Richard Sibbes on Philippians 3:20

VERS. 20. For our conversation is in Heaven. T [illegible: 1 letter]e word translated here For, in the former translation is But, and so it depends on the fore going words, some walke as enemies to the crosse of Christ, &c. But our conversation is in heaven. If it be as it is here translated, For, then doth it follow the 17. ver. Mark them that walke as ye have us for an example, for our conversation is in heaven: Shewing the reason why he was so confident in propounding his example to bee imitated: which way it be taken it is not much materiall, onely from the opposition between those examples he speakes of immediately going before, and is propounded in this verse. Note that in the Church, there are alwayes men of divers dispositions ▪ some ever goe with the current into Mare mortuum, and others ever against the streame, like the starres that are carried with a secret motion of their owne: notwithstanding that in this world, they seeme to be carried by the violent motion of the common course of men. And this was first, in Gods eternall decree, that their should be perpetuall enmitie between the seed of the woman, and of the serpent. Secondly, There is a difference in calling ▪ some onely outwardly, some inwardly by his spirit. Many are called, but few are chosen. Thirdly, they differ in their rulers: one are governed by the Divell, and led captive to doe his will, others by God. Fourthly, in regard of their conversation: some are heavenly minded, others are altogether earthly. Fifthly, their ends are different: the way of one is upwards to heaven, the way of the other is downward, tending to the gates of death, even to hell. But to come to the words; The Apostle saith, not my conversation, but our conversation; implying, that those that meane not to bee of the number of those that have their end in damnation, they must bee of the number of those of a holy conversation. The word in the originall, signifies most properly a freedome, or a Burgership: So as from the metaphour, we may gather thus much. That Heaven is a Citie, and all true Christians are Citizens, Doctr. and inhabitants of this Citie: for as it is in the Citie of this world, so may it be said comparatively of this Citie and the inhabitants. First, its under a governour, who is the Lord Christ. Secondly, its governed by law, which is Gods law. Thirdly, it hath a store-house of all good things, as of food, and of other of the like sort, which is heaven, for it hath bread of life, it hath rich and plenteous treasure. Fourthly, it hath liberties, they are free from Sathans tyrannie, free from the lawes curse, and condemning power, and are all Kings, and shall all raigne, they shall bee free from all weaknesse, from ill comp[illegible: 1 letter]nie, from temptation, the lambe shall be all in all, glorious things are spoken of thee thou Citie of God. Fifthly, they speake one language, the language of Canaan, the language of the beast they abhorre. And lastly, their carriage is alike: grave like Citizens of heaven, their faces are still as they were going to Ierusalem, their continuing and abiding Citie, for while they are in this life, they are still as it were in the Suburbs. Hence, we may gather divers grounds, that while we live in this world, a Christian is but a Pilgrim and stranger: heaven is his home, and this life is but a way, and he a passenger. And thus David accompt[illegible: 1 letter]d of himselfe, though a King, yet but a stranger, both himselfe and his fathers: and therefore, as a passenger, hee provides for his journey, he stands not for ill usage, cares not to looke after delights in the way, but uses them as advantagious to his journey. And secondly, hee is inquisitive after the way: fearing he should goe amisse, and furnisheth himselfe with cordials, to cheere him and strengthen him in his journey, he inquires after the guide of Gods spirit, to be as the pillar of fire to guide him in the darknesse of this world. Thirdly, Hee is well provided of weapons, against such enemies as hee shall meet with in the way: he hath the shield of faith, and the sword of the spirit, which is the word of God. The second ground that arises hence, is that a Christians indeavours are of a high nature: his looke is high, his soule and minde are ever upward, casting all burthens of earthly cares and delights from him, that hee may freely mount up in the presence of his maker. Thirdly, this carriage of a Christian is not by fits, but it is his trade, his conversation, and course of life, in all things he lookes to heaven, his course is by rule, and by law: whatsoever he does, he does as in obedience to God chiefly, with all his power, as approving himselfe to God, in whose sight he ever sets himselfe: briefly, hee doth all things as a Citizen of heaven. Fourthly, we may also ground hence, that a Christian may have his conversation in heaven, even while he is here alive: for hee is borne anew, having received the life of grace, God requires not impossibilities, but alwayes gives abilitie to the discharge of that which hee injoynes. Quest. But in particular, how may a Christian bee said to be in heaven, or to have his conversation in heaven. I answer, Answ. a Christian may be said to bee in heaven; first, as in his head Christ Iesus, who is in heaven already, beeing gone to prepare a place for us. Secondly, he is there by faith: which makes things absent as present: and so it is that Abraham saw Christs day, and was glad; and therefore is faith called, The evidence of things not seene, Heb. 11. Thirdly, a Christian is in heaven by his hopes. Fourthly, he is there by his desires, animus est ubi amat. Fifthly, a Christian is in heaven, when as his meditations are there: when his thoughts are thereon continually busied, as St. Paul was, when in admiration of those joyes he crieth out, O the depth both of the riches and wisedome of God! Rom. 11.33. Sixthly, hee is there, when by continuall prayers to God, he hath an inward admittance to the throne of grace, where hee may freely open his heart to his God, and therefore it is that those that are Christians indeed, are often in this dutie. Fifthly, hence we may gather, that the glorious estate in heaven, is of the same kinde with this life of grace, onely differing in degrees of happinesse: both estates are free; there onely a freedome of glory, here a freedome of grace, both are estates of redemption: there wee are redeemed from sinne, and death, and the divell, here we are onely redeemed from the power of them; there have we the full harvest, here we have the first fruits, here wee are heires by faith, there by full possession; to all of us Christ is all in all, onely there hee rules immediately, here he rules by meanes, by his deputies. There they have communion with the Saints, here we also have communion, though we live amongst the wicked. There they praise God continually, here we indeavour it continually. There they have communion with the beatificall vision, here wee have communion with the ordinances which will bring us to it. And therefore, let such as intend to be Saints hereafter, be Saints here, and live by the lawes that are given us from heaven, and that they live by in heaven: for the kingdome is in such sort one and the same, the kingdome of grace, the preaching of the word, is called the kingdome of heaven, as well as the kingdome of glorie; and men doe thinke in vaine ever to enter into glorie, without comming in at the gates of grace, as appeareth out of the Apostles argument, 2 Pet. 1.10, 11. Give diligence to make your calling and election sure, for so an entrance shall be ministred unto you abundantly, into the everlasting kingdome of our Lord and Saviour Iesus Christ. And to this end, amongst many other, observe with me these following directions. 1. Dir. First, for a preparation, heare the word of God, for by this wee are in heaven in part already, for where the word is preached, there is the presence of the blessed Trinitie, and the holy Angels bringing downe heaven it selfe to us, teaching us in the lawes of that Kingdome. Vse reading also, for even thereby wee talke with the Saints, who wrote those things for our instruction, and that spirit that guided them in writing, will also guide thee in reading. Receive the Sacraments often, for these ordinances are the heavenly Manna to us, and and strengthen us in our way, to the spirituall Canaan. Secondly,2. Dir. Rejoyce in often communicating with the Saints: these earth moles that are delighted in Coeno, not in Coelo, all companie is alike to them, but a Christian will here converse with such, as hee shall be with hereafter, and the Saints have found much helpe this way, even Saul in the companie of Prophets, became a Prophet, and the most earthly man that is amongst good men, in good discourse, will sute himselfe to them, and indeed good discourse is of much availe this way, if it bee frequent as it should be. I inforce it not as a dutie to be done at all times, but it should be oftner than it is. Thirdly, Vse such meanes as are of force to subdue the hinderances of this disposition: 3. Dir. such as are lusts of youth, which ought to be tamed by fasts, and such watchfulnesse that may make us at the length wise, for so [illegible: 1 letter]acre as wee overcome our lusts, so farre we have our conversation in heaven, and therefore wee must often in private watch, and in private pray; as the Scripture saith, we must watch unto prayer. 4. Direct. Fourthly, Vse much meditation: bee ever setting our mindes something to this end, that our affections may bee wrought upon, to forsake the world with detestation, and to love and imbrace heaven, and for this dutie wee ought to redeeme some time continually. Thus principally Enoch walked with God, and David, though a King, meditated in Gods law day and night. 5. Dir. And from this dutie, let us bee brought to a holy use of soliloquies: checking and shaming our selves for following these pleasures, for unthankfulnesse, and want of cheerefulnesse, as David why art thou cast down O my soule, why art thou so disquieted? By these recollections a Christian is indeed himselfe, and for the present, even seated in heaven. 6. Dir. In the last place besides ejaculations, use dayly a set prayer: for thereby wee ascend into heaven, and are fitted thereby to be more and more heavenly, its the trade of Citizens that make them rich, this is our trade, to trade by prayer, with that heavenly Citie, where our treasure is, and by it wee shall grow dayly in riches. Thus is our soule strengthened, and our affections stirred up to converse with God, and thus come wee to set our faith in heaven, together with our love, where our father is, where Angels and Saints, our Citie, and eternall happinesse is, thus is our hope strengthened, which carries us through all afflictions undauntedly, and so is a heaven to us before hea[illegible: 1 letter]ven: and thus are our [illegible: 1 letter]esires in heaven, to be at rest, to bee with Christ, which is best of all. But some will say, Obj. wee cannot alwayes intend such things as these, we have our callings, and are busied about earthly matters and cares? I answer true it is, Answ. yet in the use of these things, wee may bee heavenly minded, for God in mercie appoints us callings, to busie our mindes about, which else would bee delving in the idle pleasures of sinne, onely he requires, that we in the first place seeke for heaven, we shall not continue here, but wee are travelling still, and therefore it is good for us ever to redeeme some time for heaven, that wee may come with more speed to our journeyes end. Secondly, as a helpe to us, hee hath left us his Saboths, in pitie to our soules, which else would altogether be rooting in the earth: Let us have a care of the well spending of them: for by this we pay homage to heaven, and are put in minde thereof. Thirdly, everie day redeeme sometime for meditation of the vanitie of this world, hereby will our untunable soules be still set in tune, and for our callings, every day sanctifie them by prayer, and then all is cleane. Fourthly, goe about them as in obedience to God, knowing that God hath placed us in these callings, and he looks for service in imploying those talents bestowed on us, and in our serving one another. And let us indeavour to shew what our religion is, in avoiding the corruptions of our callings. Labour also to see God in every thing, in crossing us, in incouraging and assisting us, and this will stirre us up accordingly to pray continually, & in al things to give thanks, and it will make us feare alwayes, for the same care and love of God that brings us to heaven, doth guide us in our particular actions and callings. And in other matters use our selves so, as we by these things raise our mindes on high, for there is a double use of the creatures. First, temporall, and from thence a spirituall use is raised; thus did Christ, by considering water, he was raised to think of spirituall regeneration and washing: and thus we should doe, labour to see God in his creatures, and thus shall wee helpe our soules by our bodies, God will have it thus; and therefore setteth downe heavenly things in earthly comparisons. 7. Dir. Lastly, wee must indeavour to make a spirituall use of all things as God doth: doth God send crosses on us? then before they leave us beg a blessing, that they may worke his intended effect in bettering us. Doth God blesse us with prosperitie? pray that God would sanctifie it to incourage us on to good duties: so as in all estates wee may have our conversation in heaven. Let no man therefore make pretence that he is poore, that he hath no time for this; no, grace workes matter out of every thing, poore Paul, nay Paul a prisoner, see how he is busied. And the truth is, that worldly prosperitie is the greatest enemie to a heavenly minde that can bee. But the weake Christian will complaine, Ob. that he cannot finde this in him, but he is still carried away with worldly matters, though hee strive against it never so much, yet the world goes away with him. To such I answer, Answ. strength of grace this way is not in every Christian, neither is it at the first. Paul had his destractions, Rom. 7. from 15. to 24. yet must our labours and indeavors be that way: the sinne that is in us cannot hurt us, if we strive against it. God suffers his children to see their weaknesse, as he did deale with Solomon, to humble us, and make us learne his lesson, that all is vanitie and vexation of spirit. Let not such therefore bee discouraged, but cheerefully goe on in a good course, wherein the more we labour and strive, the more wee beautifie Religion, and credit our Citie, and draw on others to bee fellow Citizens with us. And thus shall we free our selves from terrors of conscience, and from the snares of the divell, even as birds when they soare aloft need feare no snares. Thus also shall wee get a portion here, for its the promise of the God of truth, that if we first seek the Kingdome of heaven, al these things shalbe cast upon us. Thus also shall wee be sure of Gods gracious and faithfull protection: who hath said hee will keepe us in our wayes. And lastly, thus shall wee end our dayes with comfort, woe bee to him that dies not to the world, before hee goes hence: but to him that hath his soule in heaven, even while it is in his bodie, this life is but a pilgrimage, and death is advantage.

VERS. 20. From whence wee also looke for the Saviour, the Lord Iesus Christ. THese words lay downe such an estate of a Christian, as is both a cause, and a signe, of heavenly conversation, and in them we may consider: First, that Christ is in heaven. Secondly, that there is a second comming of Christ. Thirdly, that Christians expect it. Fourthly, that this expectation is a cause of heavenly carriage. For the first, that Christ is in heaven, wee have the Scripture to warrant it: but the text is pregnant herein, we looke for him from heaven, ergo, he is in heaven. And therefore its a grosse conceipt of the Papists, that dreame that his bodie is every where in the bread, or with the bread, as the Lutherans would h[illegible: 1 letter]ve it: the scripture determines that the heavens must contain him, that he sitteth now on the right hand of God, that he shall hereafter come to judge, and therefore he is not now here; nay because he is not here, he sent us the comforter, the spirit, that shall leade us into all truth, as he himselfe expresly saith Secondly, hence wee may observe, that there is another comming of Christ, which yet is not fulfilled; there is a two-fold comming of [illegible: 1 letter]hrist, one whereby he comes in the fl[illegible: 1 letter]sh, this was his first comming: the second comming is in triumph, when he shall perfect our salvation. This appeareth by the desires of the creature, Rom. 8. Secondly, by the faithfull desires of his children, which cannot be in vaine. Thirdly, to this end he tooke our flesh to draw us after him. Fourthly, to this end he left his spirit with us to testifie it. Lastly, he hath left us his promises, and prophecies thereof, witnessed by the Angels, Acts 1. This Iesus shall so come, even as you have seene him goe into heaven. Thirdly, that Christians doe expect this comming of Christ, is evident out of the words from whence we looke for the Saviour, saith the Text: the word looke signifies an earnest expectation, implying faith, hope, and patience; faith is a ground of hope, supposing the promises which are grounded on an almightie God of truth; now patience comes from hope, so as the word implyes thus much: wee hope, we beleeve, we patiently waite for the second comming of Christ. This is the disposition of every sound Christian, and it begins with the beginning of our new birth: for so (1 Pet. 1.3.) it is said, we are begotten to a lively hope: and (Titus 2.13.) the grace of God once appearing, teacheth to looke for the blessed hope. Reason. 1.For as in nature, the seed desires growth, every thing desires perfection, so much more in grace; where once it is setled, it continually desireth a more perfect estate, untill the comming of Christ, when it commeth to the top and pitch thereof. Reason. 2.Secondly, there is such a relation betwixt Christ and us, wee being contracted to him here, as there is a continuall longing for the consummation of this marriage, even as the time betweene the contract and the marriage is a continuall longing. Reason. 3.Thirdly, our estate here is a warring and laborious estate, and a painfull service, and therefore what marvaile if a Saboth, a peaceable, victorious, and triumphant estate bee sweet, and to be desired. Vs[illegible: 1 letter]: Hence we may learne, that the estate of the children of God here is imperfect, for they are under hope of a better estate; before Christs time, they expected the first comming of Christ: so it is said of Abraham, that he longed to see Christs day. Now after Christs first comming, we looke after his second comming when we shall be perfected; and thus the soules in heaven, are in expectation of a further happinesse. And this is the reason of the contrarieties of estate that are in a Christian. Hee rejoyces because he is under hope, but he sorrowes because he hath not already obtained the thing he hopeth for; he rejoyceth because of his assurance, but sorroweth because of the crosses hee dayly meets with; rejoyceth in the communion of Saints, but woe is me that I dwell in Meshek. We are Kings, but over rebels; Prophets, but have much ignorance, for we see but in part; Priests, but daily polluted with the soile of this world, and therefore doe stand in need of continuall washing. Thirdly, this expectation is not onely a worke of ours, but a grace wrought in us by Christ, by vertue of the covenant, for God fits us with graces that have reference to our future happinesse, and it arises from love and patience, grounded upon assurance of an end and glorious issue, Christ knew wee were to meet with enemies, and therefore gives us hope as an helmet and an anchor to keepe us from shipwracke, for hee is a Saviour as well in saving us here from despaire, as hereafter from hell. This lastly, may serve for a triall of our estates, for many that thinke themselves to be good Christians, thinke with Peter it is good being here, its good for them to bee in this world, they feare the comming of Christ, the very thought thereof destroyes all their mirth, it is to them like the hand writing on the wall to Balthasar. The childe of God is of another disposition, hee is begotten to this hope, his desire is accordingly, his indeavour and labour is by any meanes to attaine to the resurrection of the dead. Object. But it will bee said, that its often seene that good Christians doe not alwayes desire the comming of Christ. Answ. To which I answer, it is true; but it is caused by their carelesse carriage, and yet ever there is a spirit in them, to indeavour to doe something that may prepare for his comming: but a strong Christian hath ever this desire, and if hee bee a mortified and growing Christian hee never wants this hope, and comfort, and earnest longing, and therefore his prayer ever is; Come Lord Iesus. Fourthly, we may observe out of the words; where this hope is, and this expectation, it stirres up and quickens the soule to a holy conversation, it is propounded here as a ground of the Apostles holy conversation. For it stirres us up to be pure, even as hee is pure, as it is (1 Ioh. 3.3.) For wee are a holy Spouse, and there will shortly come the marriage day, and fitting it is that wee prepare our selves fitting for such a husband. Thus it was with the concubines of Akashuerosh, though a temporall and earthly King, yet the custome was, they should bee twelve monthes before they came to the King: and much more should it be our dutie, ever more to bee prepared to come into the presence of our eternall heavenly King to meet with the bridegroome, because we know not how soone it may be, that he will come and send his Angels for us, to appeare before him in glory, to call us to the wedding. Secondly, this hope will stirre us up to doe all good duties, and to right performance of good duties, to doe all things sincerely, as in the presence of God our judge: And therfore not only the duty of preaching is urged upon Timothy, but the manner, 2 Tim. 4. Who is charged by the Lord Iesus Christ, who shall judge all at his appearing, that he should preach the Word, bee instant in season, out of season, reprove, rebuke, exhort, with all long sufferance. And the Apostle Peter having declared the second comming of Christ, thence inferres; what manner of men ought wee to be in all godly conversation? 2 Pet. 3.11.) And indeed, meditation of the principles of Religion, will informe us well in the manner of our duties, as in the nature of them, and thus shall we be fruitfull in particulars, according as our meditations are directed though the principle matters and objects of our meditation are but few. Thirdly, this hope and expectation will stirre us up to pray for the consummation and bringing to passe the performance of all those promises which are to be performed before the comming of Christ: as that the Gospell should bee preached in all places, that the conversion of the Iewes might be hastened, and the downefall of Antichrist might speedily come to passe. And this hope will also incourage us and put us forward, that in our severall callings and standings, we should helpe on the performance of them, as much as is in our power to performe, by helping on the building of the Church, and the inlargement of Christs kingdome, and the confusion of his enemies. Lastly, this hope will worke in us a sweet and comfortable carriage in all estates and conditions, carrying us through all impediments with courage. For yet a little while, and hee that shall come will come, and will not tarrie, and hee will come full handed. My reward is with me, (saith Christ) and lest we should thinke it long before he comes, hee told us long agoe, that those were the latter dayes, and that the ends of the world were then come upon them. Doe men then molest us, persecute and vexe us? let us be comforted, hee comes that will tread all our enemies under our feet. Do we find that we have but short spirits, that our graces are but weake? let us not dishearten our selves, hee that keepes heaven for us, will give us necessarie graces to bring us thither: if we want, goe to the God of faith and love, hee hath promised to give us his spirit, to make all grace abound in us, never to leave us nor forsake us, till he hath perfected his worke, in setting us with him in glorie. But to proceed to the object of this expectation, it is Christ who is described unto us by the Saviour, whom hee calles also Iesus, which signifies a Saviour: and this he doth, to impresse it the deeper into his affections. But some may say, Quest. Christ hath saved us already, what need is there therefore of his second comming? I answer, Answ. it is to perfect our salvation: for redemption of our bodies, and glorious libertie are reserved to his second comming, wee looke not that he should die any more, but appeare as a Lord of glorie in glorie, without humiliation for sinne, having already gotten victorie of it. The observation is, Doctrine. that Christ is a Saviour, and the Saviour by way of excellencie: he saves all that are of his mysticall body, from all evill, and preserves them to all good, hee saves their bodies and their soules now from the power of all evill, and hereafter hee will free them from all evill, he is the everlasting Saviour, while we live here his bloud runnes continually, this is the fountaine opened for the house of Iudah, for sinne and uncleannesse, in it are we cleansed from the guilt and damnation of sinne, what would wee have more? Wee are kept by faith to salvation, 1 Pet. 1.5. Let this raise up our soules Are wee swallowed up with the sense of any miserie? Let us know that we trust a Saviour that is every way absolute, that invites those that are sicke with sinne, to come unto him: and how can wee escape, if wee neglect so great salvation. Heb. 2.3. Away therefore with all [illegible: 1 letter]opish conceipts of meriting by our works. All glorie must bee given onely to his mercie, all that hee did for us was to the glorie of his grace, Ephes. 1.6. Lastly, this should comfort us when wee thinke of the last day, to thinke withall, that he shall be our judge that is our Saviour, and therefore should cast away all terrour from us, knowing that our head will not destroy his members, but that hee our husband being a great King, will also crowne us his spouse with a glorious crowne, therefore when wee see the fore-going signes come to passe, let us lift up our heads, knowing our redemption draweth neere. To goe on in the next place, Christ is not only our Saviour, but he is our Lord: wherein we may see the Apostles Christian wisedome, hee useth such titles as may most of all strengthen his faith and affection of the present meditation, which being a point of the resurrection, a thing seeming contrarie to reason, to flesh and bloud: hee strengthens himselfe in this consideration, that he is the Lord, who ha[illegible: 1 letter]h all power and authority committed to him, Math. 28.18. Secondly, he is Lord by title of redemption▪ so as we are no more our owne but his, for he hath bought us with a price. Thirdly, he is Lord of the world, and of the divell by conquest, Heb. 2.14. Fourthly, hee is Lord over his Church by marriage, hee is our husband, governing his Church with sweetnesse and love. He is also the Lord by way of excellencie above others, depending on no creature, hee is Lord of Lords. Secondly, he is Lord of body and soule, and conscience, punishing with terrors here, and damnation hereafter. Thirdly, he is Lord eternall, hee indures for ever and cannot die. Fourthly, he is such a Lord, as cannot abuse his authority, he cannot tyrannize, his grace and vertue, are of equall extent with his power. Fifthly, he is a holy Lord, holy, holy, holy, Lord God of Sabboth, that is Lord of hosts. In all these, hee is farre above any earthly man, yea above all creatures. And therefore, its a sweet estate, to bee under government and rule. They then that are Lords here on earth, must consider though they rule and are above others, yet are they under the Lord: thus did Ioseph. Therefore they must rule, but in the Lord, it is his will, that must rule their wils. Secondly, this should comfort Christians: that they have such a Lord, as is Lord of Angels, at whom the divells tremble: whom stormes, windes, seas, sicknesse, death, and all creatures doe obey. Yet wee cannot challenge this comfort, but upon condition of our obedience: the Apostle joynes Lord and Saviour together, to shew that he is a Saviour onely to those that take him for their Lord, to governe and rule them; as he is our Priest, he must also be our King, he comes by water to purge and wash us, as well as by bloud to suffer for us. The wicked they will not have this man rule over them, but they shall not say nay, God wil be a Lord over them, ruling by his power, with a rod of iron hee will bruise them in peeces, none shall deliver them. If we will avoid this miserable estate, let us make him Lord in us: thus shall we crowne him, and then he will crowne us with himselfe.