Exposition of Philippians 3, Part 49
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…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 …hrist, one whereby he comes in the fl…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.
VsUs…: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 onelyonly 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 …opish conceipts of meriting by our works. All glorie must bee given onelyonly to his merciemercy, 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…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 onelyonly 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.