Things Unseen to be Preferred to Things Seen
S. Davies, M. A. 2 Corinthians 4:18 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… I. I SHALL GIVE A COMPARATIVE VIEW OF VISIBLE AND INVISIBLE THINGS. 1. As to their intrinsic value, and in this respect the disparity is inconceivable. This I shall illustrate in the two comprehensive instances of pleasure and pain. To shun the one and obtain the other is the natural effort of the human mind. And these principles are co-existent with the soul itself, and will continue in full vigour in a future state. Nay, as the soul will then be matured, and all its powers arrived to their complete perfection, this eagerness after happiness, and aversion to misery, will be also more quick and vigorous. 1. Visible things are not equal to the capacities of the human soul. The soul, which lies obscured in this prison of flesh, gives frequent discoveries of surprising powers; its desires in particular have a kind of infinity. But all temporary objects cannot afford it a happiness equal to its capacity, nor render it as miserable as its capacity of suffering will bear. On the other hand, the soul may possess some degree of happiness under all the miseries it is capable of suffering from external and temporal things. Guilt, indeed, denies it this support; but if there be no anguish resulting from its own reflections, not all the visible things can render it perfectly miserable; its capacity of suffering is not put to its utmost stretch. But, oh! when we take a survey of invisible things we shall find them all great and majestic — not only equal, but infinitely superior, to the most enlarged powers of the human, and even of the angelic, nature. And let me also observe that all the objects about which our faculties will be employed then will be great and majestic, whereas at present we grovel among little sordid things. And, since this is the case, how little should we regard the things that are seen in comparison of them that are not seen! 2. The soul is at present in a state of infancy, and incapable of such degrees of pleasure or pain as it can bear in the future world. 3. And, lastly, all the happiness and misery of the present state, resulting from things that are seen, are intermingled with contrary ingredients. We are never so happy in this world as to have no uneasiness. On the other hand, we are never so miserable as to have no ingredient of happiness. In heaven the rivers of pleasures flow untroubled with a drop of sorrow: in hell there is not a drop of water to mitigate the fury of the flame. And who, then, would not prefer the things that are not seen to those that are seen? II. THE INFINITE DISPARITY BETWEEN THEM AS TO DURATION. Can you need any arguments to convince you that an eternity of the most perfect happiness is rather to be chosen than a few years of sordid, unsatisfying delight? III. To show THE GREAT AND HAPPY INFLUENCE A SUITABLE IMPRESSION OF THE SUPERIOR IMPORTANCE OF INVISIBLE TO VISIBLE THINGS WOULD HAVE UPON US. This I might exemplify in a variety of instances with respect to saints and sinners. When we are tempted to any unlawful pleasures, how would we shrink away from the pursuit had we a due sense of the misery incurred and the happiness forfeited by it! When we find our hearts excessively eager after things below, had we a suitable view of eternal things, all these things would shrink into trifles. When the sinner, for the sake of a little present ease, and to avoid a little present uneasiness, stifles his conscience, has he then a due estimate of eternal things? Alas! no; he only looks at the things that are seen. When we suffer any reproach or contempt on a religious account, how would a due estimate of eternal things fortify us with undaunted courage! How would a realising view of eternal things animate us in our devotion! How powerful an influence would a view of futurity have to alarm the secure sinner! How would it hasten the determination of the lingering, wavering sinner! In a word, a suitable impression of this would quite alter the aspect of things in the world, and would turn the concern and activity of the world into another channel. Eternity then would be the principal concern. (S. Davies, M. A.) Parallel Verses KJV: 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. WEB: while we don't look 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.