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 solemn and public humiliation.  
BY ALEXANDER HENDERSON, Minister at Edinburgh.  MAT. 6.10. 
Thy Kingdom Come.  
LONDON, Printed by F. N. for Robert Bostock, dwelling in Paul's Churchyard at the sign of the Kings-head. 1645.   

To the Christian Reader.  
NOt any desire or confidence of mine own, but submission and obedience, made me first preach, and now print this Sermon. Not any opinion or esteem I have of it, but example and custom, have moved me to set some words before it; These have I directed generally to the Christian Reader, that I may not only include the Noble Lords of Parliament, if any amongst them shall be pleased to look 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 Kingdom 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 virtue of the three Offices, of his Prophecy, Priesthood, and Kingdom, is made unto us of God, Wisdom and Righteousness and Sanctification and Redemption. His sufficiency and suitableness to be unto us a Saviour, consisteth in the dignity of his Person, and in his willing undertaking and faithful administration of these his Offices: The Sum 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 Kingdom is least considered of, and most mistaken; Which as it is dishonour to his Name, so is it a mighty hindrance to the comfort of some, to the sanctification of others, and to the salvation of many; and is a main cause of the many disorders and scandals in the Church of Christ.  
The Papists will have their Pope, by reason of the Kingdom 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 Politics, which subject Religion to Policy, and Christ to the world, will have the supreme civil power, at least in ordine ad temporalia, to be the Head and King of the Church; And both the one and the other do turn the Kingdom of Christ into a worldly Kingdom. Ignorant and carnal Professors are content to be served with Christ, as a Prophet to teach them, and a Priest to satisfy 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 rob or cozened, if not of the one half, yet of a necessary and large part of the Kingdom of Christ, while they either satisfy themselves with the internal influence of Christ their Head, upon their own spirits, or give way to such as for their own ends would have them believe, that the whole administration of the Kingdom of Christ is internal, not distinguishing betwixt that which is spiritual, and that which is internal, nor considering the external administration of the Kingdom of Christ, although it be in this world, yet to be spiritual and heavenly, and not of this world. Judicious Martin Bucer in the beginning of the Reformation, wrote to pious Prince Edward the sixth, two books of church-policy, to which he prefixeth the title De Regno Christi, of the Kingdom of Christ. The complaints poured forth by him at that time against the wisemen of this world, and the common sort of people, as enemies to Christ's Kingdom, may be now renewed, and with new aggravations; so rare a thing is it in any age to find a people disposed to receive the whole Kingdom of the Son of God.  
It should not seem strange, that formerly such as desired to decline the one extreme of Prelatical 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 extreme of popular Anarchy; But now when from the mercy of God, by advice of the Assembly and Authority 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 wiseman imagine, that such a Chaos of Anarchy, Libertinisme, and popular confusion, as now covereth the face of this Kingdom, and wherein all errors and sects cover their Heads under the Catholic Buckler of Independency, that such a Tohu Vavohu, can be the face of the Kingdom 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 Kingdom of Christ draweth the minds of men from the humble exercise of faith, to the ambition of new and vain opinions, that it transformeth Religion into fancy, virtue into speculation, zeal into contention, truth into policy, and charity 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 settling of Religion, as the former did, before a Reformation was begun? And may we not say, that we have spent our strength in vain, and purchased our misery at a great price, if we shall rest where we are, that is, in Independency? I should not exceed, if I should say; Were we all agreed in all things, except in the point of Independency, we would quickly run again into divisions; And that nothing in a Family, in a City, in a Kingdom, in a State, or in a Church, hath more need of Reformation, than 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 trials, and is at this day set upon at all hands, yet is the Proverbial speech of the Hebrews 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 necessity will drive all that love the preservation of Religion, and peace of the Church, unto this shelter and sanctuary at last, although in fair weather some kick against it, and would not only pull at the branches, but pluck it up by the roots. When after all these tempests and troubles, the Kingdom of Christ is uniformly settled in the Land, Christ Jesus will be seen in his beauty 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 emulation 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 pearl had not been found under it.   

Die Mercurii, 28. Maii. 1645.  
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 pains he took 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.   

ERRATA.  
PAge 5. line 10. read forth. p. 10. l. 9 for endure r. obdure. p. 22. l. 26. r. natural l. 28. r. him. p. 25. l. 11. r. clownishness.   

A SERMON PREACHED Before the Right Honourable House of LORDS.  JOHN 18. 
36 Jesus answered, My Kingdom is not of this world: if my Kingdom were of this world, then would my servants fight, that I should not be delivered to the jews. But now is my Kingdom not from hence.  
37 Pilate therefore said unto him, Art thou a King then? jesus 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 bear witness of the truth: every one that is of the truth, heareth my voice.  
IT is acknowledged, and universally confessed, that Justice or Righteousness is a noble and most excellent virtue. When the dispute was betwixt Justice and Fortitude, Righteousness and Courage, whether of the two should have the first place, both of them being most noble Virtues, Justice was preferred, because Courage without Justice, is of noose; but if all men were just, there should be no need of Courage or Fortitude. This Justice is a constant and perpetual will of giving unto every one his due, it rendereth to the inferior what is due to him; to the equal, what he ought to have; and to the superior, but most of all to God, and to his Son Jesus Christ, who are supreme, what belongeth to them. There be in these days 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 Son of God, who is supreme and sovereign above all, may more justly complain, 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 do 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 parcel of Scripture containing the answer of Jesus Christ unto Pilate, before whom he 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 less than laese-Majestie: he descendeth himself by discovering the causes of these Tragedies, and by revealing the mysteries of his Kingdom, confessing that he was indeed a King; but withal, showing that his Kingdom needed not to be formidable either to Pilate, to his master Tiberius, or to any in authority, because his Kingdom was not of this world. This he maketh manifest, from the common condition and manner of earthly Kingdoms, and Kings, which have their Soldiers and Guards that fight for them, and defend them from violence, but he maketh not use of any: this being the end of his Kingdom, that the truth of the Gospel may prevail and reign in the hearts and lives of men, against the tyranny of darkness and lies. Nor should it seem any thing strange, that he hath so many adversaries, and his Kingdom findeth so great opposition 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 Kingdom to obey his voice, but such as by regeneration are the children of the truth, which is parallel to what he saith, Matth. 11.19. But wisdom is justified of her children.  
There be four principal points aimed at in the Text: First, the dominion and sovereignty of Christ, My Kingdom.  
Secondly, the condition and quality of the Kingdom of Christ, negatively expressed, as best serving his present intention: My Kingdom is not of this world.  
Thirdly, the end and use of his Kingdom, that the truth may have place among the children of men for their salvation and eternal happiness, To this end was Iborn, and for this cause came I unto the world, that I should be are witness unto the truth.  
Fourthly, the subjects of the Kingdom of Christ, such as hear the voice of Christ, and obey his will: Every one that is of the truth, heareth my voice.  
The knowledge of the first is necessary, that the Son of God may have his due, and we may be humbled for not rendering 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 suspicions, and evil grounded jealousies, they become enemies to the Kingdom of Christ, and that they may be humbled for lodging any such thoughts or fears in their hearts.  
The third is necessary to be known, 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 we may henceforth show ourselves to be the children of truth, and willing subjects of the Kingdom of the Son of God.  
That Jesus Christ is not only our Prophet, revealing unto us the whole will of God, by the Law discovering unto us our sin and wretchedness, and by the Gospel righteousness and life: and our Priest, by himself offered in a sacrifice, purging us from sin, and arraying us with long garments, clean and white, which is the righteousness of the Saints: but that as our supreme Lord and King, by his mighty power, and sovereignty, 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 appear:  
First, by the Titles of honour and dignity put upon him; A Commander, a Captain, a Ruler of Governor, 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 eminency. 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 fare from him, and in the way of causation (as they speak) for with him is the original and prime cause of all that is excellent in them.  
Secondly, by the many great and glorious promises and prophecies of the Kingdom of Christ, which cannot be reckoned up, (so many are they) in this shortness of time; and are to every one that readeth the Prophecies of the old Testament, so obvious.  
Thirdly, the same is manifest by the administration and execution of his office, in giving laws 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 voice of many Angels, 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 loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, 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 Kingdom 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 only after his coming in our flesh, but before the times of the Patriarcks and Prophets, and ever was known to the subjects of his Kingdom. The third is, that his Kingdom 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 wilderness, and possessing them in the land of promise. And at the time of his suffering, howsoever the beams of his bringhtnesse did shine through the dark cloud: at other times the lustre and brightness thereof, hath been more apparent, as at the time of his exaltation: Thou art my Son, this day, this day of thy glorious resurrection, have I begotten thee, fulfilled the decree, and declared thee to be the Son 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 confess 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, 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 endurance of a greater glory of the Kingdom 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 aught so to hope for it, that for the present we may behold Christ reigning in his spiritual Kingdom, 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 pass in our days, more than 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 eternal Son of God, but he must also confess, 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 profess to the contrary, who do not in their hearts believe, that the Lord God, as a great King, ruleth the world: for they fight against the light of Nature, and abuse their power and policy no less, 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 Kingdom: 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 believeth 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 showed, that Christ hath a Kingdom, which made him to say, My Kingdom, I would now make some use of this point; but that I conceive it to be more convenient, first to speak of the quality of the Kingdom of Christ, and having joined both together, That he is a King, and that his Kingdom is not of this world, to give the uses of both at once.  
The quality then of the Kingdom of Christ, negatively is this, That his Kingdom is not of this world: it is not an earthly or worldly Kingdom, and therefore by consequence must be a spiritual and heavenly Kingdom. As it is a Kingdom, it hath many things common with the Kingdoms 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 Laws, 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 Kingdom was not of this world, therefore his Kingdom is not a temporal and earthly Kingdom, nor would Pilate have pronounced him innocent and guiltless, if he had made any claim to Caesar's Kingdom. This is very strongly proved by the following words: If my Kingdom 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 Arms 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 be 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 meddled with the office of a temporal King. Fourthly, he acknowledged that Caesar was King, saying, Render to Caesar the things that are Caesar's. Nor did the Prophets prophesy of any earthly Kingdom of Christ: For the Kingdom that they prophesied of, was to be established and confirmed by him, but the Kingdom of Judea was ruined and overthrown for refusing him to be their spiritual King: There shall not a stone be left upon a stone in Jerusalem, the chief City of that Kingdom, 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 Kingdoms more particularly: The Kingdoms of the world endure but for a time, and the periods and end of them are matter not only of discourse before they come, but of tragedies after they are come: but the Kingdom of Christ shall not be destroyed for ever, And of his Kingdom there shall no end, Dan. 2.44. After his departure out of the earth, his Kingdom was in the greatest strength, and in a most flourishing condition, he then was gloriously manifested to be a King. The Kingdoms of the world are governed by the rules and counsels of humane prudence and policy; but the Kingdom of Christ, by laws of another kind, by the simplicity of the Gospel, which to the natural man is foolishness. The Kingdoms of the world are supported by taxes and tributes, ceasments and subsidies; but no such thing in the Kingdom of Christ. The Kingdoms of the world consist in riches, honour, power of men, external splendour, and earthly greatness; but in the Kingdom of Christ, poverty and humility, triumph over the world under the Standard of the Cross. The Kingdoms of the world have carnal weapons, and strength of Arms to pursue their ends; but the weapons of the Kingdom of Christ are spiritual, to procure spiritual obedience unto him.  
Many such differences may be observed, by which we may clearly perceive, that the Kingdom 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 at this time, about Chruch-government. It is this: That we are to distinguish between that which is of this world, and that which is external and visible in this world: The Kingdom of Christ is not of this world, yet some part of this Kingdom is external and visible in this world: for there be two parts of the spiritual administration of Christ's Kingdom; the one is the internal operation of the Spirit, accompanying the external means, which are his Ordinances appointed by himself and his own authority: the other is the external dispensation of these means and Ordinances by such officers as are called the Ministers of the Kingdom of Heaven. This doth appertain to the Kingdom of Christ, and shall continue no less than the former, till he render up the Kingdoms into God the Father, 1 Cor. 15.24. This part of the administration of Christ's Kingdom, although it be external, yet it is not of this world, but spiritual: 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 spiritual; 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 spiritual edification; and the effect, the ministry of the Spirit. So that in this respect also, the Kingdom of Christ is not of this world, but a spiritual Kingdom in both parts of the administration theoreof.  
The Text thus expounded, is a fountain full of springs of Doctrine; As first, that although Christ was a King, a Governor and Commander, as hath been formerly showed, and was a Prophet also, and it may be now exercising that office, and testifying of his own Kingdom before Pilate; yet is it no warrant for Captains or Commanders to preach the Gospel, and to become Prophets: because first he was a spiritual King and Commander, and not a temporal; and next, because he had a special calling. The Apostle, Rom. 10.14. telleth us, that men cannot preach unless 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 Ambassador 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 endure 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 Kingdom, and to call himself a King: Humiliation and exinanition is in itself 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 believing 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 Kingdom of Christ, which hath many mysteries, many parts, many privileges, many laws, many subjects, is of this kind. The natural man seethe no more in the world, than what he conceiveth to be of the world; but the spiritual man judgeth all things. And what the eye of the natural man seethe not, what his ear heareth not, and what his reason understandeth not, because it is spiritual, and cannot be discerned but spiritually; that the spiritual man perceiveth, and receiveth with all his heart, and is no less assured of the infallibility thereof, then of what he perceiveth by sense or reason: he knoweth what he believeth, 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 principal doctrine intended in the Text, and laid open by that which hath been spoken: That Christ Jesus the Son of God hath a Kingdom in this world, and that this Kingdom is a spiritual Kingdom, and not of this world.  
The first use shall be for Information in the point of agreement and difference betwixt Civil and Ecclesiastical power; the Kingdoms of this world, and the Kingdom of Christ; the Magistracy and the Ministry.  
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 policy appointed Kings, Princes, and Nobles, to rule and govern, 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 Civil or Ecclesiastic inaquality. All Christians having alike precious faith, in respect of their common dignity and vocation, as they are Christians and are in Christ, are equal 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 Civil or Ecclesiastical respects. God who hath appointed them to be equal the one way, hath also appointed an inequality equality amongst them the other way. Notwithstanding this agreement betwixt the Magistracy and Ministry 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 civil society: But the Ministry is the Ordinance of Christ the Mediator, & hath not place but in the Church of Christ. Again, Magistracy and Civil government in the general, is from God, and is ordained of him: But the particular different forms of Civil government are from men, and yet all of them lawful: Whence it followeth, that Civil power is not absolute, but limited: First, by the will of God, whose Minister the Magistrate is. And next, by such laws and limitations as are agreed upon to be the foundation of that power. It is not so with the Ministry: For not only is the Ministry in the general the ordinance of Christ, but all the special kinds of Ministers are appointed by him. An humane creature in the State is not unlawful; but to be, or appoint an humane creature in the Church, is unlawful. A difference which politics and Churchmen 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 Ministry do agree: It is true indeed, that the Magistrate is more about things external, which concern this present life; and the Minister about things spiritual, which concern the soul, and life eternal: yet is there nothing so Ecclesiastical, 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 Ministry, 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, and must be particularly applied by the Ministry. 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 Ministerial, & the weapons of his warfare are spiritual, not carnal: but the power of the other, though in respect of God, whose Minister he is, it be Ministerial, yet in respect of his subjects, and inferiors, it is Magisteriall, and hath authority to compel 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 Ecclesiastical discipline: but aught by his authority to command all these necessary duties to be done. And the Minister may not ascend to the Tribunal to judge civil or criminal 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 Spiritual and the Temporal, but in a different sort, the use of the spiritual and the benefit of the temporal. We may also say, that the Civil power hath two swords, the Temporal and the Spiritual, but in a different manner the use of the temporal, and the benefit of the spiritual. 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 Righteousness. The Magistracy and the Ministry are not unfitly compared to the two principal faculties of the soul of man, the Will and the Understanding (man being as well a Republic as a little world) the will of man hath two acts: one which is her proper and essential 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 soul, as by the Understanding at the commandment of the Will: 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 civil matters, as his proper object, but in spiritual things not so: He may neither preach nor minister the Sacraments, nor exercise discipline, yet hath he actum imperatum, he may and aught 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 civil or criminal causes, nor perform the proper offices of the civil power; yet as the Minister hath actum elicitum for performing of spiritual duties, so hath he, although not actum imperatum, yet actum excitatum, for exciting, and in the name of Christ exhorting and charging the Civil Powers to the performance of their duty.  
This general use of Doctrine may be brought nearer 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 quietness in Churches and Commonwealths: The one is of the most unjust & tyrannous claim made by the Pope, of temporal dominion over the whole world; or at least to intermeddle with the affairs of Princes and Kingdoms in reference to the Church, or as the Papists express themselves, in ordine ad spiritualia: For the Pope not contenting himself with the transcendency of Ecclesiastical jurisdiction over the whole Church, though he hath no warrant for it, in his boundless and endless ambition, did climb yet higher; and partly by the favour, or foolishness rather, of Christian Princes; and partly by his own fraudulent and violent dealing, as the son of him who hath been a murderer & a liar from the beginning, hath set himself up first amongst, and next over the greatest Princes and mightiest Emperors, to dispose of their Crowns 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, showing himself that he is God, and opposing and exalting himself above all that is called God. As the Text showeth, that Christ was no earthly King, that he left no Regal power to Peter, and therefore the Pope can have no temporal power as the Vicegerent of Christ, so the supreme power to dispose of Kingdoms, and temporal things in reference to things spiritual, and the lawfulness of civil dominion, which the Pope claimeth by the donation of Princes, are overturned by the grounds laid in the Text: The Kingdom 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 wonderful 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 principal 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 Kingdoms as are begun to hate the Whore, and make her desolate and naked, do 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 progress 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 confess, hath done much already, especially in removing the Prelates, and other members of that Popish Hierarchy, who had transformed the Kingdom of Christ in this Island, into a worldly Kingdom, very conform unto the Pope the head of the Hierarchy. In this, England hath as great cause to rejoice, as any Nation under heaven, because never any nation hath felt more of Popish and Prelatical tyranny, than England, and that both of old, and of late, witness 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Court-parasites, politicians, and such other enemies to the Kingdom of Christ, would introduce into the reformed Churches: ascribing to the highest civil authority, or to the supreme 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 supreme Magistrates, which would cease, if Caesar's or Emperors as of old, did rule the world. 2. That it will be acknowledged that such civil Popes are subject to error, which is no great difference: for the chiefest Doctors in the Roman Church do admit that the Pope may err; and for this cause will have him subject to general Counsels. For clearing of this great difficulty, and that we may give to Caesar what is Caesar's, 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 Civil and Ecclesiastical power might be in one person, as in Melchisedeck, Job, etc. not so after the Law, when the Republic and Church of Israel were once constitute and settled. 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 Physician, 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 not lawful. 3. We are to distinguish betwixt the supreme Civil power of the Magistrate about matters of Religion or things Ecclesiastical, and the ultimate and highest jurisdiction Ecclesiastical in matters of this kind, the one is not only lawful, but necessary, as a principal point of the Magistrates duty; the other doth not belong to the Magistrate, or any civil authority, but to the Church, and authority Ecclesiastical. To assume ordinarily after religion is settled, the last resolution and highest jurisdiction Ecclesiastical in matters of Religion, unto which formal and legal appeals shall be made in Church matters from the Assemblies of the Church, is more I hope, then needeth to be feared from the wisdom, piety, and justice of the honourable Houses of Parliament. They have in their great wisdom, piety, and justice, removed Churchmen from their Senate, and will neither have Prelates nor Pastors to sit with them in that supreme civil Court: They have abolished high Commissions and Star-chambers, and therefore will not intermeddle, unless it be at extraordinary times, and in extraordinary cases with Church matters. It cannot be denied, but persons distressed by Ecclesiastical jurisdiction, may by way of complaint, although not by way of accusation, express their unjust sufferings to whatsoever kind of persons, private or public, in Church or State, and each one is to bear the burden of another, much more therefore may they fly to the supreme civil 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 formal or legal 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 civil 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 Kingdom of Christ, and if the Kingdom of Christ be not subordinate to the Kingdoms of the world, than it will follow, that they are equal, that they are parallel and collateral; 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 Ministry of the Gospel, and (which is suppressed) against the Kingdom of jesus 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 City is a rebellious City, and hurtful unto Kings and Provinces: It hath made insurrection against Kings, and rebellion and sedition hath been made therein, Ezra 4.15. The practices of such are not unlike the practices of the enemies, Nehem. 4. who by craft, by rumours, and by hired prophecies, 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 Kingdom, and their laws are divers from all people, neither keep they the King's laws, therefore it is not for the King's 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 Shimsays, some Sanballats, Tobiah'sses, Gash●…es, or haman's, that endeavour to hinder the work. It is a matter of humiliation, that there are any such in this land, and will prove greater matter of humiliation if they shall have their desire. But the wisdom and vigilancy of the honourable 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 mutual and reciprocal 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 Soldiers entereth into a ship to fight against the enemy at sea, in so far as they are in the ship, and within board, they are to be governed by the master of the ship, who is to command all in matters of navigation; but as they are Soldiers fight against the enemy, they must obey their own Captain, and be directed by him. He that commanded in the one respect, although a General, or a King, must obey in the other respect; nor is it any derogation, but wisdom to do so. When the son is a Consul, and the father a private man, the son obeyeth the father as his father, and the father obeyeth the son as his Consul, or Magistrate. And thus in divers respects there is a mutual 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 groundless jealousy: 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 ministry or service, Christ only 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 ye shall not be so, Luke 22.25, 26. Domination is forbidden Churchmen, Ministration is commanded. It is one thing to be a Viceroy, and another thing to be a Legate, or a Stewart: Christ hath Legates to declare his will, 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 himself, but to Jesus Christ, whose servant he is. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God, 2 Cor. 5.20. In respect of the people under their charge, every soul is subject to the higher powers, but the Church only is subject to the Ministry: 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, entreating, and persuading them to receive the commandments of Christ. They are therefore no other than firebrands, 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 well be spoken against the Gospel and Kingdom of Christ, and the contest is not properly betwixt the Magistracy and the Ministry, or betwixt Civil and Ecclesiastical authority, but betwixt the Kingdoms of this world, and the Kingdom of Christ, which is a great unhappiness, and the cause of a world of miseries unto the Kingdoms of this world, wherein the ambition of Churchmen transforming the Kingdom of Christ into an earthly Kingdom, and clothing the Church with the pomp of the world, beareth a great part of the guiltiness: if both were kept within the just limits, and moved within their own spheres, 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 reign 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 Christ's, and are this day Antichrist, with all his members and followers, Heretics, Schismatics, Politics, and all worldly & mere natural 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 Kingdom, is the dislike he hath of this principle, and fundamental of Christian Religion: That the Kingdom 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 Kingdom of Christ is not of this world, nor doth promise unto them the things of this world, but that it is a spiritual Kingdom, binding up their spirits, and interdicting their hearts, the love of the world it must of necessity follow, unless 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 less, they prove enemies unto Christ, especially in that which would break the bond that toeth 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 covetousness or vaing-lory, or love of carnal liberty, or some other such tie, entangled and keeped fast by the world, and are either directly or indirectly, drawn to oppose the Kingdom of Christ. He that will consider the grounds of Paganism, Judaisme, and Turkism, and for what reason they do not receive Christ when he is offered unto them, shall find this to be a principal cause. He that will search into the histories of particular heresies and schisms, will often meet with this, and find the world in the bottom 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 Idol, 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 special manner of those that are in high places. First of all, seeing the Kingdom of Christ is not of this world, but is a spiritual Kingdom, it is a necessary duty to study the nature, and search into the mysteries and secrets of this Kingdom. The kingdom of Satan and Sin have many deeps and secrets, the Kingdoms of the world have their secrets of policy 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 Kingdom of Christ. The Princes of this world, whether Princes for knowledge, as the Philosophers were, or for power and greatness, 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 ear heard, neither have entered into the heart of man, the things that God hath prepared for them that love him; which the Apostle speaketh of the Kingdom 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 policy; yet they went on, subduing, conquering, and bringing all unto the obedience of the Gospel of Jesus Christ. The laws of this kingdom were, in stead of revenge, Love your enemies; in stead of lust, Look not on a woman to lust after her; in stead of covetousness, Forsake all; instead of ambition, Deny yourselves. And yet the supernatural laws, by the Spirit and power of the great Lawgiver, were settled and written in the tables of men's hearts. The promises of reward were, not worldly pleasures, or ease, but let every man take up his cross and follow me. All things in this kingdom were above the reach of natural 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 weakness in him who was omnipotent: the greatest suffering in that was impassable: the greatest foolishness (according to the judgement of men) in the deepest wisdom: 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 Kingdom of Christ after his ascension into heaven, both at the first planting of the Gospel in the primitive times, and in the time of reformation of Religion in divers Kingdoms and Nations. And therefore as natural sense correcteth the errors of our imagination, and maketh us see the folly of our fancies: and as natural 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 natural reason. If we will acquaint ourselves with the secrets of the Gospel, and with the proceed of the Kingdom of Christ, we begin no sooner seriously to think upon them, but we seem to ourselves to be transported and carried to another world, and are constrained to acknowledge and confess to the glory of God, that flesh and blood doth not reveal these things unto us.  
The second duty required of us, is this: When the Lord hath opened the eyes of our understanding to behold somewhat of the secrets of this spiritual Kingdom, we are to draw near, to join ourselves unto it, and become the subjects of Jesus Christ. To which purpose it is necessary to express the matter briefly, that we first know our estate by nature, all of us by nature being subjects, yea slaves to the Kingdom 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 sufficiency for life, liberty, salvation, and every good thing, yea, endeavouring to feel the Kingdom of God within us, and his Sceptre set up in our souls formerly tyranized over by strange Lords. And thirdly, that we make a resignation of ourselves 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 willingness, 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 willingness 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 express, willingness, signifeth Generosity, or Nobleness, opposed to Churlishness, Isa. 32.5. The vile person shall be no more called liberal, nor the churlish said to be bountiful, Nabal shall not be called Nadib. The true subjects of Christ, were they 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 himself willingly and cordially to the Son of God, & accounteth it not his chiefest honour to be a subject of his Kingdom, in Scripture language is not a Nobleman, but a Nabal, a Churl; and surely to deal churlishly with Christ, who hath been so benign and bountiful unto us, and is so worthy to be served, is the most base churlishness, and the greatest churlishness 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 ourselves in this day of his power.  
The third duty is, when we are acquainted with the nature and secrets of the Kingdom 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 Jews was born: So are great ones that are in authority, and the multitude of the people much troubled when they hear of the Kingdom of Christ; Kings and great ones, because they conceive the advancing of Christ's Kingdom to be a diminution of their greatness and power, wherein they bewray both their ignorance and ingratitude: ignorance of the nature of his kingdom, which is spiritual, not only in the internal, but external part of it. He that would establish a spiritual Kingdom, doth not take away, but on the contrary doth both confirm and sanctify the temporal Kingdom 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 Kingdom of Christ. Ingratitude, not only because by him Kings reign, but Jesus Christ having proclaimed a Jubilee, a great liberty to Kings & Kingdoms 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 Kingdoms, or will receive but so much of it as they think meet; which is rather to reign over Christ, then that Christ by his Sceptre reign over them. As for the multitude of the people, they have no desire to hear of the setting up of the Kingdom 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 ways of changes, but as they import some earthy benefit to their own private. So was Jerusalem troubled when Christ was born, & so were the Gadarens when he came into their country. 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 than 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 balanced, the worst things of Christ, that is, his cross and sufferings, is better than the best things of the world. Upon the contrary therefore I shall desire these seven things about the Kingdom of Christ, and the matter of religion may be diligently taken heed unto.  
1. Take heed of self respects: these are of two, sorts, one is private, when men look so much to themselves, that they forget the public; or if they look to the public, and seem to be zealous about it, it is always with reflection upon their own private; were the circumference never so wide, themselves are the centre, and all the lines of their actions have their concentration there. Private spirits are evil spirits, whether they be in Church or Parliament; and I may add, that they are foolish spirits, seem they never so wise: for being once embarked, how shall they hope to escape if the public shall perish? Another sort of self respect is public, 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 Kingdom, 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 sacrilege to take the power which Christ hath given to the Church, and put it in the hands of the State.  
2. Beware of lukewarmness 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 battle. 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 yourselves and the cause, that can be. There be many causes of division from Satan, who is a factious and schismatical spirit; from the world, which delighteth to run in divers channels; and from ourselves, 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 heretical, schismatical, and factious: and it is as natural to such to delight in divisions, as it is for others to wallow in uncleanness or excess. If we will have the Kingdom of Christ settled, 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 schism in the Church. And take heed of division from the Kingdom of Scotland, with whom ye are so nearly united, both by nature and covenant; were I there, I would say no less unto them in relation to this Kingdom. There be some pernicious instruments, who bufie themselves in fishing of faults, and use the damnable art of Tiberius: he was earnest to have a Virgin strangled, some mention particularly the daughter of Sejanus: others, as Suetonius, more indefinitely speak it of Virgins: but because it was not lawful 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 known amongst the people, that he that would kill his Dog, can easily find a staff, 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 add affliction to the afflicted? When the truth, which is the daughter of time, shall appear, 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 delays and procrastinations in settling of Christ's Kingdom. The setting up of the Discipline and government of the Church, had been a more easy work long ago, than it is now; and is more easy now than it will be afterward: For the longer we go down by the river side, we will find it grow the deeper & broader, and parting if self in more divided channels. Had the Discipline and Government of the Church been set up at first, it would have proved very serviceable 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 spiritual and secular Arm, like the two Arms of the body, when both are stretched out and exercised, are very effectual for the public good.  
5. Beware of discouragements from the power of the world, the Kingdoms 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 Kingdom of Jesus Christ. If the enemies had been able to hinder it, it had never found any settling on earth. Principalities and powers in high places, the Kingdoms of this world, and the spirits of men, have been always bend against it, no power, no plot, or policy, hath been, or will be unassaied. Beside many particular hindrances of the settling of Religion in particular places and Nations, do but lift up your eyes and look back to the course of the world in the general. In the first Monarchy we find a fiery Furnace; in the second, a den of Lions; in the third, the madness 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 than all that went before. The Kingdoms of this world are resembled by most bloody & monstrous wild beasts, Dan. 7. and by mountains that are full of wild beasts, because of their craft and cruelty against the Kingdom of Christ, Psalm 76.4. Cant. 4.8. But we may be comforted by that, Zach. 4.7. What art thou, O great Mountain? And I may add, All ye wild Beasts? Be not troubled with the fears of the Kingdoms of the world, in building the Kingdom of Christ. For my part, I think it nothing strange, that the world, and the God of this world, stand in a continual opposition. It is a greater wonder that any especially of great Ones: are found to have any courage for the Kingdom of Christ. It is a miracle which we hear of, Isai. 11. The Wolf shall dwell with the Lamb, and the Leopard with the Kid, and the young Lion with the Calf, etc.  
6. Take heed of imprudency in choosing and employing of instruments for the establishing the Kingdom of Christ: the greatest show and profession of zeal, is not always the programe of the greatest zeal. As a man of a calm constitution may seem to have more patience than another, which yet is not patience, but mildness of temper. So a choleric disposition may appear to be zeal, but it is only a natural and earthly, not a spiritual and heavenly fire. Again, he that hath most true zeal and holiness to make him a spiritual Soldier, hath not always the best abilities for a temporal war. 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 bless 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 Soldier, then to be a good Shoemaker. It was said of old, that then it is well with Kingdoms and Commonwealths, when either Philosopher's reign, or they that reign are Philosophers. We may say that it is a happy thing when such men are employed 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 Kingdom of Christ: the Lord hath made you instrumental in laying the foundation, ye must persevere till the head stone be brought forth with shoutings: otherwise it will be said, that these Kingdoms did begin to build, but were not able to finish the work. Sometimes weakness may appear 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 infiniteness of Omnipotency admitteth of no degrees. Pilate protested three times, that he found no fault in Christ, and endeavoured for satisfying his own natural 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 may change, the Kingdoms 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 self Respects, of Indifferency, of Division, of Delays, of Discouragements, of Imprudency, and of Inconstancy; and that you give yourselves to Sincerity, Zeal, Unity, Diligence, Magnanimity, Prudence, and Perseverance, that ye may be the choice and blessed Instruments of God, for the establishing of the Kingdom 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 general Doctrine of such benefits and comforts as we are made partakers of by the Princely office of Christ: for it were long to show how by the virtue of this his office, he applieth unto us all that he hath done and suffered, that the Kingdoms of the world may be our Lords, and his Christ's, and he reign over them for evermore; and communicates with all true believers this grace, to be Kings with him, to reign over their own lusts, which is greater than any earthly conquest: He that ruleth his own spirit, is better than he that winneth a City; to reign over the world, which still lieth in wickedness, and to reign over Satan the Prince of this world, and worker of all mischief: if we find nothing of this, we believe nothing of the Kingdom 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 endeavouring that his Kingdom 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 since the beginning of this war, 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 Kingdom, the Power and the Glory: If we pray and endeavour that his Kingdom may come, if we desire the Crown to be put on his head, and the Sceptre in his hand, we may be confident of success: Because his is the Kingdom, he is bound by right to fight for, to defend, and to deliver his own subjects that are fight for his Kingdom: 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 himself. 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 only in this world, but when we go hence. The penitent Malefactor on the Cross, cried out, Lord remember me when thou comest 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 possess thy Kingdom. The time permitteth not to proceed to the other two branches of the Text, and therefore here I cease. * ⁎ *  
FINIS.