Colossenses 3:2

DISCOURSE: 2182
HEAVENLY-MINDEDNESS

Colossenses 3:2. Set your affections on things above, not on things on the earth.

IT seems harsh and paradoxical, to say that Christianity is very imperfectly understood amongst us. Respecting its mysterious doctrines, perhaps, the allegation would be admitted without difficulty: but respecting its precepts, scarcely any one would suspect that the observation could have any foundation in truth. But it is to the preceptive part especially that I intend the remark to be applied: and I think that, before I have closed my present subject, the greater part of you will agree with me, that the sentiment is just. The morality of Christians in general goes only to the conduct of men so far as it is visible to those around us: but the Christian code extends to the inmost feelings of the soul; and requires a conformity to the Saviour himself, not only in the dispositions of his mind whilst he sojourned upon earth, but in the change wrought upon him in his exaltation to heaven: it requires us to be dead to sin as truly as ever he died for sin; and to live as truly and entirely to God as he did, and yet does, in his risen state in glory. The precept which you have just heard will fitly illustrate this truth. I will endeavour to mark,

I. Its import—

Directions in Scripture are often put in a way of contrast, when they are to be understood only in a way of comparison. Such, for instance, is the declaration, “I will have mercy, and not sacrifice.” We are not to understand that passage as prohibiting sacrifices, which had been expressly enjoined, and were yet of necessity to be offered; but only as expressing an approbation of acts of mercy, even though they should supersede the observance of some positive injunction. When our Lord says, “Labour not for the meat that perisheth, but for the meat that endureth unto everlasting life,” he must not be understood as discouraging an attention to worldly business: for God has authoritatively commanded, “Six days shalt thou labour.” It is in a comparative sense only that his words must be understood: and in the same manner must we interpret also the words before us. Mark,

1. The things here contrasted—

[“The things which are on earth” are those which relate to this present life. Even intellectual pursuits must be included, no less than the pleasures, or riches, or honours, of the world. On the other hand, by “the things which are above,” we must understand every thing relating to the soul, its first acceptance with God, its progressive restoration to the Divine image, and its final possession of the heavenly glory. The latter of these we are to pursue, if not exclusively, yet supremely, so as to shew that they have no rival whatever in our souls.
The term here translated “Set your affections on things above,” is more literally rendered, in the margin, “Mind the things that are above.” The term imports, not an exercise of the intellectual powers only, but also of the will and the affections; and such an exercise of them as demonstrates the supreme attachment of the soul. Perhaps it was on this account that our translators preferred the translation; which, though less proper in itself, more exactly conveyed the sense to those who were unacquainted with the original. But, not to separate the words, let us take them in their collective import; and consider,]

2. The precept relating to them—

[I have said, that all concern about earthly things is not forbidden: on the contrary, there are many things which require an ardour and intensity in the pursuit, and cannot be attained without. But they must not engage the affections of the soul; they must not be permitted to stand in competition with heaven and heavenly things. In comparison with the knowledge of Christ, all that the world contains must be in our eyes no better than “dung and dross.” The favour of an offended God — — — the grace of our Lord Jesus Christ in all its sanctifving operations — — — the witness of the Holy Spirit testifying of our adoption into his family, and of our interest in Christ — — — and, finally, the eternal possession of his glory — — — What deserves to be sought after, like these? What will bear any comparison with these? These, then, are to occupy our supreme regard; and every thing else must give way to them. Earthly satisfactions of any kind, if they stand in competition with them, must all be sacrificed without hesitation and without regret. So permanent must be the ascendency of these things in our minds, that no labour for them shall appear too great, and no suffering too intense. In comparison of them, even life itself must be of no value in our eyes, and the whole world be only as the small dust upon the balance.]

This precept does indeed appear to impose a duty that is quite impracticable: but, to shew that it deserves our most attentive regards, I will display,

II.

Its reasonableness—

Let us take a more distinct survey of the two different objects which are here contrasted; and the preference required in behalf of heavenly things will be found precisely such as it becomes us to manifest. For,

1. 1. They are more excellent in themselves—

[What is there truly valuable in the things of this world? They have no intrinsic worth: they are only good as being high in the estimation of men: an angel would disregard them all, as much as we should the dirt under our feet. Crowns, kingdoms, empires, what are they all, but the baubles of children, which a man in his senses would despise? Beyond food and raiment there is nothing worth a thought: and they derive their value, not from any thing in themselves, but from the necessities of our nature, which render them important in our eyes. But is there nothing real in the favour of God, the grace of Christ, the witness of the Spirit, and the glory of heaven? Yes, verily: these elevate our nature, and ennoble it, and raise it to its primitive perfection and blessedness. These things the highest angel in heaven cannot but approve; yea, he must account them as objects on which it is impossible to bestow too great, or too undivided, an attention.]

2. They are more satisfactory to our minds—

[They who possess the most of this world are the very persons who most feel the emptiness and vanity of it all. Go to those who have attained all that their hearts could desire, and ask them whether they have not grasped a shadow? A name, a title, a ribbon of distinction, what contemptible things, in comparison of those which belong to the soul! Who that possesses them does not feel an aching void in his bosom, unless with them he possesses also the favour of God? “In the midst of his sufficiency, he is in straits.” But the blessings of which we have before spoken, are solid; and the person who enjoys them, possesses rest in his soul. “Having drunk of the living waters, he thirsts no more” for any thing besides.]

3. They are more conducive to our happiness—

[Are the rich and great happier than other people? Not a wit. A Lazarus, with God’s love shed abroad in his heart, is happier than the Rich Man amongst all his banquets. Search the Scriptures, and see whether those who have revelled most in their wealth, and drunk most deeply of the cup of pleasure, have not pronounced it all, not merely vanity, but vexation of spirit also? But look at the possessors of spiritual good: take them in their lowest state; view them poor, and weeping, and mourning, and hungering and thirsting after degrees of holiness unattained: what says the Scripture respecting them? What? Our Saviour himself declares them “blessed,” “blessed,” “blessed,” “blessed.” If, like Paul and Silas, they are reduced to the most pitiable condition that can be conceived, they have ample ground for the most exalted joy: and even in martyrdom itself they have no cause for any thing but self-congratulation, thanksgiving, and praise.]

4. They are more easily to be attained—

[Multitudes, however much they were to labour, could never gain earthly distinction: and multitudes who do labour for it with a reasonable hope of success, are left a prey to the most painful disappointments. But who that has the heart of a man is incapable of acquiring heavenly blessings? or who ever failed in attaining them, provided he only sought them in humility and faith? Me thinks this is one of the chief excellencies of spiritual things, that they are open alike to all, and never are sought in vain. Of them, in all their fulness, we may say, “Every one that asketh receiveth; and he that seeketh, findeth: and to him that knocketh, it shall be opened.”]

5. They are more lasting—

[Let a man possess the whole world; how long shall he retain it? Every moment his happiness is drawing nearer to a close: no sooner is the breath departed from his body, than he surrenders it all to some new possessor, who shall, like him also, retain it but a little time: for “we can carry nothing away with us when we die:” we came naked into the world, and naked must we depart from it. But is it thus with the man who has sought his happiness in God? No, verily: “he has treasures in heaven;” and at death he goes to the full possession of them. His happiness, instead of being terminated at death, is then consummated: he then, as it were, comes of age, and enters on the full possession of “his inheritance, which is incorruptible and undefiled, and fadeth not away, reserved in heaven for him.”
And now let me ask, Is it unreasonable that these things should occupy your minds, in preference to the vanities of time and sense? these things, which are so excellent in themselves, so satisfactory to us, so conducive to our happiness, so certain to be attained, and so lasting in the enjoyment? Surely the poor empty vanities of time and sense cannot, for a moment, stand in competition with these; nor do they deserve so much as a thought, in comparison of them.]

Let me now commend this precept to you,

1. As a test to try your character—

[In this view it is particularly set before us by St. Paul: “They that are of the flesh, do mind the things after the flesh; but they that are after the Spirit, the things of the Spirit [Note: Romanos 8:5.].” Now, here the very same term is used as in our text: and it forms a line of distinction between the carnal and the spiritual man, between “him who is in a state of death, and him who is in the enjoyment of life and peace [Note: Romanos 8:5.].” It may be thought, indeed, that the adoption of evangelical sentiments, and the making an open profession of piety, will supersede this test: but nothing can ever set it aside. The Philippian converts judged that they were in a state of acceptance with God, because they professed faith in Christ: but, respecting many of them, St. Paul said, “Many walk, of whom I have told you often, and tell you now even weeping, that they are the enemies of the cross of Christ, whose end is destruction;” and then, assigning the reasons for his judgment, he combines with other things this charge; “They mind earthly things [Note: Filipenses 3:18.].” I call every one of you, then, to try yourselves by this infallible mark. It is a point easily ascertained. You need only examine your lives from day to day; and see what it is that interests you most, and forms the leading objects of your pursuit. You may be deeply engaged about earthly things, and yet be right in the sight of God, provided heavenly things he regarded by you with supreme and paramount affection. Bring then, I pray you, this matter to a trial; and never cease to implore of God that spiritual discernment which He alone can give, and that uprightness of heart which is indispensable to the forming of a right judgment.]

2. As a rule, to regulate your conduct—

[Verily, this must distinguish every child of God: though in the world, we must not be of it: “our conversation must be in heaven.” This is our duty — — — our honour — — — our happiness — — — our security — — — There is no standing still in religion. If we advance not, we recede. Be not contented to rest in a low state, but “press forward for the highest attainments in holiness; forgetting all that is behind, and reaching forward to that which is before, till you have fully attained the prize of your high calling.”]