Philippians 3:20 – Richard Sibbes

[page 185 of volume 5]

For our conversation is in heaven.

The word translated here ‘for’ in the former translation is ‘but’; and so it depends on the foregoing words, ‘some walk as enemies to the cross of Christ,’ &c. ‘But our conversation is in heaven.’ If it be as it is here translated, ‘for,’ then doth it follow the 17th verse: ‘mark them that walk, as ye have us for an example. For our conversation is in heaven,’ showing the reason why he was so confident in propounding his example to be imitated. Which way it be taken, it is not much material, only from the opposition between those examples he speaks of immediately going before, and is propounded in this verse.

Note That in the church there are always men of divers dispositions. Some ever go within the current into Mare Mortuum, and others ever against the stream, like the stars that are carried with a secret motion of their own, notwithstanding that in this world they seem to be earned by the violent motion of the common course of men.

1. And this was first in God’s eternal decree, that there should be perpetual enmity between the seed of the woman and of the serpent.

2. Secondly, There is a difference in calling; some only outwardly, some inwardly by his Spirit: ‘Many are called, but few are chosen,’ Matthew 20:16.

3. Thirdly, They differ in their rulers; one are governed by the devil, and led captive to do his will, others by God.

4. Fourthly, In regard of their conversation; some are heavenly minded, others are altogether earthly.

5. Fifthly, Their ends are different; the way of the 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 mean not to be of the number of those that have their end in damnation, they must be of the number of those of a holy conversation. The word in the original signifies most properly a freedom, or a burghership. So as from the metaphor we may gather thus much.

Doct. That heaven is a city, and ail true Christians are citizens and inhabitants of this city; for as it is in the city of this world, so may it be said comparatively of this city and the inhabitants.

First, It is under a governor, who is the Lord Christ.

Secondly, It is governed by law, which is God’s law.

Thirdly, It hath a storehouse 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 Satan’s tyranny, free from the law’s curse and condemning power; and are all kings, and shall all reign. They shall be free from all weakness, from ill company, from temptation. The Lamb shall be all in all. ‘Glorious things are spoken of thee, thou city of God,’ Psalm 87:3.

Fifthly, They speak one language, the language of Canaan. The language of the beast they abhor.

And lastly, Their carriage is alike. Grave like citizens of heaven, their faces are still as they were going to Jerusalem, their continuing and abiding city; 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. First, Heaven is his home, and this life is but a way, and he a passenger. And thus David accounted of himself, though a king, yet but a stranger, both himself and his fathers; and therefore, as a passenger, he provides for his journey, he stands not for ill usage, cares not to look after delights in the way, but uses them as advantageous to his journey.

And secondly, He is inquisitive after the way, fearing he should go amiss; and furnisheth himself with cordials, to cheer him and strengthen him in his journey. He inquires after the guide of God’s Spirit, to be as the pillar of fire to guide him in the darkness of this world.

Thirdly, He is well provided of weapons against such enemies as he shall moot with in the way. He hath the shield of faith, and the sword of the Spirit, which is the word of God.

2. The second ground that arises hence is, that a Christian’s endeavours are of a high nature. His look is high, his soul and mind are ever upward, casting all burdens of earthly cares and delights from him, that he may freely mount up in the presence of his Maker.

3. 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 looks 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 himself to God, in whose sight he over sets himself. Briefly, he doth ail things as a citizen of heaven.

4. Fourthly, We may also ground hence, that a Christian may have his conversation in heaven, even while he is here alive; for he is born anew, having received the life of grace. God requires not impossibilities, but always gives ability to the discharge of that which he enjoins.

Quest. But in particular, how may a Christian be said to be in heaven, or to have his conversation in heaven?

Ans. (1.) I answer, A Christian may be said to be in heaven; first, as in his head Christ Jesus, who is in heaven already, being gone to prepare a place for us.

(2.) Secondly, he is there by faith, which makes things absent as present; and so it is that ‘Abraham saw Christ’s day and was glad;’ and therefore is faith called, ‘The evidence of things not seen,’ Hebrews 11:1.

(3.) Thirdly, A Christian is in heaven by his hopes.

(4.) Fourthly, He is there by his desires. Animus est ubi amat.

(5.) Fifthly, A Christian is in heaven, whereas his meditations are there: when his thoughts are thereon continually busied, as St Paul was, when in admiration of those joys, he crieth out, ‘O the depth both of the riches and wisdom of God!’ Romans 11:33.

(6). Sixthly, He is there, when by continual prayers to God, he hath an inward admittance to the throne of grace, where he may freely open his heart to his God; and therefore it is that those that are Christians indeed are often in this duty.

5. Hence we may gather, that the glorious estate in heaven is of the same kind with this life of grace, only differing in degrees of happiness; both estates are free: there only a freedom of glory, here a freedom of grace. Both are estates of redemption. There we are redeemed from sin and death and the devil, here we are only redeemed from the power of them; there have we the full harvest, here we have the first fruits; here we are heirs by faith, there by full possession; to all of us Christ is all in all, only there he rules immediately, here he rules by means, 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 endeavour it continually. There they have communion with the beatifical vision, here we 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 laws that are given us from heaven, and that they live by in heaven; for the kingdom is in such sort one and the same. The kingdom of grace, the preaching of the word, is called ‘the kingdom of heaven,’ as well as the kingdom of glory; and men do think in vain ever to enter into glory, without coming in at the gates of grace, as appeareth out of the apostle’s argument, 2 Peter 1:10, 11, ‘Give diligence to make your calling and election sure, for so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ.’

And to this end, amongst many other, observe with me these following directions.

1st Direct. First, For a preparation, hear the word of God; for by this we are in heaven in part already. For where the word is preached, there is the presence of the blessed Trinity, and the holy angels bringing down heaven itself to us, teaching us in the laws of that kingdom. Use reading also; for even thereby we talk 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 strengthen us in our way to the spiritual Canaan.

2nd Direct. Secondly, Piejoicc in often communicating with the saints. These earth moles that are delighted in coeno, not in coelo, all company is alike to them; but a Christian will here converse with such as he shall be with hereafter, and the saints have found much help this way. Even Saul, in the company of prophets, became a prophet; and the most earthly man that is amongst good men, in good discourse, will suit himself to them; and indeed good discourse is of much avail this way, if it he frequent as it should be. I enforce it not as a duty to be done at all times, but it should be oftener than it is.

3rd Direct. Thirdly, Use such means as are of force to subdue the hindrances of this disposition. Such as are lusts of youth, which ought to be tamed by fasts, and such watchfulness that may make us at the length wise; for so far as we overcome our lusts, so far we have our conversation in heaven; and therefore we must often in private watch, and in private pray; as the Scripture saith, we must watch unto prayer.

4th Direct. Fourthly, Use much meditation. Be ever setting our minds something to this end, that our affections may be wrought upon, to forsake the world with detestation, and to love and embrace heaven; and for this duty we ought to redeem some time continually. Thus principally Enoch walked with God; and David, though a king, meditated in God’s law day and night.

5th Direct. And from this duty, let us be brought to a holy use of soliloquies; checking and shaming ourselves for following these pleasures, for unthankfulness and want of cheerfulness, as David, ‘Why art thou cast down O my soul, why art thou so disquieted?’ Ps. xlii. 5. By these recollections a Christian is indeed himself, and for the present even seated in heaven.

6th Direct. In the last place, besides ejaculations, use daily a set prayer; for thereby we ascend into heaven, and are fitted thereby to be more and more heavenly. It is the trade of citizens that make them rich. This is our trade, to trade by prayer with that heavenly city, where our treasure is, and by it we shall grow daily in riches. Thus is our soul strengthened and our affections stirred up to converse with God, and thus come we to set our faith in heaven, together with our love, where our Father is, where angels and saints, our city and eternal happiness, is. Thus is our hope strengthened, which carries us through all afflictions undauntedly, and so is a heaven to us before heaven; and thus are our desires in heaven, to be at rest, to be with Christ, which is best of all.

Obj. But some will say, We cannot always intend such things as these, we have our callings, and are busied about earthly matters and cares.

Ans. 1. I answer: True it is, yet in the use of these things, we may be heavenly minded; for God in mercy appoints us callings, to busy our minds about, which else would be delving in the idle pleasures of sin: only he requires, that we in the first place ‘seek for heaven.’ We shall not continue here, but we are travelling still; and therefore it is good for us ever to redeem some time for heaven, that we may come with more speed to our journey’s end.

2. Secondly, As a help to us, he hath left us his Sabbaths, in pity to our souls, 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 mind thereof.

3. Thirdly, Every day redeem some time for meditation of the vanity of this world. Hereby will our untunable souls he still set in tune; and for our callings, every day sanctify them by prayer, and then all is clean.

4. Fourthly, Go about them as in obedience to God, knowing that God hath placed us in these callings, and he looks for service in employing those talents bestowed on us, and in our serving one another. And let us endeavour to shew what our religion is, in avoiding the corruptions of our callings. Labour also to see God in everything, in crossing us, in encouraging and assisting us; and this will stir us up accordingly to pray continually, and in all things to give thanks; and it will make us fear always, 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 ourselves so as we by these things raise our minds on high, for there is a double use of the creatures. First, temporal, and from thence a spiritual use is raised. Thus did Christ. By considering water he was raised to think of spiritual regeneration and washing; and thus we should do, labour to see God in his creatures, and thus shall we help our souls by our bodies. God will have it thus, and therefore setteth down heavenly things in earthly comparisons.

7th Direct. Lastly, We must endeavour to make a spiritual use of all things as God doth. Doth God send crosses on us? Then before they leave us beg a blessing, that they may work his intended effect in bettering us. Doth God bless us with prosperity? Pray that God would sanctify it to encourage us on to good duties, so as in all estates we may have our conversation in heaven. Let no man therefore make pretence that he is poor, that he hath no time for this. No. Grace works matter out of everything. Poor Paul, nay, Paul a prisoner, see how he is busied; and the truth is, that worldly prosperity is the greatest enemy to a heavenly mind that can be.

Obj. But the weak Christian will complain that he cannot find this in him, but he is still carried away with worldly matters. Though he strive against it never so much, yet the world goes away with him.

Ans. To such I answer, Strength of grace this way is not in every Christian, neither is it at the first. Paul had his distractions, Romans 7 from verse 15 to verse 24, yet must our labours and endeavours be that way. The sin that is in us cannot hurt us if we strive against it. God suffers his children to see their weakness, as he did deal with Solomon, to humble us and make us learn his lesson, that all ‘is vanity and vexation of spirit.’ Let not such therefore he discouraged, but cheerfully go on in a good course, wherein the more we labour and strive, the more we beautify religion, and credit our city, and draw on others to be fellow-citizens with us.

And thus shall we free ourselves from terrors of conscience, and from the snares of the devil, even as birds when they soar aloft need fear no snares. Thus also shall we get a portion here, for it is the promise of the God of truth, that if we first seek the kingdom of heaven, all these things shall he cast upon us. Thus also shall we he sure of God’s gracious and faithful protection, who hath said he will keep us in our ways.

And lastly, Thus shall we end our days with comfort. Woe be to him that dies not to the world before he goes hence. But to him that hath his soul in heaven, even while it is in his body, this life is but a pilgrimage, and death is advantage.

From whence we also look for the Saviour, the Lord Jesus Christ.

These words lay down such an estate of a Christian, as is both a cause and a sign of heavenly conversation; and in them we may consider, first, That Christ is in heaven. Secondly, That there is a second coming 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, we have the Scripture to warrant it, but the text is pregnant here in. We look for him from heaven, ergo he is in heaven.

And therefore it is a gross conceit of the papists, that dream that his body is everywhere in the bread, or with the bread, as the Lutherans would have 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 lead us into all truth, as he himself expressly saith, John 16:13.

Secondly, Hence we may observe, that there is another coming of Christ, which get is not fulfilled. There is a twofold coming of Christ, one whereby he comes in the flesh. This was his first coming. The second coming is in triumph, when he shall perfect our salvation. This appeareth by the desires of the creature, Romans 8:37, seq. Secondly, By the faithful desires of his children, which cannot be in vain. Thirdly, To this end he took our flesh to draw us after him. Fourthly, To this end he left his Spirit with us to testify it. Lastly, He hath loft us his promises and prophecies thereof, witnessed by the angels: Acts 1:11, ‘This Jesus shall so come, even as you have seen him go into heaven.’

Thirdly, That Christians do expect this coming of Christ is evident out of the words, ‘from whence we look for the Saviour,’ saith the text. The word ‘look’ signifies an earnest expectation, implying faith, hope, and patience. Faith is a ground of hope, supposing the promises which are grounded on an almighty God of truth. Now patience comes from hope, so as the word implies thus much. We hope, we believe, we patiently wait for the second coming of Christ. This is the disposition of every sound Christian, and it begins with the beginning of our new birth; for so, 1 Peter 1:3, it is said, ‘We are begotten to a lively hope;’ and Titus 2:13, ‘The grace of God once appearing, teacheth to look for the blessed hope.’

Reason 1. For as in nature the seed desires growth, everything desires perfection, so much more in grace. Where once it is settled it continually desireth a more perfect estate, until the coming of Christ, when it cometh to the top and pitch thereof.

Reason 2. Secondly, There is such a relation betwixt Christ and us, we being contracted to him here, as there is a continual longing for the consummation of this marriage; even as the time between the contract and the marriage is a continual longing.

Reason 3. Thirdly, Our estate here is a warring and laborious estate, and a painful service, and therefore what marvel if a sabbath, a peaceable, victorious, and triumphant estate, be sweet and to be desired?

Use. Hence we may learn that the estate of the children of God here is imperfect, for they are under hope of a better estate. Before Christ’s time they expected the first coming of Christ. So it is said of Abraham, that he longed to see Christ’s day. Now after Christ’s first coming, we look after his second coming, when we shall he perfected; and thus the souls in heaven are in expectation of a further happiness.

Use 2. And this is the reason of the contrarieties of estate that are in a Christian. He rejoices because he is under hope, but he sorrows because he hath not already obtained the thing he hopeth for. He rejoiceth because of his assurance, but sorroweth because of the crosses he daily meets with; rejoiceth in the communion of saints, but ‘woe is me that I dwell in Mesech,’ Psalm 120:5. We are kings, but over rebels; prophets, but have much ignorance, for we see but in part; priests, but are daily polluted with the soil of this world, and therefore do stand in need of continual washing.

Use 3. Thirdly, This expectation is not only a work of ours, but a grace wrought in us by Christ, by virtue of the covenant: for God fits us with graces that have reference to our future happiness; and it arises from love and patience, grounded upon assurance of an end and glorious issue. Christ knew we were to meet with enemies, and therefore gives us hope as an helmet and an anchor to keep us from shipwreck; for he is a saviour as well in saving us here from despair, as hereafter from hell.

Use 4. This, lastly, may serve for a trial of our estates: for many that think themselves to be good Christians, think with Peter ‘it is good being here,’ Matthew 17:4; it is good for them to be in this world. They fear the coming of Christ. The very thought thereof destroys all their mirth. It is to them like the handwriting on the wall to Belshazzar. The child of God is of another disposition. He is begotten to this hope: his desire is accordingly; his endeavour and labour is by any means to attain to the resurrection of the dead, Philippians 3:11.

Obj. But it will be said, that it is often seen that good Christians do not always desire the coming of Christ.

Ans. To which I answer, It is true; but it is caused by their careless carriage. And yet, over there is a spirit in them, to endeavour to do something that may prepare for his coming. But a strong Christian hath ever this desire; and if he be a mortified and growing Christian, he never wants this hope, and comfort, and earnest longing: and therefore his prayer ever is, ‘Como, Lord Jesus.’

Fourthly, We may observe out of the words, where this hope is, and this expectation, it stirs up and quickens the soul to a holy conversation. It is propounded here as a ground of the apostle’s holy conversation.

For it stirs us up to be pure, even as he is pure, as it is 1 John 3:3. For we are a holy spouse, and there will shortly come the marriage-day; and fitting it is that we prepare ourselves fitting for such a husband. Thus it was with the concubines of Ahasuerus. Though a temporal and earthly king, yet the custom was, they should be twelve months before they came to the king, Esther 2; and much more should it be our duty, evermore to be prepared to come into the presence of our eternal, heavenly King, to meet with the bridegroom; because we know not how soon it may be that he will come, and send his angels for us to appear before him in glory, to call us to the wedding.

Secondly, This hope will stir us up to do all good duties, and to right performance of good duties; to do all things sincerely, as in the presence of God our judge. And therefore, not only the duty of preaching is urged upon Timothy, but the manner, 2 Timothy 4:2, who is charged by the Lord Jesus Christ, who shall judge all at his appearing, that he should ‘preach the word: be instant in season, out of season, reprove, rebuke, exhort, with all long-sufferance.’ And the apostle Peter having declared the second coming of Christ, thence infers, ‘What manner of men ought we to be in all godly conversation,’ 2 Peter 3:11. And indeed, meditation of the principles of religion will inform us well in the manner of our duties, as in the nature of them; and thus shall we be fruitful in particulars, according as our meditations are directed, though the principal matters and objects of our meditation are but few.

Thirdly, This hope and expectation will stir us up to pray for the consummation and bringing to pass the performance of all those promises which are to be performed before the coming of Christ, as that the gospel should be preached in all places; that the conversion of the Jews might be hastened, and the downfall of antichrist might speedily come to pass. And this hope will also encourage us and put us forward, that in our several callings and standings, we should help on the performance of them as much as is in our power to perform, by helping on the building of the church and the enlargement of Christ’s kingdom, and the confusion of his enemies.

Lastly, This hope will work in vs a sweet and comfortable carriage in all estates and conditions, carrying us through all impediments with courage. For ‘yet a little while, and he that shall come will come, and will not tarry,’ Hebrews 10:37, and he will come full handed. ‘My reward is with me,’ saith Christ; and lest we should think it long before he comes, he told us long ago that those were the latter days, and that the ends of the world were then come upon them. Do men, then, molest us, persecute, and vex us? Let us be comforted. He comes that will tread all our enemies under our feet. Do we find that we have but short spirits, that our graces are but weak? Let us not dishearten ourselves. He that keeps heaven for us will give us necessary graces to bring us thither. If we want, go to the God of faith and love. He 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 work, in setting us with him in glory.

But to proceed to the object of this expectation, it is Christ who is described unto us by the Saviour, whom he calls also Jesus, which signifies a Saviour; and this he doth to impress it the deeper into his affections.

Quest. But some may say, Christ hath saved us already. What need is there, therefore, of his second coming?

Ans. I answer, It is to perfect our salvation. For redemption of our bodies and glorious liberty are reserved to his second coming. We look not that he should die any more, but appear as a Lord of glory in glory, without humiliation for sin, having already gotten victory of it.

Doct. The observation is, that Christ is a Saviour, and the Saviour by way of excellency. He saves all that are of his mystical body from all evil, and preserves them to all good. He saves their bodies and their souls now from the power of all evil, and hereafter he will free them from all evil. He is the everlasting Saviour. While we live here his blood runs continually. This is the ‘fountain opened for the house of Judah for sin and uncleanness,’ Zecheriah 13:1. In it are we cleansed from the guilt and damnation of sin. What would we have more? ‘We are kept by faith to salvation,’ 1 Peter 1:5. Let this raise up our souls. Are we swallowed up with the sense of any misery? Let us know that we trust a Saviour that is every way absolute, that invites those that are sick with sin to come unto him; and ‘how can we escape, if we neglect so great salvation?’ Hebrews 2:3. Away, therefore, with all popish conceits of meriting by our works. All glory must be given only to his mercy; all that he did for us was to the glory of his grace, Ephesians 1:6.

Lastly, This should comfort us when we think of the last day, to think withal, that he shall be our judge that is our Saviour, and therefore should cast away all terror from us, knowing that our head will not destroy his members, but that he our husband being a great king, will also crown us his spouse with a glorious crown. Therefore, when we see the foregoing signs come to pass, ‘let us lift up our heads, knowing our redemption draweth near,’ Luke 21:28.

To go on, in the next place: Christ is not only our Saviour, ‘but he is our Lord,’ wherein we may see the apostle’s Christian wisdom. He 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 contrary to reason, to flesh and blood, he strengthens himself in this consideration, that he ‘is the Lord,’ who hath all power and authority committed to him, Matthew 28:18.

Secondly, He is Lord by title of redemption, so as we are no more our own, but his; for he hath bought us with a price.

Thirdly, He is Lord of the world, and of the devil by conquest, Hebrews 2:14.

Fourthly, He is Lord over his church by marriage. He is our husband, governing his church with sweetness and love.

He is also the Lord by way of excellency above others, depending on no creature. He is ‘Lord of lords.’

Secondly, He is Lord of body and soul and conscience, punishing with terrors here and damnation hereafter.

Thirdly, He is Lord eternal. He endures for ever, and cannot die.

Fourthly, He is such a Lord as cannot abuse his authority. He cannot tyrannize. His grace and virtue are of equal extent with his power. Fifthly, He is a holy Lord. Holy, holy, holy, Lord God of Sabbath, that is, Lord of hosts, Revelation 4:8.

In all these he is far above any earthly man, yea, above all creatures. And therefore it is a sweet estate to be under government and rule. They then that are lords here on earth must consider, though they ride and are above others, yet they are under the Lord. Thus did Joseph. Therefore they must rule, ‘but in the Lord.’ It is his will that must rule their wills.

Secondly, This should comfort Christians, that they have such a Lord as is Lord of angels, at whom the devils tremble; whom storms, winds, seas, sickness, death, and all creatures do obey. Yet we cannot challenge this comfort, but upon condition of our obedience. The apostle joins Lord and Saviour together, to shew that he is a Saviour only to those that take him for their Lord to govern 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 blood to suffer for us. The wicked they will not have this man rule over them, but they shall not say nay. God will be a Lord over them, ruling by his power; with a rod of iron he will bruise them in pieces, none shall deliver them. If we will avoid this miserable estate, let us make him Lord in us. Thus shall we crown him, and then he will crown us with himself.