A SERMON PREACHED BEFORE THE RIGHT HONOURABLE HOUSE OF LORDS, IN THE ABBEY-CHURCH AT Weſtminſter, Wedneſday the 28. of May 1645. Being the day appointed for ſolemne and publick humiliation.
BY ALEXANDER HENDERSON, Miniſter at Edenburgh.
Thy Kingdome Come.
LONDON, Printed by F. N. for Robert Boſtock, dwelling in Pauls Church-yard at the ſigne of the Kings-head. 1645.
NOt any deſire or confidence of mine owne, but ſubmiſſion and obedience, made me firſt preach, and now print this Sermon. Not any opinion or eſteeme I have of it, but example and cuſtome, have moved mee to ſet ſome words before it; Theſe have I directed generally to the Chriſtian Reader, that I may not onely include the Noble Lords of Parliament, if any amongſt them ſhall be pleaſed to looke this way; but may alſo invite all other Chriſtian Readers (and ſuch I wiſh all Readers to be) to beſtow ſome of their moſt ſerious thoughts upon ſo precious and excellent a ſubject, as is the Kingdome of our Lord and Saviour Jeſus Chriſt; which is here but generally hinted and briefly touched, but is repreſented to the life in Scripture, and to the full treated and debated by Divines. Jeſus Chriſt by vertue of the three Offices, of his Propheſie, Prieſthood, and Kingdome, is made unto us of God, Wiſdome and Righteouſnes and Sanctification and Redemption. His ſufficiency and ſutableneſſe to be unto us a Saviour, conſiſteth in the dignitie of his Perſon, and in his willing undertaking and faithfull adminiſtration of theſe his Offices: The Summe of the Grace given us through communion with him, is compriſed in theſe ineſtimable benefits; Without the one he could not be a perfect Saviour, without the other our ſalvation cannot be perfect. It hath been of old and is at this day a juſt complaint, that of the Offices of Chriſt, his Kingdome is leaſt conſidered of, and moſt miſtaken; Which as it is diſhonour to his Name, ſo is it a mightie hinderance to the comfort of ſome, to the ſanctification of others, and to the ſalvation of many; and is a maine cauſe of the many diſorders and ſcandals in the Church of Chriſt.
The Papiſts will have their Pope, by reaſon of the Kingdome of Chriſt, to be the head and (which is the ſame) the King of the Church, and at leaſt in ordine ad ſpiritualia, to be the head and King of the Kings of the Earth. A ſeect of Politicks, which ſubject Religion to Policie, and Chriſt to the world, will have the ſupreame civill power, at leaſt in ordine ad temporalia, to be the Head and King of the Church; And both the one and the other doe turne the Kingdome of Chriſt into a worldly Kingdome. Ignorant and carnall Profeſſors are content to be ſerved with Chriſt, as a Prophet to teach them, and a Prieſt to ſatisfie and make interceſſion for them, but are not willing to ſerve Chriſt as their King, that he may rule over them. And many modeſt and peaceable Chriſtians ſuffer themſelves to be robbed or couſened, if not of the one halfe, yet of a neceſſary and large part of the Kingdome of Chriſt, while they either ſatisfie themſelves with the internall influence of Chriſt their Head, upon their own ſpirits, or give way to ſuch as for their owne ends would have them beleeve, that the whole adminiſtration of the Kingdome of Chriſt is internall, not diſtinguiſhing betwixt that which is ſpirituall, and that which is internall, nor conſidering the externall adminiſtration of the Kingdome of Chriſt, although it be in this world, yet to be ſpirituall and heavenly, and not of this world. Judicious Martin Bucer in the beginning of the Reformation, wrote to pious Prince Edward the ſixt, two books of Church-policie, to which he prefixeth the title De Regno Chriſti, of the Kingdome of Chriſt. The complaints powred forth by him at that time againſt the wiſe-men of this world, and the common ſort of people, as enemies to Chriſts Kingdome, may be now renewed, and with new aggravations; ſo rare a thing is it in any age to finde a people diſpoſed to receive the whole Kingdome of the Sonne of God.
It ſhould not ſeeme ſtrange, that formerly ſuch as deſired to decline the one extreame of Prelaticall tyranny, having nothing to ſtay them in their way, nothing in the middle to reſt upon, and to aſſociate themſelves unto, did run to the other extreame of popular Anarchy; But now when from the mercy of God, by advice of the Aſſembly and Authoritie of Parliament, the caſe ſhall be changed, and a remedy provided, the people of God will know where to fix their judgement and choice. Can any wiſe-man imagine, that ſuch a Chaos of Anarchy, Libertiniſme, and popular confuſion, as now covereth the face of this Kingdome, and wherein all errors and ſects cover their Heads under the Catholick Buckler of Independency, that ſuch a Tohu Vavohu, can be the face of the Kingdome of Chriſt, or the work of the new Creation; of which it may be ſaid, And God ſaw that it was good. Can any of the godly think that the Kingdome of Chriſt draweth the minds of men from the humble exerciſe of faith, to the ambition of new and vaine opinions, that it transformeth Religion into fancy, vertue into ſpeculation, zeale into contention, truth into policy, and charitie into faction? Doth not the preſent poſture of Religion, and the conſtitution of the Church (which yet is not ſo Independent, as it is by ſome deſired to be) call as loud for a Reformation, and for ſetling of Religion, as the former did, before a Reformation was begun? And may wee not ſay, that wee have ſpent our ſtrength in vaine, and purchaſed our miſery at a great price, if wee ſhall reſt where wee are, that is, in Independency? I ſhould not exceed, if I ſhould ſay; Were wee all agreed in all things, except in the point of Independency, wee would quickly run againe into diviſions; And that nothing in a Family, in a Citie, in a Kingdome, in a State, or in a Church, hath more need of Reformation, then that Independency, which all men in all Societies naturally love and ſeek after. The Government of the Church by ſubordination of Aſſemblies, hath endured much oppoſition and many tryals, and is at this day ſet upon at all hands, yet is the Proverbiall ſpeech of the Hebrewes verified concerning it, Myrtus ſtans inter urticas, Myrtus tamen eſt, & vocatur Myrtus, The myrtle ſtanding amongſt nettles, is for all that, the myrtle, and is ſo called; And neceſſitie will drive all that love the preſervation of Religion, and peace of the Church, unto this ſhelter and ſanctuary at laſt, although in faire weather ſome kicke againſt it, and would not onely pull at the branches, but pluck it up by the roots. When after all theſe tempeſts and troubles, the Kingdome of Chriſt is uniformly ſetled in the Land, Chriſt Jeſus will be ſeene in his beautie and ſtrength, his people will be filled with truth and peace, and the inſtruments of ſo good a work, eſpecially ſuch as remove impediments out of the way, ſhall againſt all envy and aemulation have their own teſtimony and honour; according to the Hebrew Sentence; Niſi ipſe elevaſſet lapidem, non fuiſſet inventa ſub eo haec margarita, if the ſtone had not been lifted, the pearle had not been found under it.
IT is this day ordered by the Lords in Parliament, that Mr. HENDERSON, who preached this day before the LORDS in Parliament, is hereby thanked for the great paines he tooke in his Sermon; And is deſired by their Lordſhips to print and publiſh the ſame, which his not to be printed or reprinted by any, but by Authority under his own hand.
Jo: Browne Cler Parliament.
PAge 5. line 10. read forth. p. 10. l. 9. for indure r. obdure. p. 22. l. 26. r. naturall l. 28. r. him. p. 25. l. 11. r. clowniſhnes.
36 Jeſus anſwered, My Kingdome is not of this world: if my Kingdome were of this world, then would my ſervants fight, that I ſhould not be delivered to the Iewes. But now is my Kingdome not from hence.
37 Pilate therefore ſaid unto him, Art thou a King then? Ieſus anſwered, thou ſayeſt that I am a King. To this end was I borne, and for this cauſe came I unto the world, that I ſhould beare witneſſe of the truth: every one that is of the truth, heareth my voice.
IT is acknowledged, and univerſally confeſſed, that Juſtice or Righteouſneſſe is a noble and moſt excellent vertue. When the di•pute was betwixt Juſtice and Fortitude, Righteouſneſſe and Courage, whether of the two ſhould have the firſt place, both of them being moſt noble Vertues, Juſtice was preferred, becauſe Courage without Juſtice, is of nouſe; but if all men were juſt, there ſhould be no need of Courage or Fortitude. This Juſtice is a conſtant and perpetuall will of giving2 unto every one his due, it rendreth to the inferiour what is due to him; to the equall, what he ought to have; and to the ſuperiour, but moſt of all to God, and to his Sonne Jeſus Chriſt, who are ſupream, what belongeth to them. There be in theſe dayes many complaints of the want of military skill and courage for the truth and cauſe of God; but the complaint of the want of Juſtice is more juſt: For if all men were juſt, the former complaint would be ſilenced. And there be many complaints of inferiors, of equals, and of ſuperiors, that they receive not that which belongeth unto them: but the Sonne of God, who is ſupream and ſoveraigne above all, may more juſtly complaine, that he getteth not his right: which is the greateſt injuſtice in the world, and the cauſe of ſo great injuſtice amongſt men. And therefore the cauſe of the great wrath of God, which to deprecate and to turn away, we are humbled before God, and doe afflict our ſouls this day. Oh that the concluſion might be, a reſolution in all, according to their places and callings, to render unto Chriſt his own right.
This parcell of Scripture containing the anſwer of Jeſus Chriſt unto Pilate, before whom hee witneſſed a good confeſſion, holdeth forth his right: for being accuſed by Pilate of the higheſt degree of ambition, ſedition, and rebellion, and indeed of no leſſe then laeſe-Majeſtie: he deſendeth himſelfe by diſcovering the cauſes of theſe Tragedies, and by revealing the myſteries of his Kingdome, confeſſing that he was indeed a King; but withall, ſhewing that his Kingdome needed not to be formidable either to Pilate, to his maſter Tiberius, or to any in authority, becauſe his Kingdome was not of this world. This he maketh manifeſt, from the common condition and manner of earthly Kingdomes, and Kings, which have their Souldiers and Guards that fight for them, and defend them from violence, but he maketh not uſe of any: this being the end of his Kingdome, that the truth of the Goſpel may prevail and reigne in the hearts and lives of men, againſt the tyranny of darkneſſe and lies. Nor ſhould it ſeeme any thing ſtrange, that hee hath ſo many adverſaries, and his Kingdom findeth ſo great oppoſition3 in the world, there being ſo few whether of the Church or State, that ſubmit themſelves to be captived and ruled by the truth: none are ſubjects of his Kingdome to obey his voyce, but ſuch as by regeneration are the children of the truth, which is parallell to what he ſaith, Matth. 11.19. But wiſdome is juſtified of her children.
There be four principall points aimed at in the Text: Firſt, the dominion and ſoveraignty of Chriſt, My Kingdome.
Secondly, the condition and quality of the Kingdome of Chriſt, negatively expreſſed, as beſt ſerving his preſent intention: My Kingdome is not of this world.
Thirdly, the end and uſe of his Kingdome, that the truth may have place among the children of men for their ſalvation and eternall happineſſe, To this end was Iborn, and for this cauſe came I unto the world, that I ſhould be are witneſſe unto the truth.
Fourthly, the ſubjects of the Kingdome of Chriſt, ſuch as heare the voyce of Chriſt, and obey his will: Every one that is of the truth, heareth my voyce.
The knowledge of the firſt is neceſſary, that the Son of God may have his due, and we may be humbled for not rendring it unto him.
The knowledge of the ſecond is neceſſary, that Kings, Princes, and great ones in the world may have what is due unto them, leſt from their unjuſt ſuſpitions, and evill grounded jealouſies, they become enemies to the Kingdome of Chriſt, and that they may be humbled for lodging any ſuch thoughts or fears in their hearts.
The third is neceſſary to be knowne, that we may have the benefit intended for us in the Goſpel, and be humbled, that we have not endeavoured as we ought, to find the comfort and power of the truth in our hearts and lives.
And the fourth is neceſſary, that wee may henceforth ſhew ourſelves to be the children of truth, and willing ſubjects of the Kingdome of the Sonne of God.
That Jeſus Chriſt is not onely our Prophet, revealing unto us the whole will of God, by the Law diſcovering unto us our4 ſinne and wretchedneſſe, and by the Goſpel righteouſneſſe and life: and our Prieſt, by himſelfe offered in a ſacrifice, purging us from ſin, and arraying us with long garments, clean and white, which is the righteouſneſſe of the Saints: but that as our ſupream Lord and King, by his mighty power, and ſoveraignty, he ruleth in us, and over us, & conſerveth and maintaineth our bleſſed eſtate thus revealed and purchaſed, againſt all enemies, is a truth as neceſſary for us to know, but never enough acknowledged, ſo very much inſiſted on in Scripture, as may appeare:
Firſt, by the Titles of honour and dignity put upon him; A Commander, a Captain, a Ruler of Governour, a Prince, Michael the great Prince, a King, the Prince of the Kings of the earth, the King of Kings, and Lord of Lords, the Lord of all. By theſe Titles is he known in the way of eminencie. What is moſt eminent in Rulers, Princes, or Kings, all their excellencies, and flowers of perfection, are moſt eminently and egregiouſly found in him; in the way of negation, all their errors, infirmities and imperfections, which are many, and too many are farre from him, and in the way of cauſation (as they ſpeak) for with him is the originall and prime cauſe of all that is excellent in them.
Secondly, by the many great and glorious promiſes and propheſies of the Kingdome of Chriſt, which cannot be reckoned up, (ſo many are they) in this ſhortneſſe of time; and are to every one that readeth the Propheſies of the old Teſtament, ſo obvious.
Thirdly, the ſame is manifeſt by the adminiſtration and execution of his office, in giving lawes unto his people, and executing them, in giving gifts unto his ſervants for the good of his people, in ruling his people by his Word and Spirit, in defending and delivering them from their enemies, and in ſubduing and deſtroying their enemies in the end.
Fourthly, the ſame is evident alſo by the homage and honour which the whole Church militant and triumphant give unto him. And I beheld, and I heard the voyce of many Angels,5 round about the Throne, and the living Creatures, and the Elders, and the number of them was ten thouſand times ten thouſand, and thouſands of thouſands, ſaying with a lowd voice, Worthy is the Lamb that was ſlain, to receive power, and riches, and wiſdome, and ſtrength, and honour, and glory, and bleſſing: And every creature which is in heaven, and on the earth, and under the earth, and ſuch as are of the ſea, and all that are in them, heard I, ſaying Bleſſing, honour, glory, and power, be unto him that ſits upon the Throne, and unto the Lamb for ever and ever, Rev. 5.11, 12, 13. It requireth an heart ready to indite, and a tongue as the pen of a ready Writer, to ſet forth the praiſes of this King, Pſal, 45.1. Only three things I would ſay from the deſcriptions which we have in Scripture: One is, that the Kingdome of Chriſt was firſt made known to the Church when the promiſe was made to our firſt parents: The ſeed of the woman ſhall bruiſe the head of the ſerpent, Gen. 3.15. The ſecond is, that ſince that time till this day, he hath been reigning in the midſt of his enemies, not onely after his coming in our fleſh, but before the times of the Patriarcks and Prophets, and ever was known to the ſubjects of his Kingdome. The third is, that his Kingdome hath been ſometimes more obſcure and under a cloud, as in the times of the old Teſtament, howſoever even then his hand was ſtretched out in delivering his people out of Egypt, in leading them through the wilderneſſe, and poſſeſſing them in the land of promiſe. And at the time of his ſuffering, howſoever the beames of his bringhtneſſe did ſhine through the dark cloud: at other times the luſtre and brightneſſe thereof, hath been more apparant, as at the time of his exaltation: Thou art my Sonne, this day, this day of thy glorious reſurrection, have I begotten thee, fulfilled the decree, and declared thee to be the Sonne of God. A Commentary whereof we have, Phil. 2.9, 10, 11. Wherefore God alſo hath highly exalted him, and given him a name which is above every name: that at the name of Jeſus every knee ſhould bow, of things in heaven, and things in earch, and things under the earth: And that every tongne ſhould confeſſe that Jeſus Chriſt is Lord, to the glory of God the Father. And Epheſ. 4.8. When he aſcended up on high, he led captivity captive, and gave gifts unto men. Theſe were his ſervants,6 who were ſent forth to preach and proclaim him to be King: And although men ought to be ſparing in determining the manner, the meaſure, the time, and indurance of a greater glory of the Kingdome of Chriſt on earth, to come; yet have we reaſon to hope for great things at the bringing in of the ancient people of God: but ought ſo to hope for it, that for the preſent we may behold Chriſt reigning in his ſpiritual Kingdome, and to take heed that the expectation of that which is future, be not a prejudice to that which is preſent, and is come to paſſe in our dayes, more then in former times.
Some perhaps may think, that this is no great matter, or deep myſtery; ſince no man can acknowledge Chriſt to be the eternall Sonne of God, but he muſt alſo confeſſe, that he is King and Lord, and that all honour, and Titles of honour are due unto him. To which I anſwer, firſt, that there be many, whatſoever for their credit they may profeſſe to the contrary, who do not in their hearts beleeve, that the Lord God, as a great King, ruleth the world: for they fight againſt the light of Nature, and abuſe their power and policie no leſſe, then if they could rule the world without God: God is not in all their thoughts, Pſal. 10.4. Secondly, a man may know that God is King and Ruler, and yet be ignorant that Chriſt God and Man is King. Nature which teacheth that there is a Godhead, leadeth alſo to a providence, but the other is a grand myſtery, which cannot be conceived but ſupernaturally. Thirdly, we are to underſtand, that Chriſt hath a twofold right unto his Kingdome: one by nature, as he is God; the other by donation, as he is Man. To me is given all power in heaven and in earth, ſo that the man Jeſus Chriſt (which is a great myſtery, and which the world beleeveth not) hath prerogative and power above all creatures in earth and in heaven, above all Nobles, Princes, and Kings; and (which is more,) above all Angels, Principalities and Powers.
Having thus ſhewed, that Chriſt hath a Kingdome, which made him to ſay, My Kingdome, I would now make ſome uſe of this point; but that I conceive it to be more convenient,7 firſt to ſpeak of the quality of the Kingdome of Chriſt, and having joyned both together, That he is a King, and that his Kingdome is not of this world, to give the uſes of both at once.
The quality then of the Kingdome of Chriſt, negatively is this, That his Kingdome is not of this world: it is not an earthly or worldly Kingdome, and therefore by conſequence muſt be a ſpirituall and heavenly Kingdome. As it is a Kingdome, it hath many things common with the Kingdomes of the world: both the one and the other are of God, both for God and his glory, both for the good of the people: This being a perpetual difference between a Tyrant & a King, that a Tyrant conceiveth the people to be for him, and his ends; but a King knoweth, that he is ſet over the people for their good: both have their Lawes, and rule by them: both have their enemies, which oppoſe and diſturb their peace. But this is the great difference, that the Kingdom of Chriſt is not of this world: For firſt, Chriſt being called before Pilate, and being demanded, whether he was a King, anſwered, That his Kingdome was not of this world, therefore his Kingdome is not a temporall and earthly Kingdome, nor would Pilate have pronounced him innocent and guiltleſſe, if he had made any claime to Caeſars Kingdome. This is very ſtrongly proved by the following words: If my Kingdome were of this world, then would my ſervants fight, that I ſhould not be delivered to the Jews; which yet maketh nothing againſt the taking of Armes by ſuch as are in authority, for the defence of Religion, and the juſt Liberty of the Profeſſors thereof. Secondly, Chriſt refuſed to be a King, when it was offered unto him, and told his Diſciples, That the Kings of the Nations have dominion over them, and they that are great, exerciſe authority, but that it ſhould not be ſo with them, but that whoſoever would be great among them, muſt bee their Miniſter, Matth. 20.25. Thirdly, he refuſed to be a Judge of ſecular quarrels, or a divider of inheritances, Luke 12.14. He came from heaven for things divine, to work upon the conſciences of men, and was appointed to be Judge of quick and dead, but never medled with the8 office of a temporall King. Fourthly, he acknowledged that Caeſar was King, ſaying, Render to Caeſar the things that are Caeſars. Nor did the Prophets propheſie of any earthly Kingdome of Chriſt: For the Kingdome that they propheſied of, was to bee eſtabliſhed and confirmed by him, but the Kingdome of Judea was ruined and overthrown for refuſing him to be their ſprituall King: There ſhall not a ſtone be left upon a ſtone in Jeruſalem, the chiefe Citie of that Kingdome, becauſe thou kneweſt not the time of thy viſitation, ſaith Chriſt. This yet appeareth further, if we conſider the qualities of theſe two kinds of Kingdomes more particularly: The Kingdomes of the world endure but for a time, and the periods and endings of them are matter not onely of diſcourſe before they come, but of tragedies after they are come: but the Kingdome of Chriſt ſhall not be deſtroyed for ever, And of his Kingdome there ſhall no end, Dan. 2.44. After his departure out of the earth, his Kingdome was in the greateſt ſtrength, and in a moſt flouriſhing condition, he then was gloriouſly manifeſted to be a King. The Kingdomes of the world are governed by the rules and counſels of humane prudence and policie; but the Kingdome of Chriſt, by lawes of another kind, by the ſimplicity of the Goſpel, which to the naturall man is fooliſhneſſe. The Kingdomes of the world are ſupported by taxes and tributes, ceaſments and ſubſidies; but no ſuch thing in the Kingdome of Chriſt. The Kingdomes of the world conſiſt in riches, honour, power of men, externall ſplendor, and earthly greatneſſe; but in the Kingdome of Chriſt, poverty and humility, triumph over the world under the Standard of the Croſſe. The Kingdomes of the world have carnall weapons, and ſtrength of Armes to purſue their ends; but the weapons of the Kingdom of Chriſt are ſpiritual, to procure ſpirituall obedience unto him.
Many ſuch differences may be obſerved, by which we may clearly perceive, that the Kingdome of Chriſt is not of this world. Yet one thing we muſt remember for preventing miſtakes, and which being rightly taken & underſtood, would put an end to many of the queſtions which are ſo much debated at9 this time, about Chruch-government. It is this: That we are to diſtinguiſh between that which is of this world, and that which is externall and viſible in this world: The Kingdome of Chriſt is not of this world, yet ſome part of this Kingdome is externall and viſible in this world: for there be two parts of the ſpirituall adminiſtration of Chriſts Kingdome; the one is the internall operation of the Spirit, accompanying the externall means, which are his Ordinances appointed by himſelfe and his owne authority: the other is the externall diſpenſation of theſe means and Ordinances by ſuch officers as are called the Miniſters of the Kingdome of Heaven. This doth appertaine to the Kingdome of Chriſt, and ſhall continue no leſſe then the former, till he render up the Kingdomes into God the Father, 1 Cor. 15.24. This part of the adminiſtration of Chriſts Kingdome, although it be externall, yet it is not of this world, but ſpirituall: for it comes from the Spirit, and is done by the gifts of the Spirit: The Word and Sacraments, which are the matter of it, are things ſpirituall; for the manner of doing, it is by the evidence of the Spirit; the ſpirits and ſouls of men are the object of it; the end thereof is ſpirituall edification; and the effect, the miniſtery of the Spirit. So that in this reſpect alſo, the Kingdome of Chriſt is not of this world, but a ſpirituall Kingdome in both parts of the adminiſtration theoreof.
The Text thus expounded, is a fountaine full of ſprings of Doctrine; As firſt, that although Chriſt was a King, a Governour and Commander, as hath been formerly ſhewed, and was a Prophet alſo, and it may be now exerciſing that office, and teſtifying of his own Kingdome before Pilate; yet is it no warrant for Captaines or Commanders to preach the Goſpel, and to become Prophets: becauſe firſt he was a ſpirituall King and Commander, and not a temporall; and next, becauſe he had a ſpeciall calling. The Apoſtle, Rom. 10.14. telleth us, that men cannot preach unleſſe they be ſent. And this calling the Apoſtle judgeth to be ſo neceſſary, that the Son of God would not undertake that charge without a ſingular vocation, Heb. 5. Although a private man who runneth unſent, and an Ambaſſador10 who is authorized and ſent, ſpeak the ſame things, yet the one wants the authority which the other hath.
Secondly, although Jeſus Chriſt knew well, that all that he could ſay, was not able to deliver him from death, or to do any good to the heart of Pilate for his converſion, yet he findeth himſelf bound to anſwer calumnies and unjuſt accuſations, and to give a teſtimony of the truth: And ſo muſt the ſervants of God do, although their words do no more but ſerve to blindfold and indure blind and hard hearts, yet muſt they ſpeak out the truth. It was the practice of the Prophets, Apoſtles, and holy Martyrs, and in this as in other things, Miniſters and all others, who have by their place any calling to give teſtimony to the truth, muſt do their duty, committing the event unto God.
Thirdly, although Chriſt at this time was brought very low in the eyes of the world; yet he ſpareth not to ſpeak of his Kingdome, and to call himſelf a King: Humiliation and exinanition is in it ſelfe no derogation to right, but the right is the ſame in the eſtate and caſe of humiliation, and in the eſtate and caſe of exaltation: the caſe may change, and the eſtate be altered, but the right is without change, and ſtandeth unalterable. So was it with Chriſt, and ſo is it in the cauſe of Chriſt, with the Church of Chriſt, and every beleeving ſoul.
Fourthly, as there be many things that are of this world, ſo there be other things that be not of this world. A truth which all will acknowledge in reſpect of this world and the world to come: but it holdeth alſo in this preſent world, wherein there be ſome things that are of it, and ſomethings that are in it, but not of it. The Kingdome of Chriſt, which hath many myſteries, many parts, many priviledges, many lawes, many ſubjects, is of this kind. The naturall man ſeeth no more in the world, then what he conceiveth to be of the world; but the ſpirituall man judgeth all things. And what the eye of the naturall man ſeeth not, what his eare heareth not, and what his reaſon underſtandeth not, becauſe it is ſpirituall, and cannot be diſcerned but ſpiritually; that the ſpirituall man perceiveth,11 and receiveth with all his heart, and is no leſſe aſſured of the infallibility thereof, then of what he perceiveth by ſenſe or reaſon: he knoweth what he beleeveth, and that he is not deceived about it.
But paſſing over all theſe, and other the like particular doctrines, which cannot at this time be proſecuted, I come to the neceſſary uſes of that main and principall doctrine intended in the Text, and laid open by that which hath been ſpoken: That Chriſt Jeſus the Sonne of God hath a Kingdome in this world, and that this Kingdome is a ſpirituall Kingdome, and not of this world.
The firſt uſe ſhall be for Information in the point of agreement and difference betwixt Civill and Eccleſiaſticall power; the Kingdomes of this world, and the Kingdome of Chriſt; the Magiſtracie and the Miniſtery.
Firſt, both the one and the other is from God: In the State there be ſuperiors and inferiors: the Lord who hath appointed in nature the tall Cedar and the low Shrub growing at the root of it, the Elephant and the Mole, the Eagle and the Wren, the great Leviathan, and the ſmaller Fiſhes, hath alſo in policie appointed Kings, Princes, and Nobles, to rule and governe, and others of lower condition to honour and obey. In the Church ſome to teach and rule, and others to be taught and ruled by them.
Anabaptiſts (I ſpeak of ſuch as are not novices, but are acquainted with the deeps of the profeſſion) and other ſuch maſters of confuſion, do not diſtinguiſh betwixt the common and particular vocations of Chriſtians: betwixt a Chriſtian equality, and a Civill or Eccleſiaſtick inaquality. All Chriſtians having alike pretious faith, in reſpect of their common dignity and vocation, as they are Chriſtians and are in Chriſt, are equall amongſt themſelves, there is neither Maſter nor Servant, Bound nor Free, King nor Subject, Paſtor nor people, but all are one in Jeſus Chriſt: but this hindereth not an inequality in Civill or Eccleſiaſticall reſpects. God who hath appointed them to be equall the one way, hath alſo appointed an inequality12 equality amongſt them the other way. Notwithſtanding this agreement betwixt the Magiſtracie and Miniſtery in reſpect of their Author, yet is there here alſo ſome difference betwixt the one and the other: for Magiſtracy proceedeth from God the Creator and Ruler of the world, and therefore doth belong unto, and is to be found amongſt all ſorts of people in all Nations that live in any civill ſociety: But the Miniſtery is the Ordinance of Chriſt the Mediator, & hath not place but in the Church of Chriſt. Again, Magiſtracie and Civill government in the generall, is from God, and is ordained of him: But the particular different formes of Civill government are from men, and yet all of them lawfull: Whence it followeth, that Civill power is not abſolute, but limited: Firſt, by the will of God, whoſe Miniſter the Magiſtrate is. And next, by ſuch lawes and limitations as are agreed upon to be the foundation of that power. It is not ſo with the Miniſtery: For not onely is the Miniſtery in the generall the ordinance of Chriſt, but all the ſpeciall kinds of Miniſters are appointed by him. An humane creature in the State is not unlawfull; but to be, or appoint an humane creature in the Church, is unlawfull. A difference which Politickes and Church-men who love preeminence above their brethren, are never enough moved to acknowledge: Nor have the Miniſters of Jeſus Chriſt any limitations from men: all their limitation is from Jeſus Chriſt, whoſe Miniſters they are.
There is alſo a ſecond thing wherein the Magiſtracy and the Miniſtery doe agree: It is true indeed, that the Magiſtrate is more about things externall, which concern this preſent life; and the Miniſter about things ſpirituall, which concern the ſoule, and life eternall: yet is there nothing ſo Eccleſiaſticall, but it belongeth ſome way to the Magiſtrate: he being keeper of both Tables: Nor is there any thing ſo ſecular, but it concerneth the Miniſtery, in ſo far as ſecular things fall under obedience or diſobedience to God: For the word of God is extended to all cauſes, all perſons, all conditions of life: all which are to be ruled by the Word. And this Word is to be expounded,13 and muſt be particularly applied by the Miniſtery. But while both are about the ſame things, cauſes, and perſons, it is in a very different way: the power of the one is but Miniſteriall, & the weapons of his warfare are ſpiritual, not carnall: but the power of the other, though in reſpect of God, whoſe Miniſter he is, it be Miniſteriall, yet in reſpect of his ſubjects, and inferiors, it is Magiſteriall, and hath authority to compell and coerce. The Magiſtrate may not go to the Pulpit to preach or miniſter the Sacraments; nor may he, as he is a Magiſtrate, exerciſe Eccleſiaſticall diſcipline: but ought by his authority to command all theſe neceſſary duties to be done. And the Miniſter may not aſcend to the Tribunall to judge civill or criminall cauſes; yet ought he to teach, and in the Name of God exhort that juſtice be done to all, by which every one may have that which is due unto him. We may ſay with Bernard, that the Church hath two Swords, the Spirituall and the Temporall, but in a different ſort, the uſe of the ſpirituall and the benefit of the temporall. We may alſo ſay, that the Civill power hath two ſwords, the Temporall and the Spirituall, but in a different manner the uſe of the temporall, and the benefit of the ſpirituall. When theſe two Swords are put in good hands, and wiſely managed, it goeth well both with Church and State, with Truth and Peace, with Religion and Righteouſnes. The Magiſtracy and the Miniſtery are not unfitly compared to the two principall faculties of the ſoule of man, the Will and the Underſtanding (man being as well a Republick as a little world) the will of man hath two acts: one which is her proper and eſſentiall operation, it is called actus elicitus, as to will, to nill, or to ſuſpend: the other is called actus imperatus, produced by another power, whether of the body or of the ſoule, as by the Underſtanding at the commandment of the Wll: For the Will may command the Mind or Underſtanding, quoad exercitium, although not quoad ſpecificationem. The Magiſtrate hath actum elicitum, as his proper operation, about civill matters, as his proper object, but in ſpirituall things not ſo: He may neither preach nor miniſter the Sacraments, nor exerciſe14 diſcipline, yet hath he actum imperatum, he may and ought by his place to command Miniſters to do all theſe duties. And if he be negligent in this, he ſinneth againſt God. Upon the other part, the Miniſter may not judge civill or criminall cauſes, nor performe the proper offices of the civill power; yet as the Miniſter hath actum elicitum for performing of ſpirituall duties, ſo hath he, although not actum imperatum, yet actum excitatum, for exciting, and in the name of Chriſt exhorting and charging the Civill Powers to the performance of their duty.
This generall uſe of Doctrine may be brought neerer home, by the following uſe, which is for reproof of two main errors, which at this time make a great deal of trouble in the Chriſtian world, and which being once removed, there might be greater peace and quietneſſe in Churches and Common-wealths: The one is of the moſt unjuſt & tyrannous claim made by the Pope, of temporall dominion over the whole world; or at leaſt to intermeddle with the affaires of Princes and Kingdomes in reference to the Church, or as the Papiſts expreſſe themſelves, in ordine ad ſpiritualia: For the Pope not contenting himſelfe with the tranſcendency of Eccleſiaſticall juriſdiction over the whole Church, though he hath no warrant for it, in his boundleſſe and endleſſe ambition, did climb yet higher; and partly by the favour, or fooliſhneſſe rather, of Chriſtian Princes; and partly by his own fraudulent and violent dealing, as the ſon of him who hath been a murtherer & a lier from the beginning, hath ſet himſelfe up firſt amongſt, and next over the greateſt Princes and mightieſt Emperours, to diſpoſe of their Crownes and Dignities at his pleaſure, which is the mark and character of him who is ſpoken of by the Apoſtle, 2 Theſſ. 2.4. Who ſitteth in the Temple of God as God, ſhewing himſelf that he is God, and oppoſing and exalting himſelfe above all that is called God. As the Text ſheweth, that Chriſt was no earthly King, that he left no Regal power to Peter, and therefore the Pope can have no temporall power as the Vice-gerent of Chriſt, ſo the ſupream power to diſpoſe of Kingdomes, and temporall things in reference to15 things ſpirituall, and the lawfulneſſe of civill dominion, which the Pope claimeth by the donation of Princes, are overturned by the grounds laid in the Text: The Kingdome of Chriſt is not of this world. About this point there be three things which may aſtoniſh our hearts, and indeed are matters of admiration: one is, the wonderfull patience of God, ſuffering that man of ſin ſo long to rage, and to be drunk with the blood of the Saints, which ſhould make us to ſay with the Spirit and Bride, Come Lord Jeſus, come quickly; the ſins of that Sea are long ſince at the height, Lord, why tarrieſt thou? Never ſince the beginning of the world was there ſuch an example of divine patience. Learned men have applied themſelves to ſearch into the cauſes of the ſo long continuance of the Sect of Mahomet, and conceive that the deteſtation of Idolatry, and of perſecution of the Goſpel, are two principall cauſes thereof; the contrary whereof is found in the Church of Rome, which makes the patience of God ſo much the more admirable. A ſecond is, that he who calleth himſelf the ſervant of ſervants, doth make himſelf the King of Kings, and Lord of Lords, and yet the Kings and Lords of the earth do ſtill give their ſtrength and power unto the Beaſt, and lie under his yoke drunk with the wine of his fornications; nor will they yet awake after ſo full a diſcovery of that myſtery of iniquity, which is from the ſpirit of ſlumber in the juſtice of God poſſeſſing their ſpirits. And the third is, that ſuch Kings and Kingdomes as are begun to hate the Whore, and make her deſolate and naked, doe ſuffer themſelves by whatſoever tentations or worldly reſpects, to be divided or retarded in accompliſhing the work. And here we have juſt reaſon to lament, that the work of God maketh ſo ſlow progreſſe in this Land. And it may be unto us this day, juſt cauſe of deep humiliation, that our ſins in former times, and ſince the beginning of this work of Reformation, are ſuch as make obſtruction unto it. The Lord, I confeſſe, hath done much already, eſpecially in removing the Prelats, and other members of that Popiſh Hierarchy, who had transformed the Kingdome of Chriſt in this Iſland, into a16 wordly Kingdom, very conform unto the Pope the head of the Hierarchy. In this, England hath as great cauſe to rejoyce, as any Nation under heaven, becauſe never any nation hath felt more of Popiſh and Prelaticall tyranny, then England, and that both of old, and of late, witneſſe your own Hiſtories.
There is alſo another error to be reproved, which is upon the other hand, and may be called a new Papacy: the former error is〈…〉〈 in non-Latin alphabet 〉, this〈…〉〈 in non-Latin alphabet 〉, which Court-paraſites, politicians, and ſuch other enemies to the Kingdome of Chriſt, would introduce into the reformed Churches: aſcribing to the higheſt civill authority, or to the ſupream Magiſtrate, the ſame place in the reformed Church within his dominion, that the Pope hath in the Roman Church, and making him head of the Church, by which the Pope is changed, but not the Papacy; the Dominator, but not the Domination: Nor is there any difference, but 1. that this opinion maketh as many Popes as ſupream Magiſtrates, which would ceaſe, if Caeſars or Emperours as of old, did rule the world. 2. That it will be acknowledged that ſuch civill Popes are ſubject to error, which is no great difference: for the chiefeſt Doctors in the Roman Church do admit that the Pope may erre; and for this cauſe will have him ſubject to generall Councels. For clearing of this great difficulty, and that we may give to Caeſar what is Caeſars, unto Chriſt and his Miniſters what belongeth to them, we are to obſerve theſe three diſtinctions: 1. We are to diſtinguiſh times; in the times before the Law, the Civill and Eccleſiaſticall power might be in one perſon, as in Melchiſedeck, Job, &c. not ſo after the Law, when the Republick and Church of Iſrael were once conſtitute and ſetled. The Lord that maketh Summer to ſucceed after Winter, the day after the night, and youth after infancy, would have it to be ſo. The ſaying of the wiſe Phyſitian, Vindiceanus, quia ego non juſſi, belongeth to God in matters of this kind, Auguſt. Epiſt. 5. 2. We are to diſtinguiſh between caſes; in extraordinary caſes, and when the eſtate of the Church was corrupt, many things were allowed or permitted, as in the times of Eli and Samuel, which in other caſes were not17 lawfull. 3. We are to diſtinguiſh betwixt the ſupream Civill power of the Magiſtrate about matters of Religion or things Eccleſiaſticall, and the ultimate and higheſt juriſdiction Eccleſiaſticall in matters of this kind, the one is not onely lawfull, but neceſſary, as a principall point of the Magiſtrates duty; the other doth not belong to the Magiſtrate, or any civill authority, but to the Church, and authority Eccleſiaſticall. To aſſume ordinarily after religion is ſetled, the laſt reſolution and higheſt juriſdiction Eccleſiaſticall in matters of Religion, unto which formall and legall appeales ſhall be made in Church matters from the Aſſemblies of the Church, is more I hope, then needeth to be feared from the wiſdome, piety, and juſtice of the honourable Houſes of Parliament. They have in their great wiſdome, piety, and juſtice, removed Church-men from their Senat, and will neither have Prelats nor Paſtors to ſit with them in that ſupream civill Court: They have aboliſhed high Commiſſions and Star-chambers, and therefore will not intermeddle, unleſſe it be at extraordinary times, and in extraordinary caſes with Church matters. It cannot be denied, but perſons diſtreſſed by Eccleſiaſticall juriſdiction, may by way of complaint, although not by way of accuſation, expreſſe their unjuſt ſufferings to whatſoever kind of perſons, private or publick, in Church or State, and each one is to bear the burthen of another, much more therefore may they flie to the ſupream civill authority, not to this end that the cauſe be recognoſced by them; but if need be, and they find it neceſſary, they may deſire, or command the ſame to be reſumed and examined again of new; but this Chriſtian way of complaining, maketh nothing for any formall or legall appeal from one kind of authority to another. Appellations muſt be from the inferior to the ſuperior in the ſame kind.
Before I proceed, there is one objection to be removed: If the power of the Church be not above the State in civill matters, nor the power of the State above the Church in matters of religion, if the Kingdoms of the world be not ſubordinate to the Kingdome of Chriſt, and if the Kingdome of Chriſt be not ſubordinate to the Kingdomes of the world, then it will follow,18 that they are equall, that they are parallell and collaterall; and therefore will be emulous and jealous one of another, and will ſtrive one againſt another. For anſwer. This objection ſavoureth of much malice againſt the Miniſtery of the Goſpel, and (which is ſuppreſſed) againſt the Kingdome of Ieſus Chriſt. It is not unlike the ſpeech of the adverſaries of Judah and Benjamin againſt the building of the Temple at Jeruſalem unto the Lord God of Iſrael: This Citie is a rebellious Citie, and hurtfull unto Kings and Provinces: It hath made inſurrection againſt Kings, and rebellion and ſedition hath been made therein, Ezra 4.15. The practiſes of ſuch are not unlike the practiſes of the enemies, Nehem. 4. who by craft, by rumors, and by hired propheſies, would have terrified Nehemiah, and others that were with him, from building the walls of Jeruſalem. Their calumnies are not unlike that of Haman, Eſther 3. There is a certain people ſcattered abroad and diſperſed among the people in all the Provinces of the Kingdome, and their laws are divers from all people, neither keep they the Kings laws, therefore it is not for the Kings profit to ſuffer them. In a time of reformation when the Temple or walls of Jeruſalem are to be builded, there be ever ſome Rehums, and Shimſaies, ſome Sanballats, Tobiahs, Gaſh•…es, or Hamans, that endeavour to hinder the work. It is a matter of humiliation, that there are any ſuch in this land, and wil prove greater matter of humiliation if they ſhall have their deſire. But the wiſdome and vigilancy of the honorable Houſes of Parliament, will take heed unto, and note ſuch unhappy inſtruments, that their wicked deſires be not ſatisfied. It cannot be denied, but there is ſome kind of mutuall and reciprocall ſubjection or ſubordination of the one authority and government unto the other: ſuch as uſeth to be, & muſt needs be in all ſuch ſocieties as have divers ends before their eyes: thoſe who command in reſpect of the one end, muſt obey in reſpect of the other; & ſuch as obey in reſpect of the one end, muſt command in reſpect of the other. When a company of Souldiers entreth into a ſhip to fight againſt the enemy at ſea, in ſo far as they are in the ſhip, and within boord, they are to be governed by the maſter of the ſhip, who is to command all in matters of navigation; but as they are Souldiers fighting againſt the enemy, they19 muſt obey their own Captain, and be directed by him. He that commanded in the one reſpect, although a Generall, or a King, muſt obey in the other reſpect; nor is it any derogation, but wiſdome to do ſo. When the ſon is a Conſull, and the father a private man, the ſon obeyeth the father as his father, and the father obeyeth the ſon as his Conſull, or Magiſtrate. And thus in divers reſpects there is a mutuall ſubordination, yet is there no ſuch equality, as to make the two Governments jealous one of another: for there is a threefold difference betwixt them, which being well obſerved, will cure all this unneceſſary and groundleſſe jealouſie: one is, in reſpect of God, to whom both are ſubject; another in that reſpect which the one of them hath to the other; and the third is, in reſpect of the people concredit unto them. In reſpect of their ſubjection to God, the one is ſubject as a deputed and inferior Lordſhip or Dominion; the other is ſubject as a miniſtery or ſervice, Chriſt onely being Lord of his Church: The Kings of the Gentiles exerciſe Lordſhip over them, and they that exerciſe authority upon them, are called Benefactors. But yee ſhall not be ſo, Luke 22.25, 26. Domination is forbidden Church-men, Miniſtration is commanded. It is one thing to be a Viceroy, and another thing to be a Legat, or a Stewart: Chriſt hath Legats to declare his wil, but hath no Deputies or Vicegerents. In that reſpect which the one hath to the other, we may obſerve this difference, that the ſubordination of the Miniſter to the Magiſtrate, is to the Magiſtrate himſelf, as to the Vicegerent of God, of whoſe power he doth participate; but the ſubordination of the Magiſtrate to the Miniſter, is not to the Miniſter himſelfe, but to Jeſus Chriſt, whoſe ſervant he is. Now then we are Embaſſadors for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead, be ye reconciled to God, 2 Cor. 5.20. In reſpect of the people under their charge, every ſoule is ſubject to the higher powers, but the Church onely is ſubject to the Miniſtery: they have nothing to do with thoſe who are without; and which is a main difference, the flock under their charge, is dealt with by them, not by way of command, or compulſion, but by moving, intreating, and perſwading them to receive the commandements of20 Chriſt. They are therefore no other then fire-brands, and inſtruments of diviſion, that would raiſe jealouſies of this kind, betwixt theſe two kinds of government, both which are appointed of God to ſerve for the good of the people of God, each in its own way. Whatſoever hath been, or can be ſpoken againſt Church-government, may as wel be ſpoken againſt the Goſpel and Kingdome of Chriſt, and the conteſt is not properly betwixt the Magiſtracy and the Miniſtery, or betwixt Civill and Eccleſiaſticall authority, but betwixt the Kingdomes of this world, and the Kingdome of Chriſt, which is a great unhappineſſe, and the cauſe of a world of miſeries unto the Kingdomes of this world, wherein the ambition of Church-men transforming the Kingdome of Chriſt into an earthly Kingdome, and cloathing the Church with the pomp of the world, beareth a great part of the guiltineſſe: if both were kept within the juſt limits, and moved within their own ſpheares, their motions and influences might be comfortable to the ſouls and lives of the children of men.
I come now to the third uſe, which is Correction, againſt ſuch as ſay with thoſe Citizens, Luke 19.14. We will not have this man to reigne over us. There be many divers ſorts of enemies in the kingdom of Chriſt, that ſay ſo: ſome open & profeſſed enemies, ſuch as are Pagans, Jews & Turks; ſome more ſecret & diſſembled enemies, who under the pretence of the doctrine of Chriſt, oppoſe him and his Kingdom, ſuch as have been falſe Chriſts, and are this day Antichriſt, with all his members and followers, Hereticks, Schiſmaticks, Politicks, and all worldly & meer naturall men: And there be many ſundry cauſes that draw them into by-parhs, and make them run into errors greater or leſſer: but it may be coafidently a vouched, that the main cauſe by which Satan prevaileth upon the corrupt heart of man, to make him an enemy to Chriſt and his Kingdome, is the diſlike he hath of this principle, and fundamentall of Chriſtian Religion: That the Kingdome of Chriſt is not of this world. All men naturally love the world, and the things of the world, which are the luſts of the fleſh, the luſt of the eye, and the pride of life; and finding that the Kingdome of Chriſt is not of this world,21 nor doth promiſe unto them the things of this world, but that it is a ſpirituall Kingdome, binding up their ſpirits, and interdicting their hearts, the love of the world it muſt of neceſſity follow, unleſſe the light and power of the Spirit of Chriſt, ſhine in their minds, and work upon their hearts, that either in profeſſion, or in hear, or both, either more or leſſe, they prove enemies unto Chriſt, eſpecially in that which would break the bond that tieth them faſt to the world. If men might be pleaſed to examine themſelves narrowly, and deſcend into their own hearts, they would find that their hearts deceive them; and while they ſeem to others, & to themſelves, to be deſpiſers of the world, they are either by covetouſneſſe or vaing-lory, or love of carnall liberty, or ſome other ſuch tie, intangled and keeped faſt by the world, and are either directly or indirectly, drawn to oppoſe the Kingdome of Chriſt. He that will conſider the grounds of Paganiſme, Judaiſme, and Turciſme, and for what reaſon they doe not receive Chriſt when he is offered unto them, ſhall find this to be a principall cauſe. He that will ſearch into the hiſtories of particular hereſies and ſchiſmes, wil often meet with this, and find the world in the bottome of the hearts of men. I do not ſpeak of the ſimple ſeduced people, but of the wiſeſt and learnedeſt of their ſeducers, and of the great wits of the world, which make the world their Idoll, and bow down before it.
But leaving this, I come to the fourth uſe for inſtruction in ſuch duties as are required of us all at this time, and after a ſpeciall manner of thoſe that are in high places. Firſt of all, ſeeing the Kingdome of Chriſt is not of this world, but is a ſpirituall Kingdome, it is a neceſſary duty to ſtudy the nature, and ſearch into the myſteries and ſecrets of this Kingdom. The kingdome of Satan and Sin have many deeps and ſecrets, the Kingdomes of the world have their ſecrets of policie and government, and the Kingdom of Chriſt hath greater ſecrets, and more hid myſteries. Great ones in the world know many things of the myſtery of Iniquity, and of the ſecrets of Kingdoms and States of the world; but the truth is, many of them are ignorant of the myſteries of the Kingdome of Chriſt. The Princes of22 this world, whether Princes for knowledge, as the Philoſophers were, or for power and greatnes, as the Nobles and great ones be, do not know thoſe myſteries: for had they known them, they would not have crucified the King of glory; But as it is written, Eye hath not ſeen, nor eare heard, neither have entred into the heart of man, the things that God hath prepared for them that love him; which the Apoſtle ſpeaketh of the Kingdome of grace in this world, 1 Cor. 2.8, 9. Natural reaſon calleth for fit inſtruments for every work, and the matter well prepared to work upon: but the Apoſtles were neither noble nor learned, but poor and ſimples, and the world altogether indiſpoſed to receive them, being at that time, as much as at any time before or ſince, full of learning, of power, and of policie; yet they went on, ſubduing, conquering, and bringing all unto the obedience of the Goſpel of Jeſus Chriſt. The laws of this kingdome were, in ſtead of revenge, Love your enemies; in ſtead of luſt, Look not on a woman to luſt after her; in ſtead of covetouſneſſe, Forſake all; inſtead of ambition, Deny your ſelves. And yet the ſupernaturall lawes, by the Spirit and power of the great Law-giver, were ſetled and written in the tables of mens hearts. The promiſes of reward were, not worldly pleaſures, or eaſe, but let every man take up his croſſe and follow me. All things in this kingdome were above the reach of naturall reaſon; yet the ſpiritual man by a new faculty created of God, knoweth the deep things of God, and judgeth all things. Some Divines have obſerved ſeven things in the paſſion of Chriſt, altogether contrary to the judgement of the naurall man: the greateſt impotency and weakneſſe in him who was omnipotent: the greateſt ſuffering in that was impaſſible: the greateſt fooliſhnes (according to the judgement of men) in the deepeſt wiſdome: greateſt poverty in the God of all riches: greateſt ſhame in the greateſt glory and majeſty: greateſt dereliction and forſaking in the moſt perfect union; and great ſeverity of the Father againſt his Son, in the greateſt love of the Father to the Son, in the very time of his ſuffering. Many more might be added in the adminiſtration of the Kingdome of Chriſt after his aſcenſion into heaven, both at the firſt planting of the Goſpel in the primitive times, and in the time of reformation23 of Religion in divers Kingdomes and Nations. And therefore as naturall ſenſe correcteth the errors of our imagination, and maketh us ſee the folly of our fancies: and as naturall reaſon correcteth the errors of our ſenſe, and maketh us judge otherwiſe then our ſenſe teacheth; ſo muſt the divine power, and ſuperior faculty of faith, correct the errors of our naturall reaſon. If we will acquaint our ſelves with the ſecrets of the Goſpel, and with the proceedings of the Kingdome of Chriſt, we begin no ſooner ſeriouſly to think upon them, but we ſeem to our ſelves to be tranſported and carried to another world, and are conſtrained to acknowledge and confeſſe to the glory of God, that fleſh and blood doth not reveale theſe things unto us.
The ſecond duty required of us, is this: When the Lord hath opened the eyes of our underſtanding to behold ſomwhat of the ſecrets of this ſpiritual Kingdome, we are to draw neere, to joyn our ſelves unto it, and become the ſubjects of Jeſus Chriſt. To which purpoſe it is neceſſary to expreſſe the matter briefly, that we firſt know our eſtate by nature, all of us by nature being ſubjects, yea ſlaves to the Kingdome of Sin and Satan; no man is excepted, Kings, Princes, Nobles, as baſe ſlaves, this way as any other, although walking in gold chains. Next, that we acknowledge Chriſt to be King and Lord of his people, putting our confidence in him, as having all ſufficiencie for life, liberty, ſalvation, and every good thing, yea, endevouring to feele the Kingdome of God within us, and his Scepter ſet up in our ſouls formerly tyranized over by ſtrange Lords. And thirdly, that we make a reſignation of our ſelves in all humility and obedience to do his will: for it is the quality of his ſubjects to be a willing people, or a people of willingneſſe, Pſal, 110.3. If every one of us had many wills, we ought of ſacrifice them all, and turn each one of them in a willingneſſe to ſerve him. According to this is it, that his people are called Amminadib, or my willing people, Cant. 6.12. The word uſed to expreſſe, willingneſſe, ſignifeth Generoſity, or Nobleneſſe, oppoſed to Churliſhneſſe, Iſa. 32.5. The vile perſon ſhall be no more called liberall, nor the churliſh ſaid to be bountifull, Nabal ſhal not be called Nadib. The true ſubjects of Chriſt, were they24 never ſo meanly born, although like the wretched infant deſcribed Ezek. 16. yet being born again, they deal nobly with him; but others whatſoever be their extraction, and were they never ſo nobly deſcended, they deal but churliſhly with Chriſt. A noble man, that giveth not himſelfe willingly and cordially to the Son of God, & accounteth it not his chiefeſt honor to be a ſubject of his Kingdom, in Scripture language is not a Nobleman, but a Nabal, a Churle; and ſurely to deal churliſhly with Chriſt, who hath been ſo benigne and bountifull unto us, and is ſo worthy to be ſerved, is the moſt baſe churliſhneſſe, and the greateſt churliſhneſſe in the world. If we would conſider what we are without him, what we may be through him, and that there is a neceſſity either to be the ſlaves of ſin, or to become the ſubjects of Chriſt; yea, either to be his free ſubjects, or his bound-ſlaves and captives, we would willingly offer our ſelves in this day of his power.
The third duty is, when we are acquainted with the nature and ſecrets of the Kingdome of Chriſt, and are now become his willing ſubjects, then to be zealous in uſing all good means, each one according to his place, for advancing and eſtabliſhing the kingdom of Chriſt. A point very neceſſary to be conſidered, becauſe as Herod and all Jeruſalem with him, were troubled when they heard that the King of the Jewes was born: So are great ones that are in authority, and the multitude of the people much troubled when they heare of the Kingdome of Chriſt; Kings and great ones, becauſe they conceive the advancing of Chriſts Kingdome to be a diminution of their greatneſſe and power, wherein they bewray both their ignorance and ingratitude: ignorance of the nature of his kingdome, which is ſpirituall, not only in the internall, but externall part of it. He that would eſtabliſh a ſpirituall Kingdom, doth not take away, but on the contrary doth both confirm and ſanctifie the temporall Kingdome wherein it is eſtabliſhed. The Son of God never impoſed ſuch a hard condition to Kings and Nobles that were to become Chriſtians, as to forſake their crowns and dignities, except in their affection, and in compariſon of the excellency of the Kingdome of Chriſt. Ingratitude, not only becauſe25 by him Kings reigne, but Jeſus Chriſt having proclaimed a Jubilee, a great liberty to Kings & Kingdomes from the tyranny, the ſervitude, the uſurpations and impoſitions of the Pope. This is all the thanks that they return, that they either put away the Goſpel from themſelves and their Kingdomes, or will receive but ſo much of it as they think meet; which is rather to reigne over Chriſt, then that Chriſt by his Scepter reigne over them. As for the multitude of the people, they have no deſire to heare of the ſetting up of the Kingdome of Chriſt, becauſe they are afraid of poverty, and other ſuch miſeries as may be brought upon them by innovations, meaſuring all by their worldly gain and eaſe, and conſidering no other wayes of changes, but as they import ſome earthy benefit to their own privat. So was Jeruſalem troubled when Chriſt was born, & ſo were the Gadarens when he came into their countrey. It cannot be denied but the Lord hath done a great work in this land, yet there be many of all ranks, that wiſh it had never been begun, by reaſon of the trouble and loſſes they have ſuſtained: not conſidering nor knowing that a little of God and of Chriſt, and of his Spirit, and of the Word, and of the Ordinances, is much more then the greateſt things of the world; and that it is better to ſuffer with the people of God, and for God, then to enjoy the pleaſures of ſin for a ſeaſon. When things are equally ballanced, the worſt things of Chriſt, that is, his croſſe and ſufferings, is better then the beſt things of the world. Upon the contrary therefore I ſhall deſire theſe ſeven things about the Kingdome of Chriſt, and the matter of religion may be diligently taken heed unto.
1. Take heed of ſelfe reſpects: theſe are of two, ſorts, one is privat, when men look ſo much to themſelves, that they forget the publick; or if they look to the publick, and ſeem to be zealous about it, it is alwayes with reflection upon their own privat; were the circumference never ſo wide, themſelves are the center, and all the lines of their actions have their concentration there. Privat ſpirits are evill ſpirits, whether they be in Church or Parliament; and I may adde, that they are fooliſh ſpirits, ſeem they never ſo wiſe: for being once imbarked, how26 ſhall they hope to eſcape if the publick ſhall periſh? Another ſort of ſelfe reſpect is publick, which may ſeem a paradox, and yet is it a certain truth, when men would draw all to the Parliament, not only negotia Regis & Regni, the matters of the King and Kingdome, but negotia Jehovae & Eccleſiae, the matters of God and the Church. Many things indeed may, yea muſt be done pro tempore, and in this corrupt ſtate of the Church; but it is the worſt kind of ſacriledge to take the power which Chriſt hath given to the Church, and put it in the hands of the State.
2. Beware of luke-warmneſſe and indifferency in matters of Religion, that we be not like Gallio, that cared for none of theſe things, or like Pilate in this place, who ſpoke ſo coldly of the truth: What is truth? He declared by his queſtion, that it was a thing he cared not for; or like Saul, I Sam. who when he had commanded to adviſe with the Oracle of God, what he ſhould do; yet before he received an anſwer, led forth the Army into battell. It is a rare thing in great men to take Religion to heart, and to be ſolicit about it. There may be here a twofold indifferency: one is, when matters of Religion come in debate, we care not what way they go, nor to what ſide they be determined. The other is, that having paſt an Ordinance, we care not what become of it, whether it be put in execution or not, or whether it be ſpoken or written againſt, or not, which is nothing elſe but a vilifying of the Ordinance of God, and the proſtituting of that authority which God hath put upon men, unto contempt and reproach.
3. Take heed of diviſion, the moſt deſtructive thing both to your ſelves and the cauſe, that can be. There be many cauſes of diviſion from Satan, who is a factious and ſchiſmaticall ſpirit; from the world, which delighteth to run in divers channels; and from our ſelves, every man having a ſeed of diviſion in his own heart. It is true, that all men by nature love unity as well as being: for unity preſerveth, but all men through the corruption of nature, incline to diviſion and deſtruction: yet there be ſome ſpirits, whoſe predominant it is, to be hereticall, ſchiſmaticall, and factious: and it is as naturall to ſuch to delight27 in diviſions, as it is for others to wallow in uncleanneſſe or exceſſe. If we will have the Kingdome of Chriſt ſetled, theſe are to be noted, and either avoided or kept in order: otherwiſe there will be no end of diviſion in the State, and of ſchiſme in the Church. And take heed of diviſion from the Kingdome of Scotland, with whom ye are ſo neerly united, both by nature and covenant; were I there, I would ſay no leſſe unto them in relation to this Kingdome. There be ſome pernitious inſtruments, who bufie themſelves in fiſhing of faults, and uſe the damnable art of Tyberius: he was earneſt to have a Virgin ſtrangled, ſome mention particularly the daughter of Sejanus: others, as Suetonius, more indefinitly ſpeake it of Virgins: but becauſe it was not lawfull amongſt the Romans to ſtrangle a Virgin, he will have them firſt defiled by the Executioner, and thereafter ſtrangled, Immaturae puellae, quia more tradito nefas eſſet virgines ſtrangulari, vitiatae prius a carnifice, dein ſtrangulatae. I leave it to your own application. It is knowne amongſt the people, that he that would kill his Dogge, can eaſily find a ſtaffe, and it is not unknown to the State, that they who would be rid of a good ſubject, or ſervant, can eaſily lay treaſon to their charge. But ſo long as that Nation abideth conſtant to the cauſe of God, and honeſt in their endeavours towards you, ought they to be ſo talked of as they are by many? If in ſaving themſelves, and ſerving you, they ſhould be diſabled from ſaving themſelves and ſerving you, ought ye to adde affliction to the afflicted? When the truth, which is the daughter of time, ſhall appeare, I hope men will be aſhamed of their ſpeeches, and eat up their own words; and therefore I will ſpeak no more of this ſad ſubject.
4. Beware of delayes and procraſtinations in ſetling of Chriſts Kingdome. The ſetting up of the Diſcipline and government of the Church, had been a more eaſie work long ago, then it is now; and is more eaſie now then it will be afterward: For the longer we go down by the river ſide, wee will find it grow the deeper & broader, and parting if ſelfe in more divided channels. Had the Diſcipline and Government of the Church been ſet up at firſt, it would have proved very ſerviceable28 to the Parliament, and ſaved them much labour in the doing of their work. The ordinances of Chriſt have much power and ſtrength in them, and they are accompanied with many bleſſings. The ſpirituall and ſecular Arm, like the two Arms of the body, when both are ſtretched out and exerciſed, are very effectuall for the publick good.
5. Beware of diſcouragements from the power of the world, the Kingdomes of the world, or any other kinds of oppoſitions whatſoever, while ye are about the building of the Houſe of God, and eſtabliſhing of the Kingdome of Jeſus Chriſt. If the enemies had been able to hinder it, it had never found any ſetling on earth. Principalities and powers in high places, the Kingdomes of this world, and the ſpirits of men, have been alwayes bent againſt it, no power, no plot, or policy, hath been, or wil be unaſſaied. Beſide many particular hinderances of the ſetling of Religion in particular places and Nations, do but lift up your eyes and look back to the courſe of the world in the generall. In the firſt Monarchy we find a fiery Furnace; in the ſecond, a den of Lions; in the third, the madneſſe and fury of Antiochus, juſtly ſurnamed Epimanes, which exceeded the former two; and in the fourth Monarchy, the ten Perſecutions, ten times more bloody and grievous then all that went before. The Kingdoms of this world are reſembled by moſt bloody & monſtrous wild beaſts, Dan. 7. and by mountaines that are full of wild beaſts, becauſe of their craft and cruelty againſt the Kingdome of Chriſt, Pſalm 76.4. Cant. 4.8. But we may bee comforted by that, Zach. 4.7. What art thou, O great Mountain? And I may adde, All yee wild Beaſts? Be not troubled with the feares of the Kingdomes of the world, in building the Kingdome of Chriſt. For my part, I think it nothing ſtrange, that the world, and the God of this world, ſtand in a continuall oppoſition. It is a greater wonder that any eſpecially of great Ones: are found to have any courage for the Kingdome of Chriſt. It is a miracle which we heare of, Iſai. 11. The Wolfe ſhall dwell with the Lamb, and the Leopard with the Kid, and the young Lion with the Calfe, &c.
296. Take heed of imprudency in chooſing and imploying of inſtruments for the eſtabliſhing the Kingdome of Chriſt: the greateſt ſhew and profeſſion of zeale, is not alwayes the programe of the greateſt zeale. As a man of a calm conſtitution may ſeeme to have more patience then another, which yet is not patience, but mildneſſe of temper. So a cholerick diſpoſition may appear to be zeale, but it is only a natural and earthly, not a ſpirituall and heavenly fire. Again, he that hath moſt true zeal and holineſſe to make him a ſpirituall Souldier, hath not alwayes the beſt abilities for a temporall warre. It is a great miſtake, and the mother of much confuſion to take grace for gifts, or gifts for grace. A man may have great gifts and abilities, which the Lord will bleſſe for the benefit of his people, and yet have a ſmall meaſure of grace for his own comfort and ſalvation: And a man may be a very gracious man, and yet no more skill to be a good Souldier, then to bee a good Shooe-maker. It was ſaid of old, that then it is well with Kingdomes and Common-wealths, when either Philoſophers reigne, or they that reigne are Philoſophers. We may ſay that it is a happy thing when ſuch men are imployed as have beſt gifts and grace, whether it be in the time of peace or war.
7. Take heed of fainting and wearying in ſetting up of the Kingdome of Chriſt: the Lord hath made you inſtrumentall in laying the foundation, ye muſt perſevere till the head ſtone be brought forth with ſhoutings: otherwiſe it will be ſaid, that theſe Kingdomes did begin to build, but were not able to finiſh the work. Sometimes weakneſſe may appeare in one Army, and ſometimes in another; out the cauſe is the ſame, and with God Almighty there is no ſhadow of change: his power is not greater one day then another: for the infinitneſſe of Omnipotencie admitteth of no degrees. Pilate proteſted three times, that he found no fault in Chriſt, and endeavoured for ſatiſfying his own naturall conſcience, to ſet him free: but in end, leſt he ſhould be reputed an enemy to Caeſar, he delivered him to be crucified. Darius laboured all the day long, till the ſetting of the Sun, to deliver Daniel, but overcome with opportunity, he condemned him at laſt to the den of Lions. We may30 change, the Kingdomes of the world may change, but the Cauſe and Truth of Chriſt abide the ſame without change throughout all generations.
My exhortation therefore is, that you beware of ſelfe Reſpects, of Indifferency, of Diviſion, of Delayes, of Diſcouragements, of Imprudency, and of Inconſtancy; and that you give your ſelves to Sincerity, Zeal, Unity, Diligence, Magnanimity, Prudence, and Perſeverance, that yee may be the choyce and bleſſed Inſtruments of God, for the eſtabliſhing of the Kingdome of his Son, our Saviour, in the Land.
The laſt uſe is for Conſolation, which is not repugnant to true humiliation. I will not trouble you with the generall Doctrine of ſuch benefits and comforts as we are made partakers of by the Princely office of Chriſt: for it were long to ſhew how by the vertue of this his office, hee applieth unto us all that he hath done and ſuffered, that the Kingdomes of the world may be our Lords, and his Chriſts, and he reigne over them for evermore; and communicates with all true beleevers this grace, to be Kings with him, to reigne over their own luſts, which is greater then any earthly conqueſt: He that ruleth his own ſpirit, is better then he that winneth a Citie; to reigne over the world, which ſtill lieth in wickedneſſe, and to reign over Satan the Prince of this world, and worker of all miſchiefe: if we find nothing of this, we beleeve nothing of the Kingdome of Chriſt: if we endeavour not the ſenſe and experience of this communion, our faith is but imagination. But leaving theſe generals, I would upon this ground, give you ſome comfort for the Cauſe, and work in hand, and it is this: Firſt; If it be the cauſe of Chriſt which we maintain. Next, if we be the ſervants and people of God, ſeeking his honour, and endevouring that his Kingdome may come, why may we not be comforted in this, That Chriſt is our King, and will one way or other vanquiſh and ſubdue all our enemies. I will uſe but two reaſons for it: one is, from the great and glorious victories that he hath in former times obtained over ſo mighty-enemies for the comfort of his people, if we do but remember what great things he hath done ſince31 the beginning of this warre, we ſhould deny our own experience, if we doubt for afterward: The other is, when we conſider what is ſaid in the end of the prayer which he taught his Diſciples, Thine is the Kingdome, the Power and the Glory: If we pray and endeavour that his Kingdome may come, if we deſire the Crown to be put on his head, and the Scepter in his hand, we may be confident of ſucceſſe: Becauſe his is the Kingdome, he is bound by right to fight for, to defend, and to deliver his own ſubjects that are fighting for his Kingdome: His is the power in heaven and in earth, over Angels, over Devils, over Armies of men, and over all Creatures: And his is the Glory, the honour of his own actions will return upon himſelfe. The firſt, that he is our King, teacheth us, that by office he ought to ſave us: The ſecond, that he is able to do it, becauſe power is his: And the third, that he will do it, becauſe it will be diſhonour to this Name, to ſuffer his Cauſe and People to periſh; and it will be his glory to ſave them. And that not onely in this world, but when we go hence. The penitent Malefactor on the Croſſe, cried out, Lord remember me when thou commeſt into the Kingdom; we may rather with greater confidence ſay, Lord remember us, when now after victory over Satan, the World, and Death, thou doſt poſſeſſe thy Kingdome. The time permitteth not to proceed to the other two branches of the Text, and therefore here I ceaſe. * ⁎ *
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