4. To conclude. Let us so use them as they he helpers of us to a better life, not hinderers ; for we are in an estate between two, in a warring and con- flicting estate, even as a piece of iron between two loadstones, and know not which way to lean ; and yet may offend in the excess of either side.
PHILIPPIANS CHAP. Ill, VER. 20. 135
And therefore let us observe some signs, whereby \vc may know whether we be right or not.
Signs. 1. And first of all, this affection of love, being the primary and principal part, is known by other affections. If therefvre our love he set on the world, we shall (jrieve and vex ourselves for worldly losses, and fret and he chafed when loe are crossed in them; and this made Ahab so lumpish, as nothing could comfort him but Naboth's vineyard.
2. Secondly, Let us observe wltither our labours and endeavours are car- ried, what we talk of most, what think we or meditate wo on, first and last, morning and evening. If we observe our carriage, it will discover our mind.
Such are also opposite to any religious good course. He that is rich bitterly opposeth goodness ; and therefore it is that Christ said, ' Ye can- not serve God and Mammon,' Mat. vi. 24 ; and concludeth, ' It is harder for a rich man to get into heaven, than for a camel to pass through a needle's eye,' Mat. xix. 24.*
But to cure this sore, let us fetch arguments from the nature of the soul of man, and the nature of these things; and consider the incongruity between the soul, a pure heavenly spiritual essence, and base earthly corrupt things. Dust was made meat for the serpent by a curse, and not for man.
And remember, the God of truth hath threatened vengeance against his dearest children that do not mortify their carnal hosts. Abhor we therefore the first thoughts of this sin, and divert our souls to higher thoughts ; and be humbled, shaming ourselves for debasing our souls in that manner, else will God take us in hand. For he will not suffer his children to surfeit on the world, but will bring them back, that they shall see and know ' all is but vanity and vexation of spirit.'
VERSE 20.
For our conversation is in heaven.
The word translated here 'for' in the former translation is 'but' (z); 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,' shewing 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 cdways men of divers dispositions. Some ever go within the current into Blare Mortmun,-f 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 carried by the violent motion of the common course of men.
1. And this was first in God's eternal decree, that there should be perpe- tual 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,' Mat. XX. 16.
3. Thirdly, They differ in their rulers; one are governed by the devil, and led captive to do his will, others by God.
* Cf. note in Vol. IV. p. 368.— G. t '^^^^ is, the Dead Sea.— G.
136 EXPOSITION OF
4. Fourthly, In regard of their conversation; some are heavenly minded, others are altof^ether 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 * otir 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 pro- perly a freedom, or a burghership.f So as from the metaphor we may gather thus much.
Doct. Tliat heaven is a city, and all true Christians are citizens and in- habitants 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 hj 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,' Ps. Ixxxvii. 3.