Helps for Faith and Patience in Times of Affliction, Part 3

Helps for Faith and Patience in Times of Affliction · Part 3

p. 114PART III.

Heaven and Earth EPITOMIZ'D: OR, INVISIBILITIES THE Greateſt Realities.

2 COR. iv. 18.

While we look not at thoſe things which are ſeen, but at thoſe things which are not ſeen: for thoſe things which are ſeen are temporal, but thoſe things which are not ſeen are eternal.

WE have ſeen in the former Diſcourſe how bravely the Apoſtle and Primitive Christians bore up under all their cruel Sufferings, and got advantage by them; as Ver. 16, 17. and what means they uſed to attain this holy Courage; p. 115beſides all which, here is another ſingular Help they made uſe of, to get this gracious frame of Spirit, and that is in theſe words, Verſe 18. We faint not (they ſay) but gather ſtrength, and get ground inwardly; while we look not at thoſe things which are ſeen, but at thoſe things which are not ſeen: So long as we ſhut out viſible things of our Minds, and ſhut our Eyes at them, and ſo long as we apprehend and mind things inviſible, and fix our Eyes on unſeen things; while we do ſo, we faint not under all our Sufferings, but profit by them. Here is looking off, and looking on, a double Act of Faith; a looking off ſeen things, things viſible to the Eye of Sence, we look off theſe; and a looking on things not ſeen, but inviſible to the Bodily Eye.

Here is a double work, one negative, the other affirmative: For the negative part, obſerve, 1. the Act, if I may properly ſo call it, a looking off; or a looking away from, a withdrawing of their ſight. 2. An Object, things that are ſeen, viſible things, things obvious to bodily right. 3. The Reaſon annexed, for they are are temporal: All things that are ſeen are temporal, things that will laſt but for a time, a ſhort time; they are fading, fleeting things, tranſitory momentany things: Be they good things or evil things, be they proſperous or adverſe, be they ſweet or bitter things, if they be ſeen things, viſible things, they are but temporal.

2. A poſitive practice, but we look unto thoſe things which are not ſeen.1ſt, Here is the Act, we look; Actus Animae, it is the Act of the Underſtanding, Will, and Affections, all are ſet and fixed on, and employed about. 2dly, The Object, things that are not ſeen, things inviſible; and the Reaſon is added, for they are eternal: And becauſe theſe p. 116unſeen things are eternal, therefore are they moſt worthy of our moſt ſerious thoughts and beſt affections. And both theſe Acts, of looking off from viſible temporal things, and looking on upon inviſible eternal things, have a very great influence in ſupporting Chriſtians under all their Sufferings in this World; as will manifeſtly appear in the following Diſcourſe.

1. Firſt, What is here negatively expreſſed: We look not at theſe things which are ſeen; the meaning is not, that they did ſhut their Eyes upon all earthly things, and take no notice at all of them, for that was not their Duty: The Apoſtle-himſelf laboured with his Hands, and exhorteth all Chriſtians to be diligent in their Callings, which they could not be, if they did not look upon the things of this World; but he means this, that their hearts, minds, and affections were weaned and taken of from earthly things; they were not earthly minded; They minded not the things of the fleſh, Rom. 8. 5, 6. that is, … and …; yea, not at all in compariſon of inviſible and eternal things: So our Lord is to be underſtood, Joh. 6. 27. Labour not for that meat which periſheth: That is, not ſo much, not ſo earneſtly, as for that which endureth to Eternal Life. Col. 3. 2. Set your affections … things above, not on things below: that, is, comparatively; but let the ſtrongeſt, ſteddieſt ſtream of your Affections run Heaven-ward: Let your Affections be ſet, that is, placed, ſetled, fixed upon things above: Not that we ſhould not at all mind things below, but we muſt not ſet our Hearts upon them, nor fix and place our Loves and Delights in them. So here, we look not on things that are ſeen, that is, we place not our Affections on them; viſible p. 117things are not the chief and principal things that we mind; nor do we exerciſe and ſpend our moſt ſerious and chief thoughts about theſe viſible things, they are not the main ſtudy and care of our Souls. I am (ſaith this Apoſtle) crucified to the world, and the world is crucified to me, Gal. 6. 14.

There are two kinds of viſible things, viſible good things, and viſible evil things, neither of which was the object of their principal thoughts and cares; and they give a good Reaſon for it, becauſe they are temporal, they are ſhort-liv'd, and but for the preſent, and therefore we do not much mind them, nor look after them.

1. Viſible good things, ſimply and in themſelves good; as,

(1.) Life, Animal Life, one of the beſt good things in the World, yet very ſhort, and very uncertain, Job 14. 1. James 4. 14. What is our life? It is but a Vapour, that appeareth for a little time, and then vaniſheth away; Pſal. 39. 4, 5.

(2.) The Accommodations of Life, as, Riches, but uncertain, 1 Tim. 6. 17. Corruptible, 1 Pet. 1. 17, 18. Deceitful, Matth. 13. 22.

(3.) Pleaſures, they are but for a ſeaſon, Heb. 11. all lawful Pleaſures, ſuch as Solomon had, all but vanity and vexation; Health and Strength, Friends and Relations, all are but for a time, a very ſhort uncertain time. Abraham had his Sarah, and David his Jonathan, and Jacob his Rachel, but for a time; daily Experience proves all this, all viſible good is but temporal.

2. Evil things that are viſible are but temporal alſo. Heavineſs endureth but for a moment; Sickneſs, Pain, Poverty, Diſgrace, Perſecution, Afflictions are but for a moment, Tribulation ten days, an hour of Temptation; Deſertion but a little p. 118moment; and becauſe this is the Nature and Property of all viſible things, that they are tranſitory temporal things, not laſting, much leſs everlaſting; therefore we that are enlightned by Grace, and that have true underſtandings and right apprehenſions of theſe things, and which have alſo had the experience of their ſhortneſs and uncertainty, both of the good and evil things of this World, we do not look unto them, that is, we look beyond them and above them; thoſe viſible temporal things do not lye ſo near our Hearts, nor take up ſo much room in our Minds, nor ſo much place in our Affections, as inviſible eternal things do, nor as thoſe viſible temporal things do in the Hearts and Minds of others, whoſe Hope and Portion is in this Life, and whoſe Minds the God of this World hath blinded. No, no; we look not upon thoſe earthly things with ſuch an Eye of Love, Deſire, and Delight; the viſible good things of this World do not raiſe or delight our Souls, nor ſeek we that content in them that others do; nor have we ſuch dreadful thoughts of the evil things of this World, as to perplex our ſelves with the fears of them before they come; nor with immoderate ſorrow and grief when they come; nor are we ſo dejected and troubled, when we part with the viſible Comforts of this Life, becauſe we have right Apprehenſions of them; and therefore we faint not under our Afflictions.

From hence two Points of Doctrine are obſervable.

1 Doct. That becauſe all viſible things are Temporal, and of no long continuance, therefore gracious Souls engage not their Hearts too much in them, nor concern themſelves too much for them or about them.

p. 1192 Doct. That a right and true Judgment of earthly things, will help much to ſupport and uphold the Lord's Servants in and under all the Afflictions of this Life.

1 Doct. 1. Firſt, That becauſe all viſible things are temporal, but for a ſhort time, therefore they muſt not be much minded nor regarded. This is the Character and the Duty of all gracious Souls, 1 Cor. 7. 29, 30. Becauſe the time is ſhort, therefore they that have wives muſt be as if they had none, and they that weep as if they wept not, &c. Joh. 6. 27. Labour not for that meat which periſheth: And Phil. 4. 6. Be careful in nothing. &c.

Q. But muſt we caſt off all care of earthly things, … not mind them at all?

Anſ. Not ſo neither; for we are commanded to work, and uſe lawful Callings, and to abide in our Callings; but the meaning is,

1. That we muſt not mind and regard viſible things, earthly things Then, when we are to mind inviſible and heavenly things; ſee Iſa. 58. 13. Upon the holy day of God, and when we are in holy Duties, praying, hearing, reading, meditating, then our Hearts, Thoughts, and Minds ſhould be wholly taken up with inviſible heavenly things, and viſible earthly things laid aſide.

2. Nor muſt we mind them ſo heartily, ſeriouſly, delightfully, as we muſt mind heavenly things; we muſt be fervent in Spirit, ſerving the Lord, Rom. 12. 11. and strive, as in an Agony, to enter in at the …ait gate, Luk. 13. 24. and give all diligence to make your calling and election ſure; and to ſerve the p. 120Lord with our whole heart, and with all our might; but we are never commanded to mind and purſue the things of the World ſo, nor with ſuch eagerneſs and fervency. The Lord chargeth it as a grievous Crime on Iſrael, that they panted after the Duſt of the Earth, Amos 2. 7. But gracious ſouls pant after God; Pſal. 42. 1, 2. & 63. 1, 2, 8. Their ſouls follow hard after God: and bleſſed are they that hunger and thirſt after righteouſneſs, Matth. 5. Not they that hunger and thirſt after the Honours, Pleaſures, and Riches of this World. 1 John 2. 14, 15. Love not the world, nor the things of the world.

3. Nor muſt we mind theſe viſible temporal things firſtly, principally, and chiefly, but only ſecondarily, and in ſubſerviency to heavenly things Matth. 6. 33, 34. Firſt ſeek the kingdom of God; firſt, in the beginning of your Life; firſt, in the morning of the day; firſt, in your Affections.

4. Nor moſtly: God is to be loved with all our hearts, with all our ſouls, with all our minds, and with all our ſtrength, Matth. 22. 37. Pſal. 16. 8. I have ſet the Lord always before me, as the moſt worthy object of my continual love, deſire, fear, and delight.

5. Nor muſt we ſo mind viſible things at all, as to be taken off from minding heavenly things, or to be hindred from, or to be unficted for minding heavenly things.

6. Nor muſt we mind them, but with heavenly Hearts, and for heavenly ends, ſtill minding God in them, how to glorifie him by them. 1 Cor. 10. 31. Whether ye eat or drink, or whatever ye do, do all to the glory of God.

Q. But when do we mind viſible temporal things us much?

p. 121Anſ.1st, When we mind them unſeaſonably, as noted before: 2dly, When we mind them inordinately, out of order, that is, firſtly and principally: 3dly, When we mind them immoderately. Let your moderation be known unto all men, ſaith the Apoſtle, Phil. 4.

Q. But when do we mind them immoderately?

Anſ. 1. When our minding of theſe viſible temporal things hinders us from minding thoſe inviſible and eternal things. This was the Sin of Demas, his embracing this World made him forſake Paul: So that when the Service of Chriſt muſt give place to the Service of the World; when the Farm, the Oxen, the Wife, muſt be preferred before the Feaſt, and good Duties laid aſide while the World is ſerved; when the call of God is neglected, and the call of the World obeyed; then do we mind Earthly things immoderately.

In ſome caſes, I confeſs, that is in Caſes of Neceſſity, to ſhew Mercy to any in Miſery, to ſave or preſerve Life, God will have mercy, and not ſacrifice; but out of thoſe caſes God and his Service muſt be preferred before all viſible temporal things. But when earthly things ſo fill up our Heads, Hearts, Minds, Thoughts, Hands, Time and all, that we have none left to ſpend or beſtow on heavenly things, then we mind viſible things immoderately.

2. When our minding viſible temporal things unfits and indiſpoſeth us for minding inviſible and eternal things; when earthly things have ſo entred our Hearts, and ſo engaged our Minds, that they deaden and dull, clog and cloy our Spirits, p. 122ſo entangle and perplex our Thoughts, as that thereby we are put out of frame and temper, and made unfit to mind or meddle with Divine and Heavenly things. Luke 21. 34. Take heed, leſt at any time your hearts be over-charged with ſurfeiting und drunkenneſs, and cares of this life, ſaith our Lord.

3. When we are leſs tired and wearied in the thoughts of viſible temporal things, than in the thoughts of inviſible eternal things: When we can plot, ſtudy, cark, care, think, muſe, ponder upon, freely talk of earthly things, without wearineſs, but with much delight, as being very ſuitable to our Minds, and therefore very pleaſing and grateful to us; we can think and ſpeak of earthly things from morning till night, without wearineſs, but are ſoon weary of the ſtudy and meditation of heavenly things; nay, are meer Strangers to heavenly Meditation and heavenly Diſcourſe; Mal. 1. 13. When we are in company where there is heavenly talk, we are ſoon weary of ſuch company, and of ſuch talk, and are willing to break off ſuch Diſcourſe, and to entertain the talk of worldly things.

4. When we are more attentive unto, more intent upon, more ſeriouſly affected with, and more ſtrongly impreſſed by thoſe viſible temporal things, than we are with and by inviſible and eternal things. When good News from Sea or Land, a good bargain, good ſucceſs in our Worldly buſineſs, doth more heartily affect us and rejoyce us, th… good News from Heaven, or any ſpiritual Mercy, then we do immoderately mind earthly things. It was far otherwiſe with holy David, Pſal. 4. 6, 7. Many ſay, Who will ſhow us any good? any viſible temporal good; but, Lord, lift thou vp p. 123the light of thy countenance upon us: Thou haſt put more gladneſs into my heart, than when their corn and wine encreaſed. And ſo it is with all gracious Souls.

5. When the gain of viſible temporal things brings more joy, and the loſs of them breeds more ſorrow than the gain or loſs of inviſible eternal things; when the gain of an Eſtate, of Honour, of the Favour of a great perſon, doth more rejoice the Heart than the gain of the Pearl of Price; and the loſs of an Eſtate or Friend doth more caſt down than the loſs of God, or a good Conſcience.

6. When we are more afraid of Suffering than of Sin, and would rather venture the loſs of inviſible eternal things, than the loſs of viſible temporal things: Surely it was not thus with the Apoſtles and Primitive Chriſtians; they looked not on thoſe viſible temporal things, they did not mind them unſeaſonably, inordinaiely, immoderately; and ſo, comparatively, they are ſaid to mind them not at all.

The Proof of this … will appear, I, by expreſs Precept; H. b… the … of Goſpel-Chriſtians; III. by ſolid Reaſons.

I. By expreſs Precepts; beſides … before, John 6. 27. 1 Cor. 7. 31, … that in Col. 3. 1, 2, 3, 5. Set your affections … things above, and not on things below, and … inordinate affections: 1 John 2. …, would, nor the things of the …, the love of the father is …. … in lay that to Heart, the love … World is utterly inconſiſtent with the love of … that in Jam. 4. 4. He that is … is the Enemy of God, the … is enmity to God. It is a dangerous …, to be the Enemy of p. 124God; nothing is ſo dangerous: See Nahum 1. 2. God is jealous, and the Lord revengeth: the Lord revengeth and is furious; the Lord will take vengeance on his adverſaries, and reſerveth wrath for his enemies. What a dreadful Text is this! And who are the Lord's Enemies? Why, thoſe that are the friends of the world, ſaith the Spirit of God. Although but few think or believe ſo, yet ſo it is; and it is a moſt dreadful thing to be the Enemies of God, for then God is our Enemy, and that is moſt dreadful. Now, he that is a friend to the world, is the enemy of God. World in that place, I take to be the ſame that is here in my Text, called Viſible temporal things, the good things of this World: Such as are the friends of theſe things, ſaith the Apoſtle, are the enemies of God; and this is no ſmall matter: let us all therefore look well to it, that we be not ſuch.

Q. But who are the friends of this World? you will ask.

A. Firſt, All ſuch as love this World, and the things of it, more than God, and Chriſt, and Heavenly things; this is moſt clear: So Matth. 10. 37. He that loveth father or mother more than me, is not worthy of me, ſaith our Lord. 2 Tim. 3. 4. Lovers of pleaſures more than lovers of God.

What do moſt People mind moſt, and think moſt upon, and ſpeak moſt of? Is it not the World, things that are ſeen? What is moſt in their Thoughts, Mornings ſoon, and Evenings late? Where are their Hearts and Affections moſt? Let our Conſciences ſpeak: Whom do we ſerve moſt, follow and purſue moſt, God or the World, Chriſt or the Creature? Who hath the precedency and p. 125ſupremacy in our Hearts? What Intereſt is uppermoſt in our Souls? This is a plain Rule of Tryal; and if we will ſuffer our own Conſciences to ſpeak plainly, and tell us the truth, we may know whether we be Friends of the World or no. Let us deal faithfully with our ſelves in this great Caſe, and not flatter and deceive our ſelves, as moſt do, and ſo miſtake our ſelves, by taking our ſelves to be the Lord's Servants, when indeed we are his real Enemies, becauſe we are Friends of the World; and by this miſtake may we ruine our ſelves for ever.

Secondly, All ſuch as covet, deſire, ſeek after the World, the Profits, and Pleaſures, and Favours of it, more than after God and Chriſt, after Grace and Glory: Such as pant after the Duſt of the Earth, that make haſte to be rich, that load themſelves with yellow Clay, ſuch are Friends of the World: Whereas gracious Souls are like thoſe in Iſa. 26. 8. Yea, in the way of thy judgments, O Lord, have we waited for thee: the deſire of our ſoul is to thy name, and to the remembrance of thee. With my ſoul have I deſired thee in the night; yea, with my ſpirit within me will I ſeek thee early. So Pſal. 73. 25, 26. Whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee. God is the ſtrength of my heart, and my portion for ever. So Pſal. 42. 1, 2. As the hart panteth after the water-brooks, ſo panteth my ſoul after thee, O Lord. The ſtrongeſt, ſteddieſt Streams of his Deſires and Loves did run after God and his Favour.

Thirdly, He that is commanded by the World, is a Friend of the World; one Friend can command another; ſo all Friends profeſs to one another, and if they mean not ſo, they baſely diſſemble. Can the Profits and Pleaſures of the World p. 126command your Hearts, Thoughts, Affections, Time and Strength, yea, and your Conſciences too? Can the World keep you from ſerving God? Can you diſpenſe with the Service of God to attend the World? then ſure you are the Friends of it.

Fourthly, Are you more intimate, friendly, and familiar, more pleaſant and joyful in the company of the People of the World? And in your dealings with the things of the World, are you more delighted and pleaſed, and are, as it were, more in your Element, and where you would be, than when you are in the company of the Saints, and than when you are dealing with God and Chriſt, and heavenly things? David, who delighted greatly in God, and in his Word, and in his Saints, profeſſed himſelf to be a Stranger in the Earth; as Pſal. 119. 19. When the Lord's Servants are in his work, and among his People, then they are in their Element, then they are where they would be: One day in thy Houſe is better than a thouſand, Pſal. 84.

Fifthly, He that ſeeks the Worlds Favours, and fears the Worlds Frowns more than God's, is a Friend of the World. A gracious Soul ſeeks nothing ſo much as God's Favour: O, how doth David pant after God's Favour, and the light of his Countenance! In thy favour (ſaith he) is life, Pſal. 30. 6. and thy loving-kindneſs better than life, Pſal. 63. 3. And how earneſtly and frequently doth he pray, that God would not hide his Face from him?

Sixthly, He that is troubled more for the loſs of thoſe viſible temporal things, than for the loſs of God, or his Goſpel; and complains more for the want and abſence of theſe things, than for the want and abſence of God, ſuch, in ſuch a degree, p. 127are Friends of the World, and being Friends of the World, are Enemies of God.

Seventhly, He that gives the World moſt Reſpect and beſt Entertainment: we give our Friends moſt reſpect, and beſt entertainment. How oft hath Chriſt knock'd at our Doors in the Miniſtry of the Word, and Motions of his Spirit, begging our acceptance? How oft hath Chriſt called to us in Ordinances and Providences for entertainment, and we have ſhut our Hearts againſt him? How oft hath the Holy Spirit been ſtriving with us, but we have grieved and quenched him by our Reſiſtance? But how eaſily have we entertained the Enticements of the World? How readily have we embraced the Motions of the World? This proves us to be Friends of the World; and ſuch are the Enemies of God. By theſe things let us try our ſelves, and we may know whether we be the Friends of the World, or the Friends of God.

II. This Point is proved by Example: Take our Apoſtle as a pregnant Inſtance; as in the Text, ſaying, We look not at thoſe things which are ſeen: So in Gal. 2. 20. & 6. 14. I am crucified to the world, and the world is crucified to me. As if he had ſaid, I am in the Eye of the World as contemprible, deſpicable, and abominable a thing, as one hanged on the Croſs, as a Malefactor on the Gallows, an Object that Paſſengers care not to look upon, but turn away their ſight from: Such a one am I, ſaith this bleſſed Apoſtle; for the World ſaid of him, Away with ſuch a f…llow, he is not worthy to live: And the world is crucified to me, ſaith he. I have a …ow and baſe thoughts of the World as the World hath of me; the World is as deſpicable and contemptible to me, as I am to p. 128it; I look no more upon the World than it doth upon me; I do as little value the World as it doth value me. And this is a full explication of his ſence in the Text, We look not on thoſe things which are ſeen, for they are temporal. This is the Character of truly-gracious Souls. So Gal. 5. 24. They that are Chriſt's, have crucified the fleſh with the affections and luſts thereof.

Q. But how ſhall we know when we are crucified to the World?

Anſ. 1: When our care for viſible temporal things doth not conſume and eat out our care for inviſible and eternal things; when our care for our Bodies doth not deſtroy our care for our Souls; Deut. 4. 9. Only take heed, and keep thy ſoul diligently: Our Souls muſt have our greateſt care, and all other cares we muſt caſt on God: Matth. 6. 33. Firſt ſeek the kingdom of God, and his righteouſneſs, and all other things ſhall be added.

2. When the work of the World is neglected, that the work of God may be attended. See this in Martha's Caſe, Luke 10. 40, 41. one thing is needful.

3. When, altho' our Hands may be full of viſible temporal things, yet our Hearts are not entangled nor over-charged with them, 2 Tim. 2. 4. Luke 21. 34. When our Engagements about viſible temporal things do not hinder us from minding our concernments about inviſible eternal things, 1 Tim. 6. 19. When matters and buſineſſes of the World are made to ſtand by, and give place to the Service of God. When praying times, hearing, reading, meditating times are duly attended and obſerved. And indeed, we have need work while p. 129our day laſteth; for there is no work, wiſdom, or device in the Grave, whither we are going: All that is to be done for Eternity, muſt be done in this world, John 9. 4.

4. A man is then crucified to the world, and to theſe viſible things, when he is content to be without theſe good things of the world, when the will of the Lord is ſo; Content to be without Friends, Health, Liberty, Wealth, Honours, Pleaſures, Phil. 4. 11, 12. Contentment is the Hearts Eaſe; well-pleaſedneſs with our condition, without vexation or diſtraction; to acquieſce in the holy will of God: Godlineſs and Contentment grow both together; if Contentment be little, Godlineſs is not much: if thou be truly godly, then God, the Allſufficient and Chief Good, is thy Portion; and ſo thou haſt enough to content thee, enough to make thee happy for ever. It is a Paradox to the World, That a gracious Soul cannot be content with the whole world only, and yet can be content without it. Let us ſeek Content where we will out of God, and we ſhall never find it.

5. And laſtly, when a man can patiently bear the loſs of all viſible temporal things, then he is crucified to the world; when Loſſes and Croſſes do not ſink him, and make him faint, as thoſe Saints in this Chapter, ver. 16. and thoſe in Heb. 10. 34. who took joyfully the ſpoiling of their goods. And thus we have the deſcription of a perſon that is crucified to the World, and the World to him; one that looks not on the things which are ſeen, that ſets not his Heart and Affections upon them.

p. 130III. The Reaſons of the Point, why gracious Souls do not ſo much regard and mind viſible things are thoſe that follow.

Reaſon 1. One Reaſon is in the Text, which is, becauſe they are temporal, fading, periſhing, tranſitory, momentany things; All fleſh is graſs, and the glory thereof as the flower of the field: All are dying things, and therefore no ſuitable Objects for neverdying Souls to ſpend themſelves upon. All our Relations, how dear and near ſoever, our Health, Eſtate, Liberty, yea, our Life, is but a Vapour, that appears but a little time, and then vaniſheth away; therefore not fit for immortal Souls to fix upon.

Reaſ. 2. Becauſe theſe viſible temporal things, the outward good things of this World are moſt times great Enemies to our Souls, and have proved very hurtful and prejudicial to them, that have had the greateſt confluence of them, but beneficial to very few, Deut. 32. 15. Oh, how few have been the better for Proſperity!

Now this damage and hurt to mens Souls, cometh not from thoſe good things themſelves, for they are good in themſelves, and are God's Bleſſings; but this hurt comes partly, from the Devil, and partly from mens own Corruptions.

1ſt, From the Devil, the god of this World, 2 Cor. 4. 4. who cauſeth Miſchief to the Souls of Men, by the good things of this world, theſe ways: 1. He miſrepreſents the things of this world to Men, the Riches, Honours, and Pleaſures of it, Liberty, Health, Eaſe, Money, Eſtates, the Devil ſhews them in falſe glaſſes, and not as the God of p. 131Truth in his Word declares them to be; and indeed ſo they are, and not otherwiſe; but Satan repreſents them not as vain, deceitful, vexatious, and uncertain things, but as brave, glorious, ſatisfying things; and thence men promiſe themſelves ſo much Content in them. 2. He lays Snares, Baits, and Temptations in all viſible temporal things; 1 Tim. 6. 9. There is not any viſible Comfort, but there is ſome Snare, ſome Temptation attending it. 3. He over-values all temporal things to us, making them to be worth all our Affections, Strength, Time, and Pains, but undervalues Heaven, Grace, and Glory; there he ſaith, why ſo much ado? time enough hereafter. 4. He greatens preſent Evils, as Shame, Poverty, Sickneſs, Loſſes, &c. Oh! theſe muſt be avoided by any means, but leſſeneth eternal Evils, God's Wrath and Vengeance, and eternal Damnation: Thus the Devil makes theſe viſible temporal things hurtful to men.

2dly, This hurt comes to men through their own Luſt and Corruptions within them; without which the Devil could not hurt them; if Men had … the Spirit of this World within them, 1 Cor. 2. … a worldly Spirit, a vain Mind, a fooliſh Mind, an earthly Mind, darkned and corrupted, … earthly things, which complieth with … unto Satan's Temptations without … their Hearts are carried our … theſe earthly things, elſe Satan …

Now the great Miſchiefs … do to Mens-Souls, through the … and Mens own Corruptions, …

Firſt, Theſe Earthly thing… … coming to Chriſt, as they … Matth. 19. 22. by darkning their … p. 132their Minds, that they cannot ſee that tranſcendent Beauty and unſpeakable Amiableneſs and Comelineſs that is in Jeſus Chriſt; nor their own abſolute neceſſity of him, and their undone eſtate without him: by filling their Hearts, Heads, Hands, and Time and all, ſo that there is no room for Chriſt, nor time to mind Chriſt; Profits and Pleaſures take up all their time, and carry away their Hearts.

Secondly, They hinder men from following Chriſt, Phil. 2. 21. All ſeek their own, not the things of Chriſt; at leaſt, they hinder men from following Chriſt fully, and whereſoever he goes, as Joſhua and Caleb did, and thoſe in the Revelations, 14. 4.

Thirdly, They hinder men from owning Chriſt and his Truths and Saints, and from ſuffering for Chriſt when called thereunto; as it hath millions of Profeſſors in time of Perſecution.

Now, from the conſideration of the danger we are in, from viſible temporal things, we have good reaſon to draw off our Hearts and Affections from them, and not much to mind or regard them.

And indeed, our Souls are in danger on both hands, both from the good and from the evil things of this World, Proſperity and Adverſity.

1. From Proſperity, we are in danger to have our Hearts divided and eſtranged from God, and ſo to commit ſpiritual Idolatry, ſetting up our Enjoyments for Idols in our Hearts, taking more pleaſure and delight in them than in God and his Service: We are in danger of forgetting God, and of falling into ſinful ſecurity; in danger of being lifted up with Pride and Vain-glory, and thereby provoke God; and in danger of growing careleſs and negligent in the Service of God: And theſe are great Evils.

p. 1332. From Adverſity there is danger alſo; as in caſe of loſs of Friends, Eſtate, Liberty, Health, &c. We are in danger of Impatience, Diſcontent, Deſpondency, &c. And therefore gracious Souls labour to get off their Hearts as much as they can from all viſible temporal things, and to be as indifferent and as unconcern'd to them as poſſibly, and to be as dead to them as they can.

3 Reaſ. Becauſe of the Vanity, utter Inſufficiency, and Impotency of all earthly things, without God, either to preſerve from the leaſt Evil, or to procure the leaſt good. All the Riches in the world cannot cure an aking Tooth; Haman's Honour could not ſave him from the Gallows, nor Herod from the Worms: See Prov. 11. 4. Eccl. 1. 2. & 5. 10. Iſa. 55. 2. There is no ſatisfaction to be had in them or from them.

4 Reaſ. Becauſe there is not the leaſt true happineſs in having the greateſt abundance of earthly things; for if there were, then Reprobates and Caſt-aways ſhould have the greateſt ſhare in Happineſs, for they have moſt of thoſe things.

5 Reaſ. Becauſe every gracious Soul is in Covenant with God, united to Chriſt, partaker of his Spirit, and ſo made like unto God, and like unto Chriſt▪ The Great God is his, and all the great things of the Covenant are his; Chriſt, and all his Benefits are his; and, alas! what mean, low, baſe things are all the viſible temporal things of this World, in compariſon of God, of Chriſt, and Glory? Beſides, all gracious Souls are in meaſure made like God: And we read what a low eſteem God hath of theſe things, Luke 16. 15. Thoſe things p. 134that are highly eſteemed amongſt men, are an abomination to the Lord. And our Lord Jeſus had a very low eſteem of them, being contented to be without houſe or home, or a penny in his Purſe: And every true Chriſtian hath the Spirit of Chriſt in ſome meaſure, and the ſame mind that He had; Rom. 8. 9. Gal. 4. 6.

6 Reaſ. Becauſe gracious Souls are born of God, and that unto far higher and better things than theſe viſible temporal things are at their beſt, 1 Pet. 1. 4, 5. They are begotten to an inheritance incorruptible, undefiled, and that fadeth not away, reſerved in Heaven for them who are kept (for it) by the mighty power of God unto ſalvation. And they are alſo bound for God, and for Heaven; they have not their Portion here, nor their Treaſure here; they are bound for another Country; they ſeek a City that hath Foundations, and their Hearts are where their Treaſure is: and there ore they do not much mind and regard thoſe viſible temporal things.

7 Reaſ. Becauſe they have been ſo often diſappointed and deceived by thoſe things; they never found that in them which they expected from them; the World hath ever proved falſe to them; they have tryed it, and by Experience have ever found it Vanity and Vexation, and nothing elſe.

8 Reaſ. And Laſtly, Becauſe gracious Souls have Principles of Faith in them, they have the ſame Spirit of Faith in them, that thoſe Primitive Chriſtians had, and that is a victorious Principle, a World-conquering Faith, Heb. 11. 1.

p. 135By Faith the Soul mounts aloft, and takes a proſpect of the inviſible eternal things, being the ſubſtance of things hoped for, and the evidence of things not ſeen; fixing its Eye upon, and converſing with thoſe things, and ſo it overlooks, and looks beyond and above all viſible temporal things: 1 John 5. 4. This is the victory that overcometh the world, even our faith. And this I take to be the main thing intended in the Text: As if the Apoſtle had ſaid, We look not unto things that are ſeen; that is, we live not by ſence, but by Faith; as 2 Cor. 5. 7. we ſet not ſence on work on viſible temporal things, but we ſet Faith on work on inviſible eternal things, and by our Faith on inviſibles, we get victory over viſible temporal things.

Q. But how doth Faith help a Soul to take it off from minding and over-much regarding viſible temporal things?

Anſ. Faith doth it many ways.

1. Firſt, by carrying the Soul to pitch its Eye upon, and take a view of the inviſible God in Chriſt, and his God in Chriſt: Heb. 11. 26. Moſes ſaw him that was inviſible, and thereby he endured the evil things of this World, and deſpiſed the Riches and Honours of Pharaoh's Court: Alas! how vile and baſe are all earthly things, in compariſon of the Eternal God, the All-ſufficient Good? And by Faith the Soul pitcheth it ſelf upon this God, and applieth and appropriateth this God to himſelf. This God is my God, 1 Sam. 30. 6. Pſal. 31. 14. I ſaid, Thou art my God; and 48. 14. This God is our God; and 73. 26. My Portion. Alſo, by Faith the Soul is carried to pitch upon Jeſus Chriſt, p. 136in whom dwells all fulneſs, and by Faith ſees his Intereſt in this Bleſſed Jeſus, and thence he is mounted aloft above all viſible temporal things, having his Affections raiſed and fixed upon Jeſus his Saviour, who ſits at the right hand of God, Col. 3. 1, 2. This ſight of God, and Jeſus by Faith, takes off the Minds and Thoughts of Believers from thoſe things below, having higher, better, and more excellent things above to feed and fill their Thoughts with; for no man can look up to Heaven and look down to the Earth at the ſame time; as, while Paul preſſed forward towards the mark, he forgot thoſe things which were behind; and as Jeſus is ſaid to be in Heaven, John 3. 13. that is, his Heart and Mind was there, when he was on Earth, even ſo it is in ſome meaſure with all true Believers, their converſation is in Heaven, Phil. 3. 20.

2. Faith receives the Teſtimony which God hath given in his Word concerning thoſe viſible temporal things, that they are all vanity and vexation of ſpirit, and therefore judgeth them not worthy of too much place in their Hearts and Minds.

3. Faith raiſeth the Soul to a believing ſight of a better World than this preſent evil World is, and of better things than thoſe viſible temporal things are; of a better Life, an eternal Life; of a better Reſt than can be had here, even an everlaſting Reſt; of a … inheritance, 1 Pet. 1. 4. an incorruptible and undefiled our, that fadeth not away; of a better Country than Earth at beſt, even an Heavenly Jeruſalem; and of a better Houſe than the beſt Houſe here, even an houſe not made with hands, eternal in the heavens, whoſe Builder and Maker is God; and of a better City, even a City that hath Foundations; … that better and more enduring Subſtance in Heaven, Heb. 10. 34. p. 137and that infinitely-better Company, the Bleſſed God, and the Bleſſed Jeſus, the Mediator of the New Covenant, the glorious Angels, and the Spirits of juſt men made perfect, and better Joys, Delights and Pleaſures, than can poſſibly be enjoyed here, and alſo far better Employment, and indeed, all better things; and all theſe better things the Believer by Faith doth realize to his Soul; and all thoſe, ſo exceeding great and glorious things, the Believer knows he muſt have, coſt what Coſt: and therefore the ſtrongeſt ſtreams of his Thoughts, Cares, Studies, and Pains run this way, and after theſe things, even after theſe better things above. Faith looks within the Veil, unto thoſe unſeen Excellencies, to thoſe inviſible Glories, to be with God, and with Jeſus, and to enjoy that full and perfect Communion with them above; and when a Soul is pitcht and fixt by Faith here, ſetled and centred on things above, then farewel deceitful World.

4. By Faith the Soul apprehends, as the moſt tranſcendent Excellency of thoſe things above, ſo by Faith the Soul ſees its abſolute neceſſity of thoſe things: Intereſt in God, Peace with him, Union with Chriſt, Title to Eternal Life, &c. are things not only infinitely better than all viſible temporal things; but, ſaith the believing Soul, theſe things I muſt needs have, I ſhall be eternally undone without them: It's true, I muſt have Food and Raiment alſo, theſe are neceſſary too, but not ſo neceſſary: If I have God and Chriſt, I ſhall not want Food and Raiment, the faithful God hath paſt his Promiſe that I ſhall want no good thing; I may be happy for ever without Riches and Honours, without earthly Friends and Relations, without Health or Liberty, but not without God and Chriſt, p. 138oh! there lies my Happineſs: One thing is needful, only needful, abſolutely needful, and that is, my Intereſt in God and Chriſt; and the making ſure of that deſerves and calls for our moſt ſerious and utmoſt Thoughts and Cares.

If a man were condemned to dye, whereupon would he ſpend his moſt ſerious Thoughts, but upon getting his Pardon, if there were any hopes of it, and not in providing himſelf fine Clothes, or a full Table? The application is eaſie.

5. By Faith a Soul is perſwaded, that neither the evil things of this World can hinder, nor the good things of this World can further his Happineſs, nor his way to it, of themſelves: but rather the contrary; for a man may be poor in this World, yet rich in Faith, and an Heir of the Kingdom; as, James 2. 5. and a man may be rich in this World, yet poor in Soul, and an Heir of Hell, as we ſee in Dives.

6. Faith is a powerful, a victorious, conquering Grace: This is the victory that overcometh the world, even our Faith. Stephen was full of Faith and Power, Acts 6. 8. The work of faith with power, 2 Theſſ. 1. 11.

Faith brings all viſible temporal things under the Believer's Feet; it gives the Believer power to uſe the World, and not to abuſe it, not ſeeking Reſt and Contentment in it; to uſe it moderately, without damage and detriment to the Soul; to uſe it for God's honour, its own ſpiritual advantage, and the good of others; and power to keep it out of the Heart, Chriſt dwelling there by Faith; to uſe the World, and not loſing our Hearts, our Peace, nor our Conſciences in it: Faith gives the Soul power to withſtand the Threats and Temptations of the World, and power to be willing to leave it, and p. 139to go to a better World. Oh, the mighty power of Faith! and by the Power of this Faith, gracious Souls are taken off from thoſe viſible temporal things.

And ſo much for the Doctrinal Part.