Ohs. 7. That the faithful are heirs to a kingdom. Heaven and glory is often set out to us under that notion. You have places every- where. Kingdoms are for kings ; and every saint is a spiritual king: Rev. i. 6, ' He hath made us kings and priests unto God his Father.' Suitable to which expression it is said, 1 Peter ii. 9, that we are ' a royal priesthood.' These two dignities are joined together, because heretofore their kings were priests ; and the heads of the families were the priests of it. Cohen signifioth both a prince of Midian and a priest of Midian. But to return. They are kings because of that spiritual power they have over themselves, sin, Satan, and the world ; and be- cause they are kings, therefore their glory must be a kingdom. Again, Christ is a king, and therefore they are Idngs, and his kingdom is their kingdom. Being united to Christ, they are possessed of his royalty. Again, there is a very great resemblance between the glory we expect and a kingdom : Luke xii. 32, ' Fear not, little flock ; it is your Father's pleasure to give you a kingdom.' It is called a kingdom in regard of its splendour, festivity, and glory. That is the highest excellency and note of a difference amongst men. And also in regard of attendants ; angels are ' ministering spirits,' Heb. i. 14. They are so already ; but there they are as porters standing at the twelve gates of our city. Rev. xxi. 12. Nay, Christ himself will gird himself, and serve those whom he findeth watching at his second coming, Luke xii. 37. And it is a kingdom in regard of power and dominion. ' All things are theirs,' 1 Cor. iii. 21, 22. They ' shall judge the world,' 1 Cor. vi. 2, 3 ; yea, the evil angels. And also in regard of abundance of content and satisfaction. There is ' fulness of pleasures for evermore,' Ps. xvi. 11. AU these things concur to make it a kingdom. It is a state of the highest honour and glory, great ])leasure and contentment, noble attendants, vast dominion. To all these you may add the great liberty and freedom which we shall enjoy from sins and troubles. We shall be above the control of Satan, and the opposition of a vile heart. Oh ! then, we that expect these things, ' what manner of persons ought we to be ? ' The apostle hath an exhortation suitable to this pur- pose: 1 Tlies. ii. 11, 12, ' Walk worthy of God, that hath called you to his kingdom.' Live as kings for the present, commanding your spirits, judging your souls, al)Ove ordinary pursuits — it is not for eagles to catch flies ; above ordinary crosses — cogita te Ca^arem esse. Remember thou shalt one day be a king with God in glory. Enter upon thy kingdom by degrees : ' The kingdom of God is joy and peace in the Holy Ghost,' Kom. xiv. 17. But now for others, who as yet remain, at the best, but in an uncertain estate, it is a motive to press
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them to do what they can to interest themselves in these hopes: Mat. xi. 12, ' The kingdom of heaven suffereth violence.' It is a kingdom, and therefore men are so violent for it. Oh ! consider, it is for a crown, and that will encourage you to all earnestness of pursuit. A lazy wish, a drowsy prayer, is not enough.
0^5. 8. That heaven is a kingdom engaged by promise. It is not only good, to tempt your desires, but sure, to support your hopes. Look upon it not only as a kingdom, but as a promised kingdom, and judge him faithful that hath promised. None can comfort themselves in these hopes but they that have interest in the promise. They can plead with God for their own souls — We have thy Avord ; there is a ' promise wherein thou hast caused us to hope,' Ps. cxix. 49. Heaven is not only prepared, but promised. You may not only have loose hopes, but a steadfast confidence.
Obs. 9. That the promise of the kingdom is made to those that love God. Love is the effect of faith, and the ground of all duty, and so the best discovery of a spiritual estate. They do not believe that do not love ; and they cannot obey that do not love. Look, then, to this grace. Do you love God ? When promises have the condition spe- cified in them, we cannot take comfort in the promise till we are sure of the condition. As Christ asked Simon Peter, ' Lovest thou me ? ' so commune with your own souls. Dost thou love God ? Nay, urge the soul with it again. Dost thou indeed love God ? The effects and products of love are many. Those which love God, love that which is of God. As (1.) His glory. Their great desire and delight is to honour him, that they may be any way serviceable to the glory of God. The sin mentioned, 2 Tim. iii. 2, ' Lovers of themselves,' is the opposite frame to this. When all that men do is with a self-respect, they have little love to God. (2.) His commandments. I observed before, that usually men love sin and hate the commandment. They are vexed with those holy laws that thwart their corrupt desires. Natural conscience impresseth a sense of duty, and vile affection worketh a dislike of it. But now, 1 John v. 3, ' This is the love of God, that his commandments are not grievous.' Duty is their delight, and ordinances their solace : Ps. xxvi. 8, ' How have I loved the habitation of thine house, and the place where thine honour dwelleth ! ' They will desire to be often in the company of God, to be there where they may meet with him. (3.) His friends. They love Christians as Christians, though otherwise never so mean. Love of the brethren is made an evidence of great importance, 1 John iii. 14. By these dis- coveries may you judge yourselves.