Gospel Conversation, Sermon 1
SERMON I.
IF you pleaſe to reflect back upon the laſt daies Exerciſe, when we finiſhed that Scripture in the Philippians, that teaches us to walk as becomes the Goſpel; in the proſecution of which we ſhewed what it was the Goſpel principally did hold forh unto us; and what Converſations ought to be in the Profeſſors of it ſutable unto thoſe things the Goſpel holds forth; and among thoſe, this was one particular of great moment, that we did then but hint out unto you in a word or two, That the Kingdom of Chriſt was not of this world. They are Chriſts own words. Now becauſe it is a conſideration of very great uſe, I would be loth the benefit of it ſhould be loſt: therefore I have now pickt out that to ſpeak to more largely, and to open the meaning of it unto you from this Scripture;
JOHN, 18. 36. Jeſus anſwered and ſaid, My Kingdom is not of this world.
THE words are a part of the ſtory of Chriſts arraignment before Pilat. Behold here the King of Heaven and Earth ſtands arraigned at the Barr of a wicked man. In this Arraignment we find a ſpecial Charge which his Adverſaries bring againſt Him, which was this: THAT HE MADE HIMSELF THE KING OF THE JEWS. He was an enemy to Government. The uſual charge that the world hath had againſt the Saints, that they are enemies to Government. They fare no worſe here than Chriſt did.
Pilat requires of him to anſwer to the Charge, (whether it were ſo or no, that He hath made Himſelf a King.) Now you ſhall find in the anſwer of Chriſt, He doth not deny the thing, but implicitly grants it, neither doth he anſwer him fully to his mind, but ſaith, My Kingdom is not of this world.
My Kingdom] As if he ſhould ſay, I acknowledg that I have a Kingdom, as mean and low as I am brought now, though I ſtand here before you as a deſpiſed man, a Carpenters ſon, yet I confeſs I have a Kingdom, but it is not of this world.
Not of this world] He doth not ſay, not IN this world, but ſaith, it is not OF this world, it is not a worldly Kingdom. We have in the words theſe two things.
Firſt, That Chriſt hath a Kingdom.
Secondly, What kind of Kingdom Chriſts is, Not of this world.
I ſhall not here ſpeak much unto the former, and ſo to handle the common place of Chriſts Kingly Office, but only hint it to you as it makes way to the latter, there we ſhall ſtay a while.
Chriſt he hath a Kingdom, He is anointed by the Father to be King, as well as Prieſt, and Prophet of His Church: Pſal. 45. 6. Thy Throne O God, is for ever and ever, the Scepter of thy Kingdom is a right Scepter: (that Pſalm is a Propheſie of Chriſt:) And in the 19. of Revel. 16. Chriſt is there called, The King of Kings, and Lord of Lords; Chriſt God-man, is the King of Heaven and Earth, Chriſt God-man, is the King of Angels and over all the World; and we muſt know Chriſt as a King, and act our faith upon him as a King or elſe we know Him not aright, we have not the true work of faith except (I ſay) our faith act upon Him as a King as well as a Savior: In Acts, 2. 36. God hath made Him (ſaith the text) both Lord and Chriſt: Mark, He it not only Chriſt, but Lord and Chriſt; though it is true, that in the word Chriſt all His Offices are implyed, which ſignifies, anointed to them all; but yet this is expreſſed by its ſelf, Lord and Chriſt, for indeed properly He is Chriſt unto His Church; but He is alſo Lord over all the World in ſome ſenſe.
But then you will ſay, How doth He ſay, that His Kingdom is not of this world, if He he Lord over all the world?
Now that I might come to that point that I have choſen the text for, we are to know that Chriſt hath a double Kingdom.
Firſt, Together with the Father He hath a Providential Kingdom (as I may ſo ſay for diſtinction ſake.)
Secondly, He hath a Mediatory Kingdom (as Divines call it.)
Firſt, A Providential Kingdom together with the Father whereby He mannages all the affairs of the world. (I ſay) God-man, the ſecond Perſon in Trinity doth mannage all the affairs of the world, His Scepter ruleth over all: as God did make all things by Chriſt, ſo He doth govern all things by Him; if God had not deputed the ſecond Perſon in Trinity God man the Mediator to have been the Governor of all things, the holineſs and juſtice of God according to the Covenant of works by which he had to deal with man would have deſtroyed the world upon mans ſin; had not the ordering and governing of the world been put into the hand of the ſecond Perſon in Trinity God-man the Mediator, for though he was not manifeſted in the fleſh, He had not actually taken our humane Nature upon Him, yet He was look'd upon as God-man with the Father even before the foundation of the world was laid, and ſo all things were committed to Him; And hence the world notwithſtanding the ſin that hath been in it hath been preſerved ſo as it hath been to this day; Chriſt therefore hath a Providential Kingdom together with the Father, and ſo he is King, not over the Churches only, the King of the Saints, but He is over all the Heathen, over all the world, from the riſing of the Sun to the ſetting thereof: And the Civil Magiſtrate (as I may ſo ſay) is the Deputy of Chriſt in this his Providential Kingdom, Gods Vicegerent upon Earth, all Magiſtrates whatſoever are Officers ſubordinate under Him.
But now, there's another Kingdom of Chriſt that this Scripture ſpeaks of, My Kingdom is not of this world. That is, the Kingdom of the Mediator (as Divines calls it,) that more properly concerns His Church in the execution of His Mediatory Office: Now this Kingdom of Chriſt it was ever ſince there was a Church, but it was very dark under clouds and curtains, the glory of it was little till the ſecond Perſon came to be manifeſted in the fleſh, then indeed this Mediatory Kingdom of Chriſt came to be revealed abundantly, more cleerly than before, and Chriſt exerciſed it more fully; this is that which the Scripture ſo often in the Goſpel cals the Kingdom of Heaven. Repent for the Kingdom of Heaven is at hand: 'tis not of this world, but it's cal'd the Kingdom of Heaven; the Mediatory Kingdom of Chriſt is not of this world; there's a great deal of difference between a worldly kingdom and this Kingdom of Chriſt. And that's the ſubject that I am now to open to you, How Chriſts Kingdom is not of this world, the vaſt difference between worldly kingdoms and Chriſts Kingdom, which you will find to be a point of very great uſe.
Firſt, Chriſts Kingdom hath not that pomp and glory, that bravery and galantry that the Kingdoms of the world have; you know in the Kingdoms of the world there's a great deal of outward pomp and glory; Bernice and Agrippa, they came in great pomp (the text ſaith;) the Kings of the earth have glorious attendance. Chriſt hath no ſuch thing, His attendance was a few poor Fiſher-men: Kings have great Courts, and crouded with Courtiers: His Court was but ſmall, only a few of ſuch kind of men, mean and contemptible, taken from the hedges, and out of the high waies: They have ſumptuous Pallaces: Chriſt had not a place to hide His head here in this world; He ſaith himſelf, that the Foxes have holes, and the Birds of the air have neſts, but the Son of Man hath not wherewithal to hide His head, and yet a great King for all that: Surely it was not of this world. The Kings of the earth have all kind of delicates that this world can afford, they carry things in great ſtate: It was not ſo with Chriſt, Zech. 9. 9. Rejoyce greatly, Oh Daughter of Zion, ſhout Oh Daughter of Jeruſalem; behold thy King cometh unto thee, He is juſt, and having ſalvation, lowly, and riding upon an Aſs, and upon a Colt, the foal of an Aſs. He comes lowly and mean, the way of Chriſt in this His kindom is a way of humility and outward meanneſs and lowlineſs, it is a way of outward contempt, ſcorn and diriſion, this is the way of the kingdom of Chriſt, by poverty, and lowlineſs He would overcome the world, not by bravery and magnificence, nor by great pomp and glory, He doth not dazle the eyes of men by ſuch means; but His glory conſiſts in ſelf-denial, in emptying of Himſelf, in becoming poor; & therfore His Kingdom is not of this world. Luke, 17. 20. The Kingdom of God (ſaith the text there) comes not with obſervation: that's the word: the meaning of it is this: It is not a thing that by any outward pompous Ceremonies can be obſerved. Now Kings when they go from one place to another, by their attendance, and by a great many ceremonies that are uſed for the ſetting out of their pomp and glory, they are taken notice of and obſerved; you may know the King comes here, ſay the people, when they ſee ſuch things. But ſaith the text there, The Kingdom of God comes not by obſervation; there's no ſuch outward pomp and glory, there's nothing but outward meaneſs and baſeneſs to the eye of the fleſh, in the Kingdom of Jeſus Chriſt. He that is in Himſelf the moſt glorious King, and from whom all other Kings have their power, yet He hath a Kingdom that is not of this world, that hath nothing but meaneſs, poverty, and lowlineſs that doth appear in it to the eyes of men.
Secondly, The Kingdom of Chriſt is not of this world, in regard of His Subjects. Look what ſubjects Chriſt hath, they are ſuch as are not of this world: So Chriſt tels His Diſciples, as you may find in the 17. of John, I am not of the world: and you are not of the world. Kings, they have for their ſubjects, Nobles, Peers, and great Perſonages, eſpecially thoſe that are near about them: but now the ſubjects that Chriſt hath for His Kingdom (for the generality of them) they are of the poor, mean, baſe, & contemptible men of the world, ſuch as are look'd upon, as the off-ſcouring of all things, theſe are His ſubjects: as in the ſecond of James, 5. verſe, Hearken my beloved brethren: Hath not God choſen the poor of this world, rich in faith, and heirs of the Kingdom? The poor of this world, rich in faith, and heirs of the Kingdom: they are the great hears, even the poor of this world. You know what an offence it was unto the Jews, ſay they, Do any of the Rulers beleeve in him? but this multitude, which is accurſed. A company of poor women, illiterat people they flock after Jeſus Chriſt. The ſubjects of Chriſt are men choſen out of this world, he himſelf appeared not with the glory of the world. And ſecondly, His ſubjects are men choſen out of the world.
Thirdly, The Kingdom of Chriſt is not of this world; that is, the rule that Chriſt hath in His ſubjects, and over theſe His ſubjects in this His Kingdom it is not of this world, the rule it is ſpiritual, It is principally upon the hearts, the wills, the conſciences of thoſe that are His ſubjects, every ſubject of Chriſt hath his will and heart ſubdued to Jeſus Chriſt. It is not ſo in this world, men may be ſubject to the Kings of this world meerly by conſtraint becauſe they dare not do otherwiſe, many Kings in this world have ſubjects whoſe hearts are not with them, who love them not, the Kings of this world they rule only the outward man▪ But Chriſts Kingdom is another kind of Kingdom, He rules in the hearts of men, there is His Throne, in the wills, in the affections of men, in the conſciences of men, Chriſt ſwaies His Scepter in mens ſouls: men by conqueſt they ſubdue ſubjects to themſelves; Chriſt he ſubdues too in a way of conqueſt, but he doth not ſubdue the outward man ſo much as the inward man, the will is ſubdued to Chriſt, He ſwaies His Scepter in their hearts: this is a great myſtery of godlineſs, the ſwaying of the Scepter of Jeſus Chriſt in the hearts of the Saints; and therefore the Scripture tels us, That the Kingdom of God is within us, it is an inward Kingdom. That's the third thing wherein the difference between Chriſts Kingdom and the Kingdoms of the world conſiſts.
Fourthly, The Laws of Chriſt are Spiritual. Obſerve the difference between the Laws of Chriſt in the government of His Church, and the Laws that are for the government of the world, it will be of very great uſe for you to know: The Lord in His Providential Kingdom appointing Magiſtrates to govern here in the world in His room, He leaves them to make Laws according to the general rules of prudence and juſtice, ſuch Laws are ſufficient for the governing of the outward man, and for the attaining to a Civil end for which their government is appointed; But now Jeſus Chriſt in His Mediatory Kingdom, in His Church He makes all the Laws Himſelf, He doth not leave it unto the Church to make new Laws, according to the rules of their own prudence, what they conceive to be fit in way of prudence, no, but they muſt fetch the Laws out of His Word, and impoſe none but the ſame Laws that are in His Word, they muſt have a Scriptum eſt, it is written, here are theſe and theſe texts of Scripture for what is enjoyned, nothing muſt be added unto what He hath in His Word revealed, only there are Divine Laws for the government of His Church: now 'tis true, that the Church becauſe they are a ſociety of men, they have ſome things natural, and ſome things civil among them, ſo far as they have need of natural and civil helps, ſo far there may be Laws made according to rules of prudence and juſtice, and Magiſtrates may come in to be helpful to the Church, ſo far as they have need here of natural and civil helps as a ſociety of men; But now to ſpeak properly to that which belongs to them meerly as they are the Church of Chriſt, beſides that that they have need of as they are men, and natural and civil ſocieties, (I ſay) what belongs to them, meerly conſidered as a Church of Chriſt, they are to be governed only by the Laws of Jeſus Chriſt who is the only Law-giver, only by the Laws of the Word; and there is not that liberty of making new Laws in the Church as there is of making new Laws in the Common-wealth and State; and that's a great difference between the Kingdom of Chriſt and the Kingdoms of this world. That's a fourth; The Laws are different. The Laws are different, not only that they are by Divine revelation in the one, and left to humane prudence in the other: But 2ly in the one the Laws bind conſcience, in the other they do not, they do not bind conſcience any further than the nature of the thing that is required binds, except it be in caſe of ſcandal and contempt, ſo our Divines that have been the moſt orthodox have gone; that the Laws of men in the State they bind not conſcience, that is, if a man ſhould not do the thing that is required, he ſhould in conſcience be bound over to eternal death for not doing it, this is a very hard bondage, a cruel yoke: but thus, if the thing that is required be right and juſt, then the nature of the thing may bind conſcience, for then there comes in a Law of God, if the thing be juſt and right that is required: or however, if I know nothing to the contrary but it may be juſt and right, I muſt not break the Laws of man ſo as to give ſcandal, or in a way of contempt; but if it be privatly, ſo as it be no ſcandal, nor no contempt, and the nature of the thing bind me not, then my conſcience is not bound over as guilty of eternal death, if ſo be I do not every thing that man requires. But now the Laws of Chriſt they are ſuch as bind conſcience as they come from him, he is ſuch a King that (I ſay) becauſe they come from him and from his Will, though we ſee no reaſon in the matter of the thing, though they have nothing in the nature of the thing but meerly the Will of Chriſt, it's enough to tye conſcience, and to bind us even upon pain of eternal death to obedience.
Fiftly, Chriſts Kingdom is not of this world: That homage that the Saints do unto Chriſt it is not worldly but ſpiritual, the Worſhip of Chriſt, and the Ordinances of Chriſt they are not worldly but ſpiritual. Now the Kings of this world they may appoint what kind of worſhip they pleaſe, that is, what Ceremonies they will, whereby their ſubject, ſhould tender up their homage to them: and now men have ventured to be ſo bold with Chriſt the King, becauſe men may tender up their homage unto their earthly Kings by any waies invented of their own, therefore they have thought that they might preſume to tender up their homage to Chriſt their ſpiritual King by any waies of invented worſhip; and therein was a great error, they lookt upon the Kingdom of Chriſt only in a carnal way, whereas the Kingdom of Chriſt is ſuch as all our homage that we tender up to Him muſt be Spiritual, it muſt be Heavenly, it muſt be from Heaven, it muſt be from Chriſt Himſelf, it muſt be from ſome Inſtitution and Appointment of Jeſus Chriſt: and the more the kingdom of Chriſt doth prevail, the more Spiritual ſhall that homage be that the ſubjects tender up to Him: & therefore you ſhall find that when the holy Ghoſt ſpeaks of the Kingdom of Chriſt in the new Teſtament, with reference unto that which was then in the old Teſtament, He calls, even thoſe waies of worſhip in the old Teſtament worldly, in compariſon of the worſhip and homage that the Saints tender to Chriſt in the new Teſtament, as in Gal. 4. 3. Even ſo we, when we were children, were in bondage under the elements of the world. The ceremonies of the Law are call'd here the elements of the world, that we were in bondage to, while we were children, for though we were ſubject to Chriſt then, yet we were but in our non-age; and indeed in compariſon of what we are in the times of the Goſpel we were ſlaves rather than ſubjects; we were then in bondage: and then in Col. 2. 8. Beware leſt any man ſpoil you through Phyloſophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Chriſt. [after the rudiments of the world] Theſe rudiments of the world they had ſome reference (as it appears in reading this Chapter) unto the ceremonies of the Law, and together with them there was mixture of mens own inventions, they were the rudiments of the world, not after Chriſt; you do not acknowledge Chriſt to be a King when you worſhip him in a worldly way, after the rudiments of the world; As now for inſtance, becauſe men were wont to honor the Preſence Chamber where the King ſits, when you go into it you are to be uncovered: Now like unto that (according to the way of the world) men think that becauſe they meet here for Religious ends to worſhip God, that when they come (as any time in the week) into ſuch a place as this is, they muſt come uncovered; now this is after the rudiments of the world, you think to worſhip this King after the ſame way, but his way of worſhip is no ſuch low inſtitution. And as they bowed to the Chair of State, and ſo they would bow with cap and knee to the Communion Table that they cal'd the Altar; now theſe are according to the rudiments of the world; but Chriſts Kingdom is not of this world, His worſhip muſt be ſpiritual, in Heb. 9. 1. Then verily the firſt Covenant had alſo Ordinances of Divine Service, and a worldly Sanctuary. Mark, in the time of the Law it was but a worldly Sanctuary in compariſon of what is now in the times of the Goſpel; thoſe waies of worſhip though they were once appointed by God, Chriſt the King of His Church in the new Teſtament would not have His homage tendered up by theſe waies of worſhip, they were too worldly for Him; then ſurely to have the inventions of men in the worſhip of Chriſt, in the new Teſtament eſpecially, it is too worldly for Chriſt: No it muſt be Divine and Spiritual, he that worſhips, muſt worſhip in ſpirit and in truth: al that worſhip and homage we tender up to Jeſus Chriſt, we muſt look to have it ſpiritual and not worldly; and ſo the Ordinances, though they have ſomething external, as the Sacraments, yet if we ſtick to the outward part, we do not worſhip Chriſt as our King in a right way; but we muſt be ſpiritual in all, look upon the ſpiritual part in al Ordinances, or elſe (I ſay) we do not tender up that homage to Chriſt that is due to Him, as the King of His Church.
Sixthly, Chriſts Kingdom is not of this world: that is, The Officers that Chriſt hath appointed, for the government of His Church, are not of this world, are not to be of this world; but they are all to be by Divine Inſtitution. Obſerve the difference in the Adminiſtration of Chriſts Kingdom, and the worldly Kingdoms: In the kingdoms of this world men may invent as many new Officers as they pleaſe, they may errect new Officers in a State and Common-wealth: But al the men in the world cannot errect any one new Office in the Church, cannot make one new Officer otherwiſe than is in the Word; we do not reade of any ſuch name as Tryers there: Now though we do not find Officers of States in the Word, yet a Human Creation is enough, as the Apoſtle cals it,1. Pet. 2. 13. Be ſubject to every Ordinance of men. You have it in Peter, the word that is there tranſlated, Ordinance of men, it is, a Humane Creation. Humanae creationae. foreign.In the Church there can be no new Officers created: Chriſt hath made Paſtors, and Teachers, Elders, and Decons, and Widdows in the Church; and not any new ſort can be added by all the men in the world. And therfore it was heretofore, as in Popery, ſo in Prelacy, they would errect a new kind of Religion (as they cal'd it) more ſpiritual, and ſo made the Kingdom of Chriſt like unto the kingdoms of the world, and thought that they had power to make as many new Officers in the Church as they pleaſed. Certainly this was a derogation from the kingdom of Chriſt, they made it too worldly. A ſecond difference in the Church-Officers from the Officers in the kingdoms of the world, is this, If once they be put into ſuch a place in the Church, they have the ful power of the place. As ſupoſe now a Paſtor or a Teacher hath as much power as any one Paſtor or Teacher upon the face of the earth; there cannot be a difference between one Officer and another of the ſame kind in the Church as in the State: Now the State may limit their Officers as they pleaſe, in ſome Countries they may make Juſtices of the Peace for one uſe, and in another Country for another uſe, they may limit them according as they pleaſe, how they ſhall execute their places, and when they muſt leave their Offices to others: But in the Church, one Paſtor (whatſoever he be) hath as much power of Chriſt in him as any that live, for as there can be no new Offices in this kingdom of Chriſt but by Divine Inſtitution, ſo there can be no limitation of their Office but according to the Inſtitution of Jeſus Chriſt. So His Kingdom is not of this world. It's true, if ſo be that the Magiſtrate ſhall come in by Law to help the Church, ſo far as they ſhall come in to give Civil help to the Church they may appoint Officers, to ſee that their power be not abuſed; but not any that are properly Church Officers, to adminiſter any ſpiritual Ordinances in the Church, but ſuch as are by Divine Inſtitution.
Seventhly, The Kingdom of Chriſt is not of this world; the weapons by which Chriſt doth fight with His adverſaries to maintain His Kingdom, are not the weapons of the world; in that notable Scripture 2 Cor. 10. 4, 5. For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of ſtrong bolds, caſting down imaginations, and every high thing, that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt. Mark, here's the weapons of the Kingdom of Chriſt, Chriſt brings into captivity every thought, eaſts down ſtrong holds, whatſoever ſtrong hold, or high thing is lifted up againſt the Kingdom of Chriſt, Chriſt hath weapons in His Kingdom to caſt it down; but ſaith he, the weapons of our warfare (there is a warfare) they are not carnal but ſpiritual.
Chriſt in His kingdom He doth not appoint carnal weapons, He gives not unto His Church weapons of the fleſh, to make men beleeve whether they will or no.
You will ſay, If there be not ſuch weapons that are outward to force men, then all will be to no purpoſe, it will be nothing?
Yes ſaith the Apoſtle, Our weapons are not carnal, but Spiritual; and he anſwers that objection, That men will not care for them if they do not come in an outward compulſary way, by impriſonments, and fyning, and ſuch kind of waies.
We ſpeak not what power the Civil State hath, but Chriſt hath committed no ſuch thing to the Church, as the Church: and theſe weapons the Apoſtle ſpeaks of, though they be not carnal but ſpiritual, yet they are mighty through God, and the more ſpiritual they are, the more mighty they are to caſt down imaginations, and every high thing that exalteth its ſelf againſt the knowledg of God, and bringing into captivity every thought to the obedience of Chriſt.
The weapons, What are they? They are the two edged ſword of the Spirit, the Word of God in the Name of Chriſt, and with the authority of Chriſt preached to the people in the Word of God, binding men in a dogmatical way, theſe are our Spiritual weapons; Chriſt hath never appointed his Church to defend its ſelf by carnal weapons, the Church goes no further than Spiritual weapons, it's in the very text that I have read to you, My Kingdom is not of this world: Mark what follows, What were the weapons Chriſt had to defend His Kingdom? ſurely no worldly weapons, My Kingdom is not of this world; if my Kingdom were (ſaith he) 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; if my Kingdom were from hence, I ſhould have the like weapons to defend me as the Kings of the world have to defend themſelves.
Q. You will ſay, What's the fighting and Wars for now? May there not be Wars and fighting for the maintainance of Religion and the Kingdom of Chriſt?
A. Now to that I anſwer thus, That the Church hath not theſe weapons, as a Church they have only ſpiritual, yea and were it that any Church of God were in any place where they had not a Civil Right to the exerciſe of their Religion, then I confeſs (meerly for their Religion when the Civil right of the State is againſt it) if they ſhould take up arms and fight for it, I think they ſhould go beyond the Commiſſion of Jeſus Chriſt: they ſhould truſt Chriſt for His Kingdom; and we find no Warrant in all the Book of God for to take up weapons meerly for the defence of Religion. And therefore in the primitive times, never took up weapons, all their armor were prayers and tears.
Obj. But we do (you'l ſay) now; Are not our Wars for the defence of Religion.
Anſ. Now to that it's cleerly anſwered thus, Our Wars are for the defence of the Civil Right we have to the outward practice of our Religion, and ſo by weapons we may defend our Civil Right, that is, if we live in ſuch a State where we have Civil Right by the Laws of the Sate to the peacable enjoyment of our Religion, if any ſhall come to diſturb us, then by the vertue of our Civil Right we may take up weapons to ſight and defend our ſelves with; I but this is not as a Church, nor meerly for Religion, for if now the Civil State ſhould be ſo changed that the Supream Power ſhould be againſt the waies of Religion, yet for Civil things they would defend us, but for the waies of Religion they were againſt us in it, I confeſs in ſuch a caſe for men that have no Civil authority at all to take up weapons, to force any practice, or way of Religion, this would not be warrantable by Chriſt, and by this we ſhould fight for the kingdom of Chriſt by other weapons than ever Chriſt hath appointed; but now, when we have the Civil Power, the Civil Magiſtrate may grant Civil Liberty, and Civil Liberty for the outward practice of Religion, and ſo we may defend ſuch a Right as this for the peaceable practice of our Religion, that none ſhould come to force any other falſe Religion upon us. But now, the kingdom of Chriſt is not of this world, the weapons of Chriſts kingdom are ſpiritual weapons; and in thoſe times when there were no outward weapons to defend the kingdom of Chriſt, as in the Primitive times when all Civil States were againſt the kingdom of Jeſus Chriſt, Did it not thrive? We are ready to ſay, Al Religion will be taken away except there be ſuch compulſary waies; I do not ſay but there may be compulſion to keep men from miſchieving of others in things that are againſt the foundation. But now for the raiſing up of the Kingdom of Chriſt we know that when there was no compulſary waies, yet the kingdom of Jeſus Chriſt went on and flouriſhed as much as ever it hath done ſince, ſo that the kingdom of Chriſt is not of this world, He hath not committed to His Church thoſe weapons that are carnal, all their weapons are weapons that are ſpiritual, to prevail with the hearts and conſciences of men and no further: And if we did underſtand this aright, it would mightily quiet our ſpirits; and the more we did reſt upon the weapons Chriſt hath appointed in his Word, the more we did look into the Armory of the Goſpel to find what weapons there are there againſt errors and abuſes in his Church, the more we ſhould have the Kingdom of Chriſt prevail amongſt us.
Eightly, The Kingdom of Chriſt is not of this world: that is, the Priviledges of Chriſts kingdom are not worldly priviledges, but Spiritual, and Divine, and Heavenly Priviledges. Men that live in ſeveral kingdoms have ſeveral priviledges, ſome in one way, and ſome in another; ſo every ſociety of men, and every kingdom have priviledges, men that are ſubjects of ſuch a Kingdom, they have the priviledges that belong to ſuch a kingdom. We plead for many priviledges as we are the free born Subjects of England, that the people have a right to by their freedoms, being born free Subjects, as thoſe that are above them have a right to that power that they have. So now in the kingdom of Chriſt, there are ſome priviledges that thoſe that are in the kingdom of Chriſt have that others have not.
As now, When any man comes into the Kingdom of Jeſus Chriſt, Oh he comes to partake of a great many excellent priviledges, being once made a free Denizon in this Kingdom of Chriſt, he comes to have a great many priviledges that others have not. But of theſe I ſhall treat more particularly afterwards.
Ninthly, The Kingdom of Chriſt is not of this world; the penalties and puniſhments that Chriſt hath in his Church are not worldly; I do not mean only external ones, for they may be refer'd to that head of the weapons of Chriſt; but we take them under another notion; Thoſe that are truly the Subjects of Chriſt they may be under penalties: You think that thoſe that are beleevers cannot be chaſtiſed for their ſin; as if there were no penalties in Chriſts kingdom; I confeſs they are delivered from the penalties of the Law; But Chriſts inflicts penalties as he is King, there may be penalties in Chriſts kingdom. And the right underſtanding of this would much help us in that point; Whether Beleevers may be chaſtiſed for ſin or no, though they be Beleevers.
Oh they will ſay, No. Why? Becauſe Chriſt hath ſatisfied the Lawfully, and how can God require it in them?
I confeſs the Law cannot; I but Jeſus Chriſt in His adminiſtration as He is King, not as He is the Judge of the Law, but as He is the King over them, He may inflict chaſtiſements upon them; they may in Chriſts kingdom have ſome chaſtiſements, they cannot be carried out of that kingdom to have the chaſtiſements of the Law, but in Chriſts kingdom Jeſus Chriſt many times inflicts ſpiritual chaſtiſements upon them, by hiding his face from them for ſin, and by many ſpiritual diſcertions; and ſuch men as are but by outward profeſſion under the kingdom of Chriſt, and do ſeem to be His Subjects, and are not ſo indeed, the Lord inflicts ſpiritual judgments upon them, as hardneſs of heart, blindneſs of mind, reprobate ſences; and I beſeech you obſerve it, The Lord Chriſt doth not ſo much obſerve the way of outward judgements upon wicked men that are in the boſom of the Church, as He doth obſerve to inflict outward judgments upon the Heathens and others that are out of the boſom of the Church; no, Chriſt hath other manner of puniſhments for thoſe that are in the Church, though now and then Chriſt doth inflict outward judgments upon them; but the main thing that Chriſt looks at in His Church, is, To reward with ſpiritual rewards; as righteouſneſs and peace, and joy in the holy Ghoſt and the like; ſo He doth inflict ſpiritual puniſhments; Thoſe that are profeſſors in the Church & naught and vile, it may be God may proſper them for a while as well as others outwardly, Oh but the puniſhments of Chriſt in His kingdom they are ſpiritual, your ſouls are bound over to eternal death, your hearts are hardned, your conſciences are benum'd, and that's more dreadful wrath a great deal than if the Lord Chriſt ſhould puniſh your bodies, or take away your eſtates, thoſe are puniſhments in Chriſts providential Kingdom, but the penalties as Chriſt is the King of the Church they are ever ſpiritual puniſhments which we ſhould more fear and tremble at a great deal. Thus the kingdom of Chriſt is not of this world.
Now I ſhould have ſhewed you how this kingdom of Jeſus Chriſt will certainly prevail in the world, let the world do what they can. In the 2d Pſal. Yet have I ſet My King upon My holy Hill. It will at length prevail over all the world, and bring under all the kingdoms of the world to it; but when it hath done ſo, then there ſhall be a new world: Certainly there is a time that Chriſt ſhall have the kingdoms of this world to reign over them in another manner than now He hath, and that is at the end of the world; I will give you a Scripture or two about that. Revel. 11. 15. The ſeventh Angel ſounded, and there were great voices in Heaven, ſaying, The Kingdoms of this world are become the Kingdoms of our Lord, and of His Chriſt; and He ſhall reign for ever and ever. That is, He ſhall ſubdue the kingdoms that were of this world, and then He ſhall reign; He ſhall reign for ever and ever. Now they are the kingdoms of this world, but when He reigns it is in this manner that is here ſpoken of, it is in another world, as appears in Heb. 2. 5. For unto the Angels hath He not put in ſubjection the world to come, whereof we ſpeak. Here the Apoſtle ſhews that Chriſt is above the Angels, for he hath not put in ſubjection the world to come unto the Angels; therefore there is a world to come wherein Chriſt ſhall have a further dominion than yet he hath: and Adam was a type of Jeſus Chriſt in this, Adam he had the command of this preſent, world. Now in this world Chriſt doth rule but in the mideſt of his Adverſaries, but there is a time coming that Chriſt ſhall have all under him; as Adam in his innocency had the whol world under his feet: And Chriſt doth promiſe unto his people in the 3. of Revel 21. To him that overcometh, will I grant to ſit with me in my Throne, even as I alſo overcame and am ſet down with my Father in his Throne. Mark, it ſeems there is a Throne of Chriſt yet that hath not been, for here's a promiſe that he will ſet them upon his Throne as he ſits upon his Fathers Throne: Now Chriſt rules together with his Father, but ſaith he, You that are my Saints, and my Subjects now, you ſhall ſit upon my Throne.
I but you will ſay, That is in Heaven? (in Heaven indeed the Saints ſhall reign.)
Nay, It connot be meant of a kingdom wherein the Saints ſhall ſit eternally with Chriſt in Heaven; I might give you many Scriptures for that, but I will only give you one Scripture, 1 Cor 15. 28. And when all things ſhall be ſubdued unto Him, then ſhall the Son alſo Himſelf be ſubject unto Him, that put all things under Him, that God may be All in All. Here he tells us that there is a time that God ſhall be All in All, both unto Chriſt, and unto His Saints; yea, and you ſhall find in this chapter, that Jeſus Chriſt ſhall give up the kingdom unto the Father, (ſpeaking of the time of the reſurrection) When all ſhall riſe again; and when that ſhall come, the kingdom ſhall be delivered up unto the Father; ſo that this is a time before the general reſurrection, that Chriſt ſhall ſit upon the Throne, there is yet a time between this and the Saints being in Heaven, when the Saints ſhall ſit upon Chriſts Throne (as he upon his Fathers) in another manner than now they do: Therefore ſurely Chriſt ſhall have the kingdoms of this world ſubdued unto him in another manner than yet he hath; and for the proof of it, do but reade the 7th chapter of the book of Daniel, and you ſhall find abundant of proof, there ſhall be abundant deal of glory in that kingdom of his, there he ſhall have attendants to purpoſe, thouſand thouſands adminiſtred unto him, and ten thouſand times ten thouſand ſtood before Chriſt; and though there was a Judgment, and the Books were brought, yet its apparant afterwards, that the Scripture ſpeaks of a time that ſhould be before the Saints ſhould come to Heaven; for he ſaith this, That as concerning the reſt of the Beaſts, they had their Dominion taken away; yet their lives were prolonged for a ſeaſon: Therefore it is not meant at that time when the Saints ſhall aſcend up into Heaven with Jeſus Chriſt, for the Beaſts had their lives prolonged for a ſeaſon and time after that: But ſaith he in the 18. ver. The Saints of the moſt High ſhall take your Kingdom, and poſſeſs it for ever, even for ever and ever. And in the 21. ver. I beheld, and the ſame born made war with the Saints, and prevailed againſt them until the Ancient of daies came, and Judgment was given unto the Saints of the moſt High; and the time came that the Saints poſſeſſed the Kingdom. And then in the 27. ver. And the Kingdom and dominion, and the greateſt of the kingdom under the whol Heaven, ſhall be given to the people of the Saints of the moſt High, whoſe Kingdom is an everlaſting Kingdom, and all Dominions ſhall ſerve and obey him. What Dominions ſhall there be when the Saints are in the higheſt Heavens, to ſerve and obey Chriſt? He means the Dominions that are here upon the earth, ſhall ſerve and obey Chriſt: Therefore the Kingdom of Jeſus Chriſt is not of this world, nor be ſaid hereafter to be ſuch a world as this is: but when there ſhall be another world, then Chriſt ſhall have a kingdom that ſhall have ſuch glory as ſhall be apparent to all; and ſuch a Kingdom as the Kings of the earth ſhall come and bring their glory to it; as in 21. of Revelations, you ſhal find, that it's ſaid, of the Kings of the earth. Reade but that deſcription of the glorious condition of the Church of God there, and you ſhall ſee this true: And the Nations of them which are ſaved, ſhal walk in the light of it: and the Kings of the earth do bring their glory and honor to it. But that is in another world, not that world that Chriſt ſpeaks of here in this place of John.
Only now, do but conſider a little of the excellency of this point by way of preparation to you for the next time. It would be a notable Scripture to take off our hearts from all the things of this world: The right underſtanding of this would ſpiritualize the hearts of the Saints, would take away the offence of the Croſſe of Jeſus Chriſt, would help them to carry themſelves through this world with a great deal of joy and triumph, and not much to regard how things go here below. I through the mercy of God am brought into the Kingdom of Jeſus Chriſt. And I find the whole tenor of Scripture carries it ſo, that the Kingdom of Jeſus Chriſt is not of this world, but in a ſpiritual way: Oh then, let me have ſpiritual mercies, let me enjoy Jeſus Chriſt in way of His ſpiritual Kingdom; and farewell the world and all things under Chriſt. Truly, Chriſtians are not acquainted with this point of the ſpiritual Government of Jeſus Chriſt in His Church, and how God the Father hath ſo ordered things, that In this world Chriſt ſhould have a Kingdom, but not Of this world.
And bleſſed are they that have by the holy Ghoſt an enlightning to underſtand this Myſtery, to ſee the reality of it indeed, That the Kingdom of Chriſt is not of this world.