and the eighteenth chapter The King is to goe out and in before the People the first book of Samuel and the eighth chapter So the people will follow the King if he be good they will tread in his steps When Jothan reigned the people were good But when Achan came they turned with him to Idolatrie So it fell out with Ezechiah and the people with Manasse and his people with Amon and his people Joshuah and his people Nobile mutatur semper cum principe vulgus So that God is more exalted when he inclines the hearts of Kings to follow Christ and to cleave to the Church When the Kings offer bountifully to the 〈◊〉 as David did then will his people but if he withdraw his liberality they will draw away too Hereupon Christ when the Greeks desired to see him said The hour is come that the sonne of man must be glorified John the twelfth chapter The other two wayes are as a reason Because the shields of the earth are the Lords his name is exalted This was the reason that moved Constantine he saw God had a power to protect and give victory and therefore imbraced the Christian Religion God saith to Abraham I am thy shield Genesis the fifteenth chapter And of him David saith He is a sheild to them that trust in him Psalm the thirty third Constantine saw in Heaven the signes of the Crosse on which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this thou shalt overcome wherein God shews them that he 〈◊〉 power to defend and give victory therein is his name exalted When they fee that they will take hold with the Jews and say God is with them Zachery the eight chapter The other way is because God is exalted therefore he will defend the earth as with a shield This is a motive to make men become religious and when they are so then followeth defense and safetie which is the effect of magnifying Gods name When we take the shield of faith and beleeve in God Ephesians the fift chapter Then he will compasse us with his faith as with a shield Psalm the fift chapter His faithfulnesse and truth shall be with us and in his name shall his horne be exalted Psalm the eighty ninth Therefore Moses having exalted the name of God in Horeb because they were delivered and built an Altar called The Lord is my banner Exodus the seventeenth chapter and the fifteenth verse The name of the Lord is a strong Tower Proverbs the eighteenth chapter The Church is like the Tower of David which had many shields Canticles the fourth chapter To signifie that because the Church doth exalt and magnifie the name of God therefore he doth defend it by a thousand means And therefore the Apostle saith That godlinesse hath the promise of this life as well as of the life to come the first epistle to Timothy the fourth chapter So that whether way soever we take it it teacheth us That love is the end of the Commandement out of a pure heart and good conscience and faith unfeigned the first epistle to Timothie the first chapter It doth teach us to walk in the simplenesse of the faith of our Father Abraham and to doe his works John the eighth chapter It teacheth us to exalt and magnifie Gods name for exaltatio nominis Domini 〈…〉 Et inutilem servum ejicite in tenebras illas extimas illic erit fletus stridor dentium Matt. 25. 30. Jan. 16. 1598. THE sentence which passed upon the unprofitable servant had two branches First A sentence of deprivation Taking the talent from him Secondly A sentence of translation and giving it to him that hath ten talents Now the talent being taken away The servant himself is cast into utter darknesse These two parts of his punishment are by good order joyned together not only that the talent should be taken away but that punishment should be laid upon his person that not only the tree should be cut down and be deprived of all power to fructifie but to be cast into the fire Luke the thirteenth chapter the wastfull servant must not only lose his office but must give an account of his Stewardship Luke the sixteenth chapter It were well if he might only lose his talent and himself escape utinamperiret pecunia modo ne suo periret but it agreeth with Gods Justice that as the talent was lost through the negligence of the unprofitable servant so now the servant should perish for the honor of the talent And it stands with Gods wisdome so to punish the unprofitable servant for if the salt be unsavery it is good for nothing but to be cast out Matthew the fift chapter And when the tree brings no fruit troubles the ground it is fittest to be cut up Luke the thirteenth chapter that others may be planted in the room of it that will bear fruit Wherefore as when Saul had lost his spirit the Kingdom tarried not long with him after so if our talents be once taken away we may look that God will lay a punishment upon our persons If we fall from our first love Apocalyps the second chapter and use not our talents to Gods glory we may justly fear our persons But as God did first command Lot to goe out of Sodom before he destroyed the Citie it self so he will first take away the talent that it perish not and after the person shall be punished The punishments inflicted upon his person are reduced to two Being first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the first he saith Cast out the unprofitable servant that hath done nothing to my glorie not servum peccatorē Luke the 〈◊〉 chapter nor the riotous servant that wasts his Masters goods but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that doth no good with the talents committed to him sic sic in virido Luke the twenty third chapter If he shew such cruelty towards him that was only unprofitable and did no good how severely will he punish those that doe hurt with their talents that are riotous and mispend their whole talents Three things make his punishment grievous First That he is punished with a separation Secondly It is with a violent separation Thirdly This separation is with disgrace and shame For the place from which he is separated as the Apostle saith It doth not appear what we shall be the first epistle of John and the third chapter So it appears not to us what the place is whither we shall be gathered if we use Gods gifts as we ought But as he speaks of the person so of the place We know that it is an excellent place a place of such glory as the eye hath not seen the first epistle to the Corinthians the second chapter Such glory as all the afflictions of this life are not to be compared with it Romans the eighth chapter and therefore to be cast out from this place will be a heavy sentence The
between them If ye love me saith Christ keep my commandements John the fifteenth chapter And the Preacher Seek for the mysterie of faith as in a pure conscience the first epistle of Timothy and the third chapter For they that put away a good conscience make shipwrack of faith the first epistle of Timos thie the first chapter and the nineteenth verse The Gentils did know God but did not glorifie him as God They knew the truth but did detinere veritatem in injustitiâ Romans the first chapter As they held knowledge so they should not withhold it from others but should have made manifest the same that others might have known God which because they did not God gave them over to be darkned in their understanding We must manifest our knowledge by doing some good works for he that hath knowledge and is not carefull to be fruitfull in the knowledge of Christ is in the half way to be blinded for when men receive not the love of the truth that they may be saved God will send them the efficacie of error that they may beleeve lies the second epistle to the Thessalonians the second chapter and the eleventh verse This knowledge is but a shew of knowledge and not the power of it If any man think he knoweth any thing he knoweth nothing as he ought to know it the second epistle to the Corintbians the eighth chapter and the seventh verse This knowledge is like that which John Baptist speaketh of Matthew the third chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think not to say with your selves c. rest not in this knowledge The rule of true knowledge is when it is accompanied with holinesse of life as he speaks If any man love God he is known of him the first epistle to the Corinthians the eighth chapter and the third verse The virtue that openeth mens eyes to make them see is wisdome So he that hath no care of virtue is not wise for the fear of God is wisdome and to depart from evill is understanding Job the twenty eighth chapter And to fear God is the beginning of wisdome Proverbs the first chapter The Art of sowing is of pollicy so is buying and selling But the Kingdom of God is likened to the traffique of a Merchant man and to the sowing of seed Matthew the thirteenth chapter To teach us that to our knowledge we must ad spiritual wisdom without which we are blinde and ignorant He that is blinde nescit quò vadit John the twelfth chapter He considers not how he lives whether he be in the way that leadeth to life or to death he knows not what shall come to him after this life Incedit tanquam Bos He goeth as an Oxe to the slaughter Proverbs the seventh chapter But he that to knowledge adds godlinesse and holinesse of life he knoweth whither he goeth That it shall goe well with him at the last Ecclesiastes the eighth chapter and the twelfth verse So saith the Prophet Marke the righteous and thou shalt see his end is peace at the last Psalme the thirty seventh and the thirty seventh verse Secondly He is not only blinde but cannot see a farre off Two things are said to be a farre off things Spiritual and eternall and he that hath not these Christia virtues cannot see a farre off neither in things spiritual nor eternall For the first The favour of the world makes a man commit many sinnes but the favour of God keeps him from sinne Worldly pleasures make a man commit many sinnes but the pleasure of the life to come and the joyes of the holy Ghost make a man forbear sinne Secondly For things eternall the evill estate of the wicked is very bad be his temporal estate never so good therefore they are to consider what God will doe in the end thereof Quod fiat in fine Jeremiah the fift chapter and the thirty first verse The least pleasure that the wicked have in this life brings poenas inferni And howsoever Godly men be subject to miseries in this life yet their eternal estate is most happy I know that it shall goe well with them at the last Isaiah the third chapter and the tenth verse He hath forgotten that he was purged Wherein we are to consider First How true this is There are so many perswasions arising from the benefit of the purging of our sinnes that it is confest that he hath forgotten that he was purged that is not carefull to obtain these virtues First That God passeth over the time of our former ignorance Acts the seventeenth chapter Admonishesh us now to repentance That it is enough that we have spent the time past of our life the first epistle of Peter the fourth chapter The consideration of this should make us to become holy The Prophet saith When thou hast enlarged my heart I will runne the way of thy commandements Psalme the hundred nineteenth But what doth enlarge our hearts so much as that all our former sinnes are washed away in the blood of Christ That now we shall runne the way and race of holinesse not in the spirit of fear but of adoption Romans the eighth chapter Not as servants but as children in obedience to God our father we need not to fear the curse of the Law which Christ hath delivered us from Galatians the third chapter Only we may look for temporal plagues if we sinne against God Psalm the eighty ninth Secondly If we consider how we are purged the which would perswade us hereunto that is Not by corruptible things as silver and gold but with the blood of Christ the first epistle of Peter the second chapter But with the blood of Christ not a prophane and common blood Hebrews the tenth chapter but a pretious blood Thirdly If we consider the end of our purging which is not to continue in sin but as Christ saith I will refresh you that you may take my yoke upon you and be obedient unto me Matthew the eleventh chapter The father purgeth the branches that they may bring forth more fruit John the fifteenth chapter And Christ gave himself for us that he might purge us to be zealous of good works Titus the second chapter and the fourteenth verse Whereby we see it is true That he which hath not care of holinesse hath forgotten that he was purged from his old sinnes Secondly We are to consider how evill a thing it is to forget the purging of our former sinnes which we shall perceive if we consider what a benefit it is to have them cleansed When Gods benefits upon us are fresh they somwhat affect us for a time but we presently forget them And we are sorie for our sinnes while they are fresh and newly committed and feel the plague of God upon us so that we can say with David I have sinned and done wickealy in the second of Samuel and the twenty fourth chapter but the remembrance of them soon departeth away But howsoever we forget them yet
fruit which would make us as Gods when he knew that it would be as poison to our bodies and make us damned Devils Now this following of the Devills counsell and advise in this place is so much the worse in Adam and so much the more to be condemned because twice before he had followed it with ill success and saw he was deceived which might have been a double caveat and fair warning to him now to beware but as he had followed the Devils counsell twice before in practise and deed so we shall see him to follow it twice hereafter in word For first of all touching his word and speech the Devill teacheth him a peece of his Sophistry teaching him that he must needs answer to put non causam pro causa And secondly in the other place he teacheth him a peece also of the Devils Rhetorick which is called translatio criminis a laying the fault upon another and so shifting it from himself outward covering and inward dissembling hath a very good correspondence and therefore hypocrisie is compared to a Cloak or masking Hood Job saith 31. 33. If I hide my sinne as Adam did concealing my sinne in my bosom will not God finde it out and punish it But Adam being bewitched and infatuated by the Devill that spirit of error had learned to make choice rather to strive with Gods justice than to appeal to his mercy for favour and grace whereas by confessing he might have had pardon he by defending it brought himself the more deeply into judgment and his sin the more into question and triall By confessing his sinne Christ would have been his advocate to plead for his pardon but by defending and justifying it he made him to be a Proctor to plead against him and Judge to give sentence against him whereas by confessing his disease God would have been his Physitian to heal him he è contra by taking on himself to heal his own sickness made himself and his disease more grievous and more desparare But let us come to see how he seeketh a quia and an ergo that is a good reason and argument to defend and justific his deed Let us I say come to the particulars of his answer and see the strength and validitie of his reasons for if it be good and justifiable it will hold the proof and the examination will doe it no hurt Concerning which first we know it in corrupt policy that it is good alwayes to begin a lye with a truth or at least with great likelyhood of verity that so the lye may after run more currant and goe more roundly away therefore at the first in the forefront of his answer he places indeed a manifest and known truth that he heard Gods voice and the second also is truly said that nothing might be suspected namely that he was afraid In which two truths confessed the Fathers doe say are contained the first and second degrees which by Gods Decree should have been the two chief inducements to move men to repentance and therefore in that he was not moved to submission and confession of his fault thereby they gather that this part of his confession also is against himself therefore these two evasions are nothing but to make against his cause The second excuse is of decencie and 〈◊〉 or comelinesse as who should say I saw it a shamefull thing and very unmeet and undecent to appear before thee being naked and therefore I hid my self in which he doth make his thought and imagination a rule to measure Gods estimation and judgement by as if that which he thinketh inconvenient and uncomely God must think and esteem to be unseemly and unmeet also The Prophet Samuell saith 16. 7. 1 Sam. 16. 7. That God seeth not as man seeth neither are our thoughts his thoughts he is not moved with the like passions that we are for Job in sterquilinio was more pretious and amiable in the eyes of God and more acceptable to his minde quà m Heredes in solio as a Father saith and the reason is because he looketh to that holiness which is within and accepteth a man thereafter and regardeth not the outward estate of the body whether he be 〈◊〉 or in poor aparrel as men of corrupt judgment doe Jam 2. 3. 4. therefore Adams thought and conceit of his bodily nakedness which seemed unseemly to him ought not to be taken as a rule to measure Gods thoughts and to prove and determine what is undecent and unreverent in the eyes and judgment of God touching the outward things for seeing that nakedness is factum dei it cannot simply displease him or be detestable in his sight for he saw all that he had made was passing good nothing to be ashamed of as undecent therefore it is certain that if this had been all the matter which he pretendeth he might have boldly for all his nakedness have presented himself without shame or fear before God for as I have shewed that nakedness of their bodies in which they were made and which they enjoyed being innocent was no matter of blushing but of beauty no blemish or undecencie but an ornament glory to them as the nakedness of the Sun and Moon is such a glory and beauty to them that if any should put upon these glorious bodies a Cloak of velvet or Cloth of gold it would be so farre from beautifying them that it were a blemish and disgrace undecent for them and this is the hope and expectation of the Sonnes of God one day to enjoy that happy estate again in which they shall want no bodily garments to cover them but shall all shine in glory as the Sun in the skie Thus we see that this quia and ergo will not stand it is not Gods art or workmanship nor his voice that made him feare flie or hide but somewhat else which he had done and committed whatsoever it be which God will bring to light and make apparent hereafter Now let us come to the consequence here set down ergo abdidi for which we shall perceive that this is no good or right reason or consequence which he should have inferred uppon the premisses for thus he should have concluded I was afraid and naked and fled for conscience of my sinne therefore I confess humbly my sinnes before thee and doe crave pardon for them Thou diddest open mine eyes that I saw my sinne and thou openedst mine eares by feare that I knew thy judgment ergo now also open my mouth that I may confess humbly and open my heart that I may repent truly for it thus he should have made his consequence I heard thy presence with majesty comming ergo I prepared my self to meet my Lord right humbly confessing my finnes that I might have found pardon this was Jacobs resolution and conclusion in policie Gen. 32. 7. when he heard that Esau came against him he feared and was troubled and therefore used all means preparing
of bread that Cain and all those that walk in his way doe eat they eat it wrongfully and shall make and an account for it as if they had stolen it So that though Cain speak never so much to the corn and wine and oyle and they in his behalf call to the earth and the earth to the heavens and the heavens crie unto God yet there shall be no answer for his relief Hosea the second chapter and the twenty first verse but they shall all con pire and plague Cain for his sinne Job saith If I have eaten the fruit of the earth without silver or grieved the soules of the Masters thereof Job the thirty first chapter and the thirty ninth verse to shew us there is a right not only of labour but of person for Adam may eat of the fruits of the earth by right of his labour bestowed in dressing it but Cain for that he is a person accursed cannot eat thereof God gives Adam food upon condition of his labour but food is denyed to Cain though he take never so much pains for that Cain is a person accursed by God and hath no part in that blessed seed in whom all the promises of God touching this life and the life to come are yea and amen in the second to the Corintbians the first chapter and the twentieth verse Secondly As we desire sufficientie of living against want so we desire rest and quietness from trouble and this we desire rather than the other For a little with the fear of the Lord is better than great treasure with trouble Proverbs the fifteenth chapter and the sixteenth verse but as the earth denyed him sufficiencie so it will not afford him a dwelling place to rest in Of these words there are two constructions and both profitable First The 〈…〉 these words Vagabond and Runagate gemens tremens that is in grief and feare shalt thou be all the daics of thy life without any certain dwelling to rest in He that is in grief is heavie and burthensom to himself but he that is in fear is suspicious of others which is a great vexation which kinde of punishment is laid upon them that keep not Gods Commandements that they shall be smitten with searefulness they shall fly at the shaking of a leaf Leviticus the twenty sixt chapter and the sevententh verse They shall flye when no man pursueth Proverbs the twenty eighth chapter And albeit they goe from place to place seeking for rest and peace yet non est pax impiis Isaiah the fifty seventh chapter Of this Fear we have an example in Cain who being guilty of the breach of Gods Command confessed that he was now in that case that whosoever shall finde him might kill him Secondly The other sense which they gather of these words that where there are but two places for men to rest in either his own native Country or some other where he can be Cain shall tarry neither in his own Country nor in any other but shall 〈…〉 and remove from place to place and finde rest no where therefore he went out of his own Country and went and built a City in the land of Nod and yet was not quiet there neither And this is the case of an evill conscience not to rest any where for to a good conscience Angulus sufficit but for him that hath a bad conscience ipse mundus angulus est Therefore we are to think of these things when we begin to commit any sins namely that thereby we deprive our selves both of living and 〈◊〉 welling so that if we sinne against God by transgressing his Precepts we can neither look to have food sufficient nor place convenient to dwell and rest in The qualification of this Sentence or mercy with God sheweth herein is that 〈◊〉 Cain be punished with want of food and dwelling 〈◊〉 it is but super terram therefore if he repent while he is on the earth he may set himself in a better state for this restraint doth shew that God gave to Cain space to 〈◊〉 Apocalyps the second chapter and the twenty first verse so that there is hope for sinners so long as God suffers them to continue upon earth for if God would not have Cain repent he should have been presently swallowed up of the earth as Korah was and have dyed suddenly as Ananias did Therefore this super terram is a mercy It sheweth also that all Cains care was set upon earth We are punished with that which is our delight and therefore God doth punish him with that which was his delight as he had no care at all of heaven as appeared by the manner of his Sacrifice which he offered to God without any choice at all but set his affection upon earth so God punisheth him with an earthly punishment that he should finde no comfort or rest on earth and this he doth both in justice and mercy to draw him back to repentance and to make him sorry having a sense of his miseries Hosea the second chapter and the seventh verse I will goe and return to my first husband that the want of food on earth and of rest might make him sorry with the prodigall Son in the fifteenth chapter of Luke I will goe to my Father God suffers Cain to live in penury that the sense thereof might inforce him to this resolution 〈◊〉 ad Patrem As the dove sent out of the Arke finding no rest had no place to goe to but to the 〈◊〉 from whence she came Genesis he eighth chapter so God doth punish Cain with a restlesse life on earth that he might seek for rest in heaven And as the Angell called Agar when she wandred from her Mistris to return to her and humble her self under her hands Genesis the sixteenth chapter and the ninth verse so it was Gods will that Cain considering his restlesse life on earth should return to God from whom he had now strayed as a lost 〈◊〉 by means of his greivous sinnes and 〈◊〉 himself under his mighty hand as it is in the first epistle of 〈◊〉 confessing his sinne and craving forgivenesse That so God might have mercy on him receive him into everlasting Tabernacles Luke the sixteenth chapter where is rest void of trouble and sufficiency of all good things Tum Kajin dixit Jehovae Major est poena mea quam ut sustinere possim Gen. 4. 13. Septemb. 〈◊〉 1599. THE word which signifieth sinne here in other places of Scripture is used for the punishment of sinne as in the thirty second chapter of Numbers and the twenty third verse Yee have sinned against the Lord and be sure your sinne shall sinde you out Which double signification maketh that there is a double reading of this verse The one in the Text My punishment is greater than I can bear The other in the Margent My sin is greater than can be pardoned So in the Text the word is translated the
which assurance we are likewise to gather to our selves in this 〈◊〉 that as surely as we corporally doe taste of the bread and wine so sure it is that we spiritually feed on the body and blood of Christ which is communicated unto us by these elements as the Apostle 〈◊〉 in the first to the 〈◊〉 the tenth chapter and the fifteenth verse that the bread broken is the communion of the body of Christ that the cup blessed is the communion of his blood that by partaking of this spirituall food we may be fed to eternall life Thirdly this act was performed with speed the Ceraphin came flying with wings and being 〈◊〉 he hath a present effectuall power to take away his sinne for a little before he that cried out that he was in woefull case verse the 〈◊〉 Vae mibi by and by being touched and revived with comfort of forgivenesse saith Ecce ego mitte me in the eighth verse whereby we learn that the touching with the coal thus taken from the Altar and the participating of the body and blood of Christ hath a power not only to purge and heale the sore of our nature but that it giveth a 〈◊〉 to serve God more cheerfully and carefully than we did before 〈◊〉 us serventes spiritu servent in spirit Rom. the twelfth and the 〈◊〉 verse so that we care for nothing nor count our live 〈…〉 that 〈◊〉 may finish our course with joy Acts the twentieth and the twenty fourth verse The summe of all is that seeing it is a fearfull thing to appear in the presence of Gods Majesty and knowing that one day we must all appear before his tribunall seat and throne of glory we do 〈◊〉 with the Prophet that albeit we have lived never so upright a life yet if we have beene silent when we should have spoken to his glory if we have omitted never so little a duty which we ought to have performed for all that our case is miserable untill it please God by the burning coale of his Altar and by the sacrifice of Christs body offered up for us upon the crosse to take away our sinnes And that if we 〈◊〉 humble our selves before God and acknowledge our sinnes then our sinnes shall be purged by the death of Christ and by partaking of the sacrament of his bodie and blood the rather because in the sacrament we doe touch the sacrifice it self whereas the Prophets sinne was taken away with that which did but touch the sacrifice Then after the receiving of this sacrament we must take a view of our selves whether we can say Nonne cor 〈…〉 in nobis Did not our heart burn within us Luke the twenty fourth chapter and the thirty second verse because in this sacrament we finde a fire of Christs love towards us And whether we finde in our selves that willingnesse to serve God aright which was in the Prophet in the eighth verse Behold send me Ecce mitte me As in regard of our misery we made the confession of sinfull men so having experience of Gods mercie in taking away our sinnes we must make the confession of Angels crying Holy holy holy Lord God of Hosts Lastly We must not only shew forth the heat of our love to our needy and poor Brethren by doing the works of mercy but even to our enemies as both Salomon and the Apostle teach If thine enemie hunger feed him if he thirst give him drink for so thou shalt heap 〈◊〉 of fire upon his head Proverbs the twenty fift chapter and the twenty first verse and Romans the twelfth chapter and the ninteenth verse For so as thouarta burning coale in thy self so thou shalt kindle in him the coals of devotion to God and of love to thy self Attendite ne justitiam vestram exerceatis coram hominibus ut spectemini ab eis alioquin mercedem non habebitis apud Patrem vestrum qui est in Coelis Matth. 6. 1. Octob. 15. 1598. THE drift of our Saviour in these words is to separate that which is vile from the pretious Jeremiah the fifteenth chapter to sever the tare of vain glory from the good corne of righteousnesse and mercie But as Christ gives charge That while his Disciples laboured to gather away the tares they should beware that they pluck not up the good corne Matthew the thirteenth chapter So while we labour to pluck up the tares of vain glorious intentions we must take heed that we doe not withall pluck up the good corne of good works for heretofore the good seed of the Doctrine of good works was not so soon taught but presently the Devil sowed in mens hearts the wicked opinion of merit of works as tares among good corne And while men laboured to take away the opinion of merits then he takes away out of mens hearts the care of works In the counsel of Christ two things are to be noted First the corn must be sowed take heed ye doe good works Secondly the 〈◊〉 must be plucked up but doe them not to be seen We must doe righteousness both privatly in our own consciences and publiquely before men as the Apostle sheweth Provide for things honest before all men Romans the twelfth chapter But the tares are to be avoided that is to be seen ut videamini where we have a command First Christ will not have us doe good works to this end to be seen Secondly That we may not we must take heed as if he should say My will is ye shall not give almes to this end to be seen Thirdly That ye may avoid this fault ye must take heed Whereby he signifieth that to doe almes to this end to purchase praise to our selves is a hurtfull thing And to avoid this fault is a matter of great difficul y. For the first point Christ saith When ye give almes doe not blow a trumpet when ye fast or pray let not all the world know of it neither let the end be ut videamini Touching which we are to know that our good works are not worse in themselves for being seen but are the better even as the goodnesse of a colour stands in the lightnesse of it so our good works are more commended if they be known And they of themselves desire the light as Christ sheweth in John the third chapter and the twenty first verse But such is our corruption that if we think our works are known we with our pride doe corrupt them For as pride is the way to dry up the fountain of Gods grace as James saith God resisteth the proud and giveth grace to the humble James the fourth chapter So the sight of good works is a means to overthrow our humility The Pharisees knew this full well which purposing to tempt Christ covered their hooks with praise Seeing we know that thou art a teacher come from God and regardest no man tell us is it lawfull Matthew the twenty second chapter But Christ to teach us what a dangerous thing it