The Dignity of Gods Children, Chapter 22
CHAP. XXII.
Of the communicating of many titles of Chriſt to the children of God.
TO proceed yet further into the benefits which the children of God hauehave by their communion with Chriſt, ſuch is their prerogatiue thereby, that as they are called the children of God by grace, as Chriſt himſelfe is by nature, the ſonne and the onelyonly ſonne of God: ſo likewiſe they hauehave many other of his names and titles communicated vntounto them in holy Scripture. For firſt of all, this name Chriſt, is attributed to the whole body of the Church, whereof eueryevery true child of God is a member: 1. Cor. 12. 12. And therefore Chriſt doth profeſſe that whatſoeuer (good or euill) is done vntounto any that are ingrafted into him is done vntounto himſelfe: Matthew 25. 40. and 45. Acts 9. 4. In which reſpects as ſuch are called by the name of Chriſtians Acts 11. …6. ſo they may alſo eueryevery one of them bee called, petty Chriſts, or little Chriſts: becauſe as the word Chriſt ſignifieth nothing elſe but annointed, and as Chriſt is ſaid to be anointed with the oyle of gladneſſe aboue his fellowes: Pſal. 45. 7. ſo it is ſaid of eueryevery one of vsus that are his members, that the anointing which we hauehave receiued of him dwelleth in vsus: and that we need not that any man teach vsus, but as the ſame anointing teacheth vsus all things: 1. Ioh. 2. 27. And as the pretious ointment poured vponupon the head of Aaron, ran downe vponupon his beard; and ſo alſo vponupon other his inferior parts: Pſal. 133. 2. ſo the pretious ointment of Gods ſpirit powred vponupon Chriſt Ieſus our head, hath ſo deſcended vponupon vsus his members, that of his fulneſſe we hauehave all receiued grace vponupon grace: Ioh. 1. 16.
Neither is this name only, Chriſt, thus communicated to the children of God, but alſo the name Ieſus touching the ſignification thereof. For what doth it ſignifie but a Sauiour? So the Angell himſelfe interpreteth it, Thou ſhalt (ſaith hee to Mary) call his name Ieſus, for he ſhall ſaue his people from their ſinnes: Mat. 1. 21. Now it is not onelyonly ſaid to Timothie (and in him to all miniſters of the word) that by taking heede to himſelfe and to learning, and by continuing therein, hee ſhould ſaue himſelfe and other: 1. Tim. 4. 16. but it is alſo ſaid of all other the children of God, that by praier, inſtruction, admonition, &c. ſhall conuert a ſinner from going aſtray out of the way, that they ſhall ſaue a ſoule from death, and ſhall hide a multitude of ſinnes: Iames 5. 20. So likewiſe Iude writing to all ſorts, not onlie Miniſters but other, exhorteth them to hauehave compaſſion on ſome, in putting difference, and to ſaue other with feare, pulling them out of the fire, &c. Iude. 22. 23. Doth not the Apoſtle by theſe words inſinuate that they that ſhall ſo ſaue other (though it bee with feare) may in that reſpect bee called a Ieſus or a Sauiour inſtrumentally? The name Ioſhua in ſignification is all one with Ieſus, and therefore Ioſhua is called Ieſus: Acts 7. 45. becauſe by ſauing the Iſraelites from their bodily enemies, hee was a type of Chriſt Ieſus that ſhould ſaue his people from their ſpirituall enemies. If therefore Ioſhua were ſo called in that typicall reſpect: why may not they bee ſo called, that are the inſtruments of Chriſt Ieſus, to ſaue men from their ſinnes, and ſo conſequently from euerlaſting damnation? Againe, as Chriſt is called the firſt fruits of the dead: 1. Cor. 15. 20. and as in a typicall reſpect of Chriſt, all the firſt borne of cleane liuing creatures, & al the firſt fruits of other things, were in the law, and by the law dedicated and conſecrated vntounto God: ſo the Iewes in former times in reſpect of Gods ſpecial couenant with them: Ier. 2. 3. and much more now all whom God of his owne will hath begotten againe with the word of truth, are called by the name of the firſt fruits of God: Iames 1. 8. Reu. 14. 4. As Chriſt is called a King and a Priest: ſo likewiſe it is ſaid, that he hath made vsus vntounto God Kings and Prieſts: Reu. 1. 6. and 5. 10. wherewith the Apoſtle Peter accordeth, ſaying, that wee are a roial Prieſthood: 1. Pet. 2. 9. which is al one with that which the Lord ſaith by Moſes of the Iſraelites (in that reſpect wherein before wee heard the Iewes to be called the Lords firſt fruits) that if they would indeed heare his voice, and keepe his Couenant, &c. then they ſhould bee his chiefe treaſure, and a kingdome of Prieſts, &c. Exod. 19. 6.
And indeed (touching theſe two attributes) how can wee but bee Kings and Prieſts, being incorporated into him, and made one with him, to whom moſt properly and principally the ſaid two attributes doe belong?
More particularly (to begin firſt with the laſt) we are Prieſts, firſt in offring vp our bodies (that is, our whole ſelues) a liuing ſacrifice vntounto God, holy and acceptable, &c. Rom. 12. 1. and that firſt by crucifying the old man, and letting out the blood of our ſinnes (which is the life of our ſaid old man) and then by ſeaſoning our ſelues with the gracious word of God, as ſome ſacrifices were ſeaſoned with ſalt, Leuit. 2. 13. and as the Apoſtle requireth our ſpeech to be ſeaſoned, Coloſ 4. 6.
Secondly, wee are called Prieſts for our offring vp to God the calues of our lips, Hoſ. 14. 3. and the ſpirituall ſacrifices, 1. Pet. 2. 5. both of Praiers, Pſal. 141. 2. and of Praiſes, Pſalm. 50. 14. and 23. as alſo of doing good and diſtributing, Heb. 13. 16. and of other duties of righteouſneſſe, Pſal. 4. 5.
Thirdly, wee are called Prieſts, not onelyonly in reſpect of the former ſacrifices, but alſo becauſe if need require, we muſt be ready to giuegive our liues for Gods glory, and for the ſtrengthning of the faith of other, which is that which the Apoſtle meaneth by being offred vp vponupon the ſacrifice and ſeruice of the faith of Gods elect: Phil. 2. 17. According to which phraſe alſo the Apoſtle ſaith againe, that hee was ready to be offred, 2. Tim. 4. 6. whereby he meaneth the violent death that afterward he was to ſuffer for the credit of his doctrine, and the better ſealing vp the truth thereof in the conſciences of thoſe that had either heard his preaching or read his writings. So to die for the truth, is a ſacrifice, not propitiatorie and meritorious (as the Papiſts blaſphemouſly teach) but partly euchariſticall and of thankſgiuing, and partly for the confirming and ſtrengthning of other in that truth which they ſee other to bee ready to ſeale with their blood, and much more to eſteeme the ſame then they doe their owne liues.
Fourthly we are ſaid by Chriſt to be made Prieſts, becauſe as the Prieſts duty of the law was not onelyonly to offer ſacrifice, but alſo to teach the people the difference between the holy and profane, &c. Ezek. 44. 23. in which reſpect it is alſo ſaid that the Prieſts lips ſhould preſerue knowledge, and that the people ſhould ſeeke the law out of his mouth: Malac. 2. 7. ſo all the children of God are (in theſe daies eſpecially of the Goſpell: Ioel 2. 28.) to abound more and more in knowledge and in all iudgement, that they may be able to diſcerne things that differ: Phil. 1. 9. 10. and to hauehave the word of Chriſt dwelling more plentifully in them in all wiſedome: Coloſſ. 3. 16. and ſo alſo the better not onelyonly to try all things: 1. Theſſ. 5. 21. euen the ſpirits whether they be of God or no: 1. Ioh. 4. 1. but alſo to exhort one another daily whiles it is called to day, leſt any (by neglect of this duty) be hardned through the deceitfulneſſe of ſinne: Heb. 3. 13. and 10. 25. Coloſſ. 3. 16. 1. Theſ. 5. 11. Iude 20. And in this reſpect alſo, as Chriſt is called a Prophet, ſo for that mutuall duty of teaching, admoniſhing, exhorting, and edifying one another (in the places laſt before alledged, commended to all the children of God) they may all not vnfitly be called by the name of Prophets. Eſpecially becauſe, as notwithſtanding teaching belonged (as we hauehave heard) to the Prieſts, yet Prophets were extraordinarily for the moſt part raiſed vp, when the prieſts began to neglect their duty in that behalfe: ſo in theſe daies the ordinary miniſters too much neglecting their duty of publike teaching, the Lord will hauehave all men the more diligent in the priuate performance of thoſe duties before mentioned, and for that reſpect (in ſome ſort) to performe the duty of ancient prophets.
Notwithſtanding euen this propheticall duty I comprehend vnderunder the prieſthood of Gods children, as ſome learned of late times hauehave alſo comprehended the propheticall office of Chriſt, vnderunder his prieſthood, as a part thereof.
To returne therefore vntounto, or to dwell a little longer in the Prieſthood which the children of God hauehave by the prieſthood of Chriſt, the ſame is the more to be conſidered, becauſe of the generality thereof. In the time of the law, the prieſthood of the law was reſtrained. Firſt to one ſex, viz. only to the males. Secondly to one age at which it ſhould begin, and at which it ſhould end touching the neceſſary execution of their office, at leaſt, of one part thereof for the offering of ſacrifices. Thirdly to one tribe, the tribe of Leui. Fourthly to one family: the family of Kohath the ſonne of Leui. Fiftly to one houſe of that family, to the poſterity of Amran the ſonne of Kohath: Exod. 6. 18. and 20. Sixtly, to one of the ſonnes of Amran: to Aaron and to his poſterity for euer: Exod. 28. 1. Leuit. 8. 1. Numb. 3. 10. and 18. 7. Seuenthly, touching ſome ſpeciall offices of the prieſthood, to one only place, to certainetimes: yea, for the high prieſt to enter into the moſt holy place at one time only of the yeere: Heb 9. 7. and for other to performe their duties by courſe: Luk. 1. 8. Eightly, that prieſthood had an end at the comming of Chriſt in Chriſt himſelfe. Thus we ſee within what limits the prieſthood of the law was ranged, and reſtrained. But this prieſthood whereof now we ſpeake, is common to all the children of God, of all ſexes, ages, and times: yea, it was in the time of the law, though made more manifeſt in the time of the Goſpell. It may be performed in all places: and at all times: not only with company, but by eueryevery one alone: yea it ſhall continue to the end of the world: yea as touching the offring of the ſacrifice of praiſe, it ſhall continue for euer, after the generall reſurrection, in the heauens themſelues.
Moreouer the former prieſthood of the law was both diſtinguiſhed and alſo ſeparated from the ciuill magiſtracie: ſo that the King might not be Prieſt, neither execute the Prieſts office. Therefore it is ſaid that the heart of Vzziah was lift vp within him, when he entred into the temple of the Lord, to burne incenſe vponupon the altar of incenſe. And that Azariah the Prieſt withſtood him, and told him that it pertained not vntounto him to burne incenſe to the Lord, but to the Prieſts the ſonnes of Aaron: and that therefore the Lord immediatly ſmot him with leproſie, &c. 2. Chron. 26. 16. &c. Neither alſo might the Prieſt take vponupon him the office of the king, or of any ciuill magiſtrate (except it were extraordinarily: 1. Sam. 4. 8.) becauſe as thoſe things that God had coupled, no man might put a ſunder: Mat. 19. 6. ſo thoſe things that God had ſeparated, no man might ioine together. Yea, the reſt of the Leuites, that had the charge of the tabernacle and of things pertaining thereunto, might not meddle with the works of the prieſthood: Num. 18. 3. except only extraordinarily, and in the caſe of neceſſity, when there were noe prieſts enow ſanctified for the works of the Prieſthood: 2. Chron. 29. 34. But touching this prieſthood now ſpoken of, kings may and muſt execute the office thereof as well as ſubiects: yea Kings and Queens with all their royall poſterity, are and muſt bee Prieſts in this manner. If they ſhould diſdaine this name, they muſt alſo renounce the title of the children of God, which is greater then the title of earthly King or Queene, &c.
Thus we ſee the excellency of the prieſthood of all the ſons and daughters of God by Chriſt Ieſus.
Honorable was the prieſthood of the law, yea ſo honorable that Iehoſhebeth daughter of king Iehoram, grand child of Iehoſhaphat, ſiſter of king Ahaziah, and aunt of king Ioaſh, was wife to Iehoiada the Priest: 2. Chron. 22. 11. So honorable alſo, that Vzziah king of Iudah not contented with his kingly ſtate (as we hauehave heard) did aſpire to the prieſtly dignity. Would kings hauehave married their daughters to Prieſts? Would kings hauehave bin ambitious for the prieſtly dignity, if they had not thought very honorably of that calling? How honorable then is the prieſthood of the children of God by Ieſus Chriſt?
As the children of God hauehave Chriſts name of Prieſt communicated vntounto them, and are by Chriſt made Prieſts vntounto God: ſo are they kings likewiſe vntounto God: and that euen becauſe they are ſons or children of God. For as ſometimes all the ſonnes of ſome Emperors (which hauehave had their Empires by inheritance, not by election) are borne kings, or at leaſt hauehave been left kings by their Fathers, or hauehave had ſuch dukedomes as hauehave had kingly power, and kingly dignities (the title only of kings excepted) and as in ſome countries at this day, all the ſonnes of an Earle are Earles: ſo likewiſe al the ſons and children of God the Emperor of all the world, (being eſpecially incorporated and ingrafted to the proper and naturall ſonne of God, and made one with him) may in that reſpect not vnfitly be called kings.
But what is the kingly power, and what be the kingly dignities of the children of God? Verily, their power by Ieſus Chriſt and through faith in him is very great: yea farre greater then the power of any worldly king whatſoeuer. For of what king in the world (as he is onelyonly a worldly King) can that be ſaid, that is ſaid by him that is truth it ſelfe, of eueryevery one that hath faith but as a graine of muſtard ſeede: viz. that nothing is impoſſible vntounto him? Matthew 17. 20. and againe: All things are poſſible to him that beleeueth: Mark. 9. 23. What earthly King alſo (as he is only an earthly King) can ſay of himſelfe, as poore Paul ſaide of himſelfe by that Spirit, that cannot lye, I am able to doe all things by the helpe of Chriſt which ſtrengthneth me? Philip. 4. 13.
Secondly, ſuch as the power of the children of God is, ſuch alſo is their heart and courage, namely altogether princely: yea much more then princely. For who but the child of God can ſay, Though I ſhould walke through the valley of the ſhadow of death, I will feare no euill? Pſal. 23. 4. and againe, I will not bee afraide, though ten thouſand beſet mee round about: Pſalme 3. 6. and againe, Though an hoſt pitched againſt mee, mine heart ſhould not be afraid: Pſal. 27. 3. and againe, I will not feare, what fleſh can doe vntounto mee? Pſalme 55. 4.
Thirdly, according to the former princely power and magnanimitie of the children of God, their effects are likewiſe princely and ſutable to their ſaid power and magnanimitie: For (to omit in this place thoſe great mighty effects of the praiers of Gods children before mentioned) whereas by nature they are ſeruants and bondmen to ſatan, to their owne wicked luſts, and to eueryevery worldly vanity, as well as any other: after that they are partaker of the ſpirit of adoption, they are ſo armed alſo With weapons that are not carnall, but mighty through God, that they caſt downe all the ſtrong holdes of ſinne in them: 2. Corinthians 10. 4. which are ſtronger then all Caſtles and defenced Cities whatſoeuer. Yea hauing put on all the ſpirituall armour Whereby they wreſtle not with fleſh and bloud, but with principalities and powers, and worldly gouernors, Princes of darkneſſe, &c. Epheſ. 6. 12. they ouercome all theſe, they raigne ouer all, and through him that loued them, they are more then conquerors: ſo that neither Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height nor depth, nor any other creature, ſhall be euer able to ſeparate them from the louelove of God in Chriſt Ieſus, to deiect them from that excellent ſtate, whereunto Chriſt Ieſus hath aduanced them: Rom. 8. 37.
Therefore it is not only ſaid, that by faith they ouercome the world (that is, the things of this viſible world, that do any waies hinder their ſaluation) but ſatan himſelfe alſo is ſo by Chriſt Ieſus ſubdued vntounto them; and (in a manner) brought into ſuch feare of them, that they doe no ſooner turne their face vponupon him and reſiſt him, but that preſently he flieth from them, and as it were taketh him to his heeles, as not able to abide their countenance: Iames 4. 7. O noble victory! O glorious conqueſt! All the great conquerors in the world (how renoumed ſoeuer for their worldly victories) neuer got the like. Yea all kings and Princes and other conquerors that are not in Chriſt Ieſus, are as very ſlaues to ſatan, to the world, and to all luſts of the fleſh which fight againſt their ſoules: 1. Pet. 2. 11. as euer was Samſon to the Philiſtims, when they put out both his eies, and made him to grind in the mill: Iudg. 16. 21. or as Zedekiah was when he was taken by Nebuchadnezer, before whoſe eies they firſt ſlew all his ſonnes, and then put out his owne eies alſo, and bound him in chaines, and ſo carried him to Babel: 2. Kings 25. 7. or finally as any captiue or ſlaue now is, either in the Turks Gallies, or in ſubiection to the Spaniard in the Weſt Indies, or els where. Yea, for the moſt part, ſuch great champions and captaines, and conquerors touching fleſh and bloud, are of all other the moſt ſlaues, moſt cowards, and ſooneſt ouercome by eueryevery luſt. But ſo to ouercome ſuch luſts, and other enemies of ſaluation, is more then in a carnall and outward manner with the arme of fleſh to ouercome the whole world: yea, if there were many worlds; yet for a man to ouercome himſelfe, with ſatan and the world, is more then to ouercome them all. He that ruleth his owne mind, is better then he that winneth a city: Pro. 16. 32. What is he then, that ouercommeth himſelfe, and the whole power of hell?
Moreouer, euen touching the arme of fleſh and worldly enemies, greater is the power oft times and courage of the children of God in reſiſting and ouercomming of them, then of all the wicked in the world. Yea, in this reſpect the children of God hauehave true fortitude and magnanimity beſeeming Princes. For theſe ſentences before alledged of Dauids feareleſſe heart, are not ſpoken in reſpect of his ſpirituall enemies, but in reſpect of his outward aduerſaries. And what victories are comparable to the victories of Ioſhua, Gedeon, Iephte, Samſon, Ionathan, Dauid, and other ſuch worthies mentioned in the ſcripture? All wicked and meere naturall men are void of the ſpirit of true fortitude, euen for withſtanding and ouercomming bodily enemies: how then can they hauehave true fortitude it ſelfe?
The foreſaid more then kingly power and courage of the children of God, is apparant likewiſe by other effects wherein they ſeem moſt cowardly: euen by all the reproches, contumelies, wrongs and indignities, which they put vp patiently at the hands of the wicked, as diſdaining to reſiſt them, as not being their equals. As noble men diſdaine and ſcorne to contend with baſe perſons, and ſuch as are much their inferiors; and as all men would thinke it and might thinke it a diſgrace vntounto them to fight with boies, though neuer ſo much abuſing them: ſo is the mind and courage of the children of God in reſpect of the wicked in the world, who are indeed no better to be accounted of in compariſon of them, then as baſe and abiect perſons: much more may they be no more eſteemed then boies or children.
The ſuffering alſo the loſſe of all that they hauehave in the world, and of the world, and the ſubmitting themſelues to the moſt ſhamefull death that is for Chriſts ſake, that died the curſed death of the croſſe for them, what doth it declare but that they hauehave that noble mind for the contemning of the world, and all that is therein, that was in Chriſt Ieſus himſelfe, Who for the ioy that was ſet before him is ſaid to hauehave endured the Croſſe, and deſpiſed the ſhame▪ Heb. 12. 2. What is more princely and kingly then this? If it be alſo accounted fortitude for the common ſouldier to follow his captaine, and to aduenture any danger (though it be with loſſe of life) wherein he hath ſeene his Captaine goe before him: ſhall wee not account it fortitude likewiſe, for the children of God to endanger and to loſe their liues in ſuch things, as wherein Chriſt Ieſus their chiefe Captaine hath gone before them▪
To proceed yet further in the conſideration of the Kingly dignity of Gods childrē, let this be our fourth meditation in that behalfe, that whereas by nature through our foreſaid bondage to ſinne and Satan, and to eueryevery wordly vanity, wee were alſo captiues vntounto death it ſelfe, and priſoners of hell, and in the ſtate of condemnation, now being made the children of God and members of Chriſt Ieſus, God hath giuen vsus ſuch victory through our ſaid Lord Ieſus Chriſt: Rom. 7. …5. that we may victoriouſly triumph ouer death, hell, and condemnation, ſaying, Death is ſwallowed vp in victory. O death where is thy ſting? O graue where is thy victory? 1. Cor. 15. 55. and againe, Now there is no condemnation to vsus that are in Chriſt Ieſus: Rom. 8. 1.
Fiftly, as Kings that hauehave power and courage doe protect and defend their ſubiects from forraine powers, ſo alſo the children of God doe valiantly protect, and defend thoſe that are committed to their charge, againſt all the enemies of their ſaluation: except themſelues doe cowardly and ſlauiſhly run vntounto them: or will not be releaſed from that bondage wherein by nature they are.
Sixtly, as when God the father ſet Chriſt Ieſus, his King vponupon Sion his holy mountaine (that is, ouer his Church) he gaue him (vponupon his asking) the heathen for his inheritance, and the ends of the earth for his poſſesſion, euen, to cruſh them with a ſcepter of iron, and to breake them in peeces like a potters veſſell: Pſal. 2. 8. ſo alſo the children of God hauing Chriſt Ieſus the heire of all things: Heb. 1. 2. all other things likewiſe are ſaid to be theirs: 1. Cor. 3. 21. and they ſhall inherit all things: Reu. 21. 7. Yea Chriſt hath promiſed to giuegive them (and will giuegive them) power ouer nations, to rule them with a rod of iron, and to breake them in peeces like a potters veſſell: Reu. 2. 26. 27.
Heereby therefore it is, that onelyonly the children of God hauing by Ieſus Chriſt recouered that right vntounto al the creaturs of God, which was loſt by Adam, and hauing likewiſe liberty now in the time of the goſpell to vſe al thoſe things which for the time of the law were reſtrained (that ſuch reſtraint of ſome things might be to the Church then, and to the Church alſo in theſe daies, a teſtimony and a witneſſe of the former loſſe of all things). Hereby (I ſay) it is, that only the children of God hauehave power with ſobriety, and without offence, according to their ability and beſeeming their calling, and with obſeruation of ſome other rules in the word, to vſe all the creatures of God freely to Gods glory, and to their comfort; not only for neceſſity, but alſo for their honeſt delight: For vntounto the pure (only) are all (ſuch) things pure: but vntounto them that are defiled and vnbeleeuing (that is, vntounto all that are not the children of God) nothing is pure, but euen their minds and conſciences are defiled: Tit. 2. 15. But of this right of the children of God vntounto all things, more afterward.
Moreouer thereby alſo, howſoeuer the children of God are here for a time by their enemies, and the enemies of Chriſt Ieſus moleſted and vexed, yet the time ſhall come, when all ſuch enemies ſhall bee fully ſubdued vntounto them, euen as a pot broken in peeces by the potter: yea, they ſhall bee indeed broken in peeces, by Chriſt Ieſus the head of all the children of God: and that which is done by him being their head, ſhall bee accounted as done by them: yea, euen as the head doth vſe the hands and other parts of the body for executing what it ſelfe ſhall thinke good againſt all the aduerſaries thereof, and of the whole body; ſo ſhall Chriſt Ieſus vſe the members of his Church, not onelyonly by the Eccleſiaſticall and ſpirituall power and cenſures thereof to correct them that ſhall be of heatheniſh conditions and behauiour amongſt them, and to binde their Kings with chaines, and their Nobles with fetters of yron, that is, by excommunication, and ſuch other like ſeuere courſes, to make ſuch as were as Kings and captaines in all euill, to ſtoope, and bend, as if they were bound with chaines, and fetters of yron: Pſalme 149. 7. 8. not onelyonly (I ſay) ſhall Chriſt thus vſe the members of his Church, to bridle and ſubdue the wicked, but alſo hee ſhall vſe Chriſtian Kings and Princes by little and little, euen by the ſword to vanquiſh all the great enemies of the Church, till there be ſcarce a man left, that ſhall profeſſe himſelfe an enemie thereof.
Eſpecially Chriſt Ieſus ſhall vſe ſuch chriſtian Kings and Princes, and ſome other alſo to ioine with them (though perhaps in worldly reſpects, and in deſire of the ſpoile) in hatred of the whore of Babylon, euen of Antichriſt the Pope, and of all that ſhall take his part (Princes as well as other) euen to make them deſolate and naked, and (as it were) to eat their fleſh, and to burne them with fire: Reuel. 17. 16.
Seuenthly, touching other princely vertues, as kings are to be amiable and courteous to the good, and auſtere and ſeuere to the wicked, ſo the children of God are indued with this kingly grace. A vile perſon is contemptible in their eies, but they honor them that feare the Lord: Pſal. 15 4. All their delight is in the Saints, and in them that are excellent vponupon the earth: Pſal. 16. 3. but they haunt not with vaine perſons, neither keepe company with the diſſemblers, but hate the aſſembly of the wicked: Pſal. 26. 4. 5. Yea, they may call God himſelfe t… witneſſe, that ſuch as hate him, they alſo doe hate: and they doe earneſtly contend with them that riſe vp againſt him: yea, that they hate them with an vnfained hatred, as if they were their owne enemies. Pſal. 139. 21. 22.
Yea, though the children of God bee aduanced to kingly dignities in the earth, as well as they are kings ſpiritually by Chriſt Ieſus together with other, yet their eies will be to the faithfull in their lands that they may dwell with them: and ſuch as walke in a perfect way ſhall ſerue them: but deceitfull perſons ſhall not dwell in their houſes; neither ſhall ſuch as tell lies remaine in their ſight. Yea betimes and wi…h all ſpeed (for feare of further diſhonor to God by further infection of their people) they will deſtroy all the wicked of their lands (as nigh as they can, not leauing one) and cut off al the workers of iniquity from the city of the Lord: Pſal. 101. 6. 7. 8.
As their heauenly Father alſo (the King of Kings) is mercifull, ſo are they after a kingly manner. They doe good to them that cannot recompence the ſame, nor doe the like to them, and from whom they looke for nothing againe: Luk 6. 34. &c. And although according to Gods lawes for kings, their care is not ſo much to gather much ſiluer and gold, as to occupy themſelues all the daies of their life in reading and meditating of the law of God, and to learne thereby the feare of the Lord their God, &c. Deut. 1…. 17. 18. 19. and ſo likewiſe to lay vp treaſure for themſelues in heauen: Matth. 6. 20. yet as the Lord doth therefore of his princely bounty caſt outward things the more plentifully vponupon them: Mat. 6. 33. making them (according to the neceſſity of their places and callings) to lay vp gold like duſt, and the gold of Ophir as the flints of the riuer: Iob 22. 24. ſo they accordingly to the example of Salomon, who gaue ſiluer in Ieruſalem as ſtones, &c. 1. King. 10. 27. are merciful and lend: they diſtribute (or diſperſe) and giuegive to the poore, and their righteouſneſſe doth endure (that is, they are ſtill, by the continuall bleſſing of God vponupon them, able to giuegive) Pſal. 112. 5. and ſo being rich in good works, and ready to communicate, they lay a ſure fonudatien for themſelues to eternall life: 1. Tim. 6. 18. 19.
Eightly, the children of God are ſaid by Chriſt Ieſus to be kings, becauſe howſoeuer here they are ſubiect to the iudgement of other, and are often iudged and condemned moſt vniuſtly and vnrighteouſly at the pleaſure of men; yet as Chriſt Ieſus himſelfe is ſaid to be the iudge of the quicke and the dead, ſo it is alſo ſaid, that at his comming to the laſt iudgement, they ſhall iudge the world; yea the Angels: viz. the wicked Angels that were the authors of all the vnrighteous iudgement, that by the world had been before giuen againſt them: 1. Cor. 6. 3. Yea, this they ſhall doe, not only becauſe they being members of Chriſt, and Chriſt being their head, therefore the ſentence of Chriſt ſhall be their ſentence: but alſo becauſe, as they hauehave been before accuſed by the world to the Iudges of the world, ſo at that time (euen at the great iudgement day) they ſhall be accuſers of their wrongfull accuſers, and of their vnrighteous Iudges to the moſt Iuſt iudge of all: who ſhall proceed to iudgement and ſentence againſt their former accuſers and Iudges, according to their accuſation of them preſented vntounto him. And laſtly the iudgement and ſentence ſo giuen by Chriſt Ieſus himſelfe, ſhall bee ratified by all the ſaints, the children of God.
Ninthly, finally all the children of God are by Chriſt Ieſus ſaid to be made kings, becauſe as they in kingly manner are richly and ſumptuouſly apparrelled, hauing put on Chriſt Ieſus himſelfe with his princely robe of righteouſneſſe, and with the whole new man, being both glorious within by their faith, louelove, hope, patience, humility, &c. and beautifull alſo outwardly by thoſe fruits of righteouſneſſe before ſpoken of: and as they fare roially eueryevery day, hauing the dainty diet that hath been before alſo mentioned; ſo alſo at the laſt they ſhall as kings be crowned with crownes of gold: Reuel. 4. 4. yea, with better then gold, euen with the crowne of righteouſneſſe: 2. Tim. 4. 8. with the crowne of life: Iames 1. 12. with the crowne of glorie: 1. Pet. 5. 4 In reſpect of this crowne, belonging to the leaſt of Gods children, all the crownes of all the Princes in the world (yea, put in alſo the triple crowne of the man of ſinne, the Pope of Rome, though he be more fit to be reckoned among the ſonnes of fooles, and of villaines, and bee not worthy to ſit with the dogs of the flockes of other Princes, much leſſe is he worthy to be named among them) In reſpect (I ſay) of this crowne thus belonging to the pooreſt ſonne and daughter of God, all the crownes of all the Princes in the world, are no better then the crowne of thornes which the ſouldiers in deriſion put vponupon the head of Chriſt Ieſus: Mat. 27. 29. and the which Chriſt Ieſus did patiently weare, the better to purchaſe the foreſaid crowne of righteouſneſſe, life, and glory, for eueryevery one of the children of God.
To conclude this point, becauſe it is not decorum and fit for Princes that in their minority are clothed and fed ſo roially, and afterward crowned ſo gloriouſly, to ſtand, therefore alſo they ſhall hauehave a throne far more ſtately, then euer was the throne of Salomon, though it were made of yuory, and couered with the beſt gold, hauing ſix ſteps, and the ſimilitude of twelue lyons vponupon the ſaid ſteps, ſo that there was not the like throne in any kingdome: 1. Kings 10. 18. &c. This throne is the throne of Chriſt Ieſus himſelfe; For ſo himſelfe ſaith, that He will giuegive vntounto them to ſit with him in his throne, as himſelfe ſitteth in the throne of his father: Reu. 3. 21.
By theſe things before ſpoken, eſpecially by ſome of them it appeareth, what great difference there is betwixt this kingly dignity of Gods children, and the kingly dignity of all earthly Kings and Princes. For whereas all earthly kings hauehave their kingdomes without them; the children of God hauehave theirs as well within them as without them: Whereas earthly Kings hauehave earthly iewels and earthly apparrell, and earthly crownes, made of earthen matter, ſuch as come from the earth; the children of God hauehave their robes, their iewels, and their crownes from heauenly places, and of an heauenly matter. Whereas earthly kings are robed and decked with iewels, as alſo crowned by their ſubiects, that are baſe in reſpect of themſelues; the children of God are robed, decked and crowned by him that is himſelfe the Lord of Lords, the King of kings, the God of Gods, and the King of glorie.
Whereas earthly kingdomes are peculiar but to one of the kings children; and that to a ſonne, though there bee but one; and none of the daughters, ſo long as there are heires male aliue, hauehave any part though they bee many: the children of GOD (both ſonnes, and daughters) are partaker of this kingdome by Chriſt Ieſus, whereof now wee treat.
Whereas earthly kingdomes are not enioied preſently vponupon the birth of the heires vntounto them, but for the moſt part after the death of former Kings; this kingdome the children of God enioy, and are in actuall poſſeſſion of it, as ſoone as they are begotten againe, and new borne children to God, and they hauehave the preſent poſſesſion of their kinglie dignitie euen heere on eath: Reuelat. 5. 10. according to that before ſaid in that behalfe. Whereas earthlie Kings and kingdomes are all momentanie, and but for a time, both the children of God, and alſo their kingdome, are euerlaſting and continue for euer, as he and his kingdome be, in whom they are Kings, and from whom they receiue their kingly dignity.
Sith therefore the children of God are ſuch Kings, and hauehave ſuch kingdomes, how great is their dignity in this behalfe?
Amongſt other great things, that the Lord promiſeth vntounto Abraham in making his couenant with him, this is one, that euen Kings ſhould proceed of him: Geneſ. 17. 6. The like promiſe is renewed to Iaakob afterward: Geneſ. 35. 11. And what Kings were they, which God promiſeth ſhould come out of their loines? Surely earthly Kings. For though Abraham were the Father of the faithfull, yet that promiſe is rather an earthly then an heauenly promiſe. If God himſelfe then promiſed this as a great matter to Abraham, and Iaakob, that Kings, euen earthly kings, ſhould proceed of them, how great a thing is this that now wee ſpeake of concerning all the children of God? viz. that not ſome of them (as God is to be vnderſtood before to ſpeake, not of all, but only of ſome of the poſterity of Abraham and Iaakob to be Kings) but all are Kings, and ſuch Kings, as before we hauehave ſpoken of? Verily ſo great and glorious is this their kingly dignity, that in reſpect thereof, all the kingly dignitie of the world is of no value. Yea, in reſpect of the kingdome of the children of God, all the kingdomes of the world ſeparated from it (though put together) are but as a little mole-hill, or a filthie dunghill.
In that reſpect alſo much better is the condition of the pooreſt child of God (though he be as poore as Lazarus that ſate at the rich mans gate, deſiring only to bee refreſhed with the crums (or ſcraps) that ſhould fall from his table: Luke 16. 21.) then of the greateſt potentate in the world, that is not partaker of this kingly dignity. Yea, if the greateſt Monarch in the world (not being one of the children of God by regeneration) knew the kingly dignity of them and his owne wofull ſtate, hee would change ſtates with them if hee might: and though he had a thouſand kingdomes beſides, he would giuegive them all for the one kingdome of the children of God, and giuegive alſo to boote, whatſoeuer hee had beſides, not to his ſhirt alone, but euen to his skinne. This ſhall ſuffice for Chriſts kingly title communicated to all the children of God: and for their great and honourable condition thereby. To proceed to other titles of Chriſt communicated to the children of God: as Chriſt is called the chiefe corner ſtone: Pſal. 18. 22. Mark. 12. 10. Ephe. 20. ſo alſo the children of God particularly and ſeuerally conſidered are called liuing ſtones: 1. Pet. 2. 5. as alſo Pillers in the Temple of God: Reuel. 3. 12. according to which phraſe alſo Dauid praieth that the daughters of Iſrael might be as the corner ſtones grauen (or carued) after the ſimilitude of a palace: that is, fitted for the making of a Palace: viz. for God himſelfe to dwell in: Pſal. 144. 12. Iointly alſo conſidered, they are called in the former place of Peter a Spirituall houſe: yea, the Temple of God, euen of the liuing God, wherein God dwelleth and walketh: 1. Cor. 3. 16. 2. Cor. 6. 16. and of the holy Ghoſt: 1. Cor. 6. 19. and therefore alſo of Chriſt himſelfe, who dwelleth by faith in their hearts: Epheſ. 3. 17.
How great this honor is, hath been ſhewed before, Chap. 16. yea, that it is the greater, becauſe the wicked are habitations and houſes of diuels and of all vncleane ſpirits: Mat. 12. 44. Was it not a fearefull iudgement, and a moſt diſhonorable thing that the Lord threatneth the countries of the Aſſyrians, and of other enemies of the Church ſhould be forſaken, and be left to the fowles of the mountaines, and to the beaſts of the field, &c. Iſai. 18. 6. and that Babel it ſelfe the glorie of kingdomes, the beautie and pride of the Chaldeans, ſhould bee a lodging for Ziim, Ohim, and Iim, and that Oſtriches ſhould dwell there, and Satyres ſhould dance there, and Dragons ſhould dwell in the Palaces thereof? Iſai 13. 21. 22. and Ieremy 51. 37. How much more diſhonorable then is it, that men at the firſt created according to Gods image, ſhould be habitations for diuels? Is this diſhonourable, and ſhall it not then be honorable for men beeing new borne the children of GOD, to bee alſo the houſes and Temples of GOD? As Chriſt is called a graft growing out of the root of Dauid: Iſai. 11. 1. and a righteous branch: Ierem. 25. 5. and 33 15. So all that are incorporated into Chriſt, are called branches and grafts, &c. Rom. 11. 17. &c.
As Chriſt is called the light of men, and the true light that lightneth euerie man that commeth into the world: Iohn 1. 4. 5. 7. 8. 9. and the light of the world: Iohn 8. 12. and 9. 5. ſo it is ſaid, firſt of the Apoſtles and other Miniſters of the Goſpell, that they are the light of the world? Mat. 5. 14. and ſecondly of all other the children of God, in reſpect of their holding forth the word of life in their profeſſion and practiſe or conuerſation, that they ſhine as lights in the world: Philip. 2. 15.
As therefore it is a great honor for a ſubiect to be dignified by a King with ſome of the Kings owne kingly titles: ſo is it much more honor for the children of God to bee dignified with ſo many titles of Chriſt Ieſus. Thus much for the titles of Chriſt communicated vntounto the children of God, and their great dignity thereby.