The seconde thyng that I note in thys people , is their adulation and flatterie , the whiche the most and best interpreters do hereof gather , that the people by asking Christe this question , doe insinuate , that they maruayle at this straunge manner of comming thither : the whiche they doe to this ende , that they might seme to be commenders and praysers of hys vertues and miracles , and maruelters at hys doings , and yet their ende was nothing lesse . In thys manner dyd the Disciples of the Pharisies assault him , when they came vnto him with the Herodians to demaunde whether it were lawfull to giue tribute to Caesar , or no : they called him Master , they sayd that he was true , Math and taught the way of God truely , and had no respect of persons : in words they pretended that whych they thought not in hart , and that is the nature and propertie of all flatterers . For it is truly sayd that Adulator omnis est virtutis inimicus , & quasielauum figit in oculo eius cum quo sermones confert . &c. A flatterer is an enimie to vertue , and dothe as it were fasten a nayle in his eyes with whome he talketh , and stoppeth his eares with waxe , least he shoulde eyther see , or heare the truth . It is most certaine that flatterie hathe always these companions wayting on it : Subtiltie and deceit : the blinding of him that is flattered : a note of seruitude : and the banishment of all honestie . S. Augustine sayth that Adulator est crudelis & fallax : a flatterer is cruell and deceitful : a flatterer is a present frend , & an absent enimie : which vndoubtedly is founde to be moste true in diuers of the people : for howsoeuer in presence they seeme to commende or reuerence , especially those that be in authoritie , yet in their absence they are delighted to heare and to speake all euill of them . It is most certaine that Andronicus the Emperoure was wont to saye . Vulgiaures insectatione aliorum quàm collaudatione magis delectari , epb. 〈…〉 . & iniurias quàm rectè facta liben●iùs legere , quamuis illas prolixamendacia ven●itent , haec verò lux veritatis antecedat : The eares of the common people are more delighted with the dispraise and discommendation of other , than with their praise and commendation , and had rather heare of their euill , than of their good deedes , although the one be vttered neuer so falsly , the other neuer so truly verefied . Hereof we haue too great experience in these our daies : for if a man in some congregations commend the magistrates and suche as be in authoritie , if he exhort to obedience , if he moue vnto peace , if he confirme the rites and orders by publike authoritie established ( though he doe it neuer so truly , neuer so learnedly ) he shall scarcely be heard with pacience : nay , he shall be sente away with all kind of opprobries and reproches : but if he nip at superiours , and reproue those that be in authoritie ( though they be absent and not in place to heare ) if he shall inueigh against lawes and orders established , and talke of matters that teud to contention rather than edification ( though it be done neuer so vntruly , neuer so vnlearnedly , as commonly it is ) they flocke vnto him like bees , they estéeme him as a God , they extoll him vp into heauen , euen as the Corinthians and Galathians sometime did their false prophets and contentious teachers : and yet notwithstanding do they colour and cloke this peuish and sinister affection with dissembled gesture , countenance , and words , when they be in the presence of those that may hurt them , or do them good : and I would to God they did not deceiue some , whose office and dutie it were , rather to suppresse this fonde affection , than to nourish it , especially séeing that it tendeth to two principall euils : disobedience towardes the magistrate , and flat Anarchie . But I may not stande vpon this poynte , onely I note it being therevnto moued by the writings of such learned interpreters as expounde this place .

The thirde vice that I note in thys people , is theyr curiositie , whyche appeareth in that they propounde so vayne and friuolous a question vnto Chryste . The vanitie of the whyche question Cyrill setteth foorthe in these wordes : Althoughe thys question ( saythe he ) signifyeth some affection of loue , yet is it but vnprofitable and childishe : neither oughte they to haue demaunded so vayne and vnprofitable a question of him , Clrill in Ioan. whose diuine power and vertue they had experience of : and what profite could come vnto them by asking this question ? Therefore wise men are to be asked wise questions , and silence is better than vnskilfull talke . Wherefore the wise man saythe , Eccles. if thou be asked any wise question , answere , if not , lay thyne hand to thy mouth , that is , keepe silence : thus farre Cyrill . Whereby he vtterly condemneth the vayne curiositie of thys people in demaunding so friuolous a question . The Apostle Sainct Paule , speaking of the like curiositie , commaundeth his scholer Timothie that he warne those that be preachers , ne aliter doceant , that they teach no otherwise , than the Apostle before had taught : that is , that they broach no new or vayne opinions : and to the people he willeth him to gyue warning , ne attendant fabulis . &c. 1. Tim. ● that they giue no eare to fables and genealogies that neuer haue ende , but ingender questions rather than the edifying of God ; which is in fayth : that is : that they giue no eare to vayne and contentious teachers and doctrines , whyche tend not to edification but to contention . And in his .2 . ●m . 2. Epist. 2. chap. he sayth , f●ultas & ineruditas quaestiones respue . &c. auoide foolish and vnlearned questions , knowing that they ingender strife , porrò feruum Dei non oportet esse pugnacem , the seruant of God must not be contentious : In which place the Apostle speaketh against such teachers as sought to win credite vnto themselues by broaching newe opinions . And in the .1 . epist. to Timo. and .6 . ●im. 6. chap. he sheweth the fruites that come of such questions . ex quibus ( saith he ) nascitur inuidia , contentio . &c. of the which there commeth enuie , contention , cursed speaking , vaine conflicts , euill suspitions . &c. And therefore well sayth Tertullian in his booke De praescript . ●tullian . aduersùs haeret . Nobis curiositate opus non est post Christum Iesum , nec inquisitione post euangelium : cum credimus , nibil desyder amus vltracredere , hoc enim prius credimus , non esse quod vltra credere debeamus . We neede not to be curious after we haue receyued Chryste Iesus , nor inquisitiue , after that we haue receyued the Gospell : when we beleeue , we desire not to beleeue any more , for this we first beleeue , that there is nothing more that wee ought to beleeue . And in the same booke , shewing what discretion is to be vsed in mouing of questions , speaking of these words , Quaerite & inuenietis , Idem . seeke and ye shal find , he saith : ratio dicti huius in tribus articulis consistit , in re , in tempore , in modo : in re , vt quid sit quaerendum consideres : in tempore , vt quando : in modo , vt quousque igitur quaerendum est quod Christus instituit , vtique quandiu non inuenis , & vs tique donec inuenias : The reason of this saying doth consist in three poynts : in the matter : in the time : and in the manner : in the matter , that thou consider what it is that must be inquired of : in the tyme , that thou consider when it is to be inquired of : in the manner , as how farre it is to be inquired of : we must inquire of those thinges that Chryste hathe appoynted : so long as thou hast not found them : and vntill thou hast founde them . Therefore sayth Chrisostome , Vbi sides , Chrysos● nulla quaestionum vtilitas est , quaestio namque fidem tollit : where fayth is , there is no neede of questions , for questions destroye fayth . And all this do the auncient fathers speake of suche questions as are moued to stirre vp strife and contention in the Churche of Christ where the Gospel is truly preached , and the sacraments rightly administred . Here therefore is first condemned the vayne curiositie of the scholemen , who haue pestered their volumes , & troubled the Church , partly with vaine and friuolous , partly with wicked and impious questions : with vayne and friuolous questions , as these and such lyke : Whether the Pope be God or man , or a meane betwixt both ? whether the Pope may be sayde to be more mercifull than Christ , bicause we reade not that Christ euer deliuered any soules out of Purgatorie , as it is saide the Pope to haue done ? whether God can make of an Harlote , a virgin ? whether such a number of Angelles may be conteyned within the compasse of a mans nayle ? with infinite other of the same sorte , wyth wicked and impious questions , as these : whether God in the beginning could haue made the world better than he did or no ? whether he could haue created man so , that he shoulde not haue sinned , and why he did not ? whether God coulde beget a sonne , and after what sort ? with such like . Of the which , & of al other like vnto them , Chrisostome giueth this censure & determination . Quid si periculosum est de his quae ille ma●dauit curiosiùs indagare , Chrisost 1. Rom. extremumque supplicium curiosis est propositum , quamnam tandem defensio●●m ●abituri sunt , qui ea curiose perscrutātur : quae sunt ●is multò & secretiora , & honorabiliora , verbi gratia , quomodo Deus filium generault ? &c. If it be dangerous to inquire curiously of those things which God hath commaunded , and extreme punishment is prepared for those that be curious : what defense can they haue , which curiously search those things , that are much more secret and honorable than these be , as , how God could beget a sonne ? &c. And I would to God this vaine curiositie had only occupied the scholemen , and conteined it selfe within the Popish church , I would to God it had not inuaded this Church also : nay , I would to God it did not muche more troubled the church of Christ now , than it did in that time , for as much as then it was only among those that were learned : now it hath inuaded the common people , most vnapt persons to deale in suche causes . For nowe it is a question among them , whether , if a man be certeinely perswaded the he is moued with the spirit , it be lawfull for him to do any thing that is contrary to the expresse commandement & worde of God , as to kill ? which once to imagin , is extreme wickednesse , & it is a méere Anabaptisticall fansie , neither is it the spirit of God , but the spirit of the deuil that moueth such cogitations : for the spirit of God moueth a man to nothing that is contrary to the worde and commaundement of God . Likewise , it is now disputed at euery table , whether the magistrate be of necessitie bound to the Iudicialles of Moses , so that he may not punish otherwise , than it is ther prescribed , nor pardon any offence that is there punished : which is most absurd , and contrary to al those places of scripture that teach vs the abrogation of the law : besides , it is contrary to the opinion of all learned men : and some of them ( as namely M. Caluine ) do cal it a seditious opinion , as indéede it is : for it tendeth to the ouerthrow of all , or at the least of the best common wealthes that are now in Christendome . Moreouer it is doubted whether the magistrate is to be obeyed for conscience sake , or no : though the Apostle S. Paule hath flatly determined the matter in the .13 . to the Romaines where he sayth Oportet esse subditos , non solùm propter iram , Rom. 1. sed etiam propter conscientiam : we must be subiect , not only for feare of punishment , but also for conscience . And the contratrary doctrine must néedes roote out of the heart of the subiect , true obedience . It is also doubted , Whether the magistrate may prescribe any kinde of apparell to the Minister , without doing vnto him some iniurie : which is too too much to strengthen the authoritie of the magistrate . To conclude , it is nowe called into controuersie , Whether the children of Papists and excommunicated persons ( notwithstanding their parents be Christians , and cannot amittere baptismum , lose their baptisme , as it is determined by S. Augustine against the Donatists ) ought to be baptised . And whether the minister be of the essence & being of baptisme , & none to be counted ministers but such as be preachers , so that whosoeuer hath not bin baptised of a minister , of a precher , is not baptised ? the which questions & other such like , spring out of the scholes of the Anabaptises , and tend to the rebaptization of all , or the most parte of those that at this day are liuing . With these and such like questions , partly impious , partly vaine and friuolous , is the Churche of Christe at this day maruellously troubled : and men so occupie themselues about them , that they neglect those thinges that perteine to their saluation , and forget due obedience . Yea , it is come to suche extremitie , that if any doe withstande them in these questions ( as they must be withstanded , for the wise man sayth , answer a foole according to his foolishnesse , 〈◊〉 . 26. least he seeme to himselfe wise : and Basill sayth , that we must answer cauilles , least we by silence seeme to confesse them to be true ) he shal be compted a worldling , a flatterer , a Papist : neither shal any thing be omitted , that may sound to his reproche . But on the other side , if any man consent vnto them in such opinions , though he be an vsurer , an whoremonger , an extorcioner , a royster , a swearer . &c. yet shal he be compted zelous , & godly . I haue therfore to exhort all that be godly in deede , to take héede of thys curiositie , knowing that it hath alwayes bene counted of all learned men a manyfest note and token of a contentious nature , to make such stirres , and to moue suche controuersie about externall things , in that Church where the gospel is truly preached , and the Sacraments rightly administred . And thus much of the first part of this text , that is , of the question of the people .

The seconde parte is the answere of Christ , wherein ( as I sayd ) is contained a reprehension , and an exhortation . In the reprehension there are two things to be considered , the maner , and the matter . The manner of reprehending is noted of Chrysostome in these words : Chrysos● Modestiùs coarguit . &c. He doth modestly reprehend them , for he doth not cal them bellie Gods , or epicures , he doth not vpbrayde them with so many miracles which they neither followed nor maruelled at : but only he sayth , Amen Amen dico vobis , verely verely I say vnto you . &c. This modest kynde of reprehending the Apostle teacheth his scholer Timothie , when he sayth , Argue , increpa , exhortare cum omni lenita●e amp ; doctrina : 2. Tim . improue , rebuke , exhort with al lenitie and doctrine . And in the first to Timothy the .5 . Tim. 5. chap. teaching him how to vse himselfe in reprouing all sortes of men , he saith , Seniorem ne asperèd obiurges , do not bitterly rebuke an elder . &c. and yet there is a time & place , where and when the preacher of the word of God may vse sharp and seuere reprehensions : but this is no place to speak of this thing : we haue rather now to consider the matter , than the maner , the matter that is reproued , than the maner of reprouing .

First therefore he doth couertly reproue their flatterie ( whereof I spake before ) as it is noted by the best learned interpreters , for he answereth not directly to their question : they asked him when he came thither , and he answered them , that they rather sought his meat than himself : so that he reprehendeth their adulation and flattering kind of questioning with him , wherby he declared that he nothing at all estéemed of the commendation of the people , or regarded their opinion of him : A worthy & necessarie lesson for al men to learne , especially such as be in authoritie ( to wit ) that they open not their ears to flatterers , nor hunt after popular fame & commendation . Well saith Ambrose : Prospiciendum est ne adulantibus aperiamus aurem , Amb. De. offic. lib. 1 emolliri enim adulatione , non solùm fortitudinis non est , sed etiam ignauiae esse videtur : We must take heede that we giue no eare to flatterers , for to be moued with flatterie is not only no pointe of valiantnesse , but an euident signe of a cowardly and dastardly minde . Chrysostome speaking of this sinister affection , saith that it is an vntolerable drunkennesse , and that whomsoeuer it hathe subdued , it maketh him almost incurable . In the same place he compareth it to certaine Images , which are gorgeous and beautifull without , but emptie and vayne within , and therfore he saith that such flattering commendation may aptly be called vayne glory , quia nihil in se habet aut clarum aut gloriosum : bicause it hath in it no substance nor pith . In the same placè he earnestly dehorteth both ecclesiastical and secular persons from this vice : ecclesiatical persons , bicause it driueth them from the truth , & casteth them into errour , it ingendreth in them pryde and arrogancie , the roote and mother of all sectes , schismes , contentions , and heresies . For while the people commende their life and doctrine : whilest they call hypocrisie , holynesse : arrogancie , simplicitie : wrath , zeale : disobedience , conscience : schisme , vnitie : wordes , matter : ignorance , learning : darkenesse , lyght : it so puffeth vp the myndes of their teachers with an opinion of themselues , that they dare be bolde to propound any thing , so that it tast of noueltie , & please the people , though it tende to the disturbance of the Church , the contempt of Magistrates , and the breache of good lawes and orders . Therefore by the olde Canons it was decréed that those Clearks , which either flattered themselues , or gaue eare vnto flatterers , should be deposed without hope of restitution .

And as it worketh this effect in men of the clergie in matters Ecclesiasticall , so doth it worke the like effecte in ciuill persons in matters ciuill . For it breedeth in them Ambition , the roote of rebellion and treason . It moueth them , not to be content with their state and calling , but to aspire to greter dignitie , and to take those things in hande which commonly turne to theyr ruine and destruction . And in whome hath not popularitie wrought these effectes ? or who euer fell into these inconueniences , but such as first were prouoked ther vnto by the flattering of the people ? But my meaning was not to speake much of this matter : this only I thought good to note , and to admonishe all ( but especially those that be in authoritie ) by the example of Christe , not to giue eare to flatterers , nor to be delighted with the commendation of the multitude .

An other thing that he reroueth in the people ( which is in déed the chief and prinpal ) is , that they sought him not with that mynde , nor to that end , that they ought to haue done : and therefore he sayth , verely verely I say vnto you , ye séeke me , not bicause you haue seene the miracles , but bicause you haue eaten of the breade and are filled : as though he shoulde say , ye séeke me not aright , ye seeke me not to learn of me those things that pertaine to eternall life : but you seeke me to haue your bellies filled ▪ an euident argument hereof is this , that you are more moued with yesterdayes saturitie , with yesterdayes bread and meat , than with all the miracles that I haue wrought among you , and all the exhortations that I haue made vnto you : and therfore you séeke not me but your selues . In the person of this people , Christ reproueth all those that séeke him not aright , that séeke him not with a sincere affection , but for some worldly respect and commoditie . Such was Simon Magus , who ioyned himselfe to the Apostles , was baptized and pretended great zeale , onely that he might gaine something therby , as it is euident in the .8 ct. 8. of the Actes . Suche was Demas also , of whom the Apostle speaketh .2 , Tim. 4. Tim. 4. Demas hath forsaken me , imbracing this present world . Such are they whose religion consisteth in words , not in workes : in contention , not in peace : in contempt , not in obedience : who vnder the pretence of zeale , séeke their own libertie : vnder the colour of religion , séeke confusion : and with the shadowe of reformation , cloake and couer their vsurie , their ambition , theyr myndes desirous to spoyle the Churche . All which Chryst in the .xiij. of Mathew , Math. 1. compareth to the stonie grounde , wherein the séede being sowne prospereth for a time , so long as there is any moisture , but when the Sun waxeth hote , and the moysture is dryed vp , then doth the séede wither away , and becommeth vnprofitable : euen so they ( while there is any moisture left , that is , as long as they can hope for any commoditie to come vnto them by the professing of the Gospell ) séeme to passe all other in zeale , but when the sunne waxeth hote , & the moisture is dried vp , so that they can suck out no more gaine , but must now suffer & indure persecution for the Gospell sake , and léese that they haue , they waxe maruellous cold , and suffer the séede vtterly to decay . It is most truly said of Saynct Augustine , Boni ad ●ocvtuntur mundo , Aug. lib e● ciui●. ● cap. 7. vt fruantur Deo : Good men vse this world , that they may enioy God : that is , Good men may enioye & vse the commodities of this world so , that therby they may be more able to do their duetie towards God . Mali autem contra ( saith he ) vt fruantur mundo vti volunt Deo : contrariwise euill men will vse God , that they may enioy the world : that is , they will pretende religion & godlynesse , that they may gaine thereby some worldly commoditie . Suche there haue bene in this Church of England euen within our memorie , who whilest there was some commoditie to be looked for by the dissolution of Monasteries and such like places , were bitter enimies to the Pope , and pretended to be earnest professors of the Gospel : but the same men afterward ( when this hope was past , and the time nowe come when they must suffer for the Gospell , and leaue that whiche before they had gotten ) did not only not professe it , , but persecuted those that were professors . And may there not be suche ( thinke you ) at this time , who woulde not séeme only to fauour the Gospell , but very earnestly to séeke reformation , onely bicause they sée the newe platforme tende to the spoyle of Colledges , Churches , Byshoprickes . &c. whereby they suppose that they might procure vnto themselues no small aduantage ? Surely it is to be thought that if they were once frustrate of this hope , the waywarde and contentious zeale of many would soon decrease . And how shuld we otherwise iudge of diuers , who being scarsly as yet deliuered from the suspition of Papistrie in matters of substance , woulde now séeme to condemne this church of imperfection , bicause it retaineth some accidentes vsed in Papisme ? or of those , who when as they could neuer abide such as haue hitherto faithfully planted and preached the Gospel in this kingdom , would now séeme fautors and patrones of those that are wholly occupied in disturbing and disquieting the peace of the Church ? or of those , who hauing in them no sparkle of godlinesse , being drunkards , swearers . &c. being ( I say ) of so large a conscience towards themselues , yet are so precise in other mens doings , that they can not abide to haue them wear , no not a square cap ? we may say vnto them as Christ sayd vnto the Pharisies : Ye hypocrites , Math ye stumble at a strawe and leape ouer a blocke : ye straine at a Gnat , & swallow vp a Camell . I feare it may be truly verefied of this time that Augustin Augu●● spake of his time : Quam-multi hodiè non quaerunt Iesum , nisi vt illis benefaciat secundùm tempus : vix quaeritur Iesus propter Iesum : propter carnem quaeritur , non propter spiritum . Many in these dayes seeke not Iesus , but onely that they may gaine some thing by him for a time : Iesus is not fought for Iesus sake , he is sought for the flesh , not for the spirit : That which Chrysostome spake of this people , which then onely confessed Christe to be a Prophet , when he had filled their bellies with breade and meate , O gulae incredibilem auiditatem , 〈…〉 maiora his miracula , & quidem innumera operatus est Iesus , neque vnquam confessi sunt , nisi nunc exaturati : O incredible greedinesse and gluttonie , Iesus did greater miracles than this , and that a great number , and yet did they neuer confesse thus muche of him , but euen now when their bellies are filled . Euen so may we say to suche like kinde of men : O ye couetous persons , and desirous of the spoyle , we haue taught you more necessarie pointes of doctrine , than these that are now preached vnto you : we haue exhorted you to repentance , and to amendment of life : we haue taught you the true doctrin of iustification , the true and right vse of the sacraments : we haue confuted the erroneous and damnable pointes of Papisticall doctrine , as transubstantiation , the sacrifice of the Masse , Purgatorie , worshipping of Images , praying to Saincts , the Popes supremacie , and such like : and you haue not beleued vs , nor harkned vnto vs . But now that we begin to teach you these things that tende to your own commoditie , and to contention , you magnifie vs , you commend vs , you make vs Gods , nay , you make vs Deuils , for you so puffe vs vp with vaine glorie , that we know not our selues . O gulae incredibilem auiditatem , O vnsatiable desire to spoile , O couetousnesse : non quaeritis Iesum propter Iesum . &c. you seeke not Iesus for Iesus sake , ye seeke him for the fleshe and not for the spirite : non quaeritis iustitiam propter iustitiam , sed propter crapulam : yee seeke not rightuousnes for rightuousnesse sake , but for the bellies sake . Therfore séeke Christ , not for any temporal commoditie , but for himself : least it be as truly said of vs as it was of the Iewes , yee seeke me , not bicause ye haue seene the miracles , but bicause ye haue eaten of the bread and are filled And thus much concerning the reprehension that Christ héere vseth .

Now foloweth his exhortation : Labor not for the meat that perisheth , but that remaineth to eternall life . By the meat that perisheth , our sauior Christ vnderstandeth al those things which pertaine to this life temporall : by the meat that endureth to eternall life , he comprehendeth all those things that be spirituall , & wherwith the soule is nourished to eternall life . He doth not here forbid men to labour for these things that pertaine to this life temporal , but he admonisheth them to preferre those things that belong to the life eternall . It is a negatiue by comparison , which doth not simply denie , but in the way of comparison . So when he sayd to Martha , Martha thou troublest and busiest thy selfe about many things , 〈◊〉 . but ther is but one thing necessarie . &c. he dothe not condemne in Martha hir diligence in receiuing of him , or the office of ciuilitie whiche is to be exhibited towarde straungers ( for it was commended in Abraham Genesis .xviij. 〈◊〉 8. and is prescribed vnto vs Heb. 13. ) but he teacheth hir that she ought not so to be occupied about these externall offices of ciuilitie , 〈◊〉 3. t●at in the meane time she neglect those wholesome exhortations that hir sister Marie attended vnto . In like manner , when Christ sayth , If any man come vnto me and hate not his father and mother . &c. 〈◊〉 14. he cannot be my disciple : 〈◊〉 20. His meaning is not that we shuld hate our Parents , whome we are commaunded to reuerence and to loue , but he only speaketh in the way of comparison : that is , that we be so affected towards our Parents , that we preferre the loue of God before them : and that ( if the case so stand ) we rather forsake them for Christes sake , than Christ for their sake . Wherfore Chrisostome iustly reprehendeth those that abuse these words of Christ in this place to the defense of their idlenesse and slouthfulnesse , Chriso● Ioan. and sayth that in so doing they doe but peruert the scripture wher also he proueth by sundry places of the scripture ( as 1. Thes. 4. 2. The. 3. Eph. 4. Act. 20. all whiche for breuities sake I passe ouer ) that it is lawful to labour for external things : and in the end he concludeth that the true meaning of Christ in this place is nothing else but this , that we prefer heauenvly things before earthly things , according to that which is written Math. 6. Firste seeke the kingdome of heauen and the rightuousnesse therof , Mat● and then al these things shall be ministred vnto you .