A LEARNED AND NOTABLE SERMON UPON THE TEXT VOS AVTEM NON SIC. But you not so. Lately preached upon special occasion, by M. Butler of Owndell, in S. Mary's Church in the University of Cambridge: and succinctly debating the chief matters, which are now in question in the Church of England. Very profitable for the further resolving of them, who being brought into suspense by the contradiction of Ministers, are content to lend an indifferent ear unto the truth. printer's device of John Wolfe, featuring a framed fleur-de-lis seeding, with two cherubs (McKerrow 294) I W AT LONDON. Printed by john Wolf. 1593. The Printer to the Reader. THe necessity of these our times requiring the help of all hands, to the quenching of that fire, which hath of late been kindled in our English church, by certain factious and seditious firebrands: I could not (gentle Reader) but impart unto thee, the fruitful labours of the Author hereof, a diligent labourer and assistant in that business, and that not without some scorching of those flames which he sought to extinguish. And though that dangerous fire (God be praised) be now so well allayed, through the provident circumspection of some worthy personages, and no less worthy labours of diverse learned men, who lately have laid their hands unto this work, that all danger of further proceeding is clean taken away: yet this help also, shall come (I hope) not out of season, if but to the quenching of that smoke wherewith that smothered fire still offendeth the eyes of the better sort. The copy of this Sermon coming to my hands, not by the Author self who first made it, and then writ it: but by an auditor that heard it when it was preached, I thought good to permit it to the censure of a private friend, before I would commit it to the press. Who upon the first sight of it, even before he had perused it, (having also been a hearer) gave this good testimony of it, that it need not fear the censure of any private man, which had passed already the censure of a whole University, and that with the general approbation of the common suffrage: excepting only a few odd and singular fellows, who being forestalled with a left hand persuasion of the cause itself, cannot brook the impeachment of their strong delusion: and therefore use of custom to run against the common stream of all other men. This then, was his first opinion of it. But having perused it, he further added, that of many books which of late have been published in this argument, not many have contrived in so short a a compass, so many great matters of question and controversy: it containing the grounds of all the chief questions, which at this day do exercise the Church of England. All which he hath not only with singular dexterity and art, and yet very naturally, raised out of his short Text, but also laid open and dilated so fully as the quickness of so learned an auditory required, and a great deal more fully, than in that shortness of time could be expected. This judgement being delivered to me of this Sermon, I could not with equity but send it unto thee, with the same commendation, with which it came commended unto me, both by the first and second cogitations of a learned man, I being content to have used another man's better eyes, where the weakness of mine own, would not suffer myself so well to judge. Farewell. A LEARNED SERMON PREACHED NOT LONG SINCE IN S. MARY'S CHURCH IN THE University of Cambridge: succinctly debating the chief of those matters, which are now in question in the Church of England. Luke 22. ver. 26. But you not so: But let him that is or shall be greater amongst you, be as the younger, and the ruler as he that ministereth. THese words of our Saviour Christ, divide themselves into two parts. viz. A dehortation: in these words: But you not so: in which our Saviour dehorteth his Disciples, from ambition and tyranny. An exhortation: in the other words: but let him that is, or shall be greater amongst you, be as the younger: and the ruler, as he that ministereth. That is, that in their superiority and authority, they should be humble: and behave themselves as Ministers, ministering good to all. Of the later of these two parts, containing very good, and fit matter for this place (because of the time) I shall not be able to entreat. I will therefore keep myself within the compass of the first, namely the dehortation: But you not so. Which words do seem to be somewhat imperfect, and therefore lest I should be thought to add any thing of mine own, I will borrow the words of the Evangelist Saint Matthew chap. 20. 26. & Saint Mark chap. 10. 43. who writ one and the self same thing: so to make the sense it shallbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In these words there are three, which contain some difficulty in them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it shall not be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: you or with you. So that, for the understanding of the meaning of our Saviour Christ, we must search out, what is meant by, It shall not be; what by, so: what by, you. It shall not be. This kind of phrase of speech, in our English tongue, is used two manner of ways, either forbidding a thing to be done, or foretelling a thing not to be done: As when a master saith to his servant, This shall not be done to day, or, It shall not be done to day. In this speech, he doth forbid a thing to be done. But when an Astronomer shall say, of the weather, It shall not be hot, dry, cold, or rainy, on such a day, or such a month, In this kind of speech he doth not forbid, but foreshow a thing that shall not be. In these two senses, are these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it shall not be, used in the Scriptures: namely either forbidding a thing to be done, in which sense, Imperatively: or foretelling a thing not to be done, in which Prophetically. Prophetically, these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used Apoc. 10. 6. where the Angel sweareth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that it shall not be time any more: prophesying, and foretelling a thing that shall not be. So likewise it is taken Apoc. 22. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and it shall not be night there, prophesying of the estate of the kingdom of heaven. This I take it, is the reason, why some have thought Christ to speak prophetically in this place. If it be taken prophetically, than it must needs be either a prophecy of the estate of his Disciples, in this life, or in the life to come. If in this life, than the sense is this: The Kings of the Gentiles do rule, and those that are in authority, are called good doers: But you not so. That is, I do foreshow unto you, that you shall not be so. As if he should say: they, in their authority, are called good doers: but you, exercising authority, shallbe called bad doers: they ruling evilly, are called good men: you ruling well, shall be called evil men. In which sense, our Saviour Christ is made to speak in this place, all one with that, which in another place, elsewhere he saith: The Disciple is not greater than his Master: If they have called me Beelzebub, they shall also call you. Me, that came to minister good to them, and to give my life for them: even so you, that in your authority, shall procure the welfare of all, and spend your lives to do good to all. This sense is true, for by lamentable experience, we find it to be so, when as amongst us, some, for their superiority are called antichrists: some for their authority, Tyrants: for dealing justly, without partiality, cruel men: for restraining the liberty of certain persons, Persecutors. This sense though good, yet doth it not fit this place, my reason is this. Because our Saviour Christ presently after saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be, speaking Imperatively. If we take it to be a prophecy of the life to come, than the sense is, The Kings of the Gentiles do rule over them: But you not so. That is, in my kingdom (which you falsely imagine to be upon earth) I do foreshow unto you, that it shall not be so. In which sense, our saviour Christ is made to rebuke two things in his Disciples. First, that they ambitiously sought to be each of them over other. Secondly, that they preferred earth before heaven, and the having of a kingdom upon earth, before the kingdom of heaven. This sense is the better thought of: First, because in this place our Saviour Christ doth rebuke the ambitious strife for rule that was in his Disciples. Secondly, because it was the manner of our Saviour Christ, to draw them from the cogitation of earthly things, as Luke 12. 32. from too much caring for food, and apparel, to the earnest desire of the kingdom of heaven, in these words, Fear not little flock, it is your father's will to give you a kingdom. Thirdly, because immediately after, verse 29. our Saviour Christ speaketh of his kingdom. And I appoint unto you, as my Father hath appointed unto me, a kingdom: that you may eat and drink, at my table in my kingdom, judging the twelve Tribes of Israel. This sense is good, for by lamentable experience, we find it to be true, when as some so unsatiably hunt after honour, that if they may but sit in the seat of honour, though they die so soon as they be set, they care not. These, do so much account of earth, that they care not for heaven: as appeareth by so great cost, bestowed upon great sumptuous houses and stately palaces, and little or no provision sent up to heaven: by which they show plainly, that they never mind to dwell there, and only to dwell on earth: whereas, alas poor souls, they are but tenants at will, without any state of inheritance, or term of years, and cast out to day or to morrow, at the will of the Lord. This sense therefore, though good, and fitting other places of the Scripture, yet doth it not fit this place. my reasons are these. First our Saviour Christ, Matt. 20. 28. propoundeth his manner of living here being conversant upon earth, as a pattern unto his Disciples: which can not be understood of the life to come, but of this life, saying unto them, As the Son of man came not to be ministered unto, but to minister, and to give his life for many: insinuating, that they in like manner, in their superiority, and authority over others, here upon earth, should not propound this to themselves, to be ministered unto: that is, to have others at their command, as slaves to do their will, but to minister, that is, to employ themselves to the good of others, and for the procuring thereof, to spend their lives. Secondly, because the Evangelists, Saint Matthew and Saint Mark have these words, He that will be greater: which words import two things: first a change of estate, from lower to higher, and from lesser to greater. Secondly, a desire to be in other estate: which two things cannot fit the kingdom of heaven, for there all things are eternal, and therefore not subject to change. And our estate there, shall be an happy estate, and we shall desire no other estate. Thirdly, because the Evangelists compared together, do declare, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Saviour meaneth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let it not be. For whereas the Evangelist Saint Mark, Chap. 10. 43. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: verse 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saint Matthew 20. 26. hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is therefore in this place spoken Imperatively, forbidding a thing to be done, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to tyrannize, which is, either over the goods, bodies, or souls of men. Over the goods of men, by taking away by force violently, or by deceit guilefully, the leases, lands, goods, or possessions of men. Over the bodies of men: by hurting them, by false imprisoning them, by murdering them, by countenancing murderers, or acquitting murderers. Over the souls of men: by causing them to swear, and forswear themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, to use will as a law, which is, when the will of some great man, shall be a sufficient warrant to stay, or pervert justice, or when any in authority shall be led by his own will, of affection, or malice, to pervert justice. On the contrary side, he doth command, or at the least commend, to rule justly: for no forbidding precept, but doth either command, or commend the contrary, that is, doth either like, or not dislike the contrary. And thus much for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which our Saviour Christ doth not forbid authority to his Disciples. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so. This word is taken diversly of sundry men. I do not purpose to name the persons, but reciting all opinions, which with any show of reason have, or can be gathered, I purpose to set down so near as I can, the purpose and intent of our Saviour Christ. Some attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: making the sense thus, They that are in authority, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which word is of some translated gracious Lords: But you not so: that is, you shall not be called Lords. Others attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making the sense thus, The kings of the Gentiles do rule: But you not so: that is, you shall not rule. Others, though they attribute it to the same verb, yet make the sense thus. The kings of the Gentiles do rule: But you not so: that is, you shall not rule. So either titles of honour, as Lord, ruler, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ruling, or so ruling, is forbidden. Titles of honour, whether Lord, ruler, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are not forbidden. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not one syllable in it, that signifieth Lord. It is nevertheless so translated, because of the imperfection of our English tongue: for having no one word that signifieth a title of honour, and of doing good (which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth signify) The word, benefactors, doth best express the signification of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the godly interpreters (knowing voces to be rerum imagines) have by this periphrasis gracious lords, sought to set down the meaning of our Saviour Christ, using Lord for a title of honour, and gracious for a title of doing good. This title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read to have been given to great personages, as to Ptolomeus the third of that name, after Alexander, and the immediate successor of Ptolomeus Philadelphus, and to Ptolomeus, the seventh after Alexander, and successor of Ptolomeus Philometor, and as some writ to Cleomenes king of Sparta. In this sense, being usually given to great men, our Saviour Christ in this title doth not simply forbid the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the ambitious affecting of that title, and so of honour, according as Matth. 23. 8. and 9 he forbiddeth them to be called Rabbi, or father: where not the name simply, but the ambitious affecting of that title is forbidden. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title of doing good, and all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which titles are indifferently given to all Christians, magistrates, people, and Ministers, in the Scriptures. And that it may evidently appear, that this title is not forbidden, the Apostle Peter doth apply it to our saviour Christ. Acts. 10. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which went about doing good. And in this sense our Saviour Christ doth not forbid, simply, the name and title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but the having or giving of vain titles, according as the Gentile rulers, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: good-doers, being in deed bad-doers. In like manner, the title of Lord is not forbidden in this place, nor in any other place of Scripture, to the Ministers. Our Saviour Christ, in regard of his superiority over his Disciples, was called Lord, john 13. 13. You call me Lord, and Master, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yea the Apostles have this name given them, Acts 16. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My Lords, what shall I do that I may be saved? In which place neither Paul nor Silas do reprehend that title given them, which if it had been unlawful, they would. Likewise, the title of ruler, is in the Scripture given to Ministers, Hebr. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Remember those rulers which have preached unto you the word of God. And in the seventeenth verse of the same chapter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Obey those rulers. As titles of honour are not forbidden to Ministers: so not to other rulers. The old Testament is full of high titles given unto them: and so are there some in the New. The Evangelist Saint Luke, in his Gospel, Chapter 1. 3. writing to Theophilus, giveth him this title: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: most excellent, or renowned Theophilus: which title also Paul giveth to Festus, Acts 26. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most noble Festus. To be short, if any title of honour, were simply evil, it were the name and title of God given unto men, but that title in the old Testament in diverse places, is given to rulers, and the same is confirmed to them by our Saviour Christ, john. 10. 34. Titles of honour are therefore neither forbidden to Civil, nor Ecclesiastical rulers. Now remaineth the second sense: The kings of the Gentiles, do rule: But you not so: that is, you shall not rule. This sense can not agree with this place, for it is against all sense, that where the titles of rulers are given, there ruling should be denied. And most certain it is, that Christ in this place, forbiddeth vain titles, and indeed there is nothing more vain, than bare titles, without the thing itself. Again, our Saviour Christ, in the words immediately following, doth grant unto them to bear rule, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas, if his purpose had been to forbid rule unto them, he would have said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rule therefore in this place is not forbidden. Now remaineth the third sense, and that is this: The kings of the Gentiles do rule: But you not so: that is, you shall not so rule. And this is the true, and natural meaning of our Saviour Christ: but this so ruling, that is, the manner of ruling, is diversly taken of diverse men, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, attributed to diverse words, in the verse going before. Some attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making the sense thus: The kings of the Gentiles, do rule: But you not so: that is, you shall not rule as kings, and so understand by kings, supreme rulers, making our Saviour Christ in this place to forbid supreme government. Others attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & do make the sense thus, The kings of the Gentiles, do rule: But you, not so: that is, you shall not rule, understanding by rule, civil authority, and so make our Saviour Christ in this place, to forbid Civil government to his Disciples. Others attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same verb, but by it, understanding tyrannous government, & so make the sense to be this. The kings of the Gentiles do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, rule tyrannously, or oppress them: But you not so: that is, you my Disciples shall not tyrannize. So that in this place, our Saviour Christ doth forbid either Supreme, Civil, or Tyrannous government. Supreme government is not forbidden: my reasons are these. First, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this place doth not signify only the supreme governor, for he speaketh in the plural number, and of many, there being at this time but one supreme governor, namely, Tiberius. And therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood the inferior ruler's, according as in Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to the inferior ruler: as Mark 6. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Herod the king, whereas Herod was but an inferior ruler, under Augustus and Tiberius, and so Matthew 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Archelaus was king: whereas Archelaus was likewise an inferior ruler. And this is likewise made plain by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do rule: spoken in the plural number, of more than one, and in the present tense, whereas only Tiberius did at this time exercise supreme government. A second reason is this, To exercise supreme authority, is not simply evil, as appeareth in that Paul doth appeal to Caesar, as supreme governor. Acts. 25. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I appeal to Caesar. As likewise, by the godly and Christian government, of Constantine, Theodosius, and others: allowed of, by so many, so learned, and godly fathers. Therefore supreme government is not in this place forbidden. Civil government, is likewise not forbidden: my reasons are. First, if it had been the purpose of our Saviour Christ, to forbid Civil government: in all men: he would have said, The kings of Israel have ruled: But you not so. Or if his purpose had been to forbid it in the ministery, he would have said: The Priests of Israel do rule: But you not so. Secondly, our Saviour Christ in this place, and in this verse, doth grant to his Disciples, that they may bear rule, when as he saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirdly, our Saviour Christ in this place, speaketh to the whole Church, in which it is lawful for some to exercise Civil authority. Fourthly, both in the old and new Testament the Priests did exercise Civil authority. And the Apostles do by their own examples and writings, testify the lawfulness Gen. 8 20. Gen. 13. 18. & 14. 14. Gen. 26. 16. 25 Gen. 34. 5. & 35. 1. 2. job. 1. 3. 4. hereof. In the old Testament we read that Noah, Melchisedech, Abraham, Isaac, jacob, and job, did sacrifice as Priests, and exercise authority as Rulers. But it may be, some will object against these, that they were extraordinary, and before the Law. What shall we then say to Moses, to whom many Exod. 19 22. & 24 4. 5. 6. 7. & 8. Sic Bertramus in Politia jud. cap. 4. ad finem. 1. Sam. 1. 9 & 3. 1 3. 1. Sa. 7. 9 15. 17 1. Sam. 8. 1. learned men have attributed both? But to come nearer, in the first book of Samuel, we find Ely to be judge & Priest: Samuel after him, judge and Priest: joel and Abia the sons of Samuel, judges and Priests. All these succeeding one another. Succession must of necessity take away extraordinary. Yea, and of this government God doth say, that it was his own ordinance. 1. Samuel. 8. 7. They have not cast away thee, but me, that I should not reign over them. The like may be said of Esdras, Nehemias', 1. Ezr. 7. 14. 25 26. & Nehem. 12 1. Nehem. 5 14 15. & 10. 1. etc. 1. Mac. 2 1. 21 and Mattathias, commanded, for to do after the law of their God, & zealous of the same law, who without all question, would not have exercised both, had not both been lawful to them, by the law of their God. Again, what shall we say, to those many examples, which diverse learned writers have noted in Priests. Some being deviders of land: chief of Prince's counsels: josua 14. 1. 1. Kings 4. 2. Captains of armies: but especially to that 1. Chron. 26. 30. 31. of Hasabias and jeria, which by David are appointed Sic Bertramus de Politia jud. cap. 10. exponit. in ministerio Dei, & regis: both in Ecclesiastical, and Civil causes. But it may be some will object, that this was lawful in the old Law, but not in the new. To which I answer, that if it were lawful in the old, much more is it lawful in the new. For if the Priests, when the feasts were so many, and their sacrifices (as I may term them) infinite, might intend to exercise Civil authority, under Princes: much rather may the ministers of the new Testament, when as their feasts and sacrifices do cease, and the Gospel is far more plainly, and plentifully preached. It may be some will farther object: What example have you in the new Testament, of any Apostle, exercising Civil authority under Princes? To this I answer, that though there were no example in the new Testament, yet doth not that prove, that it is unlawful: for than may we reason thus, There is no example in the new Testament of any Christian exercising the office of a king: therefore the office of a king is not lawful: I think if any should so reason, he would be accounted a mad man. This therefore I say, that as we do reason from the old Law, for the establishing of the authority of the king, because it was God his own ordinance, and that over his own people Israel, so from the same do we reason, that it is lawful for Ministers to exercise Civil authority: because the Priests by God his appointment, did exercise Civil authority under Princes. But it may be some will still object, Yea but what is the cause then? if it be so lawful? that none, or very few examples are found in the new Testament, of Apostles, or other Ministers, exercising Civil authority? To this I answer, that I take it, there were two especial reasons. First, because immediate delegation of authority, was an argument of exceeding favour, as appeareth in Herod, his sons, and the Agrippa's. The authority, was now especially in the hands of heathen Princes, wicked men, and cruel tyrants, such as hated Christ, the professors of Christ, and much more the preachers of Christ, such as the Apostles were. Now to exercise authority, without delegation, they would not, because of Christ his words, Luke 12. 14. Who hath made me a ruler? showing, that because he had not Civil authority delegated, he would not then exercise it. A second reason, which I also add to this, is. Because that the Apostles were sent to preach throughout all the world, and therefore, having no certain place, and country, in which always to abide: how could they exercise authority by delegation from Princes: seeing they had no continual abode in any place. But lest any should think it unlawful for Ministers to exercise Civil authority, the Apostles, by their own examples, (having this authority delegated with the consent of the Church) have left us sufficient light, to see the lawfulness thereof. First of all therefore, we read Act. 4. 35. that the money was laid at the Apostles feet. If any deny that to be Civil, yet what is it to take account, both what they sold, and for how much, which thing the Apostles did. But if any shall still say, that this was not Civil, yet to divide those goods must need be Civil, as appeareth by Christ his words, Luke 12. Who hath made me a ruler, or a divider? That the Apostles did divide this money, it appeareth in that it is said, It was laid at the Apostles feet, & divided: why was it laid at their feet, but to be divided? Again, certain it is, that they did divide: for afterward, Acts 6. they chose Deacons, to take from them the office of dividing, because the Church was now great, and they were to disperse themselves, to preach to all the world. Secondly we read Act. 5. that Peter sitteth, judicially upon Saphira: for there Saphira appeareth before him, & Act. 5. 7. he reasoneth with her, about the sale of her goods, saying, Have ye sold it for thus much? He doth also proceed Act. 58. to sentence of death, verse 9 The feet of those that buried thy husband, are at the door, and shall carry away thee. Act. 5. 9 If any shall object, that this was extraordinary, I answer, that it was, in regard of the manner of her death, but not, the sitting in judgement upon her, to examine her. Again, we read, 1. Timoth. 3. 4. that a Bishop may be ruler of a house: in these words: ruling his own house well: the which, may at the first, seem a small thing, to prove Civil authority to be lawful in the ministery, but being better considered of, it importeth much. For, Civil authority is either Political, or Economical: and Economical is, of the Father, Master, and Lord. If therefore a Bishop as a Father, Master, or Lord, exercise Civil authority, it cannot be, but that Civil authority is lawful. This again is illustrated, in that the government of a father, is the pattern of the government of a king, & therefore a king is called in the fift Commandment, a father, Honour father. The same Apostle, in the same Epistle, 1. Tim. 5. 19 useth this exhortation to Timothy, the Bishop of Ephesus, Against an Elder, receive no accusation, under two or three witnesses. He granteth to Timothy, to receive accusations, or bills of complaint, and that he may proceed judicially, by two or three witnesses, which is, by citing them, by examining them, & by deposing them. If any shall object, and say, that this is Ecclesiastical, because of the Elder, a minister, I answer, that seeing Accusation is put indefinitely, as in the Greek: or else, as we read it in English, no accusation, generally, it must of necessity be Civil; for accusations always, against Ministers, are not Ecclesiastical, as appeareth, when as Ministers accused for felony, treason, or murder, are convented before the Civil magistrate, without any claim of his clergy. Again, if it were Ecclesiastical, in regard of the Elder, why should it not be Civil in regard of the accusers, the accusers being lay men? for it is not said, amongst Elders, that is, of one Elder against another: but against an Elder: that is, of layman against Elders. Again, if we read the words with an Emphasis, as, Against an Elder receive no accusation under two or three witnesses, them they infer, that against those that are no Elders, that is, lay men, he may proceed without three witnesses. Likewise the same Apostle proceedeth, ver. 20. those that sin, rebuke before all, that other may fear. verse 21. I charge thee before God, and our Lord jesus Christ, and his elect Angels, that thou observe these things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: without prejudice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth infer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a judgement seat, and a sentence of judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a judge: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to judge: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he must: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, judge before hand, which is, before he hath cited the witnesses, examined the witnesses, deposed the witnesses, and had the number of two or three witnesses. And therefore to express the meaning, he addeth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is, as Beza 1. Tim. 5. 21. translateth it, nihil faciens, in alteram partem declinando. The like phrase of speech being attributed Deut. 17. 20. to the Civil Magistrate. Therefore in this place Civil authority is not forbidden. There remaineth, tyrannous authority, which is in this place forbidden: my reasons are these. First, Either Supreme, Civil, or Tyrannous government is forbidden. But neither Supreme, nor Civil. Ergo Tyrannous. The force of this reason is manifested, in that which went before. Secondly, not government, but the manner of government is here forbidden, and that manner, was tyrannous; this I prove by these reasons. First, the kings that are here spoken of, did tyrannize, as for example, Pontius Pilate, joh. 19 6. 13. 16. Mark 6. 18. 25. 26. who condemned Christ an innocent: Herod Antipas, who took away his brother Philip his wife, and at the request of a woman, put to death john the Baptist: Archilaus, of whose reign joseph is afraid: Herodes magnus, Matth. 2. 22. who slew many infants, and under the colour of worshipping Mat. 2. 16. & 8 Christ, sought the overthrow of Christ and his kingdom. That these were the governors here spoken of, I prove, because Christ saith, Mark 10. 42. you know, speaking of those rulers, they knew, and these were they. Again, Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they do tyrannize: and speaketh in the present tense: and some of these now ruled, and all these, in their government tyrannised. And it plainly appeareth, that he only speaketh of tyrants, because he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to tyrannize, I prove by the use of the same verb, in other places of the Scripture, both old, and new Testament, as 1. Pet. 5. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 19 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so Esay 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again, the testimony of learned writers, and godly fathers, expounding these places of the Evangelists, do manifest it. Erasmus expoundeth it, Dominantur in eas, sive, adversus eas. Musculus expoundeth it, potestate aduer sum illos opprimendos utuntur. And a little after, non regunt populum, sed premunt, suisque affectibus servire cogunt, id quod est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and expounding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he interpreteth it: potenter opprimunt inferiores. chrysostom upon these words, in Matthew, doth expound it in like manner, and upon the same words thus speaketh, ut dominentur minoribus, ut seruificent, & spolient, & usque ad mortem abutentur vita eorum. But it may be some will object, that in this place the simple verb is used, & therefore not tyranny, but rule & jurisdiction is forbidden. To this I answer, that the words which our Saviour Christ here useth, do manifestly show, and prove, that tyranny is forbidden, even in this simple verb. First, because the words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which words can not be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: you shall not rule. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A second reason, why in this simple verb, tyranny is forbidden, because that this simple verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the Scriptures, not for rule only, but many times for a perverse kind of rule and for oppression, as 2. Cor. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 6. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in the old Testament, Dan. 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But it may be some will object, that God in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I answer, that true it is: but God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he ruleth after his own will: his will being the perfect rule of justice, whereas if man whose will is corrupt, should rule after his own will, it were mere tyranny. But it may be some will further object, that true it is, that the simple verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is thus used in the Scriptures, but how prove you it to be so used in this place? To this I answer, that it is likewise used so in this place: and my reason is this, because the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That this, is a fit and natural opposition, appeareth by comparing this with the other Evangelists, for so Mat. 20. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again, for the confirmation of this opposition, the consent of all Harmonies, agreeing, that in all these Evangelists, Matthew, Mark, and Luke, one & the same thing is handled and spoken, and therefore, all these must be compared together, and the simple verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place, is the same that the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Matthew and Mark. Add unto this the exposition of all learned writers, which so far as I have read, do interpret them, to be one and the same thing. As therefore in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: authority was commended, and not condemned in the Disciples of our Saviour Christ: so in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ambition, vain titles, and tyranny are only forbidden, not ruling, or having authority, nor simply the desire of bearing rule. There remaineth the last words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: you or amongst you. And these must in like manner be discussed. In this place there is no doubt to be made, whether our Saviour Christ speaketh to his Disciples, Peter, james, john, etc. or not. etc. The question is therefore, whether our Saviour Christ speaketh to his Disciples, and none but them, or to his Disciples, & some represented by them. If we understand it to be spoken to them only, than we take it to be spoken personally, that is, to his Disciples and no other: so that then, nothing in this place, is either forbidden or commanded to others. But this is against sense, and hath no reason whereupon it should be grounded, and is approved of no learned writer, and therefore I stand not to improve that. It is therefore spoken to the Disciples, and some other represented by them, and thus it is taken Representatively, that is, aswell to those that are represented by them, as to them. Hereof ariseth this question, whether our Saviour Christ speaketh Representatively to the whole Church, that is, all Christians, Ministers and people, or Representatively to the Ministers of the Church only. In this place by you, our Saviour doth understand the whole Church, that is, all Christians, both Ministers and people, and this I prove by these reasons following. First, the Disciples to whom Christ speaketh, had not as yet the office of preaching, and baptizing all nations, for this was after Christ his death committed to them: Matt. 28. 19 whereas this was spoken in his life, and therefore represent Christians, not Ministers only. But admit they had that office, as these Disciples are in this Chapter and other places of the Gospel, called Apostles: and likewise had Luke 22. 12. Matt. 10. 2. Matt. 10. 7. the office of preaching, though I take it that were temporary, and to a certain people; yet certain it is, that these Disciples in their persons represent Christians, as in their office Ministers, and therefore, being spoken to them, why should they not in this place, aswell or rather, represent all: Ministers and people, as Ministers only. A second reason is. It were absurd, to think that our Saviour Christ doth forbid tyranny to Ministers only, whereas tyranny, being a thing simply evil, is more fitly forbidden to Ministers and people, that is, all Christians. A third reason is: Our Saviour Christ in this chapter, doth immediately before, and also presently after, using this word you, and speaking to his Disciples, & none but them, as in this place, speaketh to them, representing the whole Church, and not the Ministers only: as in the 19 verse of this 22. of Luke, in these words: This is my body, which is given for you: by, you: in that place, (though it be spoken only to the Disciples, is not understood, the Ministers only, for than none might be saved but Ministers: but it is spoken to the whole Church, and the body of Christ is given to the Disciples, that is, for all Christians. Again, verse 20. This cup, is the new Testament, in Luke 22. 20. my blood, which is powered out for you. In which place, by, you: Christ meaneth, not only Ministers, but all Christians, whom these Disciples did now represent, otherwise none should be saved but Ministers, if the blood of Christ were shed for none but them. And therefore S. Mat. chap. 26. ver. 28. expoundeth these words, saying, which is shed for many. Again in the words presently after, ver. 29. I have appointed unto you, as my father hath appointed Luke 22. 29 unto me, a kingdom: by, you: he understandeth, all Christians: for unto all true Christians, he hath appointed a kingdom. But it hath been objected, that our Saviour Christ, in this Chapter, speaketh to his Disciples, using the word you, and yet speaketh not to them, representing the whole Church. To which I now answer, that true it is, that our Saviour Christ in this Chapter, saith, I have earnestly desired to eat with you. etc. I say unto you. etc. But I answer, that in these places he speaketh Personally: that is, to his Disciples only, and no other represented by them. Now the question is not, whether it be taken Personally, or Representatively; for then this were (though little to the purpose) yet add idem: but in this place, the question is, whether he speak representatively, to the Ministers of the Church only, or representatively to the whole Church. If therefore there can be brought out of this Chapter, so many places, so manifest as these are, in which Christ speaketh to his Disciples, and none but them, as he doth in this place, and yet as representing the Ministers only, & not other Christians, then shall that bear some stroke, & come to be balanced with the weight of these reasons. A fourth reason is this. The opposition in this place, which is between Gentiles & you, doth manifestly prove that it is spoken to the whole Church. As for example, The kings of the Gentiles, do tyrannize over them: that is, the people. Amongst these are kings tyrannising, & people tyrannized. But you not so, or, it shall not be so with you. that is, I do command, that with you there should be neither kings tyrannising, nor people tyrannised. It is thus with them: it shall not be so with you Ministers: is neither right, nor good opposition. It is thus with the Gentiles, it shall not be thus with you Christians, is a fit, good, and sensible opposition. So then, the opposition between the kings of the Gentiles tyrannising, and people tyrannised, and you, doth prove manifestly, that Christ meaneth not only Ministers, but also people, that is, all Christians, amongst whom he would have neither tyrants, nor people tyrannised. Again this is manifest to be Christ his meaning, because that in like manner, in the scriptures speaking of Gentiles, and making an opposition betwixt them & others, the opposition is between Gentiles and Christians, & not between Gentiles and Ministers: as Mat. 6. ver. 7. 8. The Gentiles do think, that by their much babbling they shall be heard. Be not you like unto them: that is, be not you my Disciples, you that take my name in your mouths, that hear me, that profess yourselves to be Christians. And again in the same Chapter, verse 32. After all these things do the Mat. 6. 32. & 31. Gentiles seek, and therefore saith to them, verse 31. Be not you therefore careful, etc. for your heavenly Father knoweth, etc. In which place, our Saviour doth plainly make an opposition, betwixt those he spoke to, that is, his Disciples, and those that heard him, and Gentiles, that is, those that were spoken of, to whom he would not have his Disciples, that is, Christians to be like. A fift reason is, this place compared with that of Mat. chap. 23. vers. 8. 9 doth show plainly, that it is spoken to the whole Church: for in that chapter our Saviour Christ speaketh of the same matter, useth a like form of words, and the very same words: as for example, The Scribes and the pharisees are called Rabbi, etc. But be not you so called & in this Chapter is the like. They that are in authority are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But you not so. Again ver. 11. But let him that is the greater, be as the minister. Which words are in the former places of the Evangelists. Now, if one place of Scripture is to be expounded by another, and the darker by that which is more plain, these in like manner, may one be expounded by another. If any shall ask, how I prove that our Saviour Christ, in this 23. of Matthew, speaketh to the whole Church, I answer, that it manifestly appeareth, in that in the first verse of that Chapter, it is said, Then spoke jesus, to the multitude, and his Disciples. Mat. 23 1. This might further be strengthened and confirmed, by the opinion of ancient, and late writers (some whereof I have before mentioned.) But these reasons are apparent and very sufficient: I therefore conclude, that our Saviour speaketh in this place to all men: forbidding all Christians ambitiously to strive for honour, or to tyrannize over the people. What our Saviour commandeth, is contained in the words following, But let him that shallbe greater, etc. The Lord of his infinite mercy, grant, that all Rulers may learn, to follow the commandment of Christ, neither ambitiously striving for higher places, nor by unjustice and cruelty abusing the lower: then shall God be glorified, and we his people live a quiet and peaceable life, in all godliness and honesty. Which he grant, who hath bought us with his precious blood, jesus Christ the righteous. To whom, with the Father, and the holy Ghost, be all honour and glory world without end. FINIS.