Take Up the Cross

Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. — Luke 13:24  

Not Seen

For we walk by faith, not by sight:
— 2 Corinthians 5:7

For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.
— Romans 8:24-25

Now faith is the substance of things hoped for, the evidence of things not seen.
— Hebrews 11:1

For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
— 1 John 2:16-17

And this is the promise that he hath promised us, even eternal life.
— 1 John 2:25

A Sermon Preached on Occasion of the Death of a Friend, by Thomas Halyburton.

SERMON VIII

While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
— 2 COR. iv. 18.

Being unexpectedly called to preach here again, and the tract of God’s providence calling us still to look out for what may be relieving under trouble, we have chosen this text once more. I have already opened it unto you and therefore now, for further clearing of the text, I shall only make two or three short remarks.

1. Things in scripture are said to be unseen upon a threefold account.

1. Because they are in their own nature such, so God is called the “invisible God,” Heb. xi. 27.

2. Things in themselves visible are yet reckoned among things unseen, because they are either so in their causes, or in some one or other of their concernments, that is, by the eye of sense we cannot discern their rise or some other either of their properties or defects. Thus the word discovers many things of the visible world, and things in it, to faith, which by sense we cannot learn. And that both as to their rise, and usefulness or unusefulness. Thus by faith we understand that the worlds were made by the word of God. And upon this account they are reckoned among the things that are not seen, Heb. xi. 3. because in their causes they are unseen: things that are seen not being made of, or by things which do appear. So also faith discovers much of the usefulness in some, and the vanity in other respects, of things that are seen in themselves, which we could never have understood, if the Lord had not revealed them in his word to the faith of his people. Again,

3. In the scripture, some things are said to be unseen, in regard of their distance from us, either in respect of time or place. Thus the departure of the children of Israel, though in itself visible, is yet reckoned among the invisibles, which Joseph saw by faith, Heb. xi. 22. Because it was at such a distance of time from him, that he could no other ways discern it than by faith.

2. Though all these things are the object of faith, yet these only are meant, and to be regarded in the text, which are eternal as well as unseen. However some of these other things may, as seen by the eye of faith, be of some use for the relief of the Lord’s people under their trouble, as there are several instances in that 11th chapter to the Hebrews, yet their greatest and main comfort comes from these which are not seen and are eternal.

3. It is to be observed for understanding the words, that not every discovery even of these things is able to give relief under trouble, but that particular sight of them that is got by the exercise of the faith of God’s elect. Hence it is, that natural men have no comfort by their knowledge of unseen things.

4. For clearing of the text, I add this one remark more, that while believers are said not to look unto the things that are seen, we are not to think that the exercise of faith is inconsistent with every look unto things which are seen. What these looks are to things seen, which faith will not allow, we shall hear anon.

This much being added to what we formerly said for clearing the words, they afford ground for the two following doctrines.

Doct. I. That the exercise of faith upon things that are not seen: or, faith’s looking to things not seen and eternal, gives believers a blessed relief under all their troubles. This truth we have opened and applied already.

Doct. II. That the exercise of faith upon things not seen, which relieves believers under their trouble, takes them off from, and is inconsistent with a looking unto things that are seen and are temporal, I need not spend time in proving this truth, it being so clear in the text. I shall only refer you to one scripture, wherein the opposition betwixt our looking to, setting our heart and eye upon things seen and unseen, temporal and eternal, things on earth and things that are above, is clearly expressed, and it is, Col. iii. 1, 2. “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of Set your affection (or mind, as the word will bear) on things above, not on things on the earth.”

In the further prosecution of this purpose, we shall shortly touch at these three things.

I. We shall show what are these seen things which faith will not allow us to look to.

II. Clear what looks to these things faith will not allow.

III. Show whence this inconsistency doth arise, or how faith takes off from looking unto things that are seen, and are temporal.

I. We begin with the first; and for clearing what these things are which are called seen and temporal in the text.

First, You may take these generals

1. By things seen and temporal, we are to understand all those visible enjoyments whereon carnal men dote: all those sensible delights, which by the apostle to the Hebrews are called “the pleasures of sin that are for a season,” to which Moses preferred the reproach of Christ and affliction with the people of God, Heb. xi. 25, 26.

2. Even all lawful sensible enjoyments in time are to be ranked amongst those things which are seen, and to which faith will not allow believers to look. It made the patriarchs to sojourn in the land of promise as in a strange land, that is, not to look to it, while they looked for a country and “city that has foundations, whose builder and maker is God,” Heb. xi. 9, 10.

3. These things, of whatever sort, which we do enjoy in time, all our present enjoyments are to be accounted things seen. Our temporal possessions of whatever sort are comprehended here. For in the text, things seen and things temporal are all one.

4. By things seen we are to understand not only what we do at present enjoy, but whatever we may have any rational prospect or probability of enjoying in time. For things are such as the people of God in any circumstances may see while here away, and to these things it is that faith will not allow them to look, nor to any probabilities or improbabilities about them.

Second, To be somewhat more particular.

1. Faith will not allow us to look to personal excellencies, endowments either of body or mind. “Thus saith the Lord, let not the wise man glory in his wisdom, neither let the mighty man glory in his might,” Jer. ix. 3.

2. Of this sort also are comfortable relations; to them faith will not allow us to look, 1 Cor. vii. 29. “But I say brethren, the time is short, it remaineth that both they that have wives, be as though they had none: and they that weep, as though they weep not; and they that rejoice, as though they rejoiced not,” &c. These words contain a plain dissuasive from looking to the most comfortable relations.

3. Faith will not allow us to look to honourable stations. For the account it gives of them is short, but significant. “Mean men are vanity, and great men are a lie,” Psal. lxii. 9. This holds true both with respect to the persons themselves, and others who trust in them. And hence it is, that to this discovery of them, there is in the verse immediately preceeding, an exhortation to trust in God, “trust in him at all times, ye people, pour out your heart before him, for God is a refuge for us, Selah.”

4. Faith will not allow us to look to our agreeable accommodations, our houses, our vineyards, and other delightful things, Prov. xxiii. 31. “Look not thou upon the wine when it is red, when it gives its colour in the cup, when it moveth itself aright.” That is, we are not to look on our enjoyments of this sort, when they are most charming, and promise most satisfaction.

5. Faith will not allow us to look to our temporal securities for it will tell us, that by none of them can we be secure in the possession of any enjoyment, while we lie still open to that surprising sen. tence, thou fool, this night is thy soul required of thee.” This cancels all bonds, and robs thee at once of all things of time, in spite of the best securities thou canst have.

6. Faith will not allow us to look to comfortable national establishments, which are liable to the like vicissitudes with other things. The Lord puts down one by death, or otherwise, and raises another up, Psal. lxxv.

7. Cities are razed, and their memorials perish with them. Of this, this day we have a sad instance in the fall of our king. But this I leave and proceed to the next general head I proposed.

II. We are to show what looks to these things faith will not allow.

1. Then we say, Faith is inconsistent with a look of dependence upon them. However it allows us to look to lawful enjoyments, and to use them in their own place, and in a just subordination to God, yet where faith is in exercise, it will lead to depend only upon the Lord, and look only unto him with the Psalmist, Psal. Ixii. 5. ” My soul wait thou only upon God, for my expectation is from him.” And this it will do.

1. As to provisions secured to believers by that promise, “He will give grace and glory, and no good thing will he withhold from them that walk uprightly, Psal. lxxxiv.

2. As to protection; for from him alone cometh salvation. Psal. Ixii, 1..

2. Faith is inconsistent with a look of lust or excessive desire after these things; for faith measures all things by the law and will of God, setting in our view his example, who said, “not my will, but thine will be done;” it was this made Job make a covenant with his eyes.

3. Faith will not allow a look of rest and satisfaction in them; such as was that of the poor rich man in the gospel, who looked upon his stores, and said, “soul thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry,” that is, in a word, “take thy rest.” This course unbelief takes, but faith will have us to rest only in the Lord, Psal. xxxv. ii. 7. “Rest in the Lord, and wait patiently for him; fret not thyself because of him, who prospereth in his way, because of the man who bringeth wicked devices to pass.”

4. Faith is inconsistent with a look of too much love or delight in these things: for it engageth us to a compliance with that command, Psal. xxxvii. 4. “Delight thyself also in the Lord, and he shall give thee the desires of thine heart.”

5. Faith is inconsistent with a look of vainglory, a look of this sort to a stately palace provoked the holy God to turn the proud eastern monarch to eat grass among the beasts, as we read, in the book of Daniel, iv. This faith will by no means allow, while it engages the believer to glory only in the Lord.

III. In compliance with the method proposed we are to show, whence this inconsistency betwixt the exercise of faith and these looks to things seen proceeds. Now this flows,

1. From the nature of faith, which has in it,

1. An assent unto the promises, Rom. iv. 20. “Abraham staggered not at the promise through unbelief; but being strong in faith gave glory to God” by assenting to, or crediting the truth of the promise.

2. It contains in it a renunciation of all things pretending any usefulness unto the same end for which the promises are offered. “Ashur shall not save us; we will not ride upon horses, nor will say any more to the works of our own hands, ye are our Gods, for in thee the fatherless findeth mercy.” This is the language of faith; and here by Ashur and horses are meant all creature-confidences; as by the works of their hands all confidencies in self: faith renounces both, as we see here, Hos. xiv. 3. and also Jer. iii. 24. plainly it makes them look away from all these things which are seen.

3. It has in it a receiving of the things promised, as the only object of our dependance, rest, satisfaction and glorying: It receives Jesus Christ, who is the marrow of all the promises, John i. 12. Now this being the nature of faith, what place is there for looking to those that are seen, when it evidently and necessarily imports and implies in its nature, not only a renunciation of, or turning the eye from them, but also the acceptation of something else in their room, even “things not seen and eternal.”

2. This inconsistency flows from the discoveries which faith makes of things that are seen; it makes such discoveries of them, as will not allow the soul to look to them. Faith from the word discovers in things that are seen,

1. Imperfection.

2. Unsuitableness.

1. I say faith discovers a great deal of imperfection “in things that are seen.” In the text they are discovered to be temporal, and so liable to a great many changes.

1. They may be turned into nothing, and cease to be. If God look upon them, they are not.

2. Though they cease not to be, yet they may cease to be ours. The world’s enjoyments daily shift hands. Riches are a vanity tossed to and fro, and so are all other enjoyments.

3. They are temporal, that is, though they continue to be, and to be ours, yet for a time only may they continue to be to us what they now are. The sweetest enjoyments. may become bitter. God can turn our wine into water. A little thing imbittered all Haman’s comforts, Esth. v. 13.

4. So far may they change, that they may become our tormentors. A small change in the course of providence will make our comforts our torments. Now the light of faith discovering this imperfection, thereby takes the soul off from them.

2. Faith takes the soul off from them by a discovery of their unsuitableness in many respects unto the believer.

1. As a mortal and dying man, they cannot make such a one happy; for by none of them can he “deliver his soul from death :” for “what man is he that lives, and shall not see death,” &c. Psal. lxxxix. 48. Nor can they support us in death, since they all leave us as soon as we enter the valley of the shadow of death. “Naked came we into the world, and naked must we return,” Job. ii. 21. Far less can they go over to eternity and comfort us there; this their nature will not allow, they being temporal. Again,

2. They are unsuitable to men born to trouble; so far are they from relieving them under trouble, that they are the spring whence most of our troubles flow and arise.

3. They are unsuitable to man as possessed of an immortal soul. Mortal or temporal enjoyments and an immortal soul are no way suited to one another.

4. They are unsuitable unto a spiritual and renewed nature. “They who are risen with Christ should seek those things that are above, where Christ sitteth at the right-hand of God,” Col. iii. 1.

5. They are unsuitable unto the large and vast capacity of the soul of man, that is not to be filled with any, nay nor all the temporal things when taken together. This the book of Ecclesiastes is designed to prove, and proves at length. Finally, they are unsuitable unto the design of man, which is full and complete happiness, which they, upon all the accounts mentioned, are no way able to afford. Now, by these discoveries of imperfection and unsuitableness, doth faith take the soul off from “things that are seen and are temporal.”

3. Faith takes off from these looks unto things that are seen, by its glorious power and efficacy, whereby,

1. It brings into the soul a representation and discovery of unseen things. The soul knows nothing of them, until faith from the word brings life and immortality to light.

2. Faith satisfies the mind about the reality and glory of those unseen things; for “it is the evidence of things not seen,” it demonstrates them to the soul from the word. By a certain sagacity, whereby it knows the voice of God speaking and uttering, as it were, the promises. By this the Thessalonians received the word, “not as the word of man, but as the word of God.” It discerns something in the Revelation of those things in the word transcending all creature-excellences or contrivance. It discovers in the Revelation the very image of the divine perfections, and by these ways satisfies and establishes the soul as to the truth of that Revelation, whereby “things not seen and eternal” are brought to light.

3. It excites love to things and thereby draws the soul to them; and consequently from things that are seen, “To them that believe Christ is precious,” 1 Pet. ii. 7.

4. It casts the soul into the mould, as it were, of those things that are not seen,” 2 Cor. iii. 18. “But all we with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”

5. It improves occasions for taking us off from things that are seen. When experience had taught the church,” that salvation was in vain expected from hills and the multitude of mountains,” Jer. iii. 23. Faith fails not to take that occasion to draw the soul’s eye off them towards the Lord, in whom is the salvation of Israel, as we see in the close of that verse.

6. And lastly, it influences the whole conversation heaven-ward. The Christian lives, walks and converseth by faith, and this carries his conversation heaven-ward, Philip, iii. 20. “Our conversation is in heaven, from whence we look for the saviour the Lord Jesus Christ.”

For Use. I shall conclude this whole subject in two or three short inferences, from the whole of what has been discoursed. And,

1. We may conclude, That undoubtedly the greater part of those, who are called Christians, are strangers unto this faith, which relieves the people of God under troubles: since it is plain beyond contradiction, that they look in all the ways mentioned unto those things which are seen and temporal. And this is plainly inconsistent with this exercise of faith.

2. We may draw this conclusion, that the world is greatly mistaken, when they think that any alteration in seen things will sink with discouragement, or mar the comfort of the Lord’s people. Their comfort we see depends upon things unseen; and if all be right with them, with respect to these, go the world and all seen things in it as they will, their joy shall run high? Though the fig-tree do not blossom, they can rejoice in the Lord.” Their comfort, their joy, their relief is neither in kings nor armies, nor any such outward things; and therefore come of these what will, wicked men are fools to conclude, that the people of God are broken, when any of these things go wrong. Their hope, their strength, their joy, all depends upon invisibles.

3. We may draw this inference from it, that the ungodly world cannot judge, when it is up or down with the people of God. For when they think it is worst with them, that is to say, when visible things go against them, then it is many times best with the people of God. And, on the other hand, when they think it is best with them, that is to say, when visible things favour them, then many times the people of God are in the most comfortless condition. Thus we see the Lord’s mercy to his own people, that while they are in a dejected condition, enemies are not allowed to insult, but are made to droop; and while enemies insult, they are in a case to bear it. Thus also the wise God befools enemies, and they are made to spend their days in vanity, rejoicing when they have no cause for it, and sorrowing when they have as little. But here I conclude the whole, having said more than was at first designed.

https://takeupcross.com
takeupcross