But, 4, what does our Lord censure and reject from His Church? It is plain that He compares kingdom with kingdom, and the kingdom of heaven, which is the Church, with human kingdoms, and, moreover, that the negative quality as to which, in the clause, "But you not so," the two are compared, is, _not_ the fact that there is pre-eminence and rule in both, but a certain _mode_ of exercising them. This is, the pomp and ambition expressed in the words, "lording it," "exercising authority," "are called benificent." As again is shewn in the repeated declaration that what had been most alien from the spirit of His own ministry, should not appear in the ministry that He would establish after Him. Now He had shown no pomp and pride of dominion, but yet He had shown the dominion itself in the fullest sense, the power of passing laws, enjoining precepts, defining rites, threatening punishments, governing, in fine, His Church, so that He had been pre-eminently "the Lord." Lastly, this is shown in the words recorded by S. John, as said shortly after on this same occasion. "You call Me Master and Lord, and you say well, for so I am. If I then, your Lord and Master, have washed your feet, you also ought to wash one another's feet: _for I have given you an example_, that as I have done unto you, so you also may do."[22] Now nothing can show more strongly than this discourse the pre-eminence and authority which our Lord was going to establish in one of His Apostles over the rest. For here we have His intention disclosed that in His kingdom, which is the Church's, some one there should be "the Great," "the First," and "the Ruler," who should discharge, in due proportion and analogy, the office which He Himself, before He returned to the Father, had held. But before we consider further who this one was, let us look at the subject from a somewhat different point of view. And [23]here we must lay down three points, the _first_ of which is, that our Lord, during His life on earth, had acted in two capacities, the one, as the Author and Founder, the other, as the Head and Supreme Ruler of His Church. His functions in the former capacity are too plain to need enlarging upon. He disclosed the objects of our faith: He instituted rites and sacraments: He provided by the establishment of a ministry for the perpetual growth and duration of the Church. It was in this sense that He spoke of Himself to His apostles, as "the Master," who could share His prerogatives with no one: "But be not you called Rabbi, for one is your Master, and all you are brethren."[24] Thus is He, "the Teacher," "the Master," throughout the Gospel.