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A17369
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A learned and notable sermon vpon the text Vos autem non sic. But you not so Lately preached vpon speciall occasion, by M. Butler of Owndell, in S. Maries Church in the Vniuersity of Cambridge: and succinctly debating the chiefe matters, which are now in question in the Church of England. Verie profitable for the further resoluing of them, who being brought into suspence by the contradiction of ministers, are content to lend an indifferent eare vnto the truth.
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Butler, of Oundle.
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1593
(1593)
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STC 4202; ESTC S120982
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17,112
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28
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〈◊〉 〈◊〉 are not forbidden The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not one sillable in it that signifieth Lord. It is neuerthelesse so translated because of the imperfection of our English tongue for hauing no one word that signifieth a title of honour and of doing good which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth signifie The word benefactors doth best expresse the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godly interpreters knowing voces to be rerum imagines haue by this periphrasis gracious lords sought to set downe the meaning of our Sauiour Christ vsing Lord for a title of honor and gracious for a title of doing good This title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade to haue bene giuen to great personages as to Ptolomeus the third of that name after Alexander and the immediat successor of Ptolomeus Philadelphus and to Ptolomeus the seuenth after Alexander and successor of Ptolomeus Philometor and as some write to Cleomenes king of Sparta In this sence being vsually giuen to great men our Sauiour Christ in this title doth not simply forbid the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the ambitious affecting of that title and so of honor according as Matth. 23. 8. and 9. he forbiddeth theÌ„ to be called Rabbi or father where not the name simply but the ambicious affecting of that title is forbidden Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title of doing good and all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which titles are indifferently giuen to all Christians magistrates people and Ministers in the Scriptures And that it may euidently appeare that this title is not forbidden the Apostle Peter doth apply it to our sauiour Christ Actes 10. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich vvent about doing good And in this sence our Sauiour Christ doth not forbid simply the name and title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the hauing or giuing of vaine titles according as the Gentile rulers which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good-doers being in deede bad-doers In like maner the title of Lord is not forbidden in this place nor in any other place of Scripture to the Ministers Our Sauiour Christ in regard of his superioritie ouer his Disciples was called Lord Iohn 13. 13. You call me Lord and Maister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea the Apostles haue this name giuen them Actes 16. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Lords vvhat shall I do that I may be saued In which place neither Paul nor Silas do reprehend that title giuen them which if it had bene vnlawfull they would Likewise the title of ruler is in the Scripture giuen to Ministers Hebr. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember those rulers vvhich haue preached vnto you the vvord of God And in the seuenteenth 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 giuen vnto them and so are there some in the New The Euangelist Saint Luke in his Gospell Chapter 1. 3. writing to Theophilus giueth him this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most excellent or renovvned Theophilus which title also Paule giueth to Festus Actes 26. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most noble Festus To be short if anie title of honor were simply euil it were the name and title of God giuen vnto men but that title in the old Testament in diuerse places is giuen to rulers and the same is confirmed to them by our Sauiour Christ Iohn 10. 34. Titles of honour are therefore neither forbidden to Ciuill nor Ecclesiasticall rulers Nowe remaineth the second sence The kings of the Gentiles do rule But you not so that is you shall not rule This sence can not agree with this place for it is against all sence that where the titles of rulers are giuen there ruling should be denied And most certaine it is that Christ in this place forbiddeth vaine titles and indeede there is nothing more vaine than bare titles without the thing itselfe Againe our Sauiour Christ in the words immediatly following doth graunt vnto them to beare rule saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas if his purpose had bene to forbid rule vnto them he would haue sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rule therefore in this place is not forbidden Now remaineth the third sence 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 Sauiour Christ but this so ruling that is the maner of ruling is diuersly taken of diuerse men and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to diuerse wordes in the verse going before Some attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the sence thus The kings of the Gentiles do rule But you not so that is you shall not rule as kings and so vnderstand by kings supreme rulers making our Sauiour Christ in this place to forbid supreme gouernment Others attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do make the sence thus The kings of the Gentiles do rule But you not so that is you shall not rule vnderstanding by rule ciuill authoritie and so make our Sauiour Christ in this place to forbid Ciuill gouernment to his Disciples Others attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same verbe but by it vnderstanding tyrannous gouernment so make the sence to be this The kings of the Gentiles do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rule tyrannously or oppresse them But you not so that is you my Disciples shall not tyrannize So that in this place our Sauiour Christ doth forbid either Supreme Ciuill or Tyrannous gouernment Supreme gouernment is not forbidden my reasons are these First because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth not signifie onely the supreme gouernour for he speaketh in the plurall number and of many there being at this time but one supreme gouernour namely Tiberius And therfore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are vnderstood the inferior rulâ—rs according as in Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is giuen to the inferiour ruler as Marke 6. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod the king whereas Herod was but an inferiour ruler vnder Augustus and Tiberius and so Matthew 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Archelaus vvas king whereas Archelaus was likewise an inferiour ruler And this is likewise made plaine by the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do rule spoken in the plurall number of moe than one and in the present tense whereas onely Tiberius did at this time exercise supreme gouernment A second reason is this To exercise supreme authoritie is not simplie euill as appeareth in that Paule doth appeale to Caesar as supreme gouernour Actes 25. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
iustice whereas if man whose will is corrupt should rule after his owne will it were meere tyrannie But it may be some will further obiect that true it is that the simple verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus vsed in the Scriptures but how proue you it to be so vsed in this place To this I answer that it is likewise vsed so in this place and my reason is this because the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposit to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this maner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this is a fit and naturall opposition appeareth by comparing this with the other Euangelists for so Mat. 20. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe for the confirmation of this opposition the consent of all Harmonies agreeing that in al these Euangelists Mathevv Marke and Luke one the same thing is handled and spoken and therefore all these must be compared together and the simple verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is the same that the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Mathevv and Marke Adde vnto this the exposition of all learned writers which so farre as I haue read do interpret them to be one and the same thing As therefore in the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritie was commended and not condemned in the Disciples of our Sauiour Christ so in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambition vaine titles and tyrannie are onely forbidden not ruling or hauing authoritie nor simply the desire of bearing rule There remaineth the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you or amongest you And these must in like maner be discussed In this place there is no doubt to be made whether our Sauiour Christ speaketh to his Disciples Peter Iames Iohn c. or not c. The question is therfore whether our Sauiour Christ speaketh to his Disciples and none but them or to his Disciples some represented by them If we vnderstand it to be spoken to them onely then 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 sence and hath no reason whereupon it should be grounded and is approued of no learned writer and therefore I stand not to improue that It is therefore spoken to the Disciples and some other represented by them and thus it is taken Representatiuely that is aswell to those that are represented by them as to them Hereof ariseth this question whether our Sauiour Christ speaketh Representatiuely to the whole Church that is all Christians Ministers and people or Representatiuely to the Ministers of the Church onely In this place by you our Sauiour doth vnderstand the whole Church that is all Christians both Ministers and people and this I proue 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 onely But admit they had that office as these Disciples are in this Chapter and other places of the Gospell called Apostles and likewise had Luke 22. 12. Matt. 10. 2. Matt. 10. 7. the office of preaching though I take it that were temporarie and to a certaine people yet certaine it is that these Disciples in their persons represent Christians as in their office Ministers and therfore being spoken to them why should they not in this place aswell or rather represent all Ministers and people as Ministers onely A second reason is It were absurd to thinke that our Sauiour Christ doth forbid tyrannie to Ministers onely whereas tyrannie being a thing simply euill is more fitly forbidden to Ministers and people that is all Christians A third reason is Our Sauiour Christ in this chapter doth immediatly before and also presently after vsing 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 onely as in the 19. verse of this 22. of Luke in these wordes This is my body vvhich is giuen for you by you in that place though it be spoken onely to the Disciples is not vnderstood the Ministers onely for then none might be saued but Ministers but it is spoken to the whole Church and the body of Christ is giuen to the Disciples that is for all Christians Againe verse 20. This cup is the nevv Testament in Luke 22. 20. my bloud vvhich is povvred 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 saued but Ministers if the bloud of Christ were shed for none but them And therfore S. Mat. chap. 26. ver 28. expoundeth these words saying vvhich is shed for many Againe in the words presently after ver 29. I haue appointed vnto you as my father hath appointed Luke 22. 29 vnto me a kingdome by you he vnderstandeth all Christians for vnto all true Christians he hath appointed a kingdome But it hath bene obiected that our Sauiour Christ in this Chapter speaketh to his Disciples vsing the word you and yet speaketh not to them representing the whole Church To which I now answer that true it is that our Sauiour Christ in this Chapter saith I haue earnestly desired to eate vvith you c. I say vnto you c. But I answer that in these places he speaketh Personally that is to his Disciples onely and no other represented by them Now the question is not whether it be taken Personally or Representatiuely for then this were though litle to the purpose yet ad idem but in this place the question is whether he speak representatiuely to the Ministers of the Church onely or representatiuely 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 onely not other Christians then shall that beare some stroke come to be ballanced with the weight of these reasons A fourth reason is this The opposition in this place which is betweene Gentiles you doth manifestly proue that it is spoken to the whole Church As for example The kings of the Gentiles do tyrannize ouer them that is the people Amongst these are kings tyrannizing people tyrānized But you not so or it shall not be so vvith you that is I do command that with you there should be neither kings tyrannizing nor people tyrannized It is thus with them it shall not be so vvith you Ministers is neither right nor good opposition It is thus with the Gentiles it shall not be thus vvith you Christians is a fit good and sensible opposition So then the opposition betweene the kings of the Gentiles tyrannizing and people tyrannized and you doth proue manifestly that Christ meaneth not onely Ministers but also people that is all Christians amongst whom he would haue neither tyrants nor people tyrannized Againe this is manifest to be Christ his meaning because that in like maner in the scriptures speaking of Gētiles and making an opposition betwixt them others the opposition is between Gentils and Christians not betweene Gentiles and Ministers as Mat. 6. ver 7. 8. The Gentiles do thinke that by their much babling they shall be heard Be not you like vnto them that is be not you my Disciples you that take my name in your mouths that heare me that professe your selues to be Christians And againe in the same Chapter verse 32. After all these things do the Mat. 6. 32. 31. Gentiles seeke and therefore saith to them verse 31. Be not you therefore carefull c. for your heauenly Father knovveth c. In which place our Sauiour doth plainly make an opposition betwixt those he spake to that is his Disciples and those that heard him and Gentiles that is those that were spoken of to whom he would not haue 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 shew plainely that it is spoken to the whole Church for in that chapter our Sauior Christ speaketh of the same matter vseth a like forme of words and the very same words as for example The Scribes and the Pharisies are called Rabbi c. But be not you so called in this Chapter is the like They that are in authoritie are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you not so Againe ver 11. But let him that is the greater be as the minister Which words are in the former places of the Euangelists Now if one place of Scripture is to be expounded by another and the darker by that which is more plain these in like maner may one be expounded by another If any shall aske how I proue that our Sauiour Christ in this 23. of Mathew speaketh to the whole Church I answer that it manifestly appeareth in that in the first verse of that Chapter it is sayed Then spake Iesus 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 haue before mentioned But these reasons are apparant and very sufficient I therfore conclude that our Sauiour speaketh in this place to all men forbidding all Christiās ambitiously to striue for honor or to tyrannize ouer the people What our Sauiour commandeth is contained in the words following But let him that shal be greater c. The Lord of his infinit mercie graunt that all Rulers may learne to follovv the commandement of Christ neither ambitiously striuing for higher places nor by vniustice and crueltie abusing the lovver then shal God be glorified and vve his people liue a quiet and peaceable life in all godlinesse and honestie VVhich he graunt vvho hath bought vs vvith his precious bloud Iesus Christ the righteous To vvhom vvith the Father and the holy Ghost be all honor and glorie vvorld vvithout end FINIS