The seconde thyng that I note in1
thys people, is their adulation and flatterie,2
the whiche the most and best interpreters3
do hereof gather, that the4
people by asking Christe this question,5
doe insinuate, that they maruayle at this6
straunge manner of comming thither:7
the whiche they doe to this ende, that8
they might seme to be commenders and9
praysers of hys vertues and miracles,10
and maruellers at hys doings, and yet11
their ende was nothing lesse. In thys12
manner dyd the Disciples of the Pharisies13
assault him, when they came vnto14
him with the Herodians to demaunde15
whether it were lawfull to giue tribute16
to Cæsar, or no: they called him Master,17
they sayd that he was true, and taught the18
way of God truely, and had no respect of persons:19
in words they pretended that whych20
they thought not in hart, and that is the21
nature and propertie of all flatterers.22
For it is truly sayd that 23
Adulator omnis est24
virtutis inimicus, & quasi clauum figit in oculo25
eius cum quo sermones confert. 26
&c. A flatterer27
is an enimie to vertue, and dothe as it were28
fasten a nayle in his eyes with whome he talketh,29
and stoppeth his eares with waxe, least30
he shoulde eyther see, or heare the truth. It31
is most certaine that flatterie hathe always32
these companions wayting on it:33
Subtiltie and deceit: the blinding of him34
that is flattered: a note of seruitude: and35
the banishment of all honestie. S. Augustine36
sayth that 37
Adulator est crudelis & fallax:38
a flatterer is cruell and deceitful: a flatterer39
is a present frend, & an abse~t enimie:40
which vndoubtedly is founde to be moste41
true in diuers of the people: for howsoeuer42
in presence they seeme to commende43
or reuerence, especially those that be in44
authoritie, yet in their absence they are45
delighted to heare and to speake all euill46
of them. It is most certaine that Andronicus47
the Emperoure was wont to saye.48
Vulgi aures insectatione aliorum quam collaudatione49
magis delectari, & iniurias quam recte facta50
libentius legere, quamuis illas prolixa mendacia51
venditent, hæc vero lux veritatis antecedat:52
The eares of the common people are more53
delighted with the dispraise and discommendation54
of other, than with their praise and55
commendation, and had rather heare of their56
euill, than of their good deedes, although the57
one be vttered neuer so falsly, the other neuer58
so truly verefied. Hereof we haue too great59
experience in these our daies: for if a man60
in some congregations commend the magistrates61
and suche as be in authoritie, if62
he exhort to obedience, if he moue vnto63
peace, if he confirme the rites and orders64
by publike authoritie established though65
he doe it neuer so truly, neuer so learnedly66
he shall scarcely be heard with pacience:67
nay, he shall be sente away with all68
kind of opprobries and reproches: but if69
he nip at superiours, and reproue those70
that be in authoritie though they be absent71
and not in place to heare if he shall72
inueigh against lawes and orders established,73
and talke of matters that tend to74
contention rather than edificatio~ though75
it be done neuer so vntruly, neuer so vnlearnedly,76
as commonly it is they flocke77
vnto him like bees, they esteeme him as a78
God, they extoll him vp into heauen, euen79
as the Corinthia~s and Galathians sometime80
did their false prophets and contentious81
teachers: and yet notwithstanding82
do they colour and cloke this peuish and83
sinister affection with dissembled gesture,84
countenance, and words, when they be in85
the presence of those that may hurt them,86
or do them good: and I would to God they87
did not deceiue some, whose office and dutie88
it were, rather to suppresse this fonde89
affection, than to nourish it, especially seeing90
that it tendeth to two principall euils:91
disobedience towardes the magistrate,92
and flat Anarchie. But I may not93
stande vpon this poynte, onely I note it94
being therevnto moued by the writings95
of such learned interpreters as expounde96
this place.97
The thirde vice that I note in thys98
people, is theyr curiositie, whyche99
appeareth in that they propounde so100
vayne and friuolous a question vnto101
Chryste. The vanitie of the whyche102
question Cyrill setteth foorthe in these103
wordes: Althoughe thys question saythe104
he signifyeth some affection of loue, yet is105
it but vnprofitable and childishe: neither106
oughte they to haue demaunded so vayne107
and vnprofitable a question of him, whose 108
diuine power and vertue they had experience109
of: and what profite could come vnto110
them by asking this question? Therefore wise111
men are to be asked wise questions, and silence112
is better than vnskilfull talke. Wherefore113
the wise man saythe, if thou be asked any114
wise question, answere, if not, lay thyne115
hand to thy mouth, that is, keepe silence:116
thus farre Cyrill. Whereby he vtterly117
condemneth the vayne curiositie of thys118
people in demaunding so friuolous a question.119
The Apostle Sainct Paule, speaking120
of the like curiositie, commaundeth121
his scholer Timothie that he warne those122
that be preachers, ne aliter doceant, that they123
teach no otherwise, than the Apostle before124
had taught: that is, that they broach125
no new or vayne opinions: and to the126
people he willeth him to gyue warning,127
ne attendant fabulis. &c. that they giue no eare128
to fables and genealogies that neuer haue129
ende, but ingender questions rather than the130
edifying of God, which is in fayth: that is:131
that they giue no eare to vayne and contentious132
teachers and doctrines, whyche133

B.

tend not to edification but to contention.134
And in his. 2. Epist. 2. chap. he sayth, stultas135
& ineruditas quæstiones respue. &c. auoide foolish136
and vnlearned questions, knowing that137
they ingender strife,porro seruum Dei non oportet138
esse pugnatem, 139
the seruant of God must not140
be contentious: In which place the Apostle141
speaketh against such teachers as sought142
to win credite vnto themselues by broaching143
newe opinions. And in the. 1. epist. to144
Timo. and. 6. chap. he sheweth the fruites145
that come of such questions. ex quibus saith146
he nascitur inuidia, contentio. &c. of the which147
there commeth enuie, contention, cursed speaking,148
vaine conflicts, euill suspitions. &c. And149
therefore well sayth Tertullian in his booke150
De præscript. aduersus hæret. 151
Nobis curiositate opus152
non est post Christum Iesum, nec inquisitione153
post euangelium: cum credimus, nihil desyderamus154
vltra credere, hoc enim prius credimus, non esse155
quod vltra credere debeamus. We neede not156
to be curious after we haue receyued Chryste157
Iesus, nor inquisitiue, after that we haue receyued158
the Gospell: when we beleeue, we desire159
not to beleeue any more, for this we first160
beleeue, that there is nothing more that wee161
ought to beleeue. And in the same booke,162
shewing what discretion is to be vsed in163
mouing of questions, speaking of these164
words, Quærite & inuenietis, seeke and ye shal165
find, he saith: ratio dicti huius in tribus articulis166
consistit, in re, in tempore, in modo: in re, vt quid167
sit quærendum consideres: In tempore, vt quando:168
in modo, vt quousq~ igitur quærendum est quod169
Christus instituit, vtiq~ quandiu non inuenis, & vtiq~170
donec inuenias: The reason of this saying171
doth consist in three poynts: in the matter: in172
the time: and in the manner: in the matter, that173
thou consider what it is that must be inquired174
of: in the tyme, that thou consider when it is175
to be inquired of: in the manner, as how farre176
it is to be inquired of: we must inquire of177
those thinges that Chryste hathe appoynted:178
so long as thou hast not found them: and179
vntill thou hast founde them. Therefore180
sayth Chrisostome, Vbi fides, nulla quæstionum181
vtilitas est, quæstio namque fidem tollit:182
where fayth is, there is no neede of questions,183
for questions destroye fayth. And all184
this do the auncient fathers speake of185
suche questions as are moued to stirre186

B.ij.

vp strife and contention in the Churche187
of Christ where the Gospel is truly preached,188
and the sacraments rightly administred.189
Here therefore is first condemned190
the vayne curiositie of the scholemen, who191
haue pestered their volumes, & troubled192
the Church, partly with vaine and friuolous,193
partly with wicked and impious194
questions: with vayne and friuolous questions,195
as these and such lyke: Whether196
the Pope be God or man, or a meane betwixt197
both? whether the Pope may be sayde to be198
more mercifull than Christ, bicause we reade199
not that Christ euer deliuered any soules out200
of Purgatorie, as it is saide the Pope to haue201
done? whether God can make of an Harlote,202
a virgin? whether such a number of Angelles203
may be conteyned within the compasse of a204
mans nayle? with infinite other of the same205
sorte, wyth wicked and impious questions,206
as these: whether God in the beginning207
could haue made the world better tha~ he did208
or no? whether he could haue created ma~ so,209
that he shoulde not haue sinned, and why he210
did not? whether God coulde beget a sonne,211
and after what sort? with such like. Of the212
which, & of al other like vnto them, Chrisostome213
giueth this censure & determination.214
Quod si periculosum est de his quæ ille mandauit 215
curiosius indagare, extremumq~ supplicium216
curiosis est propositum, quamnam tandem defensionem217
habituri sunt, qui ea curiose perscruta~tur:218
quæ sunt his multo & secretiora, & honorabiliora,219
verbi gratia, quomodo Deus filium generauit?220
&c. If it be dangerous to inquire curiously of221
those things which God hath commaunded,222
and extreme punishme~t is prepared for those223
that be curious: what defense can they haue,224
which curiously search those things, that are225
much more secret and honorable than these226
be, as; how God could beget a sonne? &c. And227
I would to God this vaine curiositie had228
only occupied the scholeme~, and conteined229
it selfe within the Popish church, I would230
to God it had not inuaded this Church also:231
nay, I would to God it did not muche232
more troubled the church of Christ now,233
than it did in that time, for as much as the~234
it was only among those that were learned:235
now it hath inuaded the commo~ people,236
most vnapt persons to deale in suche237
causes. For nowe it is a question among238

B.iij.

them, whether, if a man be certeinely perswaded239
yt he is moued with ye spirit, it be240
lawfull for him to do any thing that is co~trary241
to the expresse co~mandeme~t & worde242
of God, as to kill? which once to imagin, is243
extreme wickednesse, & it is a meere Anabaptisticall244
fansie, neither is it the spirit of245
God, but the spirit of the deuil that moueth246
such cogitations: for the spirit of God moueth247
a man to nothing that is contrary to248
the worde and commaundement of God.249
Likewise, it is now disputed at euery table,250
whether the magistrate be of necessitie251
bound to the Iudicialles of Moses, so that252
he may not punish otherwise, tha~ it is ther253
prescribed, nor pardon any offence that is254
there punished: which is most absurd, and255
contrary to al those places of scripture that256
teach vs the abrogatio~ of the law: besides,257
it is contrary to the opinion of all learned258
men: and some of them as namely M. Caluine259
do cal it a seditious opinio~, as indeede260
it is: for it tendeth to the ouerthrow of all,261
or at the least of the best co~mon wealthes262
that are now in Christendome. Moreouer263
it is doubted whether the magistrate is to264
be obeyed for co~science sake, or no: though265
the Apostle S. Paule hath flatly determined266
the matter in the. 13. to the Romaines267
where he sayth 268
Oportet esse subditos, non solum269
propter iram, sed etiam propter conscientiam: we270
must be subiect, not only for feare of punishment,271
but also for conscience. And the co~trary 272
doctrine must needes roote out of the273
heart of the subiect, true obedie~ce. It is also274
doubted, Whether the magistrate may prescribe275
any kinde of apparell to the Minister,276
without doing vnto him some iniurie: which277
is too too much to strengthen the authoritie278
of the magistrate. To conclude, it is nowe279
called into controuersie, Whether the children280
of Papists and excommunicated persons281
notwithstanding their parents be Christians,282
and cannot amittere baptismum, lose their baptisme,283
as it is determined by S. Augustine284
against ye Donatists ought to be baptised.285
And whether the minister be of the essence &286
being of baptisme, & none to be counted ministers287
but such as be preachers, so that whosoeuer288
hath not bin baptised of a minister, of a precher,289
is not baptised? the which questio~s & other290
such like, spring out of ye scholes of the291

B.iiij.

Anabaptises, and tend to the rebaptization292
of all, or the most parte of those that at293
this day are liuing. With these and such294
like questions, partly impious, partly295
vaine and friuolous, is the Churche of296
Christe at this day maruellously troubled:297
and men so occupie themselues about298
them, that they neglect those thinges299
that perteine to their saluation, and forget300
due obedience. Yea, it is come to suche301
extremitie, that if any doe withstande302
them in these questions as they must be303
withstanded, for the wise man sayth, answer304
a foole according to his foolishnesse,305
least he seeme to himselfe wise: and Basill306
sayth, that we must answer cauilles, least307
we by silence seeme to confesse them to be308
true he shalbe compted a worldling, a flatterer,309
a Papist: neither shal any thing be310
omitted, that may sound to his reproche.311
But on the other side, if any man consent312
vnto the~ in such opinio~s , though he be an313
vsurer, an whoremo~ger, an extorcioner, a314
royster, a swearer. &c. yet shal he be co~pted315
zelous, & godly. I haue therfore to exhort316
all that be godly in deede, to take heede317
of thys curiositie, knowing that it hath318
alwayes bene counted of all learned men319
a manyfest note and token of a contentious320
nature, to make such stirres, and to321
moue suche controuersie about externall322
things, in that Church where the gospel is323
truly preached, and the Sacrame~ts rightly324
administred. And thus much of ye first part325
of this text, that is, of ye questio~ of ye people.326
The seconde parte is the answere of327
Christ, wherein as I sayd is contained a328
reprehension, and an exhortation. In the329
reprehension there are two things to be330
co~sidered, the maner, and the matter. The331
manner of reprehending is noted of Chrysostome332
in these words: Modestius coarguit.333
&c. He doth modestly reprehend them, for334
he doth not cal them bellie Gods, or epicures,335
he doth not vpbrayde them with so many miracles336
which they neither followed nor maruelled337
at: but only he sayth, Amen Amen dico338
vobis, verely verely I say vnto you. &c. This339
modest kynde of reprehending the Apostle340
teacheth his scholer Timothie, when he341
sayth, Argue, increpa, exhortare cum omni lenitate342
& doctrina: improue, rebuke, exhort with343

B.v.

13

al lenitie and doctrine. And in344
ye first to Timothy345
the. 5. chap. teaching him how to vse346
himselfe in reprouing all sortes of men, he347
saith, Seniore~ ne aspere obiurges, do not bitterly348
rebuke an elder. &c. and yet there is a time &349
place, where and when the preacher of the350
word of God may vse sharp and seuere reprehe~sions:351
but this is no place to speak of352
this thing: we haue rather now to consider353
ye matter, than the maner, the matter that354
is reproued, than the maner of reprouing.355
First therefore he doth couertly reproue356
their flatterie whereof I spake before as357
it is noted by ye best learned interpreters,358
for he answereth not directly to their question:359
they asked him when he came thither,360
and he answered them, that they rather361
sought his meat than himself: so that362
he reprehendeth their adulation and flattering363
kind of questioning with him, wherby364
he declared that he nothing at all esteemed365
of the commendation of the people, or366
regarded their opinion of him: A worthy &367
necessarie lesson for al men to learne, especially368
such as be in authoritie to wit yt 369
they open not their ears to flatterers, nor370
hunt after popular fame & co~mendation.371
Well saith Ambrose: Prospiciendum est ne372
adulantibus aperiamus aurem, emolliri enim adulatione,373
non solum fortitudinis non est, sed etiam ignauiæ374
esse videtur: We must take heede that375
we giue no eare to flatterers, for to be moued376
with flatterie is not only no pointe of valiantnesse,377
but an euident signe of a cowardly and378
dastardly minde. Chrysostome speaking of379
this sinister affection, saith that it is an vntolerable380
drunkennesse, and that whomsoeuer381
it hathe subdued, it maketh him almost incurable.382
In the same place he compareth it to383
certaine Images, which are gorgeous and384
beautifull without, but emptie and vayne385
within, and therfore he saith that such flattering386
commendation may aptly be called387
vayne glory, quia nihil in se habet aut clarum388
aut gloriosum: bicause it hath in it no substa~ce389
nor pith. In the same place he earnestly dehorteth390
both ecclesiastical and secular persons391
from this vice: ecclesiastical persons,392
bicause it driueth the~ from the truth, & casteth393
the~ into errour, it ingendreth in them394
pryde and arrogancie, the roote and mother395
of all sectes, schismes, contentions,396
and heresies. For while the people commende397
their life and doctrine: whilest398
they call hypocrisie, holynesse: arrogancie,399
simplicitie: wrath, zeale: disobedience, conscience:400
schisme, vnitie: wordes, matter:401
ignorance, learning: darkenesse, lyght:402
it so puffeth vp the myndes of their teachers403
with an opinion of themselues, that404
they dare be bolde to propound any thing,405
so that it tast of noueltie, & please the people,406
though it tende to the disturbance of407
the Church, the contempt of Magistrates,408
and the breache of good lawes and orders.409
Therefore by the olde Canons it was decreed410
that those Clearks, which either flattered411
themselues, or gaue eare vnto flatterers,412
shoulde be deposed without hope of413
restitution.414
And as it worketh this effect in men of415
the clergie in matters Ecclesiasticall, so416
doth it worke the like effecte in ciuill persons417
in matters ciuill. For it breedeth in418
them Ambition, the roote of rebellion and419
treason. It moueth them, not to be content420
with their state and calling, but to aspire421
to greter dignitie, and to take those things422
in hande which commonly turne to theyr423
ruine and destruction. And in whome hath424
not popularitie wrought these effectes? or425
who euer fell into these inconueniences,426
but such as first were prouoked thervnto427
by the flattering of the people? But my428
meaning was not to speake much of this429
matter: this only I thought good to note,430
and to admonishe all but especially those431
that be in authoritie by the example of432
Christe, not to giue eare to flatterers, nor433
to be delighted with the commendation of434
the multitude.435
An other thing that he reproueth in the436
people which is in deed the chief and principal437
is, that they sought him not with that438
mynde, nor to that end, that they ought to439
haue done: and therefore he sayth, verely440
verely I say vnto you, ye seeke me, not bicause441
you haue seene the miracles, but bicause you442
haue eaten of the breade and are filled: as443
though he shoulde say, ye seeke me not aright,444
ye seeke me not to learn of me those445
things that pertaine to eternall life: but446
you seeke me to haue your bellies filled:447
an euident argument hereof is this, that448
you are more moued with yesterdayes saturitie,449
with yesterdayes bread and meat,450
than with all the miracles that I haue451
wrought among you, and all the exhortations452
that I haue made vnto you: and therfore453
you seeke not me but your selues. In454
the person of this people, Christ reproueth455
all those that seeke him not aright, yt seeke456
him not with a sincere affection, but for457
some worldly respect and co~moditie. Such458
was Simon Magus, who ioyned himselfe459
to the Apostles, was baptized and pretended460
great zeale, onely that he might gaine461
some thing therby, as it is euident in the. 8462
of the Actes. Suche was Demas also, of463
whom the Apostle speaketh. 2. Tim. 4. Demas464
hath forsaken me, imbracing this present465
world. Such are they whose religion consisteth466
in words, not in workes: in contention,467
not in peace: in contempt, not in obedience:468
who vnder the pretence of zeale,469
seeke their own libertie: vnder the colour470
of religion, seeke confusion: and with the471
shadowe of reformation, cloake and couer472
their vsurie, their ambition, theyr myndes473
desirous to spoyle the Churche. All474
which Chryst in the. xiij. of Mathew, compareth475
to the stonie grounde, wherein the476
seede being sowne prospereth for a time, so477
long as there is any moisture, but when478
the Sun waxeth hote, and the moysture is479
dryed vp, then doth the seede wither away,480
and becommeth vnprofitable: eue~ so they481
while there is any moisture left, that is,482
as long as they can hope for any commoditie483
to come vnto them by the professing484
of the Gospell seeme to passe all other in485
zeale, but when the sunne waxeth hote, &486
ye moisture is dried vp, so that they ca~ suck487
out no more gaine, but must now suffer &488
indure persecution for the Gospell sake,489
and leese that they haue, they waxe maruellous490
cold, and suffer the seede vtterly to491
decay. It is most truly said of Saynct Augustine,492
Boni ad hoc vtuntur mundo, vt fruantur493
Deo: Good men vse this world, that they494
may enjoy God: that is, Good men may enioye495
& vse the commodities of this world496
so, that therby they may be more able to do497
their duetie towards God. 498
Mali autem contra saith he499
vt fruantur mu~do vti volunt Deo:500
contrariwise euill men will vse God, that they501
may enioy the world: that is, they will pretende502
religion & godlynesse, that they may503
gaine thereby some worldly commoditie.504
Suche there haue bene in this Church of505
England euen within our memorie, who506
whilest there was some commoditie to be507
looked for by the dissolution of Monasteries508
and such like places, were bitter enimies509
to the Pope, and pretended to be earnest510
professors of the Gospel: but the same511
men afterward whe~ this hope was past,512
and the time nowe come when they must513
suffer for the Gospell, and leaue that whiche514
before they had gotte~ did not only not515
professe it, but persecuted those that were516
professors. And may there not be suche517
thinke you at this time, who woulde not518
seeme only to fauour the Gospell, but very519
earnestly to seeke reformation, onely520
bicause they see the newe platforme tende521
to the spoyle of Colledges, Churches, Byshoprickes.522
&c. whereby they suppose that523
they might procure vnto themselues no524
small aduantage? Surely it is to be thought525
that if they were once frustrate of this526
hope, the waywarde and contentious zeale527
of many would soon decrease. And how shuld528
we otherwise iudge of diuers, who being529
scarsly as yet deliuered fro~ ye suspition of Papistrie530
in matters of substance, woulde now531
seeme to condemne this church of imperfection,532
bicause it retaineth some accidentes vsed533
in Papisme? or those, who when as534
they could neuer abide such as haue hitherto535
faithfully planted and preached the Gospel536
in this kingdom, would now seeme fautors537
and patrones of those that are wholly538
occupied in disturbing and disquieting the539
peace of ye Church? or of those, who hauing540
in them no sparkle of godlinesse, being dru~kards,541
swearers. &c. being I say of so large542
a conscience towards themselues, yet are so543
precise in other mens doings, that they can544
not abide to haue the~ wear, no not a square545
cap? we may say vnto them as Christ sayd546
vnto the Pharisies: Ye hypocrites, ye stumble547
at a strawe and leape ouer a blocke: ye straine at548
a Gnat, & swallow vp a Camell. I feare it may549
be truly verefied of this time that Augustin550
spake of his time:Quam-multi hodie non quærunt551
Iesum, nisi vt illis benefaciat secundum te~pus:552
vix quæritur Iesus propter Iesum: propter carnem553

C.j.

21

quæritur, non propter spiritum. Many in these554
dayes seeke not Iesus, but onely that they may555
gaine some thing by him for a time: Iesus is not556
sought for Iesus sake, he is sought for the flesh,557
not for the spirit: That which Chrysostome558
spake of this people, which then onely confessed559
Christe to be a Prophet, when he had560
filled their bellies with breade and meate,561
O gulæ incredibilem auiditatem, maiora his miracula,562
& quidem innumera operatus est Iesus, neq~ vnquam563
confessi sunt, nisi nunc exaturati: O incredible564
greedinesse and gluttonie, Iesus did greater565
miracles than this, and that a great number,566
and yet did they neuer confesse thus muche of567
him, but euen now when their bellies are filled.568
Euen so may we say to suche like kinde of569
men: O ye couetous persons, and desirous570
of the spoyle, we haue taught you more necessarie571
pointes of doctrine, than these that572
are now preached vnto you: we haue exhorted573
you to repentance, and to amendment574
of life: we haue taught you the true doctrin575
of iustification, the true and right vse of the576
sacraments: we haue confuted the erroneous577
and damnable pointes of Papisticall578
doctrine, as transubstantiation, the sacrifice579
of the Masse, Purgatorie, worshipping of580
Images, praying to Saincts, the Popes supremacie,581
and such like: and you haue not582
beleued vs, nor harkned vnto vs. But now583
that we begin to teach you these things that584
tende to your own commoditie, and to conte~tion,585
you magnifie vs, you commend vs,586
you make vs Gods, nay, you make vs Deuils,587
for you so puffe vs vp wt vaine glorie,588
that we know not our selues. O gulæ incredibilem589
auiditate~, O vnsatiable desire to spoile,590
O couetousnesse: non quæritis Iesum propter591
Iesum. &c. you seeke not Iesus for Iesus sake, ye592
seeke him for the fleshe and not for the spirite:593
non quæritis iustitiam propter iustitiam, sed propter594
crapula~: yee seeke not rightuousnes for rightuousnesse595
sake, but for the bellies sake. Therfore596
seeke Christ, not for any temporal commoditie,597
but for himself: least it be as truly598
said of vs as it was of the Iewes, yee seeke599
me, not bicause ye haue seene the miracles, but600
bicause ye haue eaten of the bread and are filled 601
And thus much concerning the reprehension602
that Christ heere vseth.603
Now foloweth his exhortation: Labor not604
for the meat that perisheth, but that remaineth605
to eternall life. By the meat that perisheth, our606
sauior Christ vnderstandeth al those things607

C.ij.

which pertaine to this life temporall: by the608
meat that endureth to eternall life, he comprehendeth609
all those things that be spirituall, &610
wherwith the soule is nourished to eternall611
life. He doth not here forbid men to labour612
for those things that pertaine to this life te~poral,613
but he admonisheth them to preferre614
those things that belong to the life eternall.615
It is a negatiue by comparison, which doth616
not simply denie, but in the way of comparison.617
So when he sayd to Martha, Martha618
thou troublest and busiest thy selfe about many619
things, but ther is but one thing necessarie. &c.620
he dothe not condemne in Martha hir diligence621
in receiuing of him, or the office of ciuilitie622
whiche is to be exhibited towarde623
straungers for it was commented in Abraham624
Genesis. xviij. and is prescribed vnto625
vs Heb. 13. but he teacheth hir that she626
ought not so to be occupied about these externall627
offices of ciuilitie, that in the meane628
time she neglect those wholesome exhortations629
that hir sister Marie attended vnto.630
In like manner, when Christ sayth, If any631
man come vnto me and hate not his father and632
mother. &c. he ca~not be my disciple: His meaning633
is not that we shuld hate our Pare~ts,634
whome we are commaunded to reuerence635
and to loue, but he only speaketh in the way636
of comparison: that is, that we be so affected637
towards our Parents, that we preferre the638
loue of God before them: and that if the case639
so stand we rather forsake them for Christes640
sake, than Christ for their sake. Wherfore641
Chrisostome iustly reprehendeth those642
yt abuse these words of Christ in this place643
to the defense of their idlenesse and slouthfulnesse,644
and sayth that in so doing they doe645
but peruert the scripture: wher also he proueth646
by sundry places of the scripture as 1.647
Thes. 4. 2. The. 3. Eph. 4. Act. 20. all whiche648
for breuities sake I passe ouer yt it is lawful649
to labour for external things: and in the650
end he concludeth that the true meaning of651
Christ in this place is nothing else but this,652
that we prefer heaue~ly things before earthly653
things, according to that which is writte~654
Math. 6. Firste seeke the kingdome of heauen655
and the rightuousnesse therof, and then al these656
things shall be ministred vnto you.657
Many reasons may be alledged, why we658
should prefer heaue~ly things before worldly659
things. First worldy things are but momentanie,660
they haue no continuance, Magna661
momento ruunt, though they be neuer so precious662

C.iij.

yet are they soone decayed: to daye, as a663
beawtiful floure, to morrow, as the withered664
grasse: now, as the burning fire, and by665
and by, as the dead and quenched ashes. Voluptas666
& honor finem habebunt: pleasure and honour667
haue their end: but heauenly thinges remaine668
and continue for euer. Therefore saith669
Sainct Paule, Gal. 6. Qui seminat in carnem,670
de carne metet corruptionem. &c. he that soweth in671
the flesh, shall reape corruption of the flesh: but672
he that soweth in the spirit, shall reape eternall673
life of the spirit. That is, those that laboure674
for such things as perteine to the flesh, shall675
reape only that which is mortall and tarieth676
not: but those that labor for things perteining677
to the spirit, reape that, that continueth678
for euer.679
Secondly, worldly things how pleasant680
soeuer they are and delectable, yet in the end681
they waxe lothsome: Omnia mundana quantumuis682
dulcia, amarescant: All worldly things howe683
pleasant soeuer they be, in the end waxe bitter.684
Yea the perfectest pleasure that can be in685
worldly thinges, is mixed with sorow. Riches686
are gotte~ with labour, kept with carefulnesse,687
& lost with griefe. Therefore saith688
S. Augustine. Si vana seculi huius inexperta co~cupisti,689
experta contemne: fallax est enim in eis suauitas,690

26

& infructuosus labor, & perpetuus timor,691
& periculosa sublimitas: initium sine prudentia, &692
finis cu~ pœnitentia. Ita se habent omnia quæ in ista693
mortalitatis ærumna cupidius quam prudentius appetuntur:694
If thou hast desired the vaine things of695
this world before thou hadst experience of the~,696
nowe hauing experience, contemne them: for697
there is in them deceitfull pleasure, vnprofitable698
labour, perpetuall feare, daungerous dignitie, or699
promotio~: the beginning is without wisedome,700
and the end with repentance. This is the condition701
of all these thinges that in this miserable702
mortalitie are more greedily, tha~ wisely desired.703
But heauenly things are void of all suche704
greefe and sorow.705
Thirdly, what will it profite a man to win706
the whole world, and to lose his owne soule? or707
what shall he gaine, if he feede and pamper708
his body with delicates, and suffer his soule709
to perish for hunger?710
To conclude, we are but straungers in711
this world, and therfore we must so behaue712
our selues as those that are in a straunge713
cou~trie, who though they prouide for things714
necessary for a time, yet their desire & inte~t715
is to retourne home to their owne naturall716
countrie againe: euen so we, though we inioy717
those things that are needefull for thys718
presente life, yet must we not so fixe oure719
minds vpon them, that we be withdrawen720
from that earnest desire that we haue to returne721
to our own countrie. These & a great722
number reasons moe may be giuen, why723
we shoulde prefer heauenly thinges before724
earthly things. But how few are there that725
consider them? It is reported of Pambo, that726
when he sawe a woman decking hir selfe727
with costly aray, he wept bitterly: and being728
demaunded the cause of his weeping, he729
said that one cause was, for that he himselfe730
was not so desirous to please Christ his sauior,731
as this woman was to please mortall732
men: nor he so careful for eternal things, as733
she was for earthly and corruptible things.734
But what would he say if he liued in these735
dayes, when not one or two women, but almost736
all mankind do only labour for thys,737
that they may please men, and prouide for738
those things that perteine to the bellie? Necessary739
therfore is this exhortatio~ of Christ740
laboure not for the meate that perisheth, but741
that remaineth to eternall life, the whiche the742
sonne of man will giue vnto you: to whome743
with the father & the holy Ghost three persons744
and one God, be all honor and glorie,745
now and for euer. Amen.746
FINIS.747