like him 1 Joh. 3.2 So that our life in heaven is so far revealed in the Scriptures that it is to see God to be like him that is that we shall live a life like to his life so far as the Creature is capable These are the things above that we should seek Phil. 3.20 Our conversation is in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our converse is in heaven If Paul's converse was in Heaven then we must suppose he did contemplate in his minde what the life of Heaven was and his aim was to walk as the Saints in Heaven did to walk as one free of that corporation Our conversation is in heaven his endeavour was that his behaviour carryage and deportment might be such as if he were in Heaven among the Saints there This is to seek the things which are above to study what the life of Heaven will be what our imployment and converse there is like to be 4. Lastly By the things above we are to understand such things as have a tendencie to the future life and the future state It is the observation of a Learned man Davenant As by the things above we ought to understand the glory and blessedness of heaven primarily so secondarily and consequentially by the things above we are to understand those gifts of Grace which are as the seeds of this desired Glory as Faith Love Holiness and the rest of the Graces of the Spirit by which we are brought to eternal Glory The Graces of the Spirit may well be called the things that are above because as Anstine expresses it in respect of their excellencie they do excel all earthly things So then as we ought to seek the things above in this sense that is seek after the glory and blessedness of Heaven so we ought to seek that Grace that hath a tendencie in it to bring us to this glory Phil. 3.15 Let us therefore as many as be perfect be thus minded How would the Apostle have us minded he would have us minded like himself and what was Pauls frame read the former verse I press toward the mark for the price of the high calling of God in Christ Jesus that is I press towards the mark of perfection Why so for the price of the high calling of God in Christ Jesus As if he had said I would get as high in grace here as is possible that I might be fit for glory hereafter I press toward perfection in Grace as that which is the way to bring me to that Glory As many as be perfect be thus minded The meaning is If you would approve your selves to be grown Christians excellent Christians Christians of the highest rank and form aim at perfection look at the highest attainments in Grace here that so you may be fitted for glory hereafter So that to seek the things which are above is to seek for a suitableness a meetness for the future life and state It is a great expression which we have 2 Cor. 5.3 If so be that being clothed we shall not be found naked The Apostle is speaking of the glory of Heaven and of the Saints entring into that glory in their souls when their body is dissolved Now the Apostle's jealousie is this If so be that being clothed we shall not be found naked that is lest he should be destitute and void of those graces ornaments and spiritual affections that might render him in some measure suitable to that state The Apostle Peter exhorts the Saints to furnish themselves with variety of grace all sorts of grace 2 Pet. 1.5 Add to your faith vertue and so one grace to another And what is the end that they might be brought to a greater suitableness to the future life so we have it at the eleventh verse For so an enterance shall be administred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ As much as if he should say If you add grace to grace and grow to a greater excellencie in every grace So there shall be an abundant enterance administred to you into the everlasting kingdom of our Lord and Saviour Jesus Christ so that this is to seek the things which are above when we minde and intend the acquiring and getting of grace above any earthly thing when by the strength of Christ and the grace of Christ in us we are still polishing and refining our souls growing up to more spirituality and aspiring to get higher and higher in grace that so we may be more and more fitted for the coming of the Bridegroom and that we may be found ready as it is said of the Bride the Lamb's Wife she had made her self ready Rev. 19.7 So that when we are trimming and refining and polishing our graces in the strength of Christ and endeavouring to attain to a greater suitableness to the heavenly life then do we seek the things which are above 2. I come now to the second Inquiry to shew what it is to seek after and to set our affections upon these things This we shall open in a few Propositions briefly I. To set our affections on things above it is to think much of these things If we would set our affections upon the things above our thoughts must be much imployed about these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word translated set your affections elsewhere is translated to minde Rom. 8.5 Those that are after the flesh do minde the things of the flesh So here we are exhorted to minde the things which are above the meaning is we should cause out mindes and thoughts to be occupyed and taken up about these things 1. We ought to think of the reality of invisible things we ought to think that the the things which are above are real things substantial things many do not think them to be so a great many think whatever is spoken of the other world and of the blessedness of the Saints above it is but a fiction and a fancie this is the temper of the Atheistical age in which we live but we ought to think of these things as realities as the greatest realities Faith is the substance of things hoped for the evidence of things not seen Heb. 11.1 Faith ought to make that present and real to us which is remote from sense 2. We ought to think of these things so as to study the nature and excellencie of these things 3. We ought to think of them that is our thoughts ought to dwell upon them we should not be content to have transient thoughts of these things but we should dwell much in the Meditation of these things This is one thing implyed in that expression set your affections that is set your thoughts on things above let your minde dwell on these things II. To set our affections on things above is to value and esteem these things above all other things The Criticks in the Greek tongue observe that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and it consists in what the minde injoys There is more true happiness which the minde takes in in one single thought of God thâ—â— the body and outward senses can take in by all the variety of objects that are most pleasing to them look as the understanding or minde in man is a higher principle then sense is in a brute and as the objects of the minde are higher and more excellent then those of sense by so much the more is the minde or understanding capable of taking in a greater happiness then sense can do Sense in a brute is capable onely of taking in present mutable things the understanding is capable of conversing with eternal and immutable things therefore that which quiets the minde most which is of the greatest capacity that must needs be the greatest happiness The minde of man covets eternal things and is satisfied with nothing but eternal things therefore to know that a man is in the love and favour of God whose love or hatred is eternal to know that a man shall be freed from everlasting misery and condemnation to know that a man shall be happy in living with God for ever these are eternal things and such things as will quiet the minde of man Divines observe that eternal life in the beginning of it consists in Justificatien and Sanctification and this is truely asserted for what is happiness but the inward quiet of the minde Now when the soul is in a justified state when it apprehends it self reconciled to God this brings in inward quiet the peace of God that passeth all understanding So in Sanctification when the work of Sanctification is begun we are in some measure brought to a conformity and likeness unto God and there is an harmony and an agreement between our wills and the Divine Will Now from this conformity unto God and the agreement and harmony that is between our wills and the Divine Will there ariseth peace This is certain so much holiness so much peace we should therefore look after a spiritual happiness an happiness consisting in peace of conscience in the apprehension of the savour of God an happiness consisting in holiness so much true peace of conscience so much holiness so much true happiness This is the beginning of eternal life The kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost The happiness of Heaven consists in this that we shall be filled with Grace and the Spirit of God In Heaven the Spirit of God shall act us perfectly and universally therefore the more Grace and the more of the actings of the Spirit of God we feel in our selves here on earth the more we have of the beginning of heaven of the beginning of eternaâ— life The happiness of heaven is a spiritual happiness because it consistâ— in the spiritual actings and operatitions of the soul upon God wheâ— the soul is full of Grace and of the Spirit of God then it knows God perfectly so far as the creature is capable it loves him and delights in him perfectly and then it is most happy I say when Grace is perfected and consummated and the operations of the soul are carried highest in the exercise of Grace then is happiness most compleated This should cause us to covet Grace and the Spirit of God in the highest manner we should covet Grace and the Spirit of God more then any temporal thing Certainly so much of Grace and of the Spirit of God as we feel working in our selves so much may we perceive of the dawnings of heaven and eternal life in our souls He that feels much of the presence of the Spirit of God in his soul and feels the lively sensible actings of Grace in his soul may know he hath the beginning of heaven in himself Let us covet a spiritual happiness a happiness consisting in the exercise of Grace and in the spiritual actings of the soul upon God we should often think with our selves What is it that must satisfie the soul to eternity suppose I had the greatest enjoyment of sensible things would these things satisfie me what is it that my soul can rest in ultimately what is it the minde can be quieted with If I know I am beloved of God if I know I shall one day certainly injoy God and live with him for ever here is some stay and quiet for the minde this will quiet the minde more then all sensible things can do Happiness consists in the highest operations of the minde therefore when the minde is most carried out after eternal things which are most suitable to the minde then it injoys most happiness A great part of the happiness of heaven consists in this that the Saints know what happiness they do now injoy they shall always enjoy If it were possible that such a thought could be let into their mindes that what they now injoy they should not always injoy this would rendeâ— their happiness imperfect true happiness consists in the highest operations of the minde when the mindâ— is most carried out after eternaâ— things let us minde this happiness and be taken up in the thoughts oâ— this happiness 3. If we would come more up into the spirit and life of heaven let 〈◊〉 think much of the beatifiâ—â—il vision and breath much after it The great â—rappiness of heaven is this that we shall see God Matth. 5.8 Blessed are the pure in heart for they shall see God Saith Austin Ibi videbis faciem Dei tui There shalt thou see the face of thy God What greater happiness to the creature then to see the face of the Creator to see him who made heaven and earth to behold the Glory and Majesty of the first and most excellent Being Deus cum sit simpliciter perfectus suâ persectione omnes rerum perfectiones comprebendit Aquinas God being simply and absolutely perfect in his perfection comprehends all the perfections of things In the sight of God we behold all perfection at once If all the beauties in the world were contracted into one beauty what a rare sight would that be in the sight 〈◊〉 God we see all beauty all perfection at once In the sight of God we see the Centre from whence all â—he lines are drawn whatever is sweet â—miable pleasant delectable in the â—reature it all issued from this Founâ—ain how sweet how pleasant how â—electable then must the Fountain it self be God is the rule and measure of all good Deus est omnis boni bonum God is the good of every good nothing is good but as it participates of God and as it hath some similitude and resemblance of the Divine goodness how sweet then will it be to see the first original independent good who is a sea and an abyss of good who hath all good in himself without stint and limit Those several delights we have from the variety of creatures God hath all in himself and much more
Spirit of God by him That which men pursue as their last end they are apt to take up their rest and happiness in it when once they have acquired it That appears from that of the rich man in the Gospel Soul soul thou hast much goods laid up for many years take thine ease eat drink and be merry Worldly men make the world their chief good and acquiesce in it as their chief good Now not to set our affections upon the things on the earth is not to acquiesce in and take up with the creature as our chief good and happiness A Christian ought to say Bonorum summa Deus est Deus est nobis summum bonum Aug. God is my portion he is my happiness my felicity God is the sum of all good things God is our chief good this should be the language of a Christian A Christian should take up in nothing as his happiness but in God himself 3. Not to set our affections on things on the earth is this not to imploy our principal care and industry about these things Matth. 6.33 Seek first the kingdom of God and the righteousness thereof Our chief and principal care ought to be about spiritual and eternal things and then we do not set our affections on earthly things when our first and principal care is not about earthly things but about those other things To seek after and to set a mans affections on earthly things in this place Toto corde desider are Davenant it is with all a mans heart to desire after these things with all a mans might and endeavor to seek after these things Now in this sense we should not set our affections on earthly things that is the main strength of our desires the main strength of our endeavours should not run out to these things It is an expression of Austin Ad Creatorem tendere jubemur non ad crea turam ut efficiamur beati We are commanded to have our tendencie towards the Creator not towards the creature that we may be made happy The command is Thou shalt love the Lord thy God with all thy heart and all thy soul and all thy strength and all thy might We are no where commanded to love other things so we are no where commanded to love the creature with all our heart and soul and strength and might we may and ought to love the creature in its place and in subordination to God but we may not love the creature as we love God 4. To have a mans heart taken off from the world it is to be spiritually dead to the world Paul saith of himself that he was crucified to the world and the world was crucified to him Gal. 6.14 We ought to have dead affections as it were to the world and to earthly things and to have living affections towards God and spiritual things Non usque adeo diligenda terrena quin amplius diligendus Deus Aug. not but that the creature is to be beloved in its place but earthly things are not so to be beloved but that God is much more to be beloved We ought not to love any thing better then God nay we ought not to love any thing equal with God Minus te amat qui aliquiâ— tecum amat quod non propter te amat It is a sweet speech of Austin He loves thee too little who loves any thing together with thee which he doth not love for thee This is to be spiritually dead to the world when if our love to God and the creature be compared our love to the creature is but poor and mean in comparison of that higher love we finde working in our hearts towards God himself A holy soul should be able to say Lord thou art dearer to me then heaven and earth yea then all things in heaven and earth David said so Whom have I in heaven but thee or whom have I on earth that I desire in comparison of thee III. What is that holy contempt of the world we should be aspiring after For thus it is express'd in the Doctrine A Christian ought to have his heart carryed forth to an holy contempt of this world That may be opened in a few particulars briefly 1. We should have low and mean thoughts of the world The contempt of the world consists in this in having low and mean thoughts of the world he that contemns a thing hath low and mean thoughts of that thing He that contemns a thing apprehends no great worth or excellencie in it for which he should esteem it A Christian's contempt of the world consists in this when he hath mean thoughts of the world he sees no such great worth or excellencie in it for which he should admire it Paul accounted all things but loss and dung for the excellencie of the knowledge of Jesus Christ Phil. 3.8 A Christan that hath a true contempt of the world apprehends there is little good or worth in worldly things in comparison of God and Christ and eternal things It is a great expression of the Apostle We look not to the things which are seen 2 Cor. 4.18 We look not to them What then we overlook them we despise them we look above them we have something greater in our eye and therefore these things seem little to us He that hath a greater good in his eye overlooks a lesser thing a greater good swallows up a lesser good This is an holy contempt of the world to have low and mean thoughts of the world to look upon the world as having no excellencâ—e in it in comparison of God and Christ and eternal things 2. The contempt of the world we should press after is this we should not be too anxious and solicitous about earthly things Matth. 6.31 Take no thought saying What shall we eat what shall we drink or wherewithal shall we be cloathed that is take no anxious no solicitous thought about these things Contemnere est rem negligere de tâ non curare To contemn a thing is to neglect it and not to take care about it that is a signe of our contempt of the world when we have no anxious thoughts about it when we are not much concerned about it when we have an holy indifferencie of spirit about it we are thankful to God if he give us these things and yet we are not too much dejected or cast down if he deny these things to us I have learned Phil. 4.14 faith the Apostle in whatsoever estate I am therewith to be content Contentation of spirit with a mans present state is a signe that a man is crucified to the world For if a man be wedded to the world then he is troubled and discontented if he have not all he would have 3. The contempt of the world and of earthly things consists in this when a man accounts and thinks with himself that he may be happy without these things Let