward's danger, report also the occasion of his danger. The occasion of his danger was his wastfulness. The danger occasioned by his wastfulness is set down in divers degrees thereof. The first degree was, that he was accused to his master to be a waster in the first verse. A second degree of his danger was this, that he was called to give 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 unto his disciples: there was a certain 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 certain rich man) the other by his office is called a steward (which had a steward) And here we are to consider whom our Saviour would have us to understand by this rich man and his steward, that we may profit ourselves by the parable.  
By the rich man we are to understand almighty God, to whom the title of rich doth most properly appertain, because the heavens and the earth are his, and all that is in them.  
Concerning the heavens, who shall contend against him? Among men, the wicked have no inheritance there, no claim they can make, no title have they unto it.  
The godly have, but it is of the gift of God. And they do not seek heaven, as men desiring to turn God out of the possession that they may hold it to themselves: as the unbelieving Gentiles fabulously reported of the giants that made war against their gods, & sought to thrust jupiter out of heaven. By which fiction they noted the pride of men, that spoil God of his honour to deck themselves withal. The Saints do not so claim heaven, as those that would turn God out of heaven, to hold it themselves: but they desire heaven, in hope there to dwell with God, he being King and they citizens of that place. Concerning heaven 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 heaven of heavens cannot contain him. The Prophet saith, Psal. 115.16. 
Psal. 115.16  The heavens, even the heavens 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 indeed it is, but of the gift of God: as in the same Psalm and verse it followeth: 
Psal. 115.16  But he hath given the earth to the sons of men. Which, having granted to men for a time, he holdeth the right of it in his own power for ever, taking it at his pleasure from them to whom he had given it, and constituting new Lords of it. As he teacheth us in Iere. 27.5. saying: 
jerem. 27.5.  I have made the earth, the man and the beast that are upon the ground by my great power, and by my outstretched arm, and have given it to whom it pleaseth me. But now I have given all these lands into the hands of Nabuchadnezzar the King of Babel my servant. But were it so that men held the earth in absolute right, so that they could not be removed from it, and God had no right at all in it: yet should they be beggars, compared with God, that is Lord of heaven, and he only worthy the name of rich. But now the earth also is the Lords, and all that is in it, and all that dwell upon it: so that rich men among us are part of the Lords possession: and the riches of the rich among us 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 pass over unobserved, for your sakes, that are pinched daily with many wants. One wanteth food, another clothes▪ a third wanteth a settled dwelling place: a fourth peace in his place: a fifth hath outward things, but he wanteth health and strength. Another hath the gifts of the body, but his dry soul is thirsty, his starned soul is hungry, he wanteth the knowledge of the truth, he wanteth wisdom to direct him in prosperity and adversity: he wanteth faith and the comfort of God's spirit, and is not able to keep peace, and to quiet the troubles of his conscience: he wanteth the grace and help of God's spirit, to subdue and keep under the lusts of his flesh. And it may be those things which men have not they know not where to have: and being themselves beggars, they know not where the rich man dwelleth, that is able to minister to their wants.  
This rich man, most rich, I show you this day: ask of him and you shall receive, seek at his hands and you shall find, knock at his door and it shall be opened unto you.  
If food be wanting: he giveth food to all flesh, because his mercy endureth for ever. If clothes be wanting: he made the first garments for our first parents, and clotheth the grass of the field. If health: he is the Physician that killeth and maketh alive, that woundeth and maketh whole. If peace: it is God that maketh men to be of one mind in an house, that maketh war to cease in all the world, that breaketh the bow, and knappeth the spear asunder, and burneth the chariots in the fire. If knowledge: it is he that teacheth man knowledge, and it is his promise to his Church, they shall be all taught of God. If wisdom: ask of God (saith the Apostle) who giveth to all men liberally & reproacheth no man. If faith: it is not of ourselves, it is the gift of God. Whatsoever thou wantest, bodily or spiritual, transitory or eternal, earthly or heavenly; ask it of God, for every good giving and every perfect gift is from above, from the father of lights. He is most rich and we most poor: and if our eyes look up unto him, he will open his hand, and fill us with his blessings. Thus much of this rich man.  
Which had a steward. It was an usual thing from the beginning, for Princes, great men and rich men to have stewards, that did oversee their households, and had rule of their goods: not that they themselves in the mean while would be idle; nor giving 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 affairs, they might the better attend upon public causes; and require account of their stewards at their pleasure.  
So had Abraham his steward, Eleazar of Damascus, of whom he was afraid, lest he should be his heir, because he was then childless. And Potiphar, having bought joseph of the Midianites, & finding that the Lord was with him, and made all that he did to prosper, he made him ruler of his house, and put all 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 evening was come, called his steward, and commanded him to reckon with the labourers, and to begin with the last. And unto this day, Princes, noblemans, and rich men have stewards and like officers, whose service they use in governing their private estate.  
And even so almighty God, the rich man in our text, a King of the greatest dignity, an householder of the greatest family, hath his stewards and officers, whose service he useth, not for need of their help, but for trial of their fidelity: himself is the mean time most prudently governing hi● whole kingdom, and most watchfully observing the behaviour of his stewards.  
Now who this steward is we may easily learn by another parable. Luk. 19.12. A certain noble man went into a far country, to receive for himself a kingdom, and so to come again. And he called his ten servants, and delivered them ten pieces of money, and said unto them, occupy till I come. Every man and every child of man that hath received any gift of God, is this steward betrusted with his master's goods. What hast thou (saith the Apostle) that thou hast not received? In which words he showeth us that no man hath any good thing of his own, and whatsoever 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 Commonwealth. 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 understandeth the reasons and causes of things. Such a one is the politic Captain, the valiant soldier, the skilful artificer, the father of the family, many great & precious things are committed to the disposing of these men.  
Yea, such a one is every man and child of man, though he be not called to any public charge, nor betrusted with those things that are esteemed great in the world. Yet notwithstanding many talents of his master's goods are committed unto him, and he is made a steward of great trust. He hath received of God his soul, living, understanding, and indeed with many excellent gifts of nature and grace. He hath received his body, strong, comely, and healthful, a house for his soul, and a temple for the holy Ghost to dwell in: the countenance whereof is lifted up to heaven, to behold the place of his rest, which he should aspire unto, and to contemplate and think upon his Creator that dwelleth there: having many members serving to honourable uses; the care to hear, the eye to see, the tongue to speak, the throat to breath, the feet to walk, and the hands to handle, with many other members and organs, both inward and outward, of more excellent price then all the treasures of the earth. Also he hath received of God his precious time, a treasure much to be accounted of, his hours, his days, his months, his years, in which many excellent works may be brought forth, honourable to God's name, profitable to our brethren, and of great benefit to ourselves. These talents and portions of the goods of our God, every one, even the poorest is betrusted with, and thereby he is made one of the stewards of God.  
Therefore we are all stewards, that must one day give accounts to God for great things. And what is required of Stewards, but that they be faithful? The Apostle faith, 1. Cor. 4 vers. 1, 2. Let a man so think of us 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 every man be found faithful. Whatsoever he is, to whose disposition God hath committed any thing, the same is bound in duty, to be faithful to him that hath trusted him. Give me leave therefore to put you in mind of this your duty. You are stewards to God, be faithful to God.  
Art thou called to a public office? God in his word teacheth thee how thou shouldest carry thyself in thy office. Follow thy master's rule and be faithful. If thou be a judge, judge justly between a man and his brother. If thou be a Minister of the word, preach the word in season and out of season. Art thou a father? bring up thy children in the fear of God mildly. Art thou a master? do unto thy servant that which is just. Whatsoever thy place is, carry thyself holily. Thou art a steward, therefore be faithful.  
Hast thou the goods of the world? hast thou the graces of God's spirit? hast thou honour, power, riches, health and strength? hast thou wisdom, counsel, knowledge, utterance, and the like? The word doth teach thee, that is, God thy master doth command thee how to use these things. Do so faithfully, for thou art his steward.  
If thou have nothing else, yet thou hast an immortal soul, with the faculties thereof. Thou hast an human body with the members thereof: and thou hast as much time as any other, for the day is as long unto thee, and the year also, as unto the greatest and richest in the world. God in his word hath appointed us how to use these things. For our time, that we walk circumspectly; not as fools, 
Ephes. 5.15.  but as wise, redeeming the time because the days are evil. And that henceforth we live, 
1. Pet. 4.2.  as much time as remaineth in the flesh, not after the lusts of men, but after the will of God. For it is sufficient for us that we have spent the time passed of the life, after the lusts of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drinking, and in abominable Idolatries. Concerning our bodies and souls, that for as much as our bodies are the temples of the holy Ghost, 
1. Cor. 6.20.  which is in us, whom we have of God, and we are not our own, but are bought with a price, therefore we must glorify God in our bodies and in our spirits, for they are Gods. Thus Go● commandeth how to use things, and they are his goods, and we are his stewards, and stewards ought to be faithful, therefore let us be faithful. Thus much of this steward.  
Thus have we considered the parties of whom the report is here made. Now let us come to consider of the report that is made of them.  
The report reaching unto the eight verse, hath in it two things: the steward's danger: and the remedy that he devised aforehand to help afterward. His danger is contained in my text, and therewith only we have to deal at this time.  
Together with his danger is noted the occasion of his danger, which came of himself: for God is good unto all, and man ever giveth the occasion of his own hurt.  
The occasion of his danger was this. He wasted his master's goods. The danger, that grew unto him by occasion of his wastefulness, is set down in certain degrees thereof. The first degree was, that he was accused in the first verse. A second, that he was called to give account. A third, that he must be put out of office. These two are in the second verse.  
The occasion of his danger was, that he wasted his master's goods. His place was good, wherein he lived well; and his master kind unto him, that had preferred him well. His own default bred his overthrow. And this is a truth generally holding in all men, that they only give the occasion of their own hurt.  
God created man righteous, and placed him in Paradise, and gave him the fruits of the earth, and the tree of life in the midst of the garden, and dominion over the works of his hands: and withheld nothing from him, but the fruit of one tree, for the trial and exercise of his obedience. Then was man an excellent creature, and truly happy through the goodness of God toward him. And by no means can man's hurt be imputed unto God.  
But you will say, the envious Devil tempted our first parents, 
Object.  and drew them into the course that bred their undoing, and so the Devil and not man, guilty of man's hurt.  
Not so, man cannot excuse himself by the devil, that he should not be guilty of his own fall. For he ought to have contented himself with that that God had allowed him, and not to have aspired unto excellency of knowledge like God. And he ought to have believed God that said, thou shalt die, and not to have distrusted God, and credited the Serpent that said contrary to God, thou shalt not die. He ought to have obeyed his Creator, that had said unto him as touching the tree of knowledge of good and evil, thou shalt not eat of it, then either the flattery of an enemy, or the counsel and example of his wife, or the judgement of his own eye. Thus ought he to have done: and if thus he had done, the envy of Satan could not have hurt him, and he should still have stood in his first happiness.  
But his ambition that would be like God, his infidelity to distrust God, and his disobedience rejecting the commandment of God, these brought shame, misery and death upon man, and upon all his posterity, in his loins, guilty together with him. And man gave occasion of his own decay in his first and great decay.  
And since the covenant of grace, and promise of the woman's seed, that should crush the Serpent's head, since the restitution of man, and recovery of God's favour, by the Mediator, no man falleth into destruction, but by his own voluntary transgression. For even unto lowering Cain when his countenance was cast down against his brother, and his heart meditated murder, God said Gen. 4.7. 
Gen. 4.7.  If thou do well▪ shalt thou not be accepted? and if thou dost not well, sin lieth at the door. Therefore man is not hurt of God, but of himself, and perisheth not but by his own default. Your iniquities (saith Esay. 59.2.) have separated between you and your God, 
Esay. 59.2.  and your sins hide his face from you, that he will not hear. And in jere. 9.12. it is thus written: 
jerem. 9.12.  Who is wise to understand this? and to whom the mouth of the Lord hath spoken, he shall declare. Why doth the land perish, and is burnt up like a wilderness that none passeth through? And the Lord saith, because they have forsaken my law, which I set before them, and have not obeyed my voice, neither walked thereafter, but have walked after the stubbornness of their own heart, and after Balims, which their fathers taught them. Therefore thus saith the Lord of hosts, the God of Israel, behold I will feed this people with wormwood, and give them waters of gall to drink. I will scatter them also among the heathen, whom neither they nor their fathers have known, and I will send a sword after them, till I have consumed them. So that from whence-so-ever man's destruction cometh, God giving order for it, and Gods creatures doing execution, yet the occasion ever cometh from man himself; without whose offence, neither would God command, neither should his creatures execute any evil upon man: for when the ways of a man please the Lord, 
Prou. 16. ●.  he will make his enemies to be at peace with him.  
And as for inferior damages, hurts and hindrances received from men, that either of envy seek our undoing, or of a malicious nature desire to do hurt, to whom we have given no cause of such evil dealing with us, and in the testimony of our conscience are not guilty of the despite and hurt they do us▪  
As for these things, we are to understand, that as they are done by the ministery of men, so they are ordered by the providence of God. And though we have given no occasion to the instrument, yet we have given it to him that directeth the instrument. For though thou hast given no occasion to the thief, that robbeth thee by the high way, to the drunkard, that raileth upon thee in the streets, to the false servant, that runneth away with thy goods, to the envious man, that is offended at nothing else, but thy prosperity and well doing; as David gave no occasion to Absolom to rebel against him, nor to Shemei to rail upon him: yet thou hast given almighty God the director, good occasion to stir up against thee these instruments of thy hurt: as David had given God, by his sin in the matter of Vriah, just cause to stir up those enemies against him: and so thou art the occasion of thine own hurt.  
But if thou have walked uprightly with God, and dealt justly and kindly with men, and neither given heaven nor earth just occasion of offence: but the devil of envy maketh suit, and God for thy trial giveth leave, and then wicked men without cause are set on work, and thou art vexed on every side, in thy name, in thy goods, in thy children, in thy body, by railings, slanders, robberies, wounds, and such other indignities. In this case, as thou thinkest that thou hast given no occasion to be thus evil entreated: so know, that all this evil entreaty shall be no hurt unto thee: as job in the end, after some long trial, found himself benefited, not hurt by all his sufferings. For Peter telleth us, 1. Pet. 1.7. that the trial of our faith, 
1. Pet. 1.7.  that is more precious than gold that perisheth, shall be found unto our praise and honour and glory, at the appearing of jesus Christ. And that which maketh to thy praise and honour and glory, by the trial of thy pure and precious faith, as all thy sufferings do, that must not be esteemed hurt, but a benefit unto thee, especially considering that the end of thy rebukes shall be glory with God, the end of thy losses treasures in heaven, when, having first suffered with Christ here, we shall after be glorified with him in his kingdom. No hurt therefore groweth to man, but whereof he giveth the occasion himself. As the steward in this place grew into danger by his own default, wasting his master's goods.  
Thus much of the occasion of his danger. Now let us consider of his danger. Thereof are divers degrees. The first degree (in this first verse) was this: he was accused to his master, that he wasted his goods.  
And we also waste our master's goods: misspending our health in wantonness, our strength in violence, our wisdom in deceiving, our authority in oppressing, our riches in riot and much wickedness, our knowledge unto pride, and almost all the gifts of God unto the satisfying of our own lusts, advancing our own praise, augmenting our own gain, not seeking the glory of God, nor the good of our brother. Like to the servant in the Gospel, that did smite his fellow-servants, 
Mat. 24.49.  and did eat and drink with the drunken: And like to the prodigal son, that wasted his goods with riotous living. 
Luk. 15.3.  And as there were accusers that informed against this steward, so there will be accusers that will inform against us.  
In Commonwealths well governed there have always been allowed informers and accusers, to bring to light the offences of the people, that reformation might be had. In the Commonwealth of the Israelites, this was looked unto, that no man should accuse falsely; 
Deut. 19.16.  for that was punishable in the accuser: Otherwise it was lawful among them to accuse. So the man that gathered sticks on the Sabbath day was detected, 
Numb. 15.33.  and the man that blasphemed the name of the Lord: 
Leuit. 24.11.  which were stoned in the wilderness. Among us, besides the common liberty, and charge also given to all men, to reveal, and not to keep secret some offences, there are appointed also informers and sworn quest men, to make inquiry and report. Which offices, if they were religiously performed, were most profitable to the kingdom.  
And even so is it in the kingdom of God, he hath his inquisitors and informers, to give knowledge, and to accuse, if his stewards do waste his goods.  
First Satan will accuse thee, who is called the accuser of the brethren, Revel. 12.10. 
Revel. 12.10  When the great Dragon, the old Serpent, called the Devil and Satan, was cast out of heaven, a voice was heard, saying▪ Now is salvation in heaven, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God, day and night. The Saints do overcome him by the blood of the lamb, and by the word of their testimony: Yet is he a most bitter accuser, and he is privy to the evils 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 never didst, then forbear to speak of that that thou hast done. As appeareth in the history of job, against whom, when he could bring no evidence of truth, he brought a false surmise, saying unto God, that if he would stretch out his hand and touch all that job had, that is, 
job. 1.11.2.5.  take away his goods from him, and would touch his bones & flesh, that is, afflict him with pain and sores and grievous sicknesses, job would blaspheme him to his face. Until the time come, in the end of the world, that the devil be cast into the bottomless pit, he will not cease to accuse us before God.  
But perhaps you make light of this, because God hath ordained in his law, that one witness shall not rise up against a man: 
Deut. 17.6.  and that no man be punished upon the testimony of one. And it may be further, that you think, against the devils accusations, to answer and say for yourselves before God, that the devil is a liar, and therefore in nothing to be believed: and also a deadly enemy seeking your blood, and speaking of malice, and therefore not to be heard. These indeed seem good exceptions against him. Let us therefore see, if there be not more accusers than this one. And also if there be not such, as against whom no exception can be made.  
There are other accusers and those also worthy of credit. Thine own heart, out of which, as out of a fountain, all thy evil deeds have flowed, and the unclean lusts whereof have stirred thee up to the same evil deeds: and thine own conscience, which is greater than a thousand witnesses, because it enjoineth silence imperiously, and permitteth no reply. This conscience, this heart, and the thoughts thereof will accuse thee, and will inform against thee. As Paul teacheth saying, Rom. 2.14. When the Gentiles which have not the law, do by nature the things contained in the law, they having not the law, are a law unto themselves, which show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another or excusing. When men have done well according to the law, their thoughts excuse them. When they have done evil against the law, their thoughts accuse them. This conscience and these accusing thoughts are that book spoken of Revel. 20.12. where john saith: I saw the dead both great and small stand before God, and the books were opened, and another book was opened, which is the book of life, and the dead were judged of those things, which were written in the books, according to their works. The book of life is the register of heaven, containing the ●ames of Gods elect. The other books that were opened, wherein their works were seen, were the registers of their consciences, then laid open before God's judgement seat. So that now we have found two witnesses, and two accusers, to come forth against us, the devil that provoked, and thine own conscience, privy to thy sin. And against this second accuser no exception to be taken, when thine own heart speaketh in thine own cause.  
There are yet more accusers. The very sins which thou hast committed shall accuse thee, yea already long since have accused thee. For so soon as thou committest them, their cry ascendeth up into heaven, they appear against thee before God, and the remembrance of them remaineth unto judgement, except by repentance and faith in the blood of Christ they be done away. God saith to Cain, Gen. 4.10. The voice of thy brother's blood crieth unto me from the ground. He saith unto Abraham, Gen. 18.20. The cry of Sodom and Gomorrah is great, and their sin 〈◊〉 exceeding grievous. That is, their grievous sins cry aloud in my ears against them. Esay. 59 vers. 12. in his complaint the Prophet hath these words: Our transgressions are many before thee, and our sins testify against us. And james 5.3. the Apostle saith: Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. You have heaped up treasures for the last days. Behold the hire of the labourers which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts. All these places of scripture testify, that our sins by us committed do accuse us, and they remain evidence upon record against us, to convince us to have been wasteful stewards: And their mouth (accusing us) cannot be stopped, but by speedy conversion unto God.  
And of these witnesses and accusers, a cloud, a tempest, an army, yea a world is ascended up against us unto God, and hath cried out and still doth against us. Infinite profanations of holy things, the profanation of God's holy name, of his holy sabboth's, of his holy word, of his holy Sacraments, of his holy religion. Infinite wrongs and injuries, while every one defraudeth another, oppresseth another, and spoileth another. Infinite excesses in wantonness, uncleanness, and pride, in surfeiting, drunkenness and idleness, and other our infinite sins. Whereof the Prophet saith for his part, 
Psal. 40.12.  that his sins were more in number then the hairs of his head. And we may well say for our parts, that our sins are more in number then the stars of heaven, than the sand on the sea shore. These sins long since have begun, and cease not still with open cry to accuse us, to be wasters of our master's goods: and yet we are secure, as if none durst once open his mouth against us. And what canst thou except against these accusers, when it shall appear that they are thy iniquities?  
There is yet another accuser most faithful and most incorrupt, whom no man's greatness can make to fear, nor any man's gift blind, that shall both accuse and condemn, doing all things both with truth and with authority, and that is the word of God, both written and spoken. The word and testimony which we have heard shall testify against us, that we have been better taught, and would not amend. And the Prophets, Apostles and messengers of the Lord of hosts, that have spoken unto us in his name, shall come forth and say: We have showed them the way wherein they should walk, and they chose rather to walk after the stubbornness of their own heart. jesus saith unto the jews, joh. 5.45. Do not think that I will accuse you unto my Father: there is one that accuseth you, even Moses, in whom ye trust. And joh. 12.47. If a man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that refuseth me and heareth not my words, hath one that judgeth him: the word that I have spoken, it shall judge him at the last day. Thus the word of God and his ministers accuse and condemn.  
Which is not to be understood as if Moses and the other servants of God should come forth in person to accuse; or as if the word of God written or pronounced should found out against us: but the remembrance thereof in our consciences shall cry out against us, and accuse us before God, to whom the secrets of all hearts shall be manifest. When we shall say in ourselves and against ourselves, in such a book, leaf 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 delivered with authority, my conscience even trembling and quaking at the hearing of it: That I should not lie, nor blaspheme, nor curse, nor rail, nor speak filthily; but that I should speak the truth, and glorify God, and give wholesome and good counsel to my neighbour. And that I should not steal, nor cousin, nor deceive, nor oppress, nor use false weights, nor pack wares deceitfully: but give myself to honest labour, and deal truly in bargaining, and use others, as I would have them use me. And that I should not delight in chambering and wantonness, in fornication and uncleanness, but should keep my vessel in holiness and in honour, and my body chaste as a clean temple for the holy Ghost, and should use the lawful remedy of honourable marriage, if the gift of continency were wanting unto me. And that I should not be wrathful, furious, cruel, smiting, wounding and killing: but should be meek, loving, and merciful, helping by all means to cherish and maintain life. And that I should not delight in surfeiting, and drunkenness, consuming wastefully 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 glory of God: & that I should break my bread to the hungry, and refresh the thirsty soul. And that I should fear God, and fly the lusts of the flesh. That I should call upon God, & not trust in my wealth. And should sanctify his sabboth's, and love the assemblies of his Saints, and serve God in spirit & truth. And when I read and heard these things (which I now remember) God spirit, working together with his word, told me, that these were the holy rules of God: that in keeping of them there was great reward, and the contempt & breaking of them, was death both of body and soul. And I did believe and acknowledge it to be so: and yet, like a desperate wretch, rejecting counsel and all warnings, I have committed all these evils. When we remember, and speak these things in our consciences before God, to whom the secrets of all hearts be open, than Moses and the Prophets, the Apostles and Evangelists, whose books we have read; then the ministers of jesus Christ whose Sermons we have heard, and the word of God written & pronounced which we have seen and heard, these do accuse us before God. These will be your accusers, O wasteful consumers of your master's goods, that abuse your souls, your bodies, your time, your faculties, members and hours, your dignities, goods, offices, and qualities, otherwise then the Lord, whose stewards you are, hath given you in charge. The devil that hath been a prompter and intiser unto you, hateful and lying, that will add rather than omit: Your own hearts and consciences, privy to your sins, consenting to them, and oft times also provoking: Your sins and actual transgressions, that remain witnesses in record of your misled lives: and lastly, the word of God that hath called you unto better ways, and often warned you to take heed, these will accuse you. In the first step of the steward's danger, that was accused to his master to have wasted his goods, we are as deep as he, if we waste as he: For we have 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 conceive, deceiving themselves, imagining that they shall be able to keep their doings secret both from God & man. Such we read the wicked man's conceit to be, Psal. 10.11 He hath said in his heart, God hath forgotten, he hideth away his face, and will never see. They acknowledge a judge, and acknowledge a judgement, yet sin they boldly, supposing the judge shall not know it, nor they come to judgement 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 means come to the knowledge of God. And hence do they use much cunning to hide and keep secret their sins. But in vain is all that cunning, and in vain is all that hope: God will easily come to the knowledge of all thy doings. He needeth no informer to acquaint him, for he beholdeth all things. And (silly 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 darkness is clear light; to whom the closet is as the wide fields, and thine heart lies open before him as a volume spread. jerem. 23.24. the Lord saith: Can any hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill heaven and earth, saith the Lord? But if the eye of the Lord could be shadowed with darkness & cunning dealing, if his knowledge could be deluded by thy subtleties & sleights; yet can it not be but he must know all thy doings, there are so many accusers that will not spare to report unto him thy falsehood and wickedness, if thou waste his goods. The devil, thine own conscience, the sins thou hast committed, and God's word which thou hast seen and heard. Therefore the safest way for us, is to consider first what goods our master hath committed unto us: then to inquire how he hath commanded us to use those goods: last of all, diligently and faithfully to use them according to his order, that we may be out of danger of these accusers. Thus much of this first degree of the Steward's danger. And thus are we now got through the first verse of our text.  
And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship, for thou mayst be no longer steward. In the words of this verse there follow two other degrees of the steward's danger: one that he 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 check that the master gave his steward in these words: He called him, and said unto him, how is it I hear this of thee? First let us consider a little of this check, and then of the further degrees of his danger. He called him, and said unto him, how is it that I hear this of thee? In this manner masters and Lords are not wont to speak unto their stewards, but when they hear of some disorder in them, that they have not behaved themselves so diligently and faithfully as they ought to do, nor answered the expectation of their Lords. And they are words of rebuking, words of reproof, wherein appeareth the displeasure of the master, and wherein he giveth a check unto his false servant. And this check doth teach us, in what sort wasteful stewards, that is wicked men, shall be entertained when they come into their master's presence. The faithful steward that looketh to his master's order, and the good servant that useth well the talon committed unto him, is entertained with words of kindness, that give comfort and gladness to the hearers. Mat. 25.21. It is well done good servant and faithful, thou hast been faithful in little, I will make thee ruler over much, enter into thy master's joy. And in the same chap. vers. 34. Come ye blessed of my father, inherit ye the kingdom prepared for you from the foundations of the world. These are words of comfort, able to raise up even from the gate of hell. And with such words are good servants and faithful stewards entertained into their master's presence. For wisdom, dexterity, truth, and fidelity deserve favour, praise and reward. But when the steward looketh not to his master's order, but proveth wasteful: and when the servant useth not his master's talon (left with him) well, but proveth riotous, they are worthy to be entertained with rebukes: for negligence, falsehood, disorder and riot deserve displeasure, anger, rebuke and punishment. Therefore doth God say unto the wicked, that take his covenant in their mouth, and know well all the orders of his household, and yet hate to be reform, and cast his commandments behind them, making themselves fellows to thieves, and companions with the adulterers, speaking deceitfully, and dealing (even with their brethren) uncharitably: unto 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 reprove thee, and set them (that is thy sins) in order before thee. Surely though the evil steward, wasting his master's goods, be long spared and borne with, in the patience of his master, and enjoyeth his place as if he enjoyed all favour, yet let him know, that when his master intendeth to look into his doings, at his first appearing he must look to be entertained with words of heavy reproof. Consider the case of the rude guest, that came unto the wedding, without a wedding garment: which shadoweth unto us the case of all those that deal not uprightly and faithfully with God. The King espied him among the guests, and said unto him, Matth. 22.12. Friend, how camest thou in hither, and hast not on a wedding garment? As if he should say, thou rude and contemptuous man, how wast thou bold without all reverence to come thus into my house, and to dishonour me with this thy sordid filthiness? Thus will God check the unfaithful, as he doth here his steward, saying, How is it that I hear this of thee? And the weight of this check, who is able to esteem? much less to bear. At thy rebuke O God of jacob (saith the Prophet, Psal. 76.6.) both the chariot and the horse are cast asleep: thou, even thou art to be feared: and who shall stand in thy sight when thou art angry? Yea, the rebuke of God casteth down to hell. And therefore the Archangel, that strove with the devil about the body of Moses, said unto him, 
Jude 9  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 be received of him with words of comfort, and not with rebukes at your appearing. Thus much of the rebuke given the unjust steward in these words, How is it that I hear this of thee?  
Give an account of thy stewardship, for thou mayst be no longer steward. Accusation went before the rebuke: examination and condemnation follow after it. Examination in these words, Give an account of thy stewardship. Condemnation in the next: For thou mayst be no longer steward. Which are the two further degrees of his danger in this verse. But let us consider them apart.  
Give an account of thy stewardship. Rebuking him in his anger whom he meant to deprive of his office, he first requireth an account of him, and will not put him out till he have said and showed what he can for his innocency. Let us (I pray you) learn the like moderation, to do nothing upon any accusation, till the party accused hath given account of his doings, and said and showed what he can for his defence. If Potiphar had used this moderation, he had not wronged joseph as he did. And if David had used this moderation, he had not wronged good Mephiboseth so much. Nichodemus saith, joh. 7.51. Doth our law judge a man before it hear him, and know what he hath done? Surely the law of God, and every law agreeable to the law of God, giveth leave to the accused party to bring in his account, and make his defence.  
Give an account of thy stewardship. Men call their servants to account, and so doth God his. Mat. 18.23. Therefore is the kingdom of heaven likened unto a certain king which would take account of his servants. In which parable and divers others Christ showeth us, that surely God will call us to a reckoning for his gifts and talents committed to us. For when God sendeth a man into the world adorned with his gifts, or bestoweth his gifts when he hath sent him, he doth it to this end, that for those gifts he should give account when he departeth out of the world. Therefore is God in his kingdom compared unto a Noble man, that went into a far country, to receive a kingdom and to come again, and at his departing called his servants and delivered unto them his goods, with charge to occupy until his return, that then he might reckon with them. That departing into a far country, with distribution of his goods among his servants, is nothing else but the sending of us into the world with his gifts, where we as strangers are far removed 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 return to take account of his servants, is nothing else but our appearing before him in death, after which followeth judgement, upon the account given and received. God therefore will call us to a reckoning, and all men must deliver in their account. Hear this all of you: hearken to it every one: let no man deceive himself. We must all give account the Apostle saith 2. Cor. 5.10. We must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. All must appear, account must be given, and judgement must follow accordingly. And no age, no sex, no condition of life shall be exempted. Every age, sex and condition hath his proper privileges: but all and every one is bound to this, to give account unto God. No age is exempted. Infants and children must account. The infants of Amalech, and the rude children of Bethel were examined, judged & slain for their wickedness. Young men and maidens must. For to that age Solomon saith, Ecclesiastes 11.9. Rejoice O young man, in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know that for all these things God will bring thee to judgement. Old men and aged persons must. All are put together in that speech of jeremy, saying: I am full of the wrath of the Lord: 
jerem. 6.11.  I am weary with holding it: I will power it out upon the children in the street, and likewise upon the assembly of the young men: for the husband shall be even taken with the wife, and the aged with him that is full of days. And Helies age could not excuse him, but he accounted for his negligence.  
Neither hath the sex more privilege than the years: for the woman with the man must give account, because the woman with the man is betrusted with the gifts of God. And unto the woman as well as unto the man hath God given rules, how they should behave themselves in his service. When Paul commandeth Titus in his sermons to the people, to speak the things that become wholesome doctrine: he willeth him to exhort old women, Tit. 2.3. that they be in such behaviour as becometh holiness, not false accusers, not given to much wine, but teachers of honest things, that they may instruct the young women to be sober minded, that they love their husbands, that they love their children, that they be discreet, chaste, keeping at home, good and subject unto their husbands, that the word of God be not evil spoken of. Thus doth God set down rules and orders in his house unto women. And in examining, judging and punishing such as be found faulty, he passeth not by them: for the women of Moab, that enticed the sons of Israel to fornication and idolatry, were destroyed every one of them: the sex therefore in this case hath no privilege, and both men and women must give account.  
Neither is there greater immunity in the condition then in the sex. For the King together with his subjects, the Noble together with the base, the honourable judge together with the people, the Captain together with his soldiers, the Lord together with his tenants, the master together with his servants, the rich together with the poor, and the free together with the bond, must all come to account with God. If any sort and condition should be freed, the inferior sort of subjects, of common people, of soldiers, of tenants, of servants, of poor men, and bond men should be freed, rather than Kings, Nobles, judges, Captains, Lords, Masters, rich men, and free men. For Luk. 12.48. our Saviour saith, To whomsoever much is given, of him shall much be required: and to whom men commit much, of him the more will they ask: As we do rather urge them to come to account with us, that have in their hands of ours many pounds, than those that have but a few pence. But it is certain that all both great and small must give account. For the duties even of Kings, judges & great men is set down in the word of God, as well as the duties of subjects, mean and poor men: and great men have been examined, judged and punished in the day of God's visitation, as well as mean men. The Kings of Sodom and Gomorrah perished with the people: and Pharaoh was drowned with his servants. And howsoever in this world the difference is great between the great and the small, yet to God they are all one; his servants and his stewards, and all people, of whatsoever age, sex or condition they be, must give account.  
Hear this I pray you, and beguile not yourselves: you must all give account: and woe to the faulty. You must give account how you have ruled, and woe unto tyrants. You must give account how you have obeyed, and woe unto rebels. You must give account how you have used superior dignity, and woe unto the proud. And how you have borne your low estate, and woe to the envious. You must give account how you have used riches, and woe to them that have set their hearts upon them. And how you have borne your poverty, and woe unto murmurers. You must give account of your souls, and the faculties thereof, that have corrupted your understanding with errors, and have refused to be enlightened with the truth: that have inclined your will unto evil, and have refused, when you were called, to turn back unto goodness. Here all your delights, pleasures, studies and thoughts shall be brought to remembrance. You must give account of your bodies, that have decayed your health with surfeits, your strength with fornication, that have your members maimed through brawls and frays, that have made more reckoning of the beauty of the face, then of the glorious comeliness of the well attired inward man, that have wantonness and envy in your eyes; lying, slander, and blasphemy in your tongues; blood and spoils in your hands. You must give account also of your time, which some of you have lost in sleeping, some in playing, some in pursuing pleasures, riches and honours, in the mean while neglecting the work of the Lord: standing idle all day long in the market place, taking great pains to serve the devil, the world, and the lusts of your flesh, and wholly idle unto God, never entering into his vineyard, no not at the eleventh hour, to do any service there. How many spend a summer's day, and do not the good of an hour? How many spend a whole year, and do not the good of a day? How many spend their whole age, and do not the good of a year? and grow old in years, remaining young in knowledge, and are come hoareheaded to the grave, and understand not the mystery of their Baptism. For all these things all must give account, and woe to wasteful stewards! Hear this (I pray you) that have the precious riches of God in occupying, and take heed of wasting, and be careful, both of the stock and of the gain: for the time will come when it shall be said unto you, as it was here said unto the steward, Give an account of thy stewardship.  
We fools think ourselves Lords, and are but servants: and think ourselves freeholders, and are but stewards and bailiffs. Whatsoever is in our hands, we think it to be our own: and have learned without book, and without understanding also, that text of Scripture, Matth. 20.15. Is it not lawful for me to do as I will with mine own? when as we have not a penny of our own, no not a minute of time, to cast away and waste at our pleasure. But we are the Lords, and all we have is the Lords, and we must one day give account. Thus much of this second degree of the steward's danger.  
For thou mayst be no longer steward. In these words is the last degree of his danger, to lose his service, and to be turned out of office. Infinite are the things that God doth betrust us withal while we are in this world, wherein he proveth our fidelity. Some are outward things, as kingdoms, offices, riches, houses, lands, friends, children, servants, and such like. Some in a sort are proper to the body, as health, strength, beauty, agility, long life, with food and clothes, which we use to sustain those other things in the body withal. Some things pertain to the soul, as dominion over the body in the use of all the members thereof, sense, understanding, memory, will, affections, wisdom, and other virtues, with manifold knowledge of Arts, tongues, histories and other things, together with the graces of Gods holy spirit; as knowledge of God in Christ, faith, love, humility, with all the branches of true regeneration. Of these things many are transitory, and serve only to transitory uses, as the outward things, and the things of the body: saving that after the resurrection, unto the body, raised up out of the dust of the earth, many things shall be restored, better than now they are. In the mean while, kingdoms, riches, and all outward things decay and come to nothing. And in the body also, sickness taketh away health, much labour spendeth strength, age changeth beauty into wrinkles, and the grave taketh away life and all.  
The things of the soul, are either natural (thereby I mean all those things that a natural man not regenerate may attain unto) or spiritual (whereby I mean those things that are given to the spiritual man, and which the natural man savoureth not) things natural either fail or are changed. Also some spiritual things in the regenerate cease: for faith and hope, excellent graces of God's sanctifying spirit, do cease, when the promises are performed unto us, and we possess the things that we hoped for. These things that cease, are sometime taken away with God's favour, and without their loss that lose them, because God otherwise recompenseth them. As sight was taken from Isaac: his children and all his riches and health (for the time) from job: and life from john the Baptist. While God either trieth the faith and patience of his children here, or gathereth them unto himself in heaven. Sometime they are taken away in God's anger, and to their loss that lose them, while they are justly spoiled of God for their wickedness and unworthiness. As the land was taken from the Canaanites, when their sins were grown to ripeness: the kingdom was taken from Saul, because he obeyed not the voice of God: and the talon taken from the slothful servant, and he thrown into utter darkness. And such a taking away in anger, is that removing from his stewardship, that the wasteful steward is threatened withal in my text. When the Lord, that had delivered his talents to his servants, was returned home, he called them all to account. They which had faithfully used their talents, and gained by their faithfulness, to the honour of their Lord, these for their labour received reward, and were put in trust with better things, and entered into their master's joy. This translating into joy, was no deposing from their stewardship, (though they had no longer the occupying of the first things) but a great enlarging of their liberty in their Lord's house, and an advancement to a kingdom. But the slothful servant that had hid his talon in the ground, and had gained no glory unto God by the use of his gifts, he was spoiled of his talon, and cast empty into outward darkness, and that spoiling was a final deposing from his stewardship. Here then are we taught, that those that do waste and misspend the gifts of God, shall be deposed: some sooner, some later, at length all, whosoever abuse unprofitably and wickedly, the good things that God hath endued them withal. Evil Kings shall be pulled out of their thrones, whither ambitiously, oftentimes not without peril and blood they have climbed. For it is written, 
Luk. 1.52.  He hath put down the mighty from their seat. Evil rich men shall be spoiled of their riches, which covetously, oftentimes not without sweat of body and care of mind, they had heaped together. For it is written, 
Luk. 1.53.  He hath sent away the rich empty. Wisdom, engrafted by nature, increased by learning, made serviceable by experience, shall be taken away, when wicked men turn it into hurtful fraud: As it is written, job. 5.13 He taketh the wise in their craftiness, and the counsel of the wicked is made foolish. So, all the gifts of the body, so all the powers of the mind. For to him that hath (that is, 
Mat. 25.29.  useth faithfully that which he hath) it shall be given, and he shall have abundance: but from him that hath not, (that is, mispendeth that he hath) shall be taken away, even that which he hath.  
The vineyard that bore wild grapes, spoiled of all defence, was laid wide open to be wasted, Esa. 5.5. the fig tree that flourished with leaves, and bore no fruit, was cursed and withered away, Matth. 21.19. The Husbandmen that sent not unto the Lord of the vineyard, his fruit in due season, were destroyed, and the vineyard let forth to others, Matth. 21.41. Every tree that beareth not good fruit, shall be hewn down, and cast into the fire, Luk. 3.9. And every field that drinketh in the rain that falleth upon it, and beareth thorns and briers, is reproved, and is near unto cursing, whose end is to be burned, Heb. 6.8. In plain words, every one of you, that read and hear these words, and every child of man whatsoever, that is found upon his or her account, to have wasted their master's goods, shall be spoiled of all the graces and gifts of God, and thrust empty, as a rejected servant, out of God's house. Let us all then consider this, and let every one think upon it. We are Gods Stewards, and we have many precious portions of his goods in use. Some things in common, some things in private. We have abundance of peace, we have sufficiency of wealth, we have the liberty of the Gospel, we have just laws, and prudent judges, we have a gracious Queen, and arts and sciences flourish among us. These are general, wherein every man hath his part. And we have also every one our private preferments. The condition of retaining them, is to be good Stewards. Esa. 1.19. If ye consent and obey, ye shall eat the good things of the Land: and a sure way of losing all, is to be evil Stewards, Esa. 1.20 But if ye refuse, and be rebellious, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. What then is to be done of us? but that, while time yet permitteth, and while it is called to day, we examine our accounts: and where any thing is amiss through our former negligence and riot, that we correct it and amend it by repentance: and make speed herein, not putting off from day to day, lest his wrath break forth, and the sentence irrevocable come forth: Thou mayst be no longer Steward.  
And let God have his part set before him in holiness: and let men have their parts performed to them in justice: and