William Perkins on Revelation 1:6

Verse 6. And made vs kings and [illegible: 1 word] to God, euen his father, to him be glory and dominion for [illegible: 1 word], Amen.

In these words is set downe the third worke, and benefit of Christ, bestowed on his church, and on euery true member thereof. For the better vnderstanding whereof we must consider in them foure points▪ First, the dignitie and excellencie of all true beleeuers and member[illegible: 1 letter] of Christ▪ They are kings and priests. Secondly, when they be made kings and priests in this life, noted by the phrase of speech, hath ma[illegible: 2 letters]. Wherein [illegible: 1 word] speaketh of the church on earth, and vseth a word that signifieth the time past. Thirdly, the maner how they become kings and priests, they are not so borne, but Christ hath made them such. Fourthly, to whom they be made such, to God euen the father.

For the first. The dignitie of all true beleeuers hath two heads; first, They bee kings, secondly, Priests. They are called kings, not in regard of an earthly kingdome, for vsually the condition of most beleeuers on earth is base and contemptible: but in regard of a spirituall kingdome, the kingdome of heauen, whereto the Lord giues them right, title, and interest, in, and by Iesus Christ. So our Sauiour Christ speaketh to his disciples: Luk. [illegible: 1 letter]2▪31 Feare not, little flocke, it is your fathers will to giue you the kingdome. And againe, Behold I giue vnto you a kingdome. Now the faithfull are kings in these respects; first, because by Christ they bee lords and conquerours of all these enemies, sinne, Sathan, the world, death, hell, and their owne flesh. Secondly, because in, and by Christ, they are partakers of the glorie of Christs kingdome and saluation: for they receiue of Christ grace for grace, and so answereably, glory for glory, and felicitie for felicitie. Thirdly, because they be made lords of all things in heauen and earth (except good Angels, and the church) All things are yours, whether it be Paule, or Apollos, or Cephas, or the world, or life, or death, whether things present, or to come, euen all are yours, 1 Cor. 3.21, 22. and yee Christs. Quest. But if Christ bee king, and all his members kings, how do they differ? Answ. In two points: First, Christ is the sonne of God by nature, and so a king by nature, hauing the right of the kingdome of heauen by inheritance: but the members of Christ are the sonnes of God by adoption in his sonne, so that our right to that kingdome is not by nature, but by grace. Secondly, Christ is an vniuersall king ouer the Angels in heauen, the church on earth, and all other creatures wheresoeuer; his regiment is absolute in the hearts and consciences of men, and hee can by his word bind all things: but true beleeuers bee not vniuersall kings, for they haue no superioritie aboue good Angels, and the church. Neither are they absolute kings as he is, nor of themselues; but by Christ Iesus, and as they participate with Christ in his kingdome.

The second part of the dignitie of true beleeuers stands in this, That they bee priests consecrate and set apart by Christ, to the worship & seruice of God here in this life in spirit and truth, and in the life to come, to serue and praise him eternally. Christ hee is a priest, so are all his members; but yet there is difference. First, Christ hee is an externall and reall priest of the new Testament, which offers vp a true, reall, and externall pr[illegible: 1 letter]pitiatorie sacrifice to God the father for the sinnes of mankind. As for beleeuers, they are not reall and externall priests, but spirituall, offering vp spirituall sacrifice vnto God. As when any member of Christ giues an almes, hee offers a sacrifice to God, not a corporall sacrifice, though the thing giuen be a bodily substance; but it is euery way spirituall: for to offer a reall outward sacrifice in the new Testament is proper to Christ. Againe, our Sauiour Christ he is a perfect priest, and offers vp a perfect sacrifice, but we being imperfect, doe offer vp imperfect sacrifices, tainted, and blemished with sinne; yet accepted as perfect, for the worthinesse of Christs sacrifice.

The second point to be considered, is the time whē beleeuers be made kings and priests; namely, in this life. For as in the entrance into an earthly kingdome there bee degrees: first, to haue good right and title to it: secondly, to get possession of it, which is more than title only; and yet if a mans title be good, thogh hee want possession, he may be called a king. So it is with Gods. children, they haue the right giuen them of the kingdome of heauen in this life, and in that respect are kings. Further, in the possessing of a kingdome there bee two degrees: first, the entrance vpon some part▪ secondly, the full and perfect enioying of all. Now euery true beleeuer begins to enter possession of the kingdom of heauen in this life: for it stands Rom. 14.17 [illegible: 1 word] rig[illegible: 2 letters]eousnesse, ioy, and peace: and they which [illegible: 1 word] these things in their harts, haue the kingdome of God begun in them in this life. But the full fruition and perfect posses[illegible: 2 letters] on of this kingdome is reserued to be giuen at the end of this life, and at the d[illegible: 1 letter]y of iudgement. And as true beleeuers be kings in this world: so likewise bee they priests, in offering spirituall sacrifice to God, and dedicating and consecrating themselues to his seruice all the dayes of their life.

The third point is, the manner how true beleeuers become kings and priests: they are not such by nature, neither doth this dignitie come by descent in bloud or birth-right, or by any other priuiledge they haue from man, but onely from Christ Iesus, who by diuine calling makes them spirituall kings and priests, like as vnder the law, by solemne election and ordination, some were made earthly kings and priests. Now in this calling of Christ, two things concurre: First, Christ giueth his members right to his owne kingdome and priesthood: yet not so, that they can execute the regiment sustained by Christ, or perform the office of his priesthood; but because they haue right in part to these offices, and the benefit of them both redoundeth to them wholly. And this right they haue, is brought to passe in the couenant of the Gospell: wherein they are bound to beleeue in God through Christ; and God is bound againe to giue vnto them Christ with all his benefites: among which, these two must be accounted: for indeed, euery thing which belongs to Christ, as he is mediatour, is conueyed in some sort to euery true beleeuer. Secondly, in this diuine calling, Christ endues all his members with gifts and graces, whereby they are enabled for the duties of spirituall kings and priests vnto God. For as Christ is annointed, so are all his members. So the Psalmist speaking of Christ sayth, He is annointed with the oyle of gladnesse aboue his fellowes, Psal. 45. vers. 7. Therefore his fellowes (that is beleeuers) are annointed with the same oile, though in lesse measure. And Saint Iohn sayth; Yee haue receiued the annointing, 1. Iohn 2.27. yea, God himselfe chargeth wicked men, not to touch his annointed, Psal. 105.15. meaning not onely Patriarkes, Kings, and Prophets, but all true beleeuers, who are then annointed when they are endued with the gifts of the same spirit, in some measure, wherewith Christ in his manhood was filled aboue measure.

The fourth point: To whom hath he made them kings and priests▪ Answ. To God, euen the father. This is added for speciall cause, to preuent that carnall libertie which mans nature might claime from this spirituall royaltie: for men might say, if all beleeuers be kings, then may they liue as they list: but these words (vnto God) do shew that the right of their kingdome, with the offices of their priesthood, must all bee referred to the honor and prayse of God, vnto whom they are made kings and priests.

Lastly, he addeth, Euen his father, by way of exposition, to shew more particularly to which of the persons they are first of all made kings and priests: for the title, God must not here be taken absolutely for the diuine nature, but with restraint to the first person, the father: vnto whom all true beleeuers are made kings and priests in the first place, and from the father to the sonne; and from them both, to the holy ghost. And the first person in Trinitie is here named aboue the rest, not as being aboue them in degree or honour, for so they bee equall: but because he is the first in order, and the fountaine of the Godhead, which is conueyed from him to the Sonne, and from them both to the Holy ghost.

Thus much for the meaning of the words: Now follow sundry vses, from the consideration of these two dignities of beleeuers. And first their kingly dignitie affoordeth matter both of instruction and consolation.

Instruct. I. Whereas all true beleeuers are made true kings in this life; hereby euery one that professeth Christian religion is taught, to carry himselfe as an enemie to all those that are of the kingdome of darkenesse: as namely to sinne, and Sathan, to the flesh, and the world, euen through the whole course of his life: for by calling, euery Christian hath title to the kingdome of heauen. What affinitie then can wee haue with those that bee both enemies of this kingdome, and of Christ himselfe, that made vs kings. Now, that wee may so carry our selues, as enemies, wee must do these three things: First, haue care to keepe, guard; and defend our selues, as kings against all our enemies, sin, Sathan, our own flesh, and the enticements of the world. As king[illegible: 1 letter] protect their kingdoms, so must we labour to keepe our souls and bodies, and euery facultie and part of them, our wils, affections, thoughts, and inclinations, from the power of sinne. Hee which is borne of God, keepeth himselfe (as with watch and ward) that the euill one, that i[illegible: 1 letter], Sathan, touch him not by the assaults of sinne. 1. Iohn. 5.18. Secondly, wee must make warre continually against Sathan, sinne, our owne flesh, against all our spirituall enemies, and all the enticements of the world: we must make no truce with thē, because they will neuer be reconciled to vs, so long as wee haue interest vnto the kingdome of heauen: and if we yeeld to them, wee loose our kingly dignitie, and become their vassales, and bondslaues. Thirdly, wee must labour to kill and destroy these our enemies as much as possibly we can, by that power we haue from Christ our head, and like valiant kings seek to haue the bloud of these enemies, and from day to day striue to vanquish Sathan, his power & might, to ouercome the world, and to weaken our owne corruption.

Instruct. II. If in this life we be kings, then must wee become lords ouer our selues, and keepe in subiection vnto God our wils and affections, and the secret thoughts and inclinations of our soules. We must not looke for rule ouer earthly kingdomes: but herein stands our kingdom in this world, That wee can subdue our corrupt affections, and keep our bodies and soules in obedience vnto God. If a man were prince ouer the whole earth, and yet could not rule himselfe, he were but a poore prince, nay he were no prince indeed. But though a man haue not so much as a foot of ground in this world, and yet can rule and master himselfe, his thoughts and affections, this man is a valiant prince, and one whom Christ hath consecrate to be king in heauen.

Instruct. III. Seeing we be kings, wee must doe the duty of Iudges: for to him that is a king belongeth soueraine iudgment. In the day of iudgement the 1. Cor. 6.2, 3. saints shall iudge the world, and Angels also: but wee must bee Iudges in this world. And yet here we can neither iudge men nor Angels, but wee must bee our owne Iudges. Wherefore as Iudges summon, arr[illegible: 1 letter]igne, condemne, &c. so must wee examine our selues, call our selues to account, and as guiltie persons accuse and condemne our selues for our sinnes; acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels: And withall plead for pardon, and approch to the throne of grace, & forgiuenesse in Christ: and in this wee shew our selues vpright spirituall iudges, and by this meanes wee shall bee fr[illegible: 1 letter]e from the iudgement to come.

Instruct. IIII. If wee bee kings by Christ, we must carry our selues as kings couragiously, and constantly in the afflictions and miseries which we shall suffer for Christs sake. For herein among the rest stands the royaltie of a king, that he beares with valour and courage all the troubles which befall him. Hence it is, that Saint Paule exhorts vs to reioyce in afflictions, because wee are partakers of Christs sufferings, 1. Pet. 4.13. and so are made conformable vnto him that was consecrate the prince of our saluation through afflictions, Heb. 2.10.

Instruct. V. Seeing wee bee spirituall kings, wee must aboue all things labour and seeke to haue our part in the kingdome of Christ, and in his righteousnes. A Christian must not haue his heart glued and fast tied vnto the things of this world, it is against his calling: but hee must so vse this world, as though he vsed it not. If a king should lay downe his crowne, and go and become a shepheard or of some manuall trade, all men would maruell at it. So it fareth with them that professe themselues to be Christians, and yet bend their wits and endeuors wholly for these worldly things, they doe as it were cast aside their kingly crowne, and abase themselues to slauish bondage. But we must euer after haue our hearts fixed in heauen, striuing to come to our inheritance there.

Instruct. VI. Seeing all the true members of Christ be kings and princes: this should be an inducement to al backward persons to loue and embrace true religion. In these carelesse dayes Religion is counted precisenesse, and the profession thereof made a matter of reproch. But this ought not to bee so, seeing that by it wee come to haue right and interest vnto the kingdome of heauen, and to bee lords of all creatures. And why should we not esteeme the gospell preached as a most precious iewell, seeing that wee which are vassales of Sathan, and firebrands of hell (as all men are by nature) become thereby the members of Christ, yea kings and princes to God? Yea verely, the consideration of this should make the ministers of the Gospell to ioy in their callings, and to take all paines to preach the word, [illegible: 1 letter] seeing by it men become of vassals of Sathan, the true members of Christ, and heires of the kingdome of heauen. In this world it is counted great honour to consecrate and establish one in an earthly kingdome: What a blessed and honourable thing then is this, to consecrate spirituall kings for the kingdome of heauen? And this is done, when by the word preached men are conuerted and brought to vnfained repentance for their sinnes, & to true faith in Christ Iesus.

Thus much for the duties. Now follow the consolations to euery true beleeuer onely. It is an heauie crosse, which breeds much anguish to the soule, to bee in pouertie and contempt among men; yet herein may the child of God stay his heart, and lessen his griefe, by considering that euen in this state of miserie, he is a king vnto God; though hee seeme base to the world, yet it appeareth not what he shall bee, for hee is heire to the kingdome of heauen. If a man bee in sicknesse, he must consider it is but Gods messenger, to call him out of this world to the full possession of the ioyes of his kingdome. If he be in trouble of mind, hauing his owne conscience tormented fearefully by Sathan with his sinnes; yet he must not despaire, the Lord will giue him an happie issue: he must remember he is a king, and therefore shall one day haue full conquest ouer sinne, Sathan, and his own corruption, yea, ouer all his enemies whatsoeuer.Rom. 16.[illegible: 1 letter]0. If he be in the heat of persecution turmoiled and tossed from post to pillar, which flesh and bloud cannot brooke: yet then hee must consider his holy calling to bee a spirituall king, whose propertie it is in the most violent afflictions, euen vnto death it selfe (as Paule sayth) to be more than conquerour, Roman. 8.37. Lastly, in the very pang of death, when nature must needs be dissolued, and soule and body separated, then must the child of God remember, that he is a king in Christ, and this will stay his heart against the feare of death; for herein shall hee see, that by death, as through a straight passage, he shall enter into the full possession of his kingdome. And thus much in that wee are kings.

From the second dignitie of beleeuers, which is to be priests vnto God, we are likewise taught sundry duties.

First, to teach and instruct one another. It was the office of the priest vnder the law to teach the people the will of God. The priests lips should preserue knowledge, Malach. 2. vers. 7. And now vnder the Gospell not onely the minister, but euery true beleeuer is a spirituall priest, and therefore ought to teach, and admonish one another. Coloss. 3.16. When the Lord sayth, Touch no[illegible: 1 letter] mine annoynted, and doe my prophets no harme, Psa. 105.15. He calleth all his faithfull by the name of Prophets, because they ought to haue the knowledge of his wil, and bee able also in due time and vpon iust occasion to teach the same to others, that so the Gospell of Christ may flourish. And as this dutie belongs to all men; so especially to gouernours, as parents and masters, they must shew themselues priests to their charges. Abraham did it, Genes. 18. Dauid did it, Prou. 4. And Bathshebath did it, Prou. 31. And all must doe it, that desire an holy generation to succeed after them. We teach them other things, why not religion?

Secondly, seeing wee bee priests, wee must pray vnfainedly, not onely for our selues, But [illegible: 1 letter] ▪ Tim. [illegible: 1 letter] [illegible: 1 letter] for all men, especially the members of Christ. The priest in the old Testament must pray and make request, not onely for himselfe, but for the people also. And herein stands the praise of a Christian, to pray for his brethren. Hence it is that Paule sayth: Pray for all the Saints, and for me, Ephes. 6.18. Moyses is highly commended for this dutie, especially when he prayed for the Israelites, and stood before the Lord in the gap, to turne away his wrath, Exod. 32. Elias for his power in prayer and prophesie, is called the chariot and horsem[illegible: 1 letter]n of Israell. 2. King. [illegible: 1 letter].12. And this is recorded for the praise of Hezechi[illegible: 1 letter], That when the people were vnprepared at the eating of the Passeouer, He prayed to the Lord for mercy, and was h[illegible: 1 letter]ard, 2. Chron. 30.18. And so when we find any commended in scripture for his gift in prayer, it is not so much for that hee prayed diligently for himselfe, as for the whole church of God.

Thirdly, being priests we must offer spirituall sacrifice vnto God, that is, dedicate our selues, our soules, and bodies, and all that is in vs, our wit, learning, knowledge, and euery gift of bodie or mind to Gods seruice. That we may doe all this to his glory, we must looke, that euery thing we take in hand haue his beginning from a pure heart▪ a good conscience and faith vnfained, and be directed to a good end, to Gods glory principally, and the good of others, whom it may concerne.

Fourthly, we must be full of blessings. The priests in the old Testament, Numbers 6[illegible: 1 letter] vsed to blesse the people: so must we, if we be Christians, because wee are spirituall priests. We must take heede of all cursed speaking, of slaundering and backbiting, of swearing and forswearing: and giue our selues to blessed and gratious speeches to all men, and of all men, friends, or foes, Rom. 12.14.

Fiftly, wee must seeke to haue God for our portion: The Leuits had no portion in the land of Canaan, but the tenth[illegible: 1 letter] onely, Deut. 10.9. Psal. 119.57 The Lord was their portion. So we being priests to God, must bee content with any estate in this world, for God is our portion. We must not seek too much after any inheri[illegible: 2 letters]nce on earth, for then we carry not our selues like priests vnto God. The fauour of God in Christ must be the thing we long for, and therin must we reioyce.

To him be glory and dominion, for euermore, Amen. These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church: Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church, as it were interrupting himselfe, for the great desire hee had to the glory of God. Whereby wee are taught, that the consideration of Gods benefites towards vs, specially such as concerne the kingdom of heauen, should stirre vp our hearts to giue continuall prayse and glory to God. This was Dauids affection, when he felt in his soule the pardon of his sinnes, and therefore hee breakes out into this thanksgiuing▪ My soule prayse thou the Lord, and forget not all his benefits, Psalme 103.[illegible: 1 letter]. And so did Paule, after the blessed memory of Gods mercy in his vocation. 1. Tim. 1.17.

Secondly, in this example of Iohn wee may learne, what is the true forme of giuing thankes to God, namely, to ascribe vnto him all power, glory, and absolute dominion for euermore. But alas, it is too too manifest, that our corrupt nature will not do this, but taking from God his due, bestoweth it on creatures, yea, on our owne selues. It is a matter of grace to know what is due to God, and to ascribe the same vnto him, and therefore we are charged to giue vnto the Lord glory and power, which in the next words he cals the glory of his name, Psal. 96.7, 8. So Christ, he teacheth vs to ascribe all power, glory, might, and dominion to God, when wee say in the Lords prayer: For thine is the kingdome, the power and glory▪ that is, The kingdome of heauen is thine; all power in heauen and earth is thine, and therefore all glory is thine: and from our hearts wee doe ascribe the same vnto thee.

Lastly, S. Iohn addeth, Amen, that is, So be it. Let all glory and dominion bee giuen to Christ: which is the same he said before. Whereby he doth testifie his feruent affection, and strength of desire, after the glory of Christ, else he would not haue doubled his thanksgiuing. And so should it be with vs, we should not freese in our thankesgiuing for Gods benefits, but labour to haue our hearts & tongues to double the same, that thereby we may testifie our feruent and earnest desire after his praise and glory.