Ten Sermons Upon Matthew 6:1-4, Sermon 1
THE I. SERMON.
MATH. 6.1.2.3.4.
Take heede that ye giuegive not your almes before men to be seene of them, or else you shall hauehave no reward of your father which is in heauen. Therefore when thou giuest thine almes thou shalt not make a trumpet to be blowne before thee, as the hypocrites do in the Sinagogues, and in the streetes to be praised of men: verily I say vntounto you, they hauehave their reward. But when thou doest thine almes, let not thy left hand know what thy right hand doth. That thine almes may be in secret, and thy father that seeth in secret will reward thee openly.
THE drift of our Sauiour Christ both in this Chapter, and in the Chapter following, is all one with that which he had in the former. Namely, to teach his followers, that if they would enter into the kingdome of heauen, it is necessarie that their righteousnesse do exceede the righteousnesse of the Scribes and Pharisees: onelyonly with this difference. In the former he confuteth the doctrine of the Scribes and Pharisees, and in these two he noteth and condemneth their life and hypocrisie. From which obseruation two things are to be noted. First, that aboue all things the Church must be purged from false doctrine. For if the doctrine be not whole and sound, it cannot be that the life should be ordered aright, for the doctrine of the Church is the rule of mens liues, if the rule be crooked, then must mens liues be crooked also. Secondly, if the doctrine be refined and throughly purged, yet is it not sufficient to the true study of righteousnesse, vnlesse also the life be rightly instituted, and purged too, and especially from hypocrisie. For if the Carpenter hauehave neuer so straight a rule, yet if he weare it alwayes at his backe, and do not thereby square out his worke, the building wil go but crookedly forward. And in like manner, if Christian builders hauehave neuer so good Preachers amongst them, and the doctrine that is taught by them neuer so sound, yet if they cast the word behind them, and hate to be reformed by the same, what else are they like vntounto, but vntounto the foolish Carpenter, that put his rule at his backe, and worketh altogether at aduenture, to the spoiling of the whole building, and vndoing of himselfe, with shame inough of all that behold him?
Take heede, &c.
The partes of this admonition are two, negatiue, and affirmatiue. In the first part we are admonished what to auoide in giuing of our almes▪ In the second part we are shewed what to do. Concerning the thing that is to be auoided note we three things. First what it is. Secondly, how to auoide it. Thirdly, the reason why it must be auoided. For the first, the thing that is to be shunned in giuing of almes is vaineglory, and that hath two parts. First, inward desire of the same. Next an outward shew of it. The first is the roote, the second is the leaues and the branches. The first is the mother, the second is the daughter. The first is the poyson, the other is the signe thereof, or the breaking out: The first is the fountaine, the second is the streame. The first is the coale, the second is the flame. The first is the cause, the second is the effect of the same. The first is the theefe, the second is his accessary. The first robbeth God of his honour, the second doth publish it. Therefore both the first and the second be damnable: neither the first nor the second are sinnes veniall, as the Papists say, but both the first and the second, the mother and the daughter, without faith and repentance are sinnes eternally mortall. And therefore our Sauiour Christ saith here. Take heede of them: as if they were some dangerous enemies to the soule.
The first thing therefore to be taken heed of, is all inward desire of vaineglory, or worldly praise, and that is forbidden in the first verse, where our Sauiour saith, GiueGive not to be seene of men, that is: with an intent, purpose, or desire that men should see thee and commend thee for it.Mat. 5.16. Publicke giuing is not forbidden, for Christ saith, Let your lights shine before men, that they may see, &c. But vaineglorious giuing in publicke is forbidden, and therefore he doth not simply say, Do not your almes before men, but addeth, to be seene of them, condemning that end, which is first in heart though last in act. So in Math. 5.16. he saith not, Let your light so shine before men, that they may see your good workes, and glorifie you, but that they seeing your good workes may glorifie God, your heauenly father, who worketh both the will and the deed. So then we see that it is not simply euill to do good workes in the view of men, nay rather it is good so to do, to glorifie God, and encourage others. God is much glorified, when his children walke like their father, being mercifull as their heauenly father is mercifull, though not in that degree of merciemercy, yet in mercy of the like nature, heauenly, bountifull, free, and harmelesse. By the death of Christ he was knowne to be the naturall sonne of God, and by the good life of Christians aswell as by their death, it may be knowne that they are the adopted sonnes of God. For when Christ died there was a strange alteration of nature, the earth did shake, the powers of heauen lost their power, the graues opened, the dead arose; there was darknesse vponupon the face of the earth, as if day had bene turne into night, which when men saw they confessed: yea the very enemies of Christ himselfe confessed to the glorie of the diuine power, saying, doubtlesse this was the sonne of God. So when Christians dye to the world and liue vntounto God, when they by the power of Gods spirit, do crucifie sinne and quicken righteousnesse, there is also a great alteration in nature, their nature is refined by grace, their night is turned into day, and their day into night, their present shame is their glorie, and their former glory is their shame, their dead affections are raised vp, the deuowring graues of their hard harts being opened, and now they speake, and do, and studie otherwise then they did, and not like other men. In a word as Christs death was not like other mens death, so Christians liues are not like other mens liues. Christs funerals were solemnized by the Sunne and the Moone, by the powers of heauen, by the graues and the dead, by the earth and the stones, and all the insensible creatures, whereof in their kind some blushed, some trembled, some fainted, and all mourned for the death of their Lord, and feared (seeing such things happen to their Soueraigne) an vtter dissolution of themselues and all nature. These things were not looked for in the world, nor regarded at worldly mens funerals, yea such as beseeme not the Princes of the nations: so Christians liues and deaths too are solemnized and graced with the ornaments of the spirit, and the ioy of heauenly Angels, with the fruites of righteousnesse, & the applause of the godly, things not regarded of the wicked, nor beseeming the helhounds of this world: But doubtlesse when men see these lights, they must needes glorifie God, and say God hath done great things for them, and when the wicked themselues see such an alteration in them as they may stand a farre off, and wonder at, but neuer attaine vntounto, they must be enforced spite of their hearts to giuegive God the glorie, as Achan did, saying, this is the truth, and so it was, and as the Iewes did, doubtlesse these were good men, the sonnes and daughters of God. A man may by their behauiour know of whose bringing vp they were, by their habite and spirituall attire, a man may discerne them to be the Citizens of the heauenly Ierusalem. Blessed be God, in so much as they must go a little farther with the wicked in the book of Wisedome: and say, we are fooles and they are wise, howsoeuer we counted their life madnesse before: we are they that played the madmen, and hauehave wearied our selues in the wayes of vnrighteousnesse. And with Balam: Oh that we might dye the death of the righteous, and that our last end might be like vntounto theirs. And thus we see how for the glorifying of God in this life, it is necessary for Christians to exercise workes of mercy, as giuing of almes, and other good workes appointed of God in his word, euen before men.
As it is necessary for the glory of God, so also is it as necessary for the encouragement of the godly. And first of the painefull Pastor, and Minister of the word, and then of other Christians. To the godly Minister it is no small comfort, and encouragement, when he shall see the Lords people vnderunder his charge, fruitfull in good workes aswell as in good words. For then shall he see the fruite of his labours, when after his labour he seeth them fruitfull in all maner of good workes: and on the other side, when they receiue the word in vaine, he may feare that he hath laboured in vaine, in vaine I say as touching their conuersion, though not simply in vaine otherwise, for the word of God is neuer preached in vaine, whether men beleeue it or no, heare it or no, being euer either a sauour of life to life, or of death vntounto death: and comming as the raine which neuer returneth in vaine, but either watereth the earth, or drowneth it: and maketh the ground to bring forth either corne or cockle, sweet flowers or stinking weedes, whereof the one shall be preserued, and the other rooted vp, and cast out vponupon the dunghill. The husbandman is encouraged to follow his husbandry when his vines are fruitfull, and his haruests plentiful, growing timely, ripening kindly, & yeelding abundantly: and no lesse is Gods husbandman the minister of the word encouraged by the timely growing, kindly ripening, and plentifull yeelding of his charge the Lords husbandrie, after he hath taken paines amongst them. The shepheard loueth not only to heare his flocke bleate like sheepe, and go to the greene pastures, but also when time commeth he expecteth their fleece for his gaine, and their yong for the increase of his flocke. So the shepheards of our soules louelove more to see the flocke of Christ yeeld their louelove, to the encouragement of their shepheards, and the increase of good workes, for the enlarging of the flocke of Christ, then only to heare them speake and …alke like Christians. It was an incouragement to Paule to trauell in birth among the Galathians, when he was in hope to bring them foorth vntounto Christ, or to beger Christ in their hearts. What had that blessed Apostle to boast of when he came at Macedonia, but of the zeale of the Corinthians? and when he came at Achaia, what ioy was it vntounto him to report of the forwardnesse and liberality of the Macedonian Christians?2. Cor. 8. Euen so, no lesse comfort is it to godly Ministers still in places abroad to commend the zeale, and louelove, and knowledge, and patience, and godlinesse, and charity of their people at home: and the contrarie to all these is as great a crosse and discouragement, as the former is ioyfull, comfortable and encouraging.
As the minister of Christ is encouraged by the lights, that is, the good workes of Christians shining before men, so are other Christians also no lesse confirmed, and drawne forward to do the like. So the readinesse of the Corinthians,2. Cor. 8.1, 2. was a spur to the Macedonians, and Achaians, yea their zeale (saith the Apostle) prouoked many to be zealous. Iron sharpneth yron (sayth Salomon) so the face of a friend sharpneth a friend,Pro. 27.17▪ that is, one man quickneth another. One peece of wood being set on fire, and layed to another, doth also kindle the other: so one zealous Christian maketh other zealous, which were cold before. Examples are very forcible either to good or euill, for in the affections of men there is a certaine vnity and vnited league, so that when one is moued, another by the same is moued: like a chaine of many linkes one within another, draw one and draw all: or like a clocke which hath many wheeles, which all stand still, vntill one be set a worke; but if one be set a going, that will moue his fellow, and his fellow will moue his next fellow, and so one will moue another, the greater the lesser, and the lesser in some place the greater, the lower the higher, vntill at the last the clocke sound, and tell all the world thereof. And this spirituall mouing of affection by the like affection, and drawing on of one action by another like, which the same affection embraceth, is effected by vertue of the communion of Saints, which we rather beleeue then expresse. Thus Nathaniel is drawne by Philip to see Christ, and Philip is drawne by Simon Peter, Ioh. 1.43.and Simon by his brother Andrew. Thus the woman of Samaria being moued by Christ, moueth the best of her neighbours to come out and see Christ. And herein appeareth the vnity of the Spirit, which the Apostle speaketh of Ephes. 4.3. and willeth Christians to hold and maintaine with the bond of peace: for the Spirit of God is alwayes one and the same, in all men, in all ages, and at all times; and looke what it commendeth to one, it commeth to another, and what it perswadeth one vntounto, vntounto the same it perswadeth another. So that one man being moued by Gods Spirit to shew workes of mercy, he doth it, his affection liking the same, commendeth them vntounto another, that mans affections also being ruled by the same Spirite, cannot chuse but affect and entertaine the same things, and so they go from one to another, and all being moued by one and the same spirit. And yet eueryevery one is moued by meanes, and in his seuerall degree and measure, whether it be of faith, or charity, or patience, &c. Dauid was a meane to make many zealous with him, in fetching home the Arke, and in other religious actions no doubt,Psal. 116 10. but how? he first heareth the word, then he beleeueth, then he speaketh, then others heare him speaking, then they beleeue that which they heare from him, and then they affect that which they beleeue, and then they practise that which they affect, as all men do, whose harts are where their treasure is, and their tongues are occupied about that which their harts are set vponupon. To conclude therefore this point, seeing as the doing of good workes before men, maketh much for the glorifying of God, and the encouraging and drawing on of others, both the godly Minister in his place, seeing some fruite of his labours, and also of other Christians, by the example of their brethren, and by vertue of the spirite, which vniteth their affections, let no man condemne the giuing of almes, or exercise of other workes of charitie before men, but do them rather, but alwaies, take heede (as our Sauiour willeth) that ye giuegive not your almes before men to be seene of men, that is, with a desire of praise, and vaineglorie.
It is the affection that maketh or marreth all our actions, and is the thing that is more respected with the Lord, then the outward action it selfe be it neuer so good:Pro. 16.2. Salomon is witnesse, for he saith: The Lord pondereth the spirits, that is: he considereth with what affections things be done.2. Cor 9.7. And the Lord loueth not a giuer but a cheerefull giuer. Now the gift is in the hand, but cheerefulnesse lodgeth in the heart, and appeareth in the countenance, which the Lord doth more respect then the gift. No one thing doth so soone, and so much poison all our actions as vaineglory doth, a sinne indeed that waiteth on the best, as it did vponupon S. Paule, who therefore had a messenger of Sathan sent to buffet him, that is: he had a part vnregenerate to humble him, lest he should be exalted aboue measure, by reason of those reuelations which he had giuen him,2. Cor. 12.7. to shew that the best men are giuen to thinke well of themselues.
How many do giuegive and forgiue to be seene of men? How many hauehave Sermons and Dole at their burials only to be praised of men? How many heare the word, and daily frequent the exercises of religion, onelyonly to be seene of men? How many do lend and giuegive their word vainegloriously, to be praised of men? How many do build aloft like Nimrods, euen till Babel (that is to say, confusion) fall vponupon their heads, and onelyonly to get a name amongst men? How many hauehave euen confessed their faultes and wept for their sinnes too, euen to be seene of men? How many comming through Cathedrall churches, kneele downe by a pillar as though they prayed, onelyonly to be seene of men? And might not Osorius the Papist himselfe be as vaineglorious as another, when he wrote a booke, de contemnenda gloria, in contempt of vaineglorie? As many rufflers in the Church make most glorious Sermons in praise of mortification, and sanctification, when themselues are most vaine. This humour waiteth vponupon vsus all, and maketh all that we do fruitlesse before God: and therefore in all our actions ought carefully to be prayed against, as we are taught by our Sauiour himselfe,Psal. 115. saying: hallowed be thy name Lord: and with Dauid: Not vntounto vsus ô Lord, not vntounto vsus, but to thy name let the praise be giuen: for to vsus belongeth nothing but shame of faces.
This humor of vaineglorie doth steale craftily vponupon vsus, and doth subtilly beguile vsus: therefore take heede of it saith Christ. It lurketh in the heart, as dregges in their vessell; if great heede be not taken it will rise vp and marre the wine. It is like a faire spoken theefe at the doore, who if thou take not heed of him, will get in and spoile thee before thou be aware. It is like a heard of Players, who with their varietie of bewitching vanities, do cause men willingly to be robbed of them. It is like a moth, that if thou take not heede of it, will breede in thy soules garment and spoile it. It is like leauen, a litle whereof will sower the whole lumpe of dough. It is like Ioab and Iudas, who kill when they kisse, and stab when they embrace. In a word, it is a disease that maketh many to die euen laughing, and sometime depriueth them of their wits. Therefore take heede of it, saith Christ, it is a very daungerous euill: take heede you giuegive not before men to be seene of men.
Therefore when thou giuest thine almes, thou shalt not make a trumpet to be blowne before thee, &c.
As before our Sauiour Christ forbiddeth all inward affectation of worldly praise, so here he condemneth all outward shew of vaineglorie, and all ostentation of a vaineglorious mind in giuing of almes. According to which rule the Apostle saith:1. Thes. 5.22. Abstaine from all appearance of euill. Now this was in the Scribes and Pharisees very grosse hypocrisie and palpable. For first, they must hauehave their almes giuing proclaimed by sound of trumpet. Secondly, not in any priuate place, but in the sinagogues, the most publike and notorious places that were.
For their proclamation of the matter by sound of trumpet, they might pretend some excuse, and that reasonable in shew too, as thereby to call the poore together: for hypocrites are neuer without their pretences and excuses.1. Sa. 15.21. Saul he reserueth of the Amalekites beasts contrarie to Gods commaundement,Gen. 3.10. to offer sacrifice forsooth. Adam hideth himselfe, and pretendeth the cause to be his nakednesse.Ioh. 12.5.6 Iudas grudgeth at the cost that was bestowed vponupon his Lord and maister Christ: and to saue his credite, pretendeth care for the poore.2. Sam. 15.7 Absalon intendeth treason, but pretendeth a vow made at Hebron. But pretences are no better then couers made of fig-leaues, which the Sunne will soone drie, and the wind will quickly blow away.
Whatsoeuer those hypocrite… might seeme to pretend for their trumpet, it would not serue their turne, neither before God, who knoweth the thoughts and intents of the heart long before they be conceiued, nor yet before men, who by the light of common reason are able in some measure to descrie hypocrisie, in that and the like action. And doubtlesse it could not be otherwise then an euident note of vaineglorie in them: for what needed they make any proclamation for the matter? had they not their Elders? had they not also their Deacons and ouerseers for the poore, that knew well who had neede of almes? might they not enquire of them? or could they not trust them with their contribution? or if they must needes make it knowne to all the world, when they would deale their dole, had they no other way to publish it by, but by sound of trumpet? A bell might hauehave bene tolled, if they had any, or if they had none, a bill might hauehave bene set vp, or a messenger might hauehave bene sent to the houses of the poore: yet none of these waies would serue the turne but a trumpet must be blowne before them, whereby they might be honoured, and admired after a mere stately and princely manner. Whereby likewise they did sufficiently bewray their ambitious humor: and therein did they not a little forget themselues: for they knew by the lawe of Moses (which they had amongst them, and was read daily in their sinagogues) that trumpets were not appointed to any such end or vse, as they put them vntounto. For in the tenth of Numbers, from the second verse to the ninth, it is euident that trumpets were appointed onelyonly for the assembling of the congregation, and for the remouing of the campe: the manner of vsing them is more at large there set foorth, to which place I referre them that are desirous to know the same more fully. Againe in other places of the Scripture, we shall see that they were vsed at the coronation of Princes, in managing of warre, and solemnizing of Princely affaires, or businesse of State, and not otherwise: as when Salomon was proclaimed King at Gihon, 1. Kin. 1.39.they blew the trumpet, and cried, God saue King Salomon. So likewise when Athaliah was deposed, and Ioash made King in her steade:2. Ki. 11.14. it is said, that the King stoode by a pillar in the house of God, as the manner was, and all the Princes and trumpetters by the King. And the Apostle commending the vse of knowne tongues in the congregation, and condemning the contrarie, vseth a similitude of the trumpet in warre,1. Cor. 14.8. saying: that if the trumpet giuegive an vncertaine sound, who shall prepare himselfe to battell? By which both they might know, and we also may vnderstand, that the trumpet is an instrument of state, and therefore not to be made common to eueryevery one, nor for eueryevery thing. There be certaine ornaments and dignities, peculiarly belonging to certaine persons, and in no wise to be made common vntounto all: as Coronets, chaires of State, cloth of State, garters of Honour, Trumpetters, Pages, Chariots, &c. Neither is it fit for eueryevery obscure Gentleman, neither is it seemely for eueryevery, or any base artificer, or man of trade and occupation, to ride in Coches, to hauehave Pages runne by their horse side, nor to solemnize the mariages of themselues, or their sons and daughters with sound of trumpet, as if they were some Princes, or persons of State and high calling. It is too intollerable pride, and too manifest a note of Pharisaicall ambition: whereby they (which do so) make themselues odious and ridiculous before God and all wise men. When the malicious Iewes saw Christ, in life and doctrine to excell other men, they blasphemously said in derogation of both:Mar. 6.3. Is not this the carpenters sonne? But we (when we see such princely ornaments, and solemnities taken vp amongst countrie clownes, or other inferiour persons of base estate and meane calling) may well say in defacing of such insolent fooles:Iud. 9.15. Is not this the Carpenter? and is not that the bramble, that hath so exalted himselfe aboue the trees of the forest? What would these persons do, and how would they be honoured, if their place, and authoritie, and birth, and wealth, did answer their humour? Nimrod neuer builded so high as they would build: Absalon had neuer so many men running before him as they would hauehave: Nebuchadnezzar the King of pride, neuer strouted it so in his pallace, as they would strout it. Diues was neuer so daintie in his diet, not so costly in his habite, nor so hard-harted to Lazarus, as they would be: Iezabel was neuer such a painted harlot, as some of them would be: Michol was neuer such a scoffer at the zeale of Dauid her Lord and husband, as they would be: Herods mincing minion, and dauncing damsell, did neuer so trip it as they would trippe it. If those daies should come, as they are not farre off, then it were good for Iohn Baptist to looke to his head, and for Naboth to his vineyard, and Dauid to his kingdome and life too. For who so cruell as the harlot, that is made a mother before her time? and who so loftie and lustie as the bramble, that is exalted beyond his desert? Wo to the children that hauehave such to their parents, and wo to the tenants that should hold of such Landlords, and wo to the subiects where such should dominere, and wo to the sicke where such are Phisitions, whose teeth would teare as fast as their tongue would licke: whose Phisicke must be recompenced with the skinne of their patients. Wo to those souldiers that hauehave such to their captaines, and to those horses that hauehave such for their riders. And doubtlesse, great is the abuse on both sides in these degenerate daies, wherein all things are so growne out of order and kind. For as the ploughman in some places, can scarce be knowne from a Gentleman, nor a carter from a Courtier, nor a Gentleman from a Nobleman, nor a Milk-maid from a Ladie: so on the other side is it obserued as a fault in persons of state and high degree, that they do so much abase themselues (what the cause is God knoweth) and obscure the light and glorie that God hath giuen them, that a man can hardly know them as they go or ride, from persons of farre meaner estate then they be of: vertitur hoc vitio, &c. this is a vice which many take to be a vertue. They that weare silke, and costly apparell are in Kings Courts, saith Christ, to shew that Princes, and those which attend vponupon Princes, should go otherwise then other men: that is, it is a lawfull for them to take and vse for difference sake, those ornaments and dignities, which God hath annexed vntounto their places and degrees: alwaies prouided, that no man goeth beyond his calling and abilitie, but a degree vnderunder, rather then beyond: and that they take not that honour to themselues, as Herod did, which should be giuen to God. Some are so high minded and phantasticall withall, that to be of eueryevery fashion they will borrow of eueryevery man: and then they may go one degree further, then that Philosopher took, who said: Omnia mea mecum porto: I carrie all my goods with me: for these may say so: Omnia mea: I carrie all my goods about me: which they may easily do, when they hauehave metamorphosed or turned their great Okes into gay coates, and their farmes into farthings, and their fee simples into simple fees, and their rents into ruffes, and their lands into laces: for that indeede is the way to bring a castle into a capcase: and then they may well play the king and the begger too; the king abroad, and the beggar at home: and alwaies cry: Omnia nostra nobiscum portamus: and more too, may another answer. for Non solum vestra sed aliena, non tua sed mea portas: not only their own but other mens goods too they weare. But when eueryevery bird hath her owne feather againe: monet cornicula risum: the naked …hough becometh most ridiculous, being stript of her borrowed colours. It was well with old Father Latimer that reuerend Father and religious Bishop, and constant Martyr of Christ, when he could answere the Courtiers in King Edwards daies, that made themselues merrie with his lether coate, and tell them to their faces, that his lether coate had one propertie, which many of their veluet coates had not: and what was that? forsooth it is payed for quoth he, and so are not many of yours, so that I may say I weare none but my owne, so cannot many of you do. Neuer a merchant, nor mercer in London will pull me by the sleeue, and say: Sir, pay for your coate. And truly me thinke such an answer should both comfort those that liue within compasse, and shame many a lustie gallant, and wanton braue Dame in these daies, who when they are gotten into a shoppe booke, are as safe as if they were in a castle: for they will neuer come out vntill they be rent out. Other some through enuie at other mens estate, cannot be content with their owne, and therefore play the toade, who thought by swelling to be as bigge as the oxe, but he burst himselfe with his swelling before he could be a quarter so bigge, and so doth the enuious man too.
Others are called to high place, and to beare rule with maiestie and authoritie, and of these two, many are content to forget all that, and to become haile fellow with eueryevery base companion at cards, at tables, at dice, and quaffing, and so liue amongst men not like rulers, but like Aesops blocke, drowned in the bottome of carnall and base delights, for eueryevery frogge to leape vponupon, and abuse at his pleasure. These men while they neglect and abuse those good meanes which God hath lent them, to grace and countenance them withall, do liue both in contempt, and in some daunger. For too much fond familiaritie breedeth contempt, as too much statelinesse and seueritie breedeth hatred and disdaine, because there is feare without louelove. So an vnarmed man many times emboldneth a theefe, and euen a valiant Gentleman being alone, doth not a litle encourage his enemie to set vponupon him, or to lye in waite for him, because he knoweth, that although when he hath his men with him, he is like a threefold cable which cannot easily be broken, yet being alone, he is but as a single cable, or rather as one vntwisted that can easily be twitched in peeces. Therefore to conclude this point: let the abuse on both sides be taken away, and let persons of state vse their stately ornaments, and instruments to the glory of God, and good of their countrie, and themselues. And seeing as such things are appointed to put a difference betweene the superiour and the inferiour, let not any presume to vse any noble or princely ceremonie, for the solemnizing of his meane and base affaires: but remember what our Sauiour saith here in my text: When thou giuest thine almes, cause not a trumpet to be blowne before thee. And so much for the first point, namely, the thing that is to be auoyded.