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.
Which words do seeme to be somewhat imperfect, and therfore lest I should be thought to ad anie thing of mine owne, I will borrow the words of the Euangelist Saint Mathevv chap. 20. 26. & Saint Marke chap. 10. 43. who writ one and the selfe same thing:
Which words do seem to be somewhat imperfect, and Therefore lest I should be Thought to and 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:
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so to make the sence it shalbe NONLATINALPHABET. In these words there are three, which containe some difficultie in them. NONLATINALPHABET: it shall not be. NONLATINALPHABET: so. NONLATINALPHABET or NONLATINALPHABET: you or vvith you.
so to make the sense it shall. In these words there Are three, which contain Some difficulty in them.: it shall not be.: so. or: you or with you.
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namely either forbidding a thing to be done, in which sence, Imperatiuely: or foretelling a thing not to be done, in which Prophetically. Prophetically, these words NONLATINALPHABET are vsed Apoc. 10. 6. where the Angell sweareth:
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 Apocalypse 10. 6. where the Angel Sweareth:
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Secondly, because it was the manner of our Sauiour Christ, to drawe them from the cogitation of earthly things, as Luke 12. 32. from too much caring for foode,
Secondly, Because it was the manner of our Saviour christ, to draw them from the cogitation of earthly things, as Lycia 12. 32. from too much caring for food,
Thirdly, because immediatly after, verse 29. our Sauiour Christ speaketh of his kingdome. And I appoint vnto you, as my Father hath appointed vnto me, a kingdome:
Thirdly, Because immediately After, verse 29. our Saviour christ speaks of his Kingdom. And I appoint unto you, as my Father hath appointed unto me, a Kingdom:
This sence is good, for by lamentable experience, we find it to be true, when as some so vnsatiably hunt after honor, that if they may but sit in the seat of honor,
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 fit in the seat of honour,
insinuating, that they in like maner, in their superioritie, and authoritie ouer others, here vpon earth, should not propound this to them selues, to be ministred vnto:
insinuating, that they in like manner, in their superiority, and Authority over Others, Here upon earth, should not propound this to them selves, to be ministered unto:
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Thirdly, because the Euangelists compared together, do declare, that by NONLATINALPHABET, our Sauiour meaneth, NONLATINALPHABET, let it not be. For whereas the Euangelist Saint Marke, Chap. 10. 43. hath NONLATINALPHABET: verse 44. NONLATINALPHABET. Saint Matthewe 20. 26. hath, NONLATINALPHABET: verse 27. NONLATINALPHABET. It is therefore in this place spoken Imperatiuely, forbidding a thing to be done, that is NONLATINALPHABET and NONLATINALPHABET.
Thirdly, Because the Evangelists compared together, do declare, that by, our Saviour means,, 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.
Ouer the goods of men, by taking away by force violently, or by deceipt guilefully, the leases, lands, goods, or possessions of men. Ouer the bodies 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:
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or can be gathered, I purpose to set downe so neare as I can, the purpose and intent of our Sauiour Christ. Some attribute NONLATINALPHABET to the word NONLATINALPHABET:
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:
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Titles of honor, whether Lord, ruler, or NONLATINALPHABET, are not forbidden. The word NONLATINALPHABET hath not one sillable in it, that signifieth Lord.
Titles of honour, whither Lord, ruler, or, Are not forbidden. The word hath not one Syllable in it, that signifies Lord.
for hauing no one word that signifieth a title of honour, and of doing good (which this word NONLATINALPHABET in this place doth signifie) 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,
for having no one word that signifies a title of honour, and of doing good (which this word in this place does signify) 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,
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.
After Alexander, and the immediate successor of Ptolemy Philadelphus, and to Ptolemy, the Seventh After Alexander, and successor of Ptolemy Philometor, and as Some write to Cleomenes King of Sparta.
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where not the name simply, but the ambicious affecting of that title is forbidden. Againe, NONLATINALPHABET is a title of doing good, and all one with NONLATINALPHABET, and NONLATINALPHABET:
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:
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but the hauing or giuing of vaine titles, according as the Gentile rulers, which were called NONLATINALPHABET, being NONLATINALPHABET: good-doers, being in deede bad-doers.
but the having or giving of vain titles, according as the Gentile Rulers, which were called, being: good-doers, being in deed bad-doers.
yea the Apostles haue this name giuen them, Actes 16. 30. NONLATINALPHABET. 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.
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 be unlawful, they would.
Likewise, the title of ruler, is in the Scripture giuen to Ministers, Hebr. 13. 7. NONLATINALPHABET. Remember those rulers vvhich haue preached vnto you the vvord of God.
Likewise, the title of ruler, is in the Scripture given to Ministers, Hebrew 13. 7.. remember those Rulers which have preached unto you the word of God.
And in the seuenteenth verse of the same chapter, NONLATINALPHABET. Obey those rulers. As titles of honour are not forbidden to Ministers: so not to other rulers.
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.
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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: NONLATINALPHABET: most excellent, or renovvned Theophilus:
and so Are there Some in the New. The Evangelist Saint Lycia, in his Gospel, Chapter 1. 3. writing to Theophilus, gives him this title:: most excellent, or renowned Theophilus:
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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:
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 remains the second sense:
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and the word NONLATINALPHABET, attributed to diuerse wordes, in the verse going before. Some attribute NONLATINALPHABET to the word NONLATINALPHABET, making the sence thus:
and the word, attributed to diverse words, in the verse going before. some attribute to the word, making the sense thus:
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 NONLATINALPHABET to the verbe NONLATINALPHABET:
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:
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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.
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.
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The kings of the Gentiles do NONLATINALPHABET, that is, rule tyrannously, or oppresse them: But you not so: that is, you my Disciples shall not tyrannize.
The Kings of the Gentiles doe, that is, Rule tyrannously, or oppress them: But you not so: that is, you my Disciples shall not tyrannise.
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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.
So that in this place, our Saviour christ does forbid either Supreme, Civil, or Tyrannous government. Supreme government is not forbidden: my Reasons Are these.
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and of many, there being at this time but one supreme gouernour, namely, Tiberius. And therfore by NONLATINALPHABET are vnderstood the inferior rul•rs, according as in Scripture the word NONLATINALPHABET is giuen to the inferiour ruler: as Marke 6. 14. NONLATINALPHABET: Herod the king, whereas Herod was but an inferiour ruler, vnder Augustus and Tiberius, and so Matthew 2. 22. NONLATINALPHABET, that Archelaus vvas king: whereas Archelaus was likewise an inferiour ruler.
and of many, there being At this time but one supreme governor, namely, Tiberius. And Therefore by Are understood the inferior rul•rs, 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.
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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. NONLATINALPHABET. I appeale to Caesar. As likewise, by the godly and Christian gouernment, of Constantine, Theodosius, and others:
A second reason is this, To exercise supreme Authority, is not simply evil, as appears in that Paul does 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:
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Ciuill gouernment, is likewise not forbidden: my reasons are. First, if it had bene the purpose of our Sauiour Christ, to forbid Ciuill gouernment: in all men:
Civil government, is likewise not forbidden: my Reasons Are. First, if it had be the purpose of our Saviour christ, to forbid Civil government: in all men:
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NONLATINALPHABET. Thirdly, our Sauiour Christ in this place, speaketh to the whole Church, in which it is lawfull for some to exercise Ciuill authoritie.
. Thirdly, our Saviour christ in this place, speaks to the Whole Church, in which it is lawful for Some to exercise Civil Authority.
Fourthly, both in the olde and new Testament the Priestes did exercise Ciuill authoritie. And the Apostles do by their owne examples and writings, testifie the lawfulnesse herof.
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 hereof.
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What shall we then say to Moses, to whom manie learned men haue attributed both? But to come nearer, in the first booke of Samuell, we find Ely to be Iudge & Priest:
What shall we then say to Moses, to whom many learned men have attributed both? But to come nearer, in the First book of Samuel, we find Ely to be Judge & Priest:
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for to doe after the law of their God, & zealous of the same law, who without all question, would not haue exercised both, had not both bene lawfull to them, by the law of their God.
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 be lawful to them, by the law of their God.
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Againe, what shall we say, to those many examples, which diuerse learned writers haue noted in Priestes. Some being deuiders of land: chiefe of Princes counsels: Captaines of armies:
Again, what shall we say, to those many Examples, which diverse learned writers have noted in Priests. some being deuiders of land: chief of Princes Counsels: Captains of armies:
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For if the Priestes, when the feastes were so manie, and their sacrifices (as I may terme them) infinite, might intend to exercise Ciuill authoritie, vnder Princes:
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:
What example haue you in the new Testament, of any Apostle, exercising Ciuill authoritie vnder Princes? To this I answer, that though there were no exāple in the new Testamēt,
What Exampl have you in the new Testament, of any Apostle, exercising Civil Authority under Princes? To this I answer, that though there were no Exampl in the new Testament,
This therefore I say, that as we do reason from the olde Law, for the establishing of the authoritie of the king, because it was God his owne ordinance,
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 ouer his owne people Israell, so from the same do we reason, that it is lawfull for Ministers to exercise Ciuill authoritie: because the Priestes by God his appointment, did exercise Ciuill authoritie vnder Princes.
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.
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or verie fewe examples are found in the newe Testament, of Apostles, or other Ministers, exercising Ciuill authoritie? To this I answer, that I take it, there were two especiall reasons.
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.
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First, because immediate delegation of authoritie, was an argument of exceeding fauour, as appeareth in Herod, his sonnes, and the Agrippaes. The authoritie, was now especially in the hands of heathen Princes, wicked men,
First, Because immediate delegation of Authority, was an argument of exceeding favour, as appears in Herod, his Sons, and the Agrippa's. The Authority, was now especially in the hands of heathen Princes, wicked men,
Now to exercise authoritie, without delegation, they would not, because of Christ his words, Luke 12. 14. VVho hath made me a ruler? shewing, that because he had not Ciuil authoritie delegated, he would not then exercise it.
Now to exercise Authority, without delegation, they would not, Because of christ his words, Lycia 12. 14. Who hath made me a ruler? showing, that Because he had not Civil Authority delegated, he would not then exercise it.
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But lest any should thinke it vnlawfull for Ministers to exercise Ciuill authoritie, the Apostles, by their owne examples, (hauing this authoritie delegated with the consent of the Church) haue left vs sufficient light, to see the lawfulnesse thereof.
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.
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But if any shall still say, that this was not Ciuill, yet to deuide those goods must neede be Ciuill, as appeareth by Christ his words, Luke 12. VVho hath made me a ruler,
But if any shall still say, that this was not Civil, yet to divide those goods must need be Civil, as appears by christ his words, Lycia 12. Who hath made me a ruler,
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& he reasoneth with her, about the sale of her goods, saying, Haue ye sold it for thus much? He doth also proceede to sentence of death, verse 9. The feete of those that buried thy husband, are at the doore, and shall carrie avvay thee.
& he reasoneth with her, about the sale of her goods, saying, Have you sold it for thus much? He does also proceed to sentence of death, verse 9. The feet of those that buried thy husband, Are At the door, and shall carry away thee.
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but being better cōsidered of, it importeth much. For, Ciuill authoritie is either Politicall, or Oeconomicall: and Oeconomicall is, of the Father, Maister, and Lord.
but being better considered of, it imports much. For, Civil Authority is either Political, or Economical: and Economical is, of the Father, Master, and Lord.
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The same Apostle, in the same Epistle, 1. Tim. 5. 19. vseth this exhortation to Timothie, the Bishop of Ephesus, Against an Elder, receiue no accusation, vnder tvvo or three vvitnesses.
The same Apostle, in the same Epistle, 1. Tim. 5. 19. uses this exhortation to Timothy, the Bishop of Ephesus, Against an Elder, receive no accusation, under tvvo or three Witnesses.
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He graunteth to Timothie, to receiue accusations, or billes of complaint, and that he may proceed Iudicially, by two or three witnesses, which is, by citing them, by examining them, & by deposing thē.
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.
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If any shall obiect, and say, that this is Ecclesiasticall, because of the Elder, a minister, I answer, that seeing Accusation is put indefinitly, as in the Greeke:
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:
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or else, as we reade it in English, no accusation, generally, it must of necessitie be Ciuil; for accusatiōs alwayes, against Ministers, are not Ecclesiastical,
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,
Againe, if it were Ecclesiasticall, in regard of the Elder, why should it not be Ciuill in regard of the accusers, the accusers being lay men? for it is not sayd, amongst Elders, that is, of one Elder against another:
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, among Elders, that is, of one Elder against Another:
Againe, if we read the words with an Emphasis, as, Against an Elder receiue no accusatiō vnder two or three witnesses, thē they infer, that against those that are no Elders, that is, lay men, he may proceed without three witnesses.
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.
vvithout preiudice: NONLATINALPHABET doth infer NONLATINALPHABET, a iudgement seate, and a sentence of iudgement, NONLATINALPHABET inferreth NONLATINALPHABET, a iudge: NONLATINALPHABET inferreth NONLATINALPHABET, to iudge: NONLATINALPHABET, he must:
without prejudice: does infer, a judgement seat, and a sentence of judgement, infers, a judge: infers, to judge:, he must:
There remaineth, tyrannous authoritie, which is in this place forbidden: my reasons are these. First, Either Supreme, Ciuill, or Tyrannous gouernment is forbidden. But neither Supreme, nor Ciuill. Ergo Tyrannous.
There remains, 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.
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That these were the gouernours here spoken of, I proue, because Christ saith, Marke 10. 42. you knovv, speaking of those rulers, they knew, and these were they. Againe, Christ sayth NONLATINALPHABET: and here NONLATINALPHABET: they do tyrannize:
That these were the Governors Here spoken of, I prove, Because christ Says, Mark 10. 42. you know, speaking of those Rulers, they knew, and these were they. Again, christ say: and Here: they do tyrannise:
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and new Testament, as 1. Pet. 5. 3 NONLATINALPHABET. Act. 19. 16. NONLATINALPHABET. And so Esay 3. 4. NONLATINALPHABET. Againe, the testimonie of learned writers, and godly fathers, expounding these places of the Euangelistes, do manifest it.
and new Testament, as 1. Pet. 5. 3. Act. 19. 16.. And so Isaiah 3. 4.. Again, the testimony of learned writers, and godly Father's, expounding these places of the Evangelists, do manifest it.
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Chrysostome vpon these wordes, in Mathew, doth expound it in like maner, and vpon the same wordes thus speaketh, vt dominentur minoribus, vt seruificent,
Chrysostom upon these words, in Matthew, does expound it in like manner, and upon the same words thus speaks, vt dominentur minoribus, vt seruificent,
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A second reason, why in this simple verbe, tyrannie is forbidden, because that this simple verbe NONLATINALPHABET is vsed in the Scriptures, not for rule onely,
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,
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and my reason is this, because the verbe NONLATINALPHABET is opposit to NONLATINALPHABET, in this maner, NONLATINALPHABET: and againe, NONLATINALPHABET: viz. NONLATINALPHABET.
and my reason is this, Because the verb is opposite to, in this manner,: and again,: viz..
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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,
Again, for the confirmation of this opposition, the consent of all Harmonies, agreeing, that in all these Evangelists, Matthew, Mark, and Lycia, one & the same thing is handled and spoken,
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and therefore, all these must be compared together, and the simple verbe NONLATINALPHABET in this place, is the same that the compound NONLATINALPHABET 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 NONLATINALPHABET:
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:
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nor simply the desire of bearing rule. There remaineth the last words, NONLATINALPHABET or NONLATINALPHABET: you or amongest you. And these must in like maner be discussed.
nor simply the desire of bearing Rule. There remains the last words, or: you or amongst you. And these must in like manner be discussed.
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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.
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.
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and baptizing all nations, for this was after Christ his death committed to them: whereas this was spoken in his life, and therefore represent Christians, not Ministers onely.
and baptizing all Nations, for this was After christ his death committed to them: whereas this was spoken in his life, and Therefore represent Christians, not Ministers only.
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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,
Ministers and people, as Ministers only. A second reason is. It were absurd, to think that our Saviour christ does forbid tyranny to Ministers only,
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,
In which place, by, you: christ means, not only Ministers, but all Christians, whom these Disciples did now represent, otherwise none should be saved but Ministers,
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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.
But it hath be objected, that our Saviour christ, in this Chapter, speaks to his Disciples, using the word you, and yet speaks not to them, representing the Whole Church.
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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,
To which I now answer, that true it is, that our Saviour christ in this Chapter, Says, I have earnestly desired to eat with you. etc. I say unto you. etc. But I answer, that in these places he speaks Personally: that is, to his Disciples only,
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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,
Now the question is not, whither it be taken Personally, or Representatively; for then this were (though little to the purpose) yet ad idem: but in this place, the question is,
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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,
So then, the opposition between the Kings of the Gentiles tyrannizing, and people tyrannized, and you, does prove manifestly, that christ means not only Ministers,
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And againe in the same Chapter, verse 32. After all these things do the 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 again in the same Chapter, verse 32. After all these things do the Gentiles seek, and Therefore Says to them, verse 31. Be not you Therefore careful, etc. for your heavenly Father Knoweth, etc. In which place, our Saviour does plainly make an opposition, betwixt those he spoke to, that is, his Disciples,
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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.
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.
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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.
If any shall ask, how I prove that our Saviour christ, in this 23. of Matthew, speaks to the Whole Church, I answer, that it manifestly appears, in that in the First verse of that Chapter, it is said, Then spoke Iesus, to the multitude, and his Disciples.
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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:
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:
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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.
I Therefore conclude, that our Saviour speaks in this place to all men: forbidding all Christiās ambitiously to strive for honour, or to tyrannise over the people.
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