The Dignity of Gods Children, Chapter 26
CHAP. XXVI.
Of the inheritance of the children of God, in the life to come.
THe ſecond benefit of the children of God in the life to come, is, that they ſhall be all heires, and hauehave a great inheritance. So ſaith the Apoſtle If we be children, wee are alſo heires; euen heires of God, and heires annexed with Chriſt: Rom. 8. 17. and againe, If thou be a ſonne, thou art alſo an heire of God through Chriſt: Galat. 4. 7. So Peter ioineth together the worke of our regeneration, and the hope of an inheritance: 1. Pet. 1. 4.
Touching this inheritance, as before we noted certaine degrees of that condemnation from which wee heard the children of God to be freed, the better to ſet forth their dignity in that their deliuerance; ſo let vsus now alſo obſerue certaine circumſtances pertaining to this inheritance; for the better illuſtration of the dignity of the children of God, in reſpect of the ſaid inheritance.
Although therefore we did not before note the placing of the reprobate at the left hand of Chriſt, as any degree of their condemnation, becauſe it is not alwaies a diſhonor to be placed at the left hand of Princes (in which reſpect Iames and Iohn deſired to be placed the one at the right hand, the other at the left hand of Chriſt) yet to be placed at the right hand of Chriſt Ieſus, when he ſhall come to iudge the quick and the dead, may well be accounted for a principall honor of them that ſhall be ſo placed.
So great an honor is it to be placed at the right hand of mortal Princes, that by a metaphor taken from the ſame, the whole exaltation, and glorification of Chriſt Ieſus is often deſcribed and expreſſed by ſitting at the right hand of his Father. Is it not then a great honour for all the elect, at the day of iudgement to be placed at the right hand of Ieſus Chriſt, when hee ſhall come in the glory of his Father, with the holy Angels?
The ſecond circumſtance of the inheritance of Gods children, is contrary to the firſt degree before mentioned, of the condemnation of the wicked: viz. that Chriſt Ieſus ſhall grace them with a moſt amiable countenance, and moſt gratiouſly ſpeake vntounto them; Come ye bleſſed of my Father, &c. The fauour of a King is like the dewe vponupon the graſſe, Prou. 19. 12. How great then is the fauour of God? Dauid oppoſeth the light of Gods countenance to all worldly proſperitie deſired by the greateſt ſort of men, and profeſſeth that he had, or ſhould hauehave more ioy of heart thereby, than the men of the world hauehave in the day of their harueſt, and when their corne and wine doe encreaſe, Pſal. 4. 6, 7.
Both theſe circumſtances are the more, becauſe Chriſt himſelfe ſhall ſo place them at his right hand, and ſo ſpeake vntounto them publikely, in the preſence of his Father, and before all men, and angels good and bad; euen before all their aduerſaries. The more publikely, and in the greater company that the Lord Cromwell did grace his old benefactor Francis Freſcobald, the Italian merchant, firſt in the open ſtreet in London, diſmounting from his horſe, embracing him moſt familiarly, ſpeaking moſt kindly vntounto him, and inuiting him the ſame day to dinner, before all the Lords, and other attendants vponupon him: and afterward, at his comming to dine with him, embracing him againe, and ſpeaking alſo moſt kindly as before, and declaring to the Lord Admirall and other nobles with him, what the ſaid Freſcobald had done for him, and at dinner placing him next to himſelfe: The more publikely (I ſay) and before the more company that the ſaid Lord Cromwell did ſo grace that poore decaied merchant, the greater honour it was to the ſaid merchant to be ſo graced. How great then ſhall the honour of all Gods children bee, to be placed at the right hand of Ieſus Chriſt, and to bee ſo gratiouſly ſpoken vntounto by Ieſus Chriſt himſelfe, in the preſence of all the world, before all kings and princes, as well as before all other the meaner ſort of men: as likewiſe before his owne Father: before all his holy angels: and before the diuels themſelues, the whole army of hell?
The third circumſtance concerning the inheritance of the children of God, is, that they ſhall hauehave a more neere communion with God, and with Chriſt Ieſus himſelfe, than euer before they had: viz. not only ſpirituall, but alſo locall, beeing there where himſelfe is in all glory and maieſtie. This is ſignified by the words of our Sauiour before alleadged, Come yee bleſſed of my father, &c. The ſame is likewiſe plaine by the praier of our Sauiour for all Gods children, Father I will that they which thou haſt giuen me, bee with mee, euen where I am, that they may behold my glory, &c. Ioh. 17. 24.
It is a great honour for a ſubiect, to be imployed in any ſeruice of his prince; but it is much more, to be alwaies neere vntounto him, in his chamber of Preſence, and in his Priuie chamber. Who therfore can expreſſe the honor of Gods children, to be in heauen it ſelfe, Gods Priuie chamber, and alwaies to behold his glory and excellency? But of this further communion of Gods children with God and Chriſt Ieſus, and ſo conſequently alſo with the holy angels, more ſhall be ſpoken afterward.
In the meane time, this ſhall ſuffice to hauehave beene ſpoken of theſe circumſtances, of the inheritance of Gods children.
Now to ſpeake more largely of the ſaid inheritance it ſelfe, and ſo to come euen to the more ample declaration of their foreſaid communion with God, let vsus vnderſtand, the ſaid inheritance, to be the greater honour becauſe it is called the inheritance of God: and men therby, in the two firſt places before alleadged, are called the heires of God. The greater that any man is in the world, the greater thing it is to bee heire vntounto him; how great a thing then is it to be the heire of God?
Herein the children of God differ from the children of men, and of great men in the world; euen from the ſonnes of the mightie▪ as they are called, Pſal. 29. 1. For there is no man ſo great or mightie, but that hauing many children, there is but one amongſt them all accounted the heire. But the children of God, though they be many euen as the ſtarres of heauen, and the ſand by the ſeaſhore: Gen. 15. 5. and 22. 17. yet they are all heires.
Yea, whereas great men, hauing both ſonnes and daughters diuide their inheritance (for the moſt part) onelyonly amongſt their ſonnes: (though alſo of many ſonnes they make but one heire) and doe but giuegive portions of mony to their daughters: here the daughters of God ſhall be heires as well as the ſonnes of God. The reaſon of this community of inheritance of all the children of God, is from the like communion betwixt Chriſt himſelfe and them. The children of men are all and eueryevery one children in themſelues; they are not children by the eldeſt, or by the heire: but the children of God are not children in themſelues, but only in Chriſt (as before hath been ſhewed) in whom all are one, both male and female: Galat. 3. 28.
There is yet another difference, viz. that whereas the children of men do inherit only when their parents die, by whom their inheritance commeth vntounto them (ſometimes the Father, ſomtimes the mother) all the children of God do inherit, their father (God himſelfe) liuing with them for euer.
Againe, whereas ſomtimes the children of men may indeed be all ſaid to be heires; yet the inheritances of them are diſtinguiſhed one from another, the eldeſt hauing his inheritance by himſelfe, and eueryevery one of the other hauing his ſeuerall inheritance: the eldeſt being ſomtimes heire to all the freeland: and the yongeſt to all the copy hold, &c. But the children of God are all heires of one and the ſame inheritance: yea, they are heires (as I ſayd) annexed with Chriſt Ieſus, the only ſonne of God by nature: Euen by him are they heires (through adoption in him) of the ſame inheritance whereof he is heire: in which reſpect their inheritance is called the kingdome of Chriſt and of God: Epheſ. 5. 5. Neither can it be otherwiſe, ſith before we heard they are made one with Chriſt, and in Chriſt, &c.
This is a great dignity: This is a wonderfull prerogatiue: and ſuch as is the perfection of all other, and wherein all the former (or the moſt of them) doe ceaſe. Yea, this is ſuch, that the very Angels of heauen are ſaid (as it were) to put forth their necks and (in ſome ſort) to stretch out themſelues to behold it: 1. Pet. 1. 12.
It is much that before we heard, that many of Chriſts titles are communicated to the children of God: but this is much more: namely that the inheritance of Chriſt, euen the kingdome of God in heauen is theirs. For herein eſpecially doth that their kingly dignity (before handled) conſiſt, as before hath been ſhewed.
This inheritance was typically fore-ſignified, and ſhadowed out to the Iſraelites, by the land of Canaan: and therefore it is called by this name of an inheritance: which properly ſignifieth a diuiſion made by lot. So is the future condition of Gods children called, that it might the better appeare to hauehave been before repreſented by the land of Canaan, which according to the commandement of God, Numb. 26. 55. and 33. 54. was indeed by Lot diuided when the Iſraelites came to the poſſeſſion of it: Ioſh. 14. 2. &c.
So would the Lord hauehave that land to be diuided, that the beſtowing therof vponupon the Iſraelites, might be imputed only to Gods goodneſſe, not to any merit or worthineſſe of their own. For The lot being wholly diſpoſed according to the pleaſure of the Lord: Pro. 16. 33. what merit can there be imagined for any thing that falleth thereby? So the Lord would much more teach them, that if the type were without reſpect of any worthineſſe in them, much more the kingdom of heauen ſhadowed out by the type was to be imputed to the only free and gratious gift of God: Rom. 6. 23. where the word tranſlated the gift of God, ſignifieth the free gift of God, or a gift of the free grace of God. This doth not a little amplifie and increaſe the dignity of the children of God. The greater gifts that a Prince giueth freely vntounto any ſubiect, the more doth ſuch a Prince honor ſuch a ſubiect: How great a grace then and dignity is this, for the children of God to be heires of the kingdom of God, only by the grace and free gift of God? without any price giuen for it? without any merit, deſert, and worthineſſe of it?
As the Apoſtle Peter doth appropriate this inheritance onelie to them Whom God the Father of his rich merciemercy hath begotten againe: 1. Pet. 1. 3. 4. ſo doth our Sauiour by one ſentence twice with great vehemency repeated to Nicodemus, Verely, verely, I ſay vntounto thee, except a man bee borne againe, he cannot ſee the kingdome of God: and the ſecond time, Verely, verely, I ſay vntounto thee, except a man be borne of water and of the Spirit, he cannot enter into the kingdome of God. Ioh. 3. 3. and 5. And againe our Sauiour ſaith not, Feare not little flocke, it is the Fathers pleaſure to giuegive a kingdome; but he putteth in the Pronowns, your, and you, ſaying, It is your Fathers will to Note.giuegive you a kingdome: Luke 12. 32. Where the words. your Father, hauehave alſo relation onelyonly to them that are his children, and which may call God their Father. Therefore alſo they that are ſo borne againe, are called by our Sauiour, the children of the kingdome, Matt. 13. 38.
As it is high treaſon for any man to ſay that hee is heire apparant to an earthly king, if he be not of the blood royall; ſo and much more is it high treaſon againſt the king of heauen and earth, for any man to boaſt that hee hopeth for the kingdome of heauen, which is not of the blood royall (that I may ſo ſpeake) of God himſelfe: that is, which by regeneration is none of Gods children.
As in the time of Ezra, after the returne of the people from captiuitie, ſome that would hauehave beene prieſts, ſought their writings of the generalogies, and could not be found, and were therefore put from the prieſthood: or rather, they were kept from it: Ezra 2. 62. So, whoſoeuer they be that would hauehave this inheritance, if by ſearching and examining their euidences by the word of God, they ſhall not find themſelues to bee new borne of God, they ſhall be ſure to be kept from the kingdome of God.
This inheritance is Crowne-land; euen ſuch as is annexed to Chriſts owne crowne, and cannot bee alienated from it; no not by leaſe, or for any tearme of yeeres: therefore none can hauehave it, but ſuch as are members of Chriſt, and made one with Chriſt. As it is ſaid, that God cannot lie, Tit. 1. 2. ſo it may be ſaid, that neither God nor Chriſt can giuegive this inheritance to any, but onelyonly to them, that beeing incorporated into Chriſt, and ſo made members of Chriſt, are alſo the children and heires of God.
When the mother of Iames and Iohn petitioned to our Sauiour for her ſaid two ſonnes, that one might ſit at his right hand, the other at his left hand in his kingdome: that is, (becauſe ſhee dreamed Chriſts kingdome to be an earthly kingdome) that they might bee the two ſecond perſons next to himſelfe in his kingdome; one (as it were) the Lord Chancellor, and the other Lord Treaſurer: our Sauiour anſwered (after ſome queſtions had with them) that to ſit at his right hand, and at his left hand, was not his to giuegive: but ſhould be giuen to them for whom it was prepared of his father, Matth. 20. 20. &c. What meant our Sauiour by this anſwere? Euen this, not only that he came to be an example and patterne of humilitie, and therefore not to take vponupon him the beſtowing of earthly offices and dignities: neither onelyonly, that to conferre or beſtowe theſe preferments of ſitting at his right hand, and at his left hand in his kingdome in heauen, was not in him, as hee was onelyonly man (in which reſpect he denieth himſelfe to knowe the day and houre of his ſecond comming, Mar. 13. 32. and in which reſpect onelyonly it ſeemed that this woman with her two ſonnes came vntounto Chriſt, ſcarce ſo much as dreaming of his diuine nature, and of his kingdome in heauen) but he alſo meaneth, that the diſtinction Note.and degrees of honour in the kingdome of heauen beeing already diſpoſed by his Father, viz. before all worlds, when he made his generall decree of election vntounto ſaluation, it was not now in his power to alter or change the ſame. This (I ſay) ſeemeth plainely to hauehave beene the meaning of Chriſt, by the oppoſition which he maketh betwixt the deniall thereof, to be in his hands, and the acknowledgement of the giuing thereof to them, for whom it was prepared of his Father. For ſo he ſignifieth, that the counſell of God touching the ſitting at the right hand or at the left hand of Chriſt, ſhould ſtand, & could no more be altered by Chriſt himſelfe, than the general decree of God, of election and reprobation. If then Chriſt cannot alter the decree of God, touching the particular place of any in the kingdome of God, by giuing that degree of honour to one that the Father had prepared for another; how much leſſe can hee giuegive the inheritance of his kingdome generally to any, for whom God hath not prepared the ſame?
To ſpeake yet more of this inheritance of the children of God, as it is ſaid of Abſalom (in reſpect of his beauty) that there was none in all Iſrael, to be ſo much praiſed for beauty, as Abſalom, and that from the ſole of the foote to the crowne of the head, there was no blemiſh in him: 2. Sam. 14. 25. ſo it may be ſaid of this inheritance touching the perfection thereof, that amongſt all the inheritances of the world, there is none ſo much to be praiſed as this inheritance (wherof now we ſpeak) of the children of God: becauſe from one end to another, and from one ſide to another, there is no blemiſh in it. That which Dauid ſpeaketh of his portion, as he was one of Gods children, may all and eueryevery one of Gods children ſay of this inheritance. The lines are fallen vntounto me in pleaſant places, yea I hauehave a faire heritage: Pſal. 16. 6.
All this is manifeſt by thoſe foure attributes whereby Peter deſcribeth and commendeth this inheritance, calling it immortall, vndefiled, not withering, reſerued in heauen: 1. Pet. 1. 4. Of what inheritance, of what kingdome in all the world, can all theſe things, or any of theſe things be truly ſpoken?
Neither is this inheritance thus commended in reſpect of it ſelfe only, but alſo in reſpect of all things therein. For are not all things in this inheritance, immortall, vndefiled, not withering, and heauenly?
To ſpeake particularly and briefly of the former commendations: Firſt it is called immortall, becauſe it is euerlaſting and without end, as before we heard the condemnation of the wicked to be. Though it hauehave a beginning, yet it ſhall continue for euer. How long ſoeuer any ſhall be in poſſeſſion thereof, yet the time ſtill remaining, ſhall be more then the time paſt.
What an excellent commendation this is, may (without further amplification) appeare by that before ſpoken of condemnation, in reſpect of the ſame circumſtance.
In earthly benefits, as here this commendation for time is ſet firſt, ſo we do firſt enquire, how long any thing will laſt. EueryEvery thing is accounted the better, the more durable the ſame is. Of euils, the longer is more feared and ſhunned: of good things, the longer is more deſired and laboured for. In queſtion of leaſes, other things being like, the longer is more worth. Lands in fee ſimple to a man and his heires are more eſteemed, then leaſes or other chattels.
As this inheritance is immortall in it ſelfe, ſo it ſhall be to the children of God, for whom it is prepared; and that are borne vntounto it: becauſe they alſo ſhall be made immortall, as well in their bodies, as they are already in their ſoules: that ſo they may enioy it for euer in their own perſons for their bodies and for their ſoules: and not in the perſon of any heires or ſucceſſors: as it is in the inheritances of this world. But of this more afterward, vponupon the ſecond verſe.
The ſecond attribute, vndefiled, ſignifieth that there is no ſpot or blemiſh in it. Yea, as the originall word being ſubſtantiuely taken (as ſomtimes it is) ſignifieth a certaine gemme or pretious ſtone, that is vncapable of any pollution, and that being caſt into the fire, will neither be corrupted nor waſted; ſo may it be ſaid of this inheritance. Yea, it is ſo pure, that as it is ſaid of Ireland, that it will not ſuffer any toad, ſnake, adder, or any other venemous thing in it, ſo this inheritance will not admit or entertaine any thing, that is polluted or defiled. This I ſay brethren (ſaith Paul) that fleſh and bloud cannot inherit the kingdome of God: neither doth corruption inherit incorruption: 1. Cor. 15. 50.
This attribute ſeemeth to be a reaſon of the former. For as any thing is pure and vndefiled, ſo it is alſo durable. And that which is altogether pure and vndefiled, is alſo altogether durable, that is, immortall, and euerlaſting.
This word alſo being vnderſtood of this inheritance not only in it ſelfe, but in reſpect of the heires that ſhall enioy it, importeth that when once they ſhall come to the full poſſeſſion thereof, they ſhall be altogether freed from ſorrow and labor, whereto here they were ſubiect, ſo long as themſelues were defiled, and ſo long as they liued here, where all things by them are polluted and defiled. This is manifeſt by the anſwer of one of the Elders vntounto Iohn touching them which he had ſeen arraied in long white robes. Theſe are they (ſaith the Elder) which came out of great tribulation, and hauehave waſhed their long robes, and hauehave made their long robes white in the bloud of the Lamb (that is, which are clenſed of all their pollution, and are become vndefiled) then he addeth (as an appendix and conſequence of the former) They ſhall hunger no more, nor thirſt any more, neither ſhall the Sunne light on them: nor any heat (viz. to ſcorch or hurt them) for the Lambe which is in the midſt of the throne, ſhall gouerne them, and ſhall lead them to the liuely fountaines of waters, and God ſhall wipe away all teares from their eies: Reuel. 17. 13. 14. 16. 17. So we are taught that in this inheritance there is no defect, no ſorrow or griefe. What kingdome in the world is comparable? What King euer was there, that ſometimes hath not wanted? and that ſometimes hath not mourned and wept?
Touching labour both of ſinne it ſelfe, and of all afflictions and miſery by ſinne, another voice likewiſe from heauen ſaid vntounto Iohn, Writ…, Bleſſed from hencefort (or preſently) are they which die in the Lord, for they reſt from their labors: Reuel. 14 13. In this inheritance therefore, there ſhall be no ſorrow, no griefe, no paine: not ſo much as a tooth, or a little finger ſhall ake. All ſhall be eaſe and comfort. Sinne the cauſe of all want, griefe and paine being taken away, all effects alſo muſt ceaſe. Is there any other ſuch inheritance in all the world? What a ſingular priuiledge therefore is this of this inheritance to bee ſo vndefiled, and whereof likewiſe the heires themſelues ſhall be vndefiled?
The third attribute (not withering) is added, as for further direct commendation of the inheritance it ſelfe, ſo likewiſe to amplifie the firſt attribute, immortall, by a compariſon of the leſſe. For it ſignifieth that this inheritance ſhall not only be immortall, but that alſo it ſhall not ſo much as wither, or rather (according to the naturall ſignification of the word) that it cannot be made to wither. As the originall word is ſomtime taken, for a kind of flowre, which will neuer wither (like to that amongſt vsus which is called ſemper viuens, or the euerlaſting flowre, becauſe it being gathered and kept in the houſe, euer without water or any other moiſture, it retaineth the beauty it had at the time of gathering) ſo the beauty & glory of this inheritance, ſhall neuer fade, wither, or decay; but continue the ſame for euer, in the whole, and in eueryevery part, that it was at their firſt entrance, that ſhalbe heires therof. It ſhall not loſe ſo much as one leafe, neither ſhall any leafe growe lithe, and ſo hang down from the fellowes. What an excellencie is this? What kingdome was there euer in the world, but that was in time impaired and blemiſhed, either by loſſe of ſome part thereof, or by not retaining the glory it had at the firſt? How was the glorious kingdome of Iſrael, immediately after Salomons time maymed by the falling away of ten tribes at once from the houſe of Dauid? How was the kingdome Iudah afterward defaced, partly by often giuing the treaſure of the Lord, to make peace with forraine nations, and partly and principally in the captiuity by the Babylonians, when their city Ieruſalem (before, the glory of the world) was ſacked and deſtroyed, their noble and moſt famous temple burnt with fire, and their princes and nobles partly ſlaine, and partly in moſt ſlauiſh manner carried into a ſtrange land?
I alleadge no particular Scriptures for proofe of theſe things, becauſe the whole booke of Ieremiahs Lamentations doth moſt lamentably deſcribe them.
The ſame may be ſaid of the kingdome of Babel, of the kingdome of the Medes and Perſians, of the kingdome of Greece, of the great empire of Rome; all which are not onelyonly waſted and decayed, but alſo vtterly conſumed, the ſtampe onelyonly of the Romane empire yet remaining.
The fourth and laſt attribute, reſerued or preſerued, noteth the ſafetie of this inheritance, illuſtrated or confirmed by the place, in heauen. For all things in heauen are out of danger and gun-ſhot of any enemies whatſoeuer: Matth. 6. 20. That attribute (reſerued) beeing ſo illuſtrated or confirmed by the place, is alſo amplified by the perſons for whom it is ſo reſerued: viz. for vsus: that is, for them whom before he had ſaid God the Father had begotten againe, and made his children. The attribute it ſelfe (reſerued) noting the ſafetie of this inheritance, is of the time perfectly paſt, & ſo inſinuateth that this inheritance hath Note.bin kept a long time for the childrē of God, according to the words of our Sauiour, ſaying, it was prepared from the foundation of the world for them that were bleſſed of his Father, Mat. 25. 34. and according to the words of the ſame Apoſtle in the end of the very next verſe, where he calleth the ſaid inheritance, the ſaluation which is prepared to be ſhewed in the laſt time. Sith therfore this inheritance hath been ſo long kept for the children of God, they may the better aſſure themſelues of it. For the long keeping of any thing for another, doth the better teſtifie the full purpoſe of the keeper, that ſuch ſhall hauehave it, as for whom he hath kept it ſo long. Daily experience confirmeth this, that it needeth no other proofe.
The place, in heauen doth not onelyonly further confirme the ſaid ſafety, but is alſo a reaſon of the former three attributes. For as all things in earth are mortall, defiled, and do daily wither, ſo all things in heauen are immortall, vndefiled, and free from all withering. Yea, it further commendeth the excellencie of this inheritance, as ſhewing, that as high as the heauen is aboue the earth, ſo and much more excellent is this heauenly inheritance, then all earthly inheritances.
The pronoune vsus, referred to the worke of regeneration before ſpoken, doth plainly note (as I ſaid) a ſpeciall reſeruation and preparation (long before, euen before all worlds) of the ſaid inheritance, only for them that are regenerated, and ſo made the children of God. What a great benefit is this, that we ſhall hauehave it, all of vsus, and not any other? euen wee that are the ſonnes of the free woman, borne by promiſe: and that none comming of the bond woman, and borne after the fleſh: Galat. 4. 23. ſhall be heires (or hauehave any part of this inheritance) with vsus? Geneſ. 21. 10. The which is alſo manifeſt by the conſtancy of Iſack in bleſſing Iacob, without any reuocation or diuiſion afterward of the ſaid bleſſing betwixt Iacob and Eſau: without any repentance (I ſay) either as touching the whole bleſſing, or touching any part thereof, though Eſau ſought the repentance of his father in that behalfe with teares: Heb. 12. 17. But of this propriety of this inheritance to the children of God only, ſufficient hath been ſaid before.
Now that our comfort may yet be the more touching the ſaid inheritance, let vsus obſerue, that the Apoſtle ſaith not only that that inheritance is ſo kept for vsus, but that alſo in the very next verſe, viz. 5. he ſaith, that albeit we are here in earth in the middeſt, and thickeſt of our enemies (compaſſing vsus about like mighty bulls of Baſhan, and like dogs: Pſal. 22. 12. and 16, and as thicke as bees: Pſal. 118. 12.) and albeit in that reſpect, whiles we thus hue amongſt our enemies, wee are ſubiect to many dangers, yet we are as ſafely kept, and as it were garded (euen walled round about) not by Angels alone, but by God himſelfe; yea, the better to aſſure vsus that we ſhall be as ſafely kept here in earth (notwithſtanding all our enemies) for that inheritance, as that is kept for vsus, he ſaith that we are kept by the power of God. So ſaith our Sauiour, that he will giuegive his ſheepe eternall life, and that they ſhall not periſh, neither that any man ſhall plucke them out of his hands, becauſe the father that hath giuen them vntounto him is greater then all, and no man ſhall plucke them (by any violence) out of his hand: Ioh. 10. 28. 29.
So then the ſheep of Chriſt, and children of God, are in the hands and cuſtody of God the Father, and God the Sonne. They may therefore as well doubt of the power of God, as of their preſeruation for the inheritance now ſpoken of. O inſeparable happineſſe! Without the former preſeruation of this inheritance for vsus, it is ſmall comfort to heare it to be immortall, vndefiled, and not withering: yea, the more excellent that this inheritance is noted to be by thoſe three attributes, the more would be our griefe, if it were not ſafely kept for vsus. What comfort alſo ſhould we hauehave by all the foure former commendations, if we our ſelues might in the meane time periſh, and miſcarry? Alas what comfort had king Edward the fift by this great kingdome, when himſelfe was in the cuſtody of his moſt wicked vnkle, Richard the third, that moſt vnnaturally and horribly murthered him and his yonger brother?
Beſides all before written of this inheritance, the excellency thereof is laid foorth further in Scripture by phraſes of ſuch things, as are in greateſt regard, here vponupon earth: and chiefly by ſuch things as belong to kings and kingdomes.
Therefore it is ſaid (as before we heard) that we ſhall be cloathed in white: that we ſhall hauehave crownes vponupon our heads: and that we ſhall ſit vponupon thrones, yea, on the throne of Chriſt Ieſus himſelfe. Becauſe kings alſo fare daintily, therefore it is ſaid, that the children of God ſhall eat of the fruit of the tree of life, which is in the midſt of the paradiſe of God: Ren. 2. 7. and of the Manna, that is hidden. Reuel. 2. 17.
As alſo in the Courts of Princes there is the voice of ſinging men and women: 2. Sam. 19. 32. ſo in heauen all the Saints, and all the Angels ſhall ſing a new ſong, and the ſong of Moſes and of the Lamb: Reuel. 5. 9. 10. 11. and 14. 3. where there is mention of harpes, and of a new ſong; yea, ſuch a ſong that no man could learne, but the elect bought from the earth.
Whereas Princes alſo dwell in ſtately and princely palaces: lift vp thy eies to heauen, behold the beauty and glory thereof: and conſider whether the inſide of the greateſt and moſt ſumptuous palaces in all the world, with all their rich and ſumptuous furniture, be comparable to the outſide of heauen. If the outſide be ſo beautifull and glorious, are not the inner parts where God himſelfe with all his Angels are in all glory, much more beautifull and glorious?
How doth Dauid oft times commend the houſe of God vponupon earth? Doth he not ſpeake of the tabernacle before the temple was built, by way of admiration: O Lord of hoſts, how amiable are thy tabernacles! Pſal. 84. 1. Doth not he therefore pronounce them Bleſſed that might dwell in his houſe? verſe 4. yea doth he not ſay, that a day in the courts of God, is better then a thouſand elſewhere? and that for his part, though hee were then annointed heire apparant to the crowne and diadem of the kingdome of Iſrael, yet he had rather bee a doore-keeper in the houſe of his God, then to dwell in the tabernacles of wickedneſſe? verſe 10. If he thought the houſe of God ſo amiable vponupon earth, which is (as it were) but the gatehouſe of heauen, how amiable thought he heauen it ſelfe to be?
Glorious things (ſaith the Prophet) are ſpoken of thee thou citie of God: Pſal. 87. 3. what city of God? The earthly Ieruſalem. What glorious things are ſpoken of that city? That it is built as a city compact together in it ſelfe, that thereunto the tribes of the Lord goe vp, according to the teſtimony to Iſrael, (or of the Iſraelites) to praiſe the name of the Lord, and that there are thrones ſet for iudgement, the thrones of the houſe of Dauid: Pſal. 122. 3. 4. 5. Were theſe and many other the like glorious things ſpoken of the city of God, and of Ieruſalem vponupon earth? What then may be ſaid of the City of God, and of the Ieruſalem of God in heauen? That was but a type; this is the thing ſignified. That was corruptible, and is now deſtroied; this abideth for euer: That was an habitation for a time for corrupt and mortall men; this is an euerlaſting habitation of God himſelfe in his glory, for all the Angels, and for all the Saints purged of all their ſinnes, and made glorious, without any ſpot or wrinkle: That was made by men and with hands; this was made by God himſelfe without hands. That had goodly towers, almoſt paſt numbring: Pſal. 48. 12. this likewiſe hath many dwelling places, more artificially compact together then all the gorgeous palaces of Ieruſalem, or of all the Princes in the world. Thither the tribes of Iſrael did goe vp: but hither all tribes of all nations vnderunder heauen are and ſhall be gathered to praiſe the name of the Lord by ſinging thoſe ſongs before ſpoken of. There were the thrones of Dauid: but here is the throne of Chriſt Ieſus, for the iudgement of all the world. What ſhall I ſay more? When we ſhall come to this inheritance, though the happy ſtate thereof be deſcribed by ſuch things as are vponupon earth in greateſt price (for our better capacity) yet for all that, no ſuch things are ſufficient to ſet forth, and fully to expreſſe the thouſandth part of the excellency thereof. The eie of man hath not ſeen, neither hath the eare of man heard, neither can the things enter in to the heart of man, which God hath prepared for them that louelove him: 1. Cor. 2. 9. What tongue then of man, by any thing, or by all things in the world is able to expreſſe them?
Yea, the truth is, that albeit the future condition of the children of God be deſcribed by white raiment, by eating of the fruit of the tree of life, &c. and of the Manna that is hidden, &c. yet we ſhall neither hauehave apparrell nor food for our bodies in the world to come.
As man before his fall, liued by corporall food without apparell, and after his fall had need as well of apparell to couer his nakedneſſe, as of meat to nouriſh him: ſo …n the reſurrection the children of God ſhall liue without either of both: without meat, and without apparell.
As concerning mariage it is ſaid, that In the reſurrection they neither marry wiues, nor wiues are beſtowed in mariage, but that they ſhalbe as the Angels of God in heauen: Mat. 22. 30. ſo ſhall it be for meat and apparell. The children of God ſhall liue foreuer without both. There ſhall be neither cold, nor hunger, nor thirſt. Their bodies that are ſowen naturall bodies ſhalbe raiſed ſpirituall bodies. They ſhall ſtil be bodies, & the ſame bodies in ſubſtance that they were before: (otherwiſe how could it be ſaid that they are raiſed againe?) but touching their qualities, as they ſhall be changed many other waies, ſo alſo this way, that they ſhall be ſpirituall bodies, that is, ſuch as ſhall not liue by naturall meats, as vponupon the earth they did: but altogether by the immediat vertue of the ſpirit, euen as the Angels do now liue in heauen.
This then in the life to come, ſhall be the perfection of the children of God, that they ſhall need no outward meanes for their euerlaſting maintenance and preſeruation: as here they did for their maintenance and preſeruation for a time: yea, for a ſhort time: which for the ſhortneſſe thereof, is not worthy to be called halfe a time.
So hauing nothing, they ſhall be ten thouſand times more happy then they were here hauing many things. Men are not ſo happy here by hauing many things, as they ſhall be in the world to come by needing nothing. I meane no ſuch outward things, as without which before they could not liue.
To illuſtrate this by a familiar ſimilitude: As a man being in poore ſtate and in a meane calling here in this world (as a ſhoemaker, a tailer, a husbandman, or ſuch like) cānot liue without ſuch things, as appertain to ſuch trades (as the ſhoemaker cannot liue without his laſt, cutting-knife & awle: the tailer without his ſheers and preſſing yron: the husbandman without his ſpade, mattock, flaile, plough, hedging bill, &c.) but yet the ſame man being aduanced to welth & higher calling amongſt men, hath none of the former things; and yet is not the worſe, but the better, becauſe he needeth no ſuch things now, as without which before he could not liue: ſo the children of God in the life to come, being in full poſſeſſion of their inheritance, ſhall be neuer a whit the worſe, becauſe they ſhall hauehave no meat, nor apparell, nor any other ſuch outward thing for maintenance and preſeruation of their ſtate as here they had: but they ſhall be ſo much the more happy and bleſſed, becauſe they ſhall need no ſuch thing.
Beſides all hitherto ſpoken of the happy and bleſſed inheritance of the children of God in the world and life to come, whereas here they had the company of men, yea oft times of wretched & wicked men, ſuch as of whom they might cry out, as we heare Dauid did, Woe is to vsus that we hauehave them in our company: Our ſoules hauehave too long dwelt with them: in the life to come, in ſtead of ſuch company, they ſhall hauehave the ſociety & fellowſhip of the bleſſed Angels, the leaſt wherof is more glorious, then euer was Salomon in al his roialty; or then are al the kings & Princes in the world, when they ſhew themſelues moſt in al their kingly and princely robes & glory: yea, then (as before we heard) they ſhall hauehave perfect communion with God himſelfe, Father, Son, and holy ghoſt: and they ſhall ſee Chriſt Ieſus God and man, in all his glory, & be alſo themſelues in their own perſons partaker therof (as we ſhal hear more at large vponupon the ſecond verſe following) they ſhal (I ſay) ſee Chriſt Ieſus in al his glory, & be themſelues partaker therof, according to the praier of Chriſt himſelf for them in that behalfe: Ioh. 17. 22. 23 24.
How ſweet, happy, & comfortable a thing is this! when Peter, Iames, and Iohn ſaw Chriſt but a little transfigured in the mountain, and Moſes & Elias in ſome glory talking with him; how were they affected? how were they rauiſhed? How did Peter ſay (in the name of the reſt) Maſter it is good for vsus to be here: If thou wilt let vsus make here three tabernacles, &c? Mat. 17. 4. were they thus affected? were they ſo rauiſhed? did they ſo deſire ſtil to dwell in the mountain, and to enioy the ſight only of Chriſt and of two of his Saints, themſelues being yet clogged with their ſins, and cloathed with corruption & mortality? Oh how happy then ſhall that day be, when the children of God ſhall ſee Chriſt Ieſus in his perfect glory, accompanied and attended vponupon with millions, and many millions of moſt glorious Angels: and when themſelues alſo ſhall hauehave put on incorruption and immortality; and according to their degree and meaſure be alſo crowned with a crowne of the ſame glory!
The Prophet amongſt diuers other arguments wherby he prouoketh all the ſeruants of the Lord, to praiſe the name of the Lord, ſetteth downe this for one, that The Lord raiſeth the needy out of the duſt, and lifteth vp the poore out of the dung, that hee may ſet him with the Princes, euen with the princes of the people: Pſal 113. 1. &c. Was it, and is it ſo great a dignity, ſo great an honour, ſo great an aduancement, to make poore men to ſit with Princes in this world? What then is the dignity, honor, and aduancement of the children of God, to ſit with God and with Chriſt Ieſus, and with all the holy Angels in the heauens?
It is here alſo to be conſidered, that this inheritance is ſo ample and ſo excellent, that how few ſoeuer ſhall enioy the ſame, they ſhall hauehave neuer a whit the more: and how many ſoeuer Note.ſhall be admitted thereunto, none ſhall hauehave any whit the leſſe. In all earthly inheritances it is far otherwiſe: yea cleane contrary. The fewer they are amongſt whom any inheritance is diuided, the greater is the portion of eueryevery one. And the more the heires of any inheritance are, (how ample ſoeuer the ſame be) the leſſe is the portion of eueryevery one.
All hitherto ſaid, or which can be ſaid: yea more then any tongue can ſpeake, or then any heart can conceiue, is the more in reſpect of the certainty thereof.
Nothing in this world, though it be in preſent poſſeſſion, is ſo certaine, as all ſpoken before of this inheritance. For the certainty of faith is much greater, then the certainty of ſenſe and humane reaſon.
This certainty of this inheritance, and of the things before ſpoken thereof doth not only depend vponupon that before written of the ſafety both of the inheritance it ſelfe, and of the children of God to whom the ſame inheritance belongeth: but alſo vponupon diuers expreſſe ſcriptures and vponupon diuers other reaſons.
Touching ſcriptures, conſider theſe that follow, and many other the like, which the mention of theſe, and diligent reading will bring to thy vnderſtanding. He that doth theſe things (viz. which walketh vprightly, worketh righteouſneſſe, ſpeaketh the truth in his heart ſlandereth not with his tongue; neither doth euill to his neighbor, nor receiueth a falſereport, that contemneth a vile perſon, but honoureth them that feare God: and keepeth his couenant, though it be to his owne hinderance, and giueth not his money vntounto vſury, nor taketh reward againſt the innocent) euen this man ſhall dwell in the Lords tabernacle, and reſt in his holy mountaine, and ſhall neuer be remoued: Pſal. 15. 1, &c. and 24 3. &c. They that truſt in the Lord ſhall be (or are) as mount Zion, which cannot bee remooued, but remaineth for euer: Pſalm. 125. 1.
Whoſoeuer heareth of mee (ſaith our Sauiour himſelfe) theſe words and doeth the ſame (viz. not perfectly, for that is not poſſible in this life, but vprightly, which therfore is placed before Note.all the particulars following in Pſal. 15. 2.) I will liken him to awiſe man, which hath built his houſe vponupon a rocke; and the raine fell, and the flouds came, and the windes blew, and beat vponupon that houſe. and it fell not, for it was grounded on a rocke: Mat. 7. 24. 25.
I ſay vntounto thee, thou art Peter, and vponupon this rocke will I build my Church, and the gates of hell ſhall not ouercome it: Mat. 16. 18.
All that the Father hath giuen vntounto me, ſhall come vntounto me, and he that commeth I caſt not away: Ioh. 6. 37. This is the Fathers will that ſent me, that of all that the Father hath giuen vntounto me, I ſhould loſe nothing; but ſhould raiſe it vp againe at the laſt day: verſ. 39. Marie hath choſen the good part, which ſhall not be taken away from her: Luk 0 42.
If ye do theſe things, ye ſhall neuer fall: 2. Pet. 1 10.
This world paſſeth away and the luſts thereof: but he that fulfilleth the will of God (that is, which endeauoureth ſincerely to do it, as before was ſhewed) abideth euer: 1. Ioh. 2. 17. This ſhall ſuffice for expreſſe ſcriptures. Many other the like there are, but I leaue them to the obſeruation of the diligent reader.
Touching other arguments: Firſt the immutable conſtancy of God confirmeth the certainty of the inheritance of Gods children. God is not as man, that he ſhold lie, neither as the Sonne of man that he ſhould repent: hath he ſaid, and ſhall he not doe it? and hath he ſpoken, and ſhall he not accompliſh it? Num. 23. 19. 1. Sam. 15. 29.
My counſell ſhall ſtand: and I will doe whatſoeuer I will, &c. I hauehave purpoſed and I will doe it: Iſai 46. 10. 11. Whom he loueth, he loueth to the end: Ioh. 13. 1.
The gifts and callings of God are without repentance: Rom. 11. 29. God is faithfull: 2. Theſ. 3. 3. With God is no variableneſſe nor ſhadow of turning: Iames 1. 17. He is faithfull that hath promiſed, Heb. 10. 23.
Secondly, in reſpect of Gods promiſe, in reſpect of Gods …ath, in reſpect of the earneſt and pledge of Gods ſpirit giuen vntounto vsus, to ſeale vsus to the day of redemption: in reſpect of the great price that Chriſt hath giuen, and God the father hath receiued for this inheritance for vsus all that are Gods children: in reſpect of Chriſts former prayer for it, Ioh. 17. 20. which God the father alwaies heareth, Ioh. 11. 22. and 42. and in reſpect alſo of his daily interceſsion in the behalfe for vsus at the right hand of God, Rom. 8. 34. it ſtandeth not onelyonly vponupon the merciemercy of God, to make this their inheritance certaine, but alſo vponupon his righteouſneſſe, 2. Theſ. 1. 7. Heb. 6. 10.
Thirdly, the children of God (all and eueryevery one) are the members of Chriſts body, as before hath beene ſhewed: As therefore it is impoſſible for any power to take away any member of Chriſts glorified body in heauen; ſo is it impoſſible for any power to take away any member of his myſticall body in earth. The ſouldiers that brake the bones of the two theeues that were crucified with Chriſt, could not for their liues break the bones of Chriſt, becauſe it was written: Not a bone of him ſhall bee broken: Iohn 19. 33. 36. Could not a bone of his naturall body be broken by the malice and violence of all his aduerſaries, armed with the power of hell it ſelfe, and that becauſe the Scriptures had ſaid in one place that a bone of him ſhould not bee broken? How then ſhall it bee poſſible for any member of his myſticall body coupled together by the eternall and all powerfull ſpirit, to be altogether taken away and depriued of that inheritance which God hath prepared for it? eſpecially ſith the Scripture hath not in one place, but in many places ſaid, that not one of them ſhall periſh? I might adde many other arguments for further confirmation of this certainty: but becauſe the next verſe of my text offereth fit occaſion to ſpeake againe thereof, therefore in the meane time I will content my ſelfe with theſe. This notwithſtanding I may further adde for the better amplification of the dignity of Gods children by this certainty of their inheritance, viz. that thereby in pouerty they are made content: in abundance they are ſober and wary: in the enmity of other againſt them, they are couragious and magnanimous: and in afflictions they are cheerfull and comfortable.
By all hitherto ſaid of this inheritance, who ſeeth not the exceeding dignity, and moſt honorable condition of the children of God? On the contrary, as the ſtate of the children of God is the better by their freedome from the condemnation beforeſpoken of, although they ſhould neuer come to this great inheritance; ſo the ſtate of all naturall and wicked men, is the more baſe, the more vile, the more wofull, and the more fearefull, becauſe (though it were poſſible they ſhould not be ſo condemned, as before we heard they ſhall be, yet) they ſhall hauehave no part of this inheritance, but ſhall be vtterly caſt out and excluded: Geneſ. 21. 10. Reuel. 22. 15. to whom it ſhall be ſaid (whatſoeuer they ſhall plead for themſelues from their great workes of prophecying in Chriſts name, and caſting out diuels in his name, &c.) I neuer knew you, Depart from me ye that worke iniquity: Mat. 7. 22. 23. and 25. 12.
Thus much of this inheritance, and of the benefits of the children of God in the life to come.