THE great Error that all Mankind are prone to, and which indeed ruins the larger Part of the World, is their placing their Happineſs in this Earth. The great Realities of another World, ſtrike their Minds but weakly, and appear at a wide Diſtance, and a ſtrange Uncertainty to their unbelieving Hearts. But the Things preſent, and that are ſeen, the Objects that we converſe with every Day, make a deep Impreſſion upon us. We fancy they are ſolid, and would fain believe they are laſting; nor do we care to detect their Falſhood and Treachery; their Vanity and Emptineſs. We have never been in the other World; and therefore we don't know how to reallize the Exiſtence of it: It appears to us a Novelty and a Dream. But the Earth we converſe with every Day; we live upon it, and it is the conſtant Object of all our Senſes. We have been a long Time uſed to it; and the very firſt Impreſſions of our Infancy, have prejudiced us in its Favour. But the news of another World, comes to us by hear-ſay; and after we have been firſt attached to this Earth, by our Sight and Familiarity. But above all, our Fall from GOD has brought a Cloud upon our Minds as to ſpiritual Matters, and rendered our Appetites after carnal Things raging and impetuous. We all need then the Addreſs of the Text, Set your Affection on Things above, not on Things on the Earth. They are the Words of an Apoſtle; they are then weighty and ſolemn: But they are the Words of the HOLY GHOST in the inſpired Apoſtle; they come then armed with divine Authority and Command, with the Power and Name of GOD. They are very plain and eaſy to be underſtood; and no Subtlety or Artifice can obſcure or elude the Evidence of the ſacred Law. They are agreeable to the Maxims of eternal Reaſon; and they are expreſſed in a very forcible and emphatical Manner. To render it beyond all Doubt or Heſitation, the Phraſe runs both Negative and Poſitive. Set your Affection on Things above, not on Things on the Earth. All the Circumſtances tend to demand our moſt awakened Attention, and ready Obedience.

The DOCTRINE of the Words is this.

DOCT. It is the great Duty of Chriſtians, to withdraw their Affections from the Things of the Earth, and fix them on the Things of Heaven.

In handling this Doctrine, need I go about to prove to you,

1. That the human Soul has in it many Affections?

This you feel in your ſelves; and your own Hearts, and your own Experience are beforehand with me. You are all conſcious to the Paſſions and Appetites of your own Minds. You know that you love and hate; deſire and abhor; rejoice and grieve, hope and fear. That you have ſuch Things as the Language of Scripture and Philoſophy and common Life, call Affections, is a ſelf-evident Propoſition, and can need no Proof. To pretend a Demonſtration of it, would only be to obſcure it. I ſhall drop this then, and purſue another, alas! that it is ſo plain a Propoſition.

II. Our Affections are naturally ſet on the Things of Earth.

We need ſuch a Call as this of my Text, Set your Affection on Things above, not on Things on the Earth. The Matter of Fact is plain in our ſelves, and has been ſo through all the Generations of Men, that this Earth ſtrangely allures and engroſſes our Affections. We feel in our Hearts a prevailing. Fondneſs to the Things we poſſeſs, and a prevailing Deſire to thoſe we expect. And we ſee the Caſe is the ſame with all about us, who are earneſt to get and to keep the vain Treaſures of the Earth: And it has been ſo from the firſt Ages even until now. All the Children of Men are born the Slaves of this World; and its Empire is univerſal and continuing, like that of Death. It has reigned over all Men from Adam even until now. If the Matter of Fact is ſo plain then, what are the Reaſons? How comes it to paſs that our Affections are ſo linked to earthly and mortal Things? Alas, it is eaſily and ſadly accounted for. Our Fall from GOD has corrupted our Taſte, and blinded our Underſtandings, and brought us into this deluded and bewildered Condition. Adam, our firſt Father, ſat his Affections on the Things below; and now the juſt Judgment of GOD has left us his Offſpring to do ſo too. He was led away by his Senſes to forget the Things which were above, and diſbelieve and diſobey his GOD. The forbidden Tree allured his Sight, and appeared fair to look upon: It tempted his Palate; and appeared good for Food: It excited his Deſire, and raiſed his Ambition: A Tree to be deſired to make one wiſe: So he took the Fruit of it, and did eat. Gen. iii. 6. Thus were our firſt Parents led away, and ever ſince then, the guilty Progeny have been cheated by their Senſes to place their Affection on earthly Things. The holy GOD immediately withdrew the Reſtraints of his SPIRIT, and gave up the Race to follow the Senſes which they choſe to follow. And now, the Fetters are made ſtrong upon many Accounts.

For Inſtance, Earthly Things are the firſt we converſe with; and as they are beforehand with our Reaſon, they inſinuate themſelves into our Affections, before we are aware of their Treachery and Falſhood. The Child learns to gratify his Senſes before he comes to exerciſe his Reaſon; and the firſt Impreſſion is the deepeſt, and laſts the longeſt. His firſt Acquaintance is with earthly Things; and therefore his Affections are placed upon them, before Reaſon can ſet a Guard upon his Mind.

And as we converſe firſt with earthly Things, ſo we do it conſtantly; and this is another Reaſon why our Affections are fixed upon them. Earthly Things are ſenſible Things, and familiar to our Eyes every Day: And conſtant Familiarity begets Love. 'Tis a ſufficient Reaſon how we come to prefer the Things of Earth, before Things above: Becauſe Things temporal are ſeen, but Things eternal are inviſible. Things unſeen, are the Objects of our Faith; but the Things of this World, are the Objects of Sight and Senſe. Faith is the Evidence of Things not ſeen; the Subſtance of Things hoped for. But the Things below ſtrike us more immediately; they bribe our Senſes, and captivate our Souls. Hence 'tis that we ſeek the Things which are below, and not the Things which are above. And need the Warning and Exhortation of the Text; Set your Affections on Things above, not on Things on the Earth.

The very Expreſſion of the Text inſinuates the Tendency of our Minds to earthly Things, and the Difficulty to tranſfer them to heavenly. 'Tis becauſe one is below, the other above. 'Tis like panting up Hill, or ſliding gently down. The Things of Heaven are above, and we riſe to them with Pains and Labour; but the Things on Earth are about us, and beneath us, and we may ſit ſtill, or ſink down and enjoy them. So that in every Light the Propoſition appears evident, that our Affections are naturally ſet on Things below, and not on Things above.

III. 'Tis our Duty to ſet our Affection on Things above, and not on Things on the Earth.

'Tis our Duty for ſo has the Command of GOD made it. The Will of GOD is the Rule of our Duty. Whatever he enjoins immediately becomes our Duty. 'Tis enough to enforce our Obedience and Compliance, that GOD has given his Orders, and declared this to be his Will. A Thing may on other Accounts be our Wiſdom, and our Intereſt, our Honour and Safety, but 'tis the Command of GOD alone that can make it our Duty.

And beſure this is the Caſe here: For GOD has commanded it at our Hands, that we ſet our Affections on the Things above, and not on the Things below. This is the great Deſign of the Law of God, to take our Affections off from Earth, and draw them up to Heaven. In the New-Teſtament this Matter is more fully explained, and more frequently and more ſtrongly inculcated. Here we are inſtructed, I. John ii. 15, 16, 17. Love not the World, neither the Things that are in the World; if any Man love the World, the Love of the Father is not in him. For all that is in the World, the Luſt of the Fleſh, the Luſt of the Eye, 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. 'Tis the Will of GOD then, that we ſet not our Affections on the Things of the World; and 'tis then our Duty not to do it. Rom. xii. 2. Be not conformed to this World; but be ye tranſformed by the renewing of your Mind, that ye may prove what is that good, and acceptable, and perfect Will of GOD. It is impoſſible to obey GOD; to comply with the Will of GOD, without proclaiming War with the World; without weaning our Affections and withdrawing our Friendſhip from it. James iv. 4. Know ye not that the Friendſhip of the World is enmity with GOD? Whoſoever therefore will be a Friend of the World is an Enemy of GOD. Thus the New-Teſtament, which has more fully brought Life and Immortality to Light, is, you ſee, full of the Matter.

But the Old-Teſtament is not without ſufficient Indications of this too; and tends to lead our Affections from the Things of Earth to thoſe of Heaven. Indeed the Promiſes of the Old-Teſtament, do for the moſt part refer literally to the Land of Canaan: But they were ultimately regarded by the wiſe and good Men of thoſe Days, to ſignify the Bleſſings of the heavenly World. Hence the believing ancient Patriarchs, all along profeſſed that they were but Strangers and Pilgrims here, that they ſought a better Country, that is, an heavenly. They looked upon the earthly Canaan, but as a Type of the heavenly; and applied the Promiſes in the Letter temporal, to Things ſpiritual and eternal. And this is the Spirit that breathes in the pious Patriarchs till the coming of their bleſſed SAVIOUR, whom they all regarded and lived upon in the Proſpects of Faith. They all believed a future World; a State of Recompence, and eternal Rewards: And they withdrew their Affections from the Things below, and placed them on thoſe greater above. Is not this the Language of Moſes, when he choſe rather to ſuffer Affliction with the People of GOD, than to enjoy the Pleaſures of Sin for a Seaſon? Is not this the Conſolation of Job, when I know (ſays he) that my Redeemer liveth, and though after may Skin, Worms deſtroy this Body, yet in my Fleſh ſhall I ſee GOD? Is not this the Inſinuation of the Pſalmiſt, when he ſpeaks of the Men of this World, who have their Portion only in this Life: And what elſe could comfort him when he walk'd through the Valley of the Shadow of Death, but that he knew for him to die would be Gain. Even Balaam himſelf, when he came to have his Eyes open, could wiſh to die the Death of the Righteous, convinced that the Day of his Death was better than the Day of his Birth. So that upon the whole, all the ſacred Pages repreſent this bleſſed Truth to us, that there is a Reality in the Things above; that GOD therefore calls us to ſet our Affections on thoſe Things, and not on Things on the Earth: And that accordingly this has been the Practice of good Men in all Ages, who have ſo underſtood the Duty and ſo perform'd it.

Set your Affection on Things above, not on Things on the Earth. This does not forbid us having an Affection for the Things below; but indulging an inordinate Affection. We may have an Affection for earthly Things, but we muſt not ſet them, muſt not ſix them upon theſe Things; muſt not ſet our Affection; not all of them as ONE; not wholly upon earthly Things. We may deſire worldly Good; but not too vehemently; but it muſt be with profound Submiſſion. We may love and be glad of our outward Bleſſings; but it muſt be a ſubordinate Affection, we muſt ſet looſe by them, and be willing to part with them. We muſt ſet a much higher Value upon the Things above; and look upon them to be by far better. This is the State of the Caſe: You may have an Affection for the good Things in the World but you muſt no ſet your Affection on theſe lower Things, but on Things above.

It were high Ingratitude in us, to have no Regard at all for the good Things which a bounteous GOD, on this Earth gives us. 'Tis he that beſtows on us, our Riches, and our Relatives; our Health, and our Life; and it were Diſreſpect to the Giver to diſreliſh the Gifts. So an abſent Friend ſends us Tokens of his Friendſhip, by which we ſhould remember him: As it would be ſtrange that thoſe Marks of Affection ſhould be lov'd inſtead of our Friend to the Prejudice of our Fondneſs for him, ſo it would be baſe and ungrateful not to eſteem the Tokens and remember our Friend by them. Let us reliſh the Creature for GOD's Sake then, and there will be no Danger of an inordinate Affection.

Some have made ſtrange Work with a Paſſage in the New-Teſtament, where our SAVIOUR tells the young Man in the Goſpel, Sell all thou haſt and give it unto the Poor, as though this were a Command that reached unto every Chriſtian, and a Rule to hold univerſally as a Criterion to try our Love to the World by. 'Tis a Wonder ſuch Genius's for Expoſition have not commented on that Paſſage in the Old-Teſtament, where Abraham is commanded to ſacrifice Iſaac; and demonſtrated that a Man could not be a true Believer who did not deſtroy his Children for Burnt-Offerings; for the Ground for both is pretty near the ſame. In one Caſe and the other, GOD gave a particular Command to try the Truth of Grace in the Heart of a particular Perſon, and all the Difference was, one ſtood the Trial, as every good Man would, and the other ſunk under it, as would be the Caſe of every Hypocrite. And had the young Man in the Goſpel with the ſincere unrelucting Heart of Abraham, given up his Poſſeſſions, no one can ſay how far they might have been given back again to him, as Iſaac was to Abraham, or as Job's Eſtate was doubled. However that may be, all we can infer from both the Stories is this, That if GOD does really call for all our outward good Things, a good Man ſo loves his GOD, that he would make a ready Surrender of them: And not that he is now oblig'd either to ſlay his Son, or give away all his Eſtate. It is plain this cannot be the Meaning in the latter Caſe, becauſe it is a Duty impoſſible to be perform'd: For how could every Man ſell all his Eſtate and give it to the Poor? Where would be the Poor to receive it! 'Twould indeed ſerve to level all Mankind, deſtroy all Order, and break up the Community: As though we ſhould contrive that the Body natural ſhould be all Hand, or all Eye: And then where were the Hearing and the Taſte?

And yet, after all, nothing is more certain than this Truth, that the Man who has ever felt what a Work of Grace upon the Soul means, loves his GOD and his SAVIOUR beyond any Creature. And if he does not ſell all he has and give it to the Poor, 'tis purely becauſe he knows it would not pleaſe GOD; and if he ſacrifices not his only Son, 'tis purely becauſe GOD requires it not, but forbids it.

But would you know whither this be the real Principle of your Actions, and not the governing Love of the Idol-Creature, the beſt Way of diſcovering the Matter, will be, not to try your ſelves in Inſtances, where, as GOD has not commanded, ſo has no where promis'd to aſſiſt you: But to examine, do you without Reluctance comply where his Commands are plain. 'Twas that young Man's Duty to ſell all. He cou'd not do it: 'Tis plain he was not a ſanctified Man. 'Twas Abraham's Duty to ſacrifice Iſaac: He ſet about it immediately: 'Tis plain he was truly faithful. Neither of theſe are Commands to you. So that if you are not aſſiſted to do Things which are not your Duty, you have no need of Diſcouragement at the Reluctance. The Rule is, Do you do what is your Duty? Do you chearfully give GOD his Dues out of your Eſtates? Do you give up this Part of your Gains with a peculiar Pleaſure, and far from any Regret? If you have the Teſtimony of your Conſciences here, you may be ſure that as your future Days ſo your Strength ſhall be. And your whole Eſtate, or your only Son you ſhall be enabled to part with, if ever GOD really demands them. GOD will either keep you from the Temptation, or make Way for your Eſcape, —All our Projections about future Tryals proceed from our vain Confidence as though our Strength was our own. — Take no Thought for the morrow, but do the Duty of the Day, and that is all GOD requires.

Thus I have briefly explain'd and evinc'd the Duty to you; and I come now to improve and apply it.

Be exhorted, my beloved brethren, to ſet your Affection on Things above, not on Things on the Earth.

Conſider,

I. CHRIST is above. Is not this a ſufficient Reaſon why you ſhould place your Affection there. Who is worthy of all your Love but he? The Creatures you are ſo fond of, were made by him, and derive all that is lovely in them from him. And if from his Fulneſs they have all received all their Graces, how ſuperiour muſt his Fulneſs be? Beſure then, if we are apt to ſet our Affections on Things below, we have infinitely higher Reaſon to ſet them on Things above; for CHRIST is there in his more abundant Glory. And ſo ſays the Apoſtle, in the preceeding Context, Seek thoſe Things which are above, where CHRIST ſitteth on the right Hand of GOD. CHRIST is above; and the right Hand of GOD is above; is not this then a Place worthy your Deſire and Choice? At his right Hand are Pleaſures for evermore.

2. Set your Affection on Things above, not on Things on the Earth: For ye are dead, ſays the Context: Ye are dead? What a Shock does it give to our Security in earthly Enjoyments? We ſet our Affections on Things below: Alas! we muſt preſently be ſummon'd by Death to leave them all. So certain is it that we muſt die away from them, that it may be pronounced, we are already dead. Death has paſſed upon all Men, in that all have ſinned. In the Day thou eateſt thou ſhalt ſurely die. It proved true, becauſe in that ſame Day the Sentence took Place, and we became liable to Death: Dead in Law. Ye are dead then. 'Tis as certain you muſt be ſo, as if you were already dead. Set not then your Affection on the Things below. When GOD requires your Soul, whoſe ſhall all theſe Things be?

But beſure this is not the principal Intention of the Text, when it ſays, Ye are dead, therefore ſet your Affection on the Things above, not on Things on the Earth. Ye are dead: that is, the corrupt Principle in you is dead. The reigning Power of your Luſts is dead; your inordinate Paſſions and Appetites are mortified and dead. You are dead to this World. By the Croſs of CHRIST the World is crucified unto me, and I unto the World. And now why ſhould you revive the Dead Affections, and ſet them on Things below? Having eſcaped the Pollution of the World through Luſt, why ſhould you be again taken and entangled therein? Remember how the World treated your bleſſed SAVIOUR, and let the Croſs of CHRIST crucify the World to you. Let the Remembrance of his Sufferings wean you from the execrable Place.

3. But ſays the Text, Your Life is hid with CHRIST in GOD. Is CHRIST your Life; the vital Principle of Thought and Action in you? Beſure we ſhould have our Hearts and Affections where our Life is. Where ſhould Life be, but it the Heart? the Seat of the Affections? Now CHRIST our Life is above, on the Throne, and in the Boſom of GOD. Our Affections ſhould be there too then: Our Life is hid with CHRIST in GOD. Your Life is hid indeed; but this Way you may diſcover it to others, by your Indifference to the Things of this World, and your Ardor to thoſe of another. Your Life is hid; laid up out of Sight. But O realize it; Look for a future Life. Remember this is not your Reſt, why then ſhould ſhould you terminate your Affection here?

4. Another Motive in the Context, is, If ye then be riſen with CHRIST, ſet your Affection on Things above, not on Things on the Earth. If we were always to live among ſuch Objects and Enjoyments, it were more excuſable ſhould they ſeize our Affections; but when we expect ſo different a Reſurrection-State, what Madneſs is it, to circumſcribe our Acquaintance in ſuch narrow Limits? We are made for the Reſurrection-World, widely different from the preſent Scene of Things; why then ſhould we learn to love thoſe ſhort-liv'd Objects, and neglect the future and eternal ones? CHRIST is riſen: No Truth is more capable of Proof than this. And we are riſen with CHRIST, we ſhall as ſurely riſe, as if we were already riſen. For if the Dead riſe not, then is not CHRIST raiſed. — we are riſen in Type, in Earneſt and Pledge. 'Tis Folly then, 'tis the greateſt Folly, to ſet our Affections on the World of Death, when we are made for the quite different Reſurrection-World. Nay, but further, Ye are riſen with CHRIST: It ſignifies a ſpiritual Reſurrection. A Reſurrection from a Death in Sin, and a Reſtoration to the Life of Holineſs. Here now is the Argument, If ye then be riſen with CHRIST, ſet your Affection on Things above, not on Things on the Earth. If you have experienced this bleſſed Reſurrection with CHRIST; if you have been renewed, and brought into the Life of GOD, Oh feed the divine Life, and cheriſh it; by no Means ſtifle it by an inordinate Affection to the groſſer Things below. This Principle of Life in you, like a Flame, tends upwards: You ſmother it when you ſet your Affection on the Things below. 'Tis worſe in you to do ſo than for others: For the natural Man cannot diſcern to do at all otherwiſe. It is better not to have known and felt the Power of the Truth, than after that to diſobey it, and love the Things contrary to it.

5. Another Motive in the Context is, when CHRIST who is our Life ſhall appear, then ſhall ye alſo appear with him in Glory; mortify therefore your Members, which are upon the Earth. Set your Affection on Things above, not on Things on the Earth. The ſecond Appearance of CHRIST, and the Rewards which he will then beſtow on his Faithful, are a ſufficient Reaſon why we ſhould ſet our Affections and Expectations on Things future and above. CHRIST will appear the ſecond Time: Behold he comes, and his Reward is with him. He will give the Crown of Righteouſneſs in that Day. Wherefore, forgetting the Things which are behind, and calling our Affections back from them, let us reach forth to thoſe Things which are before, and preſs towards the Mark for this Prize. The Account we are to give to CHRIST our Judge, this methinks is a moſt awakening Motive to ſet looſe by the Things of this World, and ſet our Affection on the Things above. The Glory that we ſhall receive from CHRIST our Judge, this methinks ſhould raiſe our Expectations, and attract our Deſires and fix our Affections; for when CHRIST who is our Life, ſhall appear, then ſhall ye alſo appear with him in Glory. My Brethren, are we not ambitious of this Honour? Do we not long for this Glory? Is it not enough to call up and fire all our Affections? Are the Things below worthy to be Rivals here? Are they, think you, worthy to be compared with the Glory which ſhall be revealed? Think on the Appearance of CHRIST; on the Glory of CHRIST; and that you ſhall appear with him in Glory; and ſee if this has not a prevailing Charm to draw your Affection from the Things below, and ſet them on Things above. If this will not do, conſider,

6. The Wrath of GOD cometh on the Children of Diſobedience. So ſays the Context very emphatically: Ver. 6. If your Affections are let looſe upon the Things below, they will lead you on to all exceſs of Uncleanneſs, for which Things ſake the Wrath of GOD cometh on the Children of Diſobedience. And is not here fair Warning againſt inordinate Affection? The Wrath of GOD, is it, do you ſuppoſe, a light Matter? Can you eaſily bear it? Dare you confront it with an intreped Air? Can you reſiſt, or can you eſcape? Nay, be not deceived, GOD is not mocked: It is indeed a fearful Thing to fall into the Hands of the living GOD. Can thy Heart endure, or can thy Hands be ſtrong in the Day when he ſhall riſe up in his Vengeance and Flame! And this will be the amazing Danger, and this the ſwift Deſtruction that ſhall pour upon the Head of thoſe, who ſeek earthly Things and neglect heavenly. The Things on the Earth are dying Creatures; and thoſe who ſet their Affection on them, go down to the Dead: What wonder then, that they ſhould be gathered with the Congregation of the dead? GOD commands you to ſet your Affection on Things above, and not on Things on the Earth; You diſobey GOD, and you ſet up Creatures in the Throne of GOD, when you let your Love looſe below Him. And will not this juſtly provoke GOD? For this Cauſe the Wrath of GOD cometh on the Children of Diſobedience.—Thus far I have confin'd my ſelf only to the Motives of the Apoſtle in the Context.

7. And to conclude, Set your Affection on Things above, not on Things on the Earth: For the Things on Earth are temporal, but the Things above are eternal. This is the great and finiſhing Stroke of all: And though this Motive is not expreſſed in the Context, yet it is implied in it, and urged in innumerable other Places. The Things in this World are fading, tranſitory and periſhing. Why ſhould we ſet our Eyes then, upon that which is not; or preſently will not be. Look upon the Things you are ſo fond of, in this Light, and ſee how worthleſs they are of your warm Affection. You have an Affection to Wealth and Plenty; you look with Joy upon your large Poſſeſſions, and let your Wiſhes looſe for more. Alas, Riches take themſelves Wings, and flee away as the Eagles towards Heaven. You have an Affection to the Pleaſures of Senſe and of Sin, and are very loath to withdraw your Deſire and Choice. Alas, the Pleaſures of Sin are but for a Seaſon. You are fond of worldly Fame and Honour, and pant after Dignities and a great Name. Alas, Man being in Honour abideth not. You feel a glowing Affection to your Relatives, and your Heart beats with the Ardors of Love and Friendſhip. Alas, Lover and Friend muſt for ſake you, and your Acquaintance retire into Darkneſs. You deſire long Life, and love many Days that you may ſee Good. Alas, If by reaſon of Strength you ſhould reach fourſcore Years, yet, —'tis ſoon cut off, and we flee away. Thus you ſee how very temporary, how vaniſhing and tranſient are all Things here below! But now ſet your Affection on the Things above, and they will laſt boundleſs as your Wiſhes, and immortal as your Souls. The Riches there, are durable Riches. The Pleaſures are Pleaſures forevermore. The Honours are, Salvation by CHRIST with eternal Glory. The Inheritance is incorruptible, undefiled, and fadeth not away. The Companions die no more: Death is ſwallowed up in Victory; there ſhall be no more Death: And ſo ſhall we all be forever with the Lord. The Rewards are an everlaſting Crown, and Life eternal.

And now, who would not try to ſet their Affections on Things above, and not on Things on the Earth? Who would not take Pains for the new Nature, that he might do this? Though you go through Difficulty and Labour in this great Work, and meet with many Oppoſitions, Temptations and Afflictions in it, yet remember and take Encouragement from that Word of GOD, which I leave with you, and conclude, II. Cor. iv. 17, 18. For our light Affliction which is but for a Moment, worketh for us a far more exceeding and eternal Weight of Glory; 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.