Use 1, AVell, to leave this and go on. If this be so, then let us oft think of these thinrfs.
The life of a Christian is wondrously ruled in this world by the con- sideration and meditation of the life of another world. Nothing more steers the life of a Christian here than the consideration of the life here- after ; not only by way of comfort, that the consideration of immortal life and glory is the comfort of this mortal base life, but likewise by way of disposition and framing a man to all courses that are good. There is no grace of the Spirit, in a manner, but it is set on work by the consideration of the estate that is to come ; no, not one.
What is the work of faith ? * It is the evidence of things not seen,' Heb. xi. 1. It sets the things of another world present before the eye of the soul, and in that respect it is victorious. It conquers the world, because it sets a better world in the eye. Where were the exercise of faith, if it were not for hope of such an estate which feeds faith ? The excellency of faith is, that it is about things not seen. It makes things that are not seen to be seen ; it hath a kind of omnipotent power ; it gives a being to things that have none, but in the promise of the speaker.
And for hope, the very nature of hope is to expect those things that faith believes. Were it not for the joys of heaven, where were hope ? It is the helmet of the soul, to keep it from blows and temptations. It is the anchor of the soul, that being cast within the veil into heaven, stays the soul in all the waves and troubles in this world. The consideration of the things to come exerciseth this grace of hope. We look within the veil, and cast anchor there upward, and not downward ; and there we stay ourselves in all combustions and confusions by the exercise of hope, Heb. vi. 19.
And where were patience ? If it were not for a better estate in, another world, a Christian ' of all men were most miserable,' 1 Cor. xv. 19. Who would endure anything for Christ, if it were not for a better estate afterwards ? And so for sobriety. What forceth a moderate use of all things here ? The consideration of future judgment, that made even Felix to tremble. Acts xxiv. 25. The consideration of the estate to come, causes that we surfeit not with the cares of the world and excess, but do all that may make way for such a glorious consideration.
What enforceth the keeping of a good conscience in all things ? St Paul looked to the resurrection of the just and of the unjust ; and this made him exercise himself to keep a good conscience.
And so purity and holiness, that we take heed of all defilements in the world, that we be not ' led away with the error of the wicked,' 2 Peter iii. 17; but 'keep ourselves unspotted,' James i. 27. What forceth this but the consideration of a glorious condition in another world ! ' He that hath this hope purgeth himself,' 1 John iii. 3. There is a purgative power in hope ; a cleansing efficacy, that a man cannot hope for this excellent condition, but it will frame and fit the soul for that condition. Can a man hope to appear before a great person, and not fit himself in his deportment and attire beforehand, to please the person before whom he appears ? So whosoever hopes to appear before Christ and God, of necessity that hope will force him to purge himself. Let us not stand to search curiously into particulars, what the glory of the soul or of the body shall be (the apostle discovers it in general, we shall be ' conformed to Christ our head in soul
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and body'), but rather stiidy how to make good use of them ; for therefore they are revealed beforehand in general.
Use 2. And withal to liionhle ourselves, and to say xidth the psalmist, ' Lord, what is man, that thou so for considerest him?' Ps. viii. 4; sinful man, that hath lost his first condition, and hath betrayed himself to thine and his enemy ; to advance him to that estate, ' that neither eye hath seen, nor ear heard,' &c. This consideration will make us base in our own eyes.
Shall not we presently disdain any proud conceits ? Shall we talk of merit ? What can come from a creature that shall deserve things that ' eye hath not seen nor ear heard ;' that such proud conceits should enter into the heart of man ? Surely grace never entered into that man's heart, that hath such a conceit to entertain merit. Shall a man think by a penny to merit a thousand pounds ; by a little performance to merit things that are above the conceit of men and angels ? But a word is enough that way.
Use 3. And ivith humiliation, take that tvhich aluriifs goes ivith. humiliation, thankfulness, even beforehand. When the apostle St Peter thought of the 'inheritance immortal and undefiled,' &c., he begins, ' Blessed be God, the Father of our Lord Jesus Christ,' &c., 1 Peter i. 3, 4. He could not think of these things without thankfulness to God. For we should begin the life of heaven upon earth, as much as may be ; and what is that but a blessing and praising of God ? Now we cannot more effectually and feelingly praise God, than by the consideration of what great things are reserved for us ; for faith sets them before the soul as present, as invested into them. Now if we were in heaven already, we should praise God, and do nothing else. Therefore fxith making them sure to the soul, as if we had them, sets the soul on work to praise God, as in Eph. i. 3, and in 1 Peter i. 3. St Peter and Paul, they could never have enough of this. Thus we should do, and cheer and joy our hearts in the consideration of these things in all conflicts and desolations. We little think of these things, and that is our feult. We are like little children that are born to great matters, notwithstanding not knowing of them, they carry not themselves answerable to their hopes. But the more the children grow into years, the more they grow in spirit and conceits,* and carriage fitting the estates they hope for.