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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	power_n	spiritual_a	temporal_a	2,514	5	9.1751	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86197	A sermon preached before the Right Honourable House of Lords, in the Abbey-Church at Westminster, Wednesday the 28. of May 1645. Being the day appointed for solemne and publick humiliation. / By Alexander Henderson, minister at Edenburgh.	Henderson, Alexander, 1583?-1646.	1645 (1645)	Wing H1443; Thomason E286_3; ESTC R200073	26,557	39

added in the administration of the Kingdome of Christ after his ascension into heaven both at the first planting of the Gospel in the primitive times and in the time of reformation of Religion in divers Kingdomes and Nations And therefore as naturall sense correcteth the errors of our imagination and maketh us see the folly of our fancies and as naturall reason correcteth the errors of our sense and maketh us judge otherwise then our sense teacheth so must the divine power and superior faculty of faith correct the errors of our naturall reason If we will acquaint our selves with the secrets of the Gospel and with the proceedings of the Kingdome of Christ we begin no sooner seriously to think upon them but we seem to our selves to be transported and carried to another world and are constrained to acknowledge and confesse to the glory of God that flesh and blood doth not reveale these things unto us The second duty required of us is this When the Lord hath opened the eyes of our understanding to behold somwhat of the secrets of this spiritual Kingdome we are to draw neere to joyn our selves unto it and become the subjects of Jesus Christ To which purpose it is necessary to expresse the matter briefly that we first know our estate by nature all of us by nature being subjects yea slaves to the Kingdome of Sin and Satan no man is excepted Kings Princes Nobles as base slaves this way as any other although walking in gold chains Next that we acknowledge Christ to be King and Lord of his people putting our confidence in him as having all sufficiencie for life liberty salvation and every good thing yea endevouring to feele the Kingdome of God within us and his Scepter set up in our souls formerly tyranized over by strange Lords And thirdly that we make a resignation of our selves in all humility and obedience to do his will for it is the quality of his subjects to be a willing people or a people of willingnesse Psal 110.3 If every one of us had many wills we ought of sacrifice them all and turn each one of them in a willingnesse to serve him According to this is it that his people are called Amminadib or my willing people Cant. 6.12 The word used to expresse willingnesse signifeth Generosity or Noblenesse opposed to Churlishnesse Isa 32.5 The vile person shall be no more called liberall nor the churlish said to be bountifull Nabal shal not be called Nadib The true subjects of Christ were 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 himselfe willingly and cordially to the Son of God accounteth it not his chiefest honor to be a subject of his Kingdom in Scripture language is not a Nobleman but a Nabal a Churle and surely to deal churlishly with Christ who hath been so benigne and bountifull unto us and is so worthy to be served is the most base churlishnesse and the greatest churlishnesse in the world If we would consider what we are without him what we may be through him and that there is a necessity either to be the slaves of sin or to become the subjects of Christ yea either to be his free subjects or his bound-slaves and captives we would willingly offer our selves in this day of his power The third duty is when we are acquainted with the nature and secrets of the Kingdome of Christ and are now become his willing subjects then to be zealous in using all good means each one according to his place for advancing and establishing the kingdom of Christ A point very necessary to be considered because as Herod and all Jerusalem with him were troubled when they heard that the King of the Jewes was born So are great ones that are in authority and the multitude of the people much troubled when they heare of the Kingdome of Christ Kings and great ones because they conceive the advancing of Christs Kingdome to be a diminution of their greatnesse and power wherein they bewray both their ignorance and ingratitude ignorance of the nature of his kingdome which is spirituall not only in the internall but externall part of it He that would establish a spirituall Kingdom doth not take away but on the contrary doth both confirm and sanctifie the temporall Kingdome wherein it is established The Son of God never imposed such a hard condition to Kings and Nobles that were to become Christians as to forsake their crowns and dignities except in their affection and in comparison of the excellency of the Kingdome of Christ Ingratitude not only because by him Kings reigne but Jesus Christ having proclaimed a Jubilee a great liberty to Kings Kingdomes from the tyranny the servitude the usurpations and impositions of the Pope This is all the thanks that they return that they either put away the Gospel from themselves and their Kingdomes or will receive but so much of it as they think meet which is rather to reigne over Christ then that Christ by his Scepter reigne over them As for the multitude of the people they have no desire to heare of the setting up of the Kingdome of Christ because they are afraid of poverty and other such miseries as may be brought upon them by innovations measuring all by their worldly gain and ease and considering no other wayes of changes but as they import some earthy benefit to their own privat So was Jerusalem troubled when Christ was born so were the Gadarens when he came into their countrey It cannot be denied but the Lord hath done a great work in this land yet there be many of all ranks that wish it had never been begun by reason of the trouble and losses they have sustained not considering nor knowing that a little of God and of Christ and of his Spirit and of the Word and of the Ordinances is much more then the greatest things of the world and that it is better to suffer with the people of God and for God then to enjoy the pleasures of sin for a season When things are equally ballanced the worst things of Christ that is his crosse and sufferings is better then the best things of the world Upon the contrary therefore I shall desire these seven things about the Kingdome of Christ and the matter of religion may be diligently taken heed unto 1. Take heed of selfe respects these are of two sorts one is privat when men look so much to themselves that they forget the publick or if they look to the publick and seem to be zealous about it it is alwayes with reflection upon their own privat were the circumference never so wide themselves are the center and all the lines of their actions have their concentration there Privat spirits are evill spirits whether they

King of Kings and Lord of Lords the Lord of all By these Titles is he known in the way of eminencie What is most eminent in Rulers Princes or Kings all their excellencies and flowers of perfection are most eminently and egregiously found in him in the way of negation all their errors infirmities and imperfections which are many and too many are farre from him and in the way of causation as they speak for with him is the originall and prime cause of all that is excellent in them Secondly by the many great and glorious promises and prophesies of the Kingdome of Christ which cannot be reckoned up so many are they in this shortnesse of time and are to every one that readeth the Prophesies of the old Testament so obvious Thirdly the same is manifest by the administration and execution of his office in giving lawes unto his people and executing them in giving gifts unto his servants for the good of his people in ruling his people by his Word and Spirit in defending and delivering them from their enemies and in subduing and destroying their enemies in the end Fourthly the same is evident also by the homage and honour which the whole Church militant and triumphant give unto him And I beheld and I heard the voyce of many Angels round about the Throne and the living Creatures and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands saying with a lowd voice Worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing And every creature which is in heaven and on the earth and under the earth and such as are of the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sits upon the Throne and unto the Lamb for ever and ever Rev. 5.11 12 13. It requireth an heart ready to indite and a tongue as the pen of a ready Writer to set forth the praises of this King Psal 45.1 Only three things I would say from the descriptions which we have in Scripture One is that the Kingdome of Christ was first made known to the Church when the promise was made to our first parents The seed of the woman shall bruise the head of the serpent Gen. 3.15 The second is that since that time till this day he hath been reigning in the midst of his enemies not onely after his coming in our flesh but before the times of the Patriarcks and Prophets and ever was known to the subjects of his Kingdome The third is that his Kingdome hath been sometimes more obscure and under a cloud as in the times of the old Testament howsoever even then his hand was stretched out in delivering his people out of Egypt in leading them through the wildernesse and possessing them in the land of promise And at the time of his suffering howsoever the beames of his bringhtnesse did shine through the dark cloud at other times the lustre and brightnesse thereof hath been more apparant as at the time of his exaltation Thou art my Sonne this day this day of thy glorious resurrection have I begotten thee fulfilled the decree and declared thee to be the Sonne of God A Commentary whereof we have Phil. 2.9 10 11. Wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earch and things under the earth And that every tongne should confesse that Jesus Christ is Lord to the glory of God the Father And Ephes 4.8 When he ascended up on high he led captivity captive and gave gifts unto men These were his servants who were sent forth to preach and proclaim him to be King And although men ought to be sparing in determining the manner the measure the time and indurance of a greater glory of the Kingdome of Christ on earth to come yet have we reason to hope for great things at the bringing in of the ancient people of God but ought so to hope for it that for the present we may behold Christ reigning in his spiritual Kingdome and to take heed that the expectation of that which is future be not a prejudice to that which is present and is come to passe in our dayes more then in former times Some perhaps may think that this is no great matter or deep mystery since no man can acknowledge Christ to be the eternall Sonne of God but he must also confesse that he is King and Lord and that all honour and Titles of honour are due unto him To which I answer first that there be many whatsoever for their credit they may professe to the contrary who do not in their hearts beleeve that the Lord God as a great King ruleth the world for they fight against the light of Nature and abuse their power and policie no lesse then if they could rule the world without God God is not in all their thoughts Psal 10.4 Secondly a man may know that God is King and Ruler and yet be ignorant that Christ God and Man is King Nature which teacheth that there is a Godhead leadeth also to a providence but the other is a grand mystery which cannot be conceived but supernaturally Thirdly we are to understand that Christ hath a twofold right unto his Kingdome one by nature as he is God the other by donation as he is Man To me is given all power in heaven and in earth so that the man Jesus Christ which is a great mystery and which the world beleeveth not hath prerogative and power above all creatures in earth and in heaven above all Nobles Princes and Kings and which is more above all Angels Principalities and Powers Having thus shewed that Christ hath a Kingdome which made him to say My Kingdome I would now make some use of this point but that I conceive it to be more convenient first to speak of the quality of the Kingdome of Christ and having joyned both together That he is a King and that his Kingdome is not of this world to give the uses of both at once The quality then of the Kingdome of Christ negatively is this That his Kingdome is not of this world it is not an earthly or worldly Kingdome and therefore by consequence must be a spirituall and heavenly Kingdome As it is a Kingdome it hath many things common with the Kingdomes of the world both the one and the other are of God both for God and his glory both for the good of the people This being a perpetual difference between a Tyrant a King that a Tyrant conceiveth the people to be for him and his ends but a King knoweth that he is set over the people for their good both have their Lawes and rule by them both have their enemies which oppose and disturb their peace But this is the great

Christ and so is it in the cause of Christ with the Church of Christ and every beleeving soul Fourthly as there be many things that are of this world so there be other things that be not of this world A truth which all will acknowledge in respect of this world and the world to come but it holdeth also in this present world wherein there be some things that are of it and somethings that are in it but not of it The Kingdome of Christ which hath many mysteries many parts many priviledges many lawes many subjects is of this kind The naturall man seeth no more in the world then what he conceiveth to be of the world but the spirituall man judgeth all things And what the eye of the naturall man seeth not what his eare heareth not and what his reason understandeth not because it is spirituall and cannot be discerned but spiritually that the spirituall man perceiveth and receiveth with all his heart and is no lesse assured of the infallibility thereof then of what he perceiveth by sense or reason he knoweth what he beleeveth and that he is not deceived about it But passing over all these and other the like particular doctrines which cannot at this time be prosecuted I come to the necessary uses of that main and principall doctrine intended in the Text and laid open by that which hath been spoken That Christ Jesus the Sonne of God hath a Kingdome in this world and that this Kingdome is a spirituall Kingdome and not of this world The first use shall be for Information in the point of agreement and difference betwixt Civill and Ecclesiasticall power the Kingdomes of this world and the Kingdome of Christ the Magistracie and the Ministery First both the one and the other is from God In the State there be superiors and inferiors the Lord who hath appointed in nature the tall Cedar and the low Shrub growing at the root of it the Elephant and the Mole the Eagle and the Wren the great Leviathan and the smaller Fishes hath also in policie appointed Kings Princes and Nobles to rule and governe and others of lower condition to honour and obey In the Church some to teach and rule and others to be taught and ruled by them Anabaptists I speak of such as are not novices but are acquainted with the deeps of the profession and other such masters of confusion do not distinguish betwixt the common and particular vocations of Christians betwixt a Christian equality and a Civill or Ecclesiastick inaquality All Christians having alike pretious faith in respect of their common dignity and vocation as they are Christians and are in Christ are equall amongst themselves there is neither Master nor Servant bound nor Free King nor Subject Pastor nor people but all are one in Jesus Christ but this hindereth not an inequality in Civill or Ecclesiasticall respects God who hath appointed them to be equall the one way hath also appointed an inequality equality amongst them the other way Notwithstanding this agreement betwixt the Magistracie and Ministery in respect of their Author yet is there here also some difference betwixt the one and the other for Magistracy proceedeth from God the Creator and Ruler of the world and therefore doth belong unto and is to be found amongst all sorts of people in all Nations that live in any civill society But the Ministery is the Ordinance of Christ the Mediator hath not place but in the Church of Christ Again Magistracie and Civill government in the generall is from God and is ordained of him But the particular different formes of Civill government are from men and yet all of them lawfull Whence it followeth that Civill power is not absolute but limited First by the will of God whose Minister the Magistrate is And next by such lawes and limitations as are agreed upon to be the foundation of that power It is not so with the Ministery For not onely is the Ministery in the generall the ordinance of Christ but all the speciall kinds of Ministers are appointed by him An humane creature in the State is not unlawfull but to be or appoint an humane creature in the Church is unlawfull A difference which Politickes and Church-men who love preeminence above their brethren are never enough moved to acknowledge Nor have the Ministers of Jesus Christ any limitations from men all their limitation is from Jesus Christ whose Ministers they are There is also a second thing wherein the Magistracy and the Ministery doe agree It is true indeed that the Magistrate is more about things externall which concern this present life and the Minister about things spirituall which concern the soule and life eternall yet is there nothing so Ecclesiasticall but it belongeth some way to the Magistrate he being keeper of both Tables Nor is there any thing so secular but it concerneth the Ministery in so far as secular things fall under obedience or disobedience to God For the word of God is extended to all causes all persons all conditions of life all which are to be ruled by the Word And this Word is to be expounded and must be particularly applied by the Ministery But while both are about the same things causes and persons it is in a very different way the power of the one is but Ministeriall the weapons of his warfare are spiritual not carnall but the power of the other though in respect of God whose Minister he is it be Ministeriall yet in respect of his subjects and inferiors it is Magisteriall and hath authority to compell and coerce The Magistrate may not go to the Pulpit to preach or minister the Sacraments nor may he as he is a Magistrate exercise Ecclesiasticall discipline but ought by his authority to command all these necessary duties to be done And the Minister may not ascend to the Tribunall to judge civill or criminall causes yet ought he to teach and in the Name of God exhort that justice be done to all by which every one may have that which is due unto him We may say with Bernard that the Church hath two Swords the Spirituall and the Temporall but in a different sort the use of the spirituall and the benefit of the temporall We may also say that the Civill power hath two swords the Temporall and the Spirituall but in a different manner the use of the temporall and the benefit of the spirituall When these two Swords are put in good hands and wisely managed it goeth well both with Church and State with Truth and Peace with Religion and Righteousnes The Magistracy and the Ministery are not unfitly compared to the two principall faculties of the soule of man the Will and the Understanding man being as well a Republick as a little world the will of man hath two acts one which is her proper and essentiall operation it is called actus elicitus as to will to nill or to suspend the other is called actus imperatus