teaching of the Spirit of God? The hardest heart would behold with pity the downfal of a man from an honourable station to indigence and sorrow; what then must be our emotion when we contemplate these unhappy ones who are falling from heaven into the abyss of woe, becoming teachers of error after having been followers of the truth, and, from the glory of being children of God, drawn into the ignominious condition of the servants of corruption!

But besides their own ruin, well calculated to excite compassion, the apostle would consider still more the danger in which their malice placed the church of Christ; these impostors boldly occupying the place of true and faithful teachers, and disguising their odious designs under the most attractive colours. For their doctrines had charms, and the more, because we all naturally desire that which they promised to their followers,-peace with the world, the favour and friendship of those from whom true Christians had separated, and who every where stirred up against them the most cruel persecutions.

St. Paul, seeing his converts, whom he had begotten in Christ with so many afflictions, whom he had placed in the true light of life by means of such bitter pains, in such imminent danger, was unable to restrain his tears; like a tender mother, who cannot see her beloved children threatened with misfortune without terror, groans, and weeping.

Brethren, let us imitate the apostle's holy example. Let the error of the false brethren, and the danger of true believers, awaken in our hearts sentiments similar to his. When, in the midst of the church itself, vipers are produced who devour the entrails of their mother, and disturb the communion to which they belong, we have need to weep and not to laugh; to pray to God that he would so admonish men as to prevent the effect of an injurious doctrine; and to warn each of the brethren to beware of the enemy, and not be deceived by the mark he wears. This the apostle does in the text; and besides his tears, in order to give the Philippians a just horror of the false teachers, he unfolds in a few words all the mystery of their iniquity, and tearing away the deceitful mask with which they covered themselves, exposes them as they really were to the eyes of true believers.

In the first place, he tells them that "many walk," that is, among the Christians; and this would add to the anxiety of the Philippians, for it is evident that the greater the number of enemies, the greater the danger, and the greater should be our vigilance. The Holy Spirit does not feed us with vain promises; he does not conceal from us the danger in which we are, or the number of our enemies; he warns us of every thing so faithfully that we have no right to plead being taken by surprise.

And here I would observe, brethren, how inevitable this sort of trial appears in the church. For if, at the commencement of Christianity, and under the very eyes of the apostles, there were not few, but many, evil-workers, as we have just seen, certainly the multitude of errors, contradictions, troubles, that disturb Christendom in our day, should not surprise us, or raise a doubt in our minds respecting the truth of our religion; but, on the contrary, should confirm it to us, as an evident mark that it is the religion of the apostles, since it is exposed to the same adversaries. For Satan leaves those who follow lies quietly to themselves, being well assured of their perdition. Those whom he opposes are generally followers of the truth, because they alone of all men are likely to disturb his reign, and are capable of destroying it. On this account there have been many more heresies and schisms in the Christian than in any other

:

religion in the Mahomedan, for instance, there are very few; so also the popish faith reigned in Christendom in peace in that respect, before the Lord revealed the light of truth. As soon as that bright sun arose, immediately thousands of serpents and venomous reptiles manifested themselves, and continue to this hour to scandalize the church of God.

II. Let us now observe particularly the apostle's description of these men ; their marks, their manners, their condition. As I have already said, this description comprises five distinct subjects.

First, They are "enemies of the cross of Christ." I confess (says he) that they speak of Christ and his cross; but in reality they are his enemies. They paint his emblems on their banners, and profess to follow him; but in secret they deny him and injure his cause. For do not imagine, brethren, that the men of whom the apostle speaks were Jews or pagans, that is, open enemies; no, they had been baptized in the name of Christ, and they also baptized others. They boasted of following the gospel, and of teaching it better than any. Yet, notwithstanding these appearances, St. Paul cries respecting them, "They are enemies of the cross of Christ;" that is to say, of the most sacred of his mysteries, the loftiest trophy of his victory, the most salutary doctrine of Scripture. And this should teach us to judge of men rather by their works than words, and not to recognise as followers of the Lamb all who boast of being such. It often happens that the very people who in words most honour the cross, in deeds the most insult it. They worship it in name, but they deny its power. They exalt it in profession, but they darken its glory, unwilling that it should be the only justification of man, the only expiation for sin, the only sacrifice capable of appeasing the wrath of God. And as for these of whom the apostle speaks, judaizing teachers, mingling the law and the gospel, they were certainly enemies of the cross in many ways; they taught that man can be justified by the law, an error most offensive to the cross of Christ, since it takes from him his highest glory, that of saving men, as St. Paul has elsewhere declared, "If righteousness come by the law, then Christ is dead in vain," Gal. ii. 21. Again, the motive which induced them to publish this doctrine was nothing less than fear of the hatred and persecution of the Jews, as we learn from the apostle; when speaking of them he says, "Lest they should suffer persecution for the cross of Christ," Gal. v. 21. It was the fear of being called to endure, for the gospel's sake, those sufferings to which its true disciples are exposed, which inspired them with the love of so pernicious a doctrine; so that, although in outward appearance and profession they worshipped "Christ crucified for us," yet in fact they were enemies of his cross; that is, both of the afflictions to which his people are subject, and which are frequently called his cross; and of the principal cause of them, namely, a firm reliance thereon. Again, after living as slaves to the flesh, and worshipping the belly, as the apostle mentions below, it is very evident that in this respect also they were the enemies of the cross, which has nothing more inimical to it than the flesh; for it was elevated to humble the flesh, and to cure us of the bite of that wily and deadly serpent; to destroy its lusts and bind its passions: and they who have truly tasted the virtue of the cross become new creatures, dead to sin and the flesh, but alive to God and the Spirit: so that they who follow the flesh and minister to its desires, whatever profession they may make, are really the enemies of the cross of the Saviour of the world. Added to this, the cross, which is the found

ation of every doctrine of the gospel, is often, by a figure of speech, put for the gospel altogether, from whence it follows, that people who corrupt its holy mysteries in any way, whether in belief or morals, are rightly denominated enemies of the cross.

It appears, therefore, that we must place in this class, not only those who deny the death of the Saviour, (as do the Turks,) or its merit and atonement in being the perfect propitiation for sin, (as heretics,) or who rob it of its glory (as the papists) by insisting on other sacrifices besides that of the cross, or who teach justification partly by works; but likewise all those who endeavour, by artifice and dissimulation, to avoid the afflictions to which a faithful profession of the gospel always leads; or who, by the luxury and dissipation of their lives, deny the power of godliness, notwithstanding that outwardly they retain the appearance of Christians.

And although this description of the false teachers, viz. that they "were enemies of the cross of Christ," might be sufficient to excite a just horror against them in the breast of every real servant of the Saviour, who loves nothing so ardently as the glory of his cross, the only source of his felicity and his life; yet St. Paul, in order more deeply to impress the Philippians with the necessity of fleeing from such people, adds,

I ac

Secondly, That their "end is destruction." knowledge that the word "end," which the apostle uses here, sometimes signifies the design and intention of a man, the end that he proposes, the object at which he aims; and indeed it may not be inappropriate thus to understand it, for the design of these men was certainly the ruin and destruction of all who allowed themselves to be seduced into their errors; in the same manner as our Lord says that "the thief cometh but for to steal, and to kill, and to destroy," John x. 10.

But it appears more suitable to suppose that the words relate rather to the destruction of the seducers themselves; that they describe the horrid and endless ruin in which their malicious labours were plunging them.

And in this light the word "end" may be understood in two ways: first, as salary or wages. For Scripture employs it sometimes in this signification; as when the apostle, speaking of the sins to which men are prone in a natural state, says, "The end (that is, the wages) of those things whereof they were now ashamed, is death," Rom. vi. 21. Some also interpret St. Peter's words in the same way, "Receiving the end of your faith, even the salvation of your souls," 1 Pet. i. 9. Here, in like manner, destruction is the end of these evil-workers; all the wages they obtain for the trouble they give themselves and others being nothing less than perdition. O sad, but most just retribution! O blind and senseless madness, preferring to labour for so unhappy a reward, rather than to aspire after the precious wages reserved for the truly pious! It is true these unhappy people toil much, that cannot be denied; the discipline they teach is difficult to endure; yet all the recompence they shall obtain is eternal_damnation. Probably they do not imagine this. Probably, intoxicated with delight at their own vain works, they already in imagination divide among themselves, like the mother of Sisera, the spoils of the world, and conceive that their great and laborious designs will be crowned with eternal glory. But the apostle, the faithful interpreter of the oracles of God, promises them no other wages than destruction.

The same thing is however signified, if by this word "end" we understand the issue and success of

66

a matter; as the apostle himself takes it, when, speaking allegorically of the world, (that is, man,) which produces only briers and thorns, he adds, "whose end is to be burned," Heb. vi. 8. And our Saviour also, in the parable already quoted at the commencement of this discourse, denounces these evil-workers in the same terms; saying, They shall bind the tares in bundles to burn them," Matt. xiii. 30. Again, it is said the "end" of such evil-workers as transform themselves into ministers of Christ will be "according to their works," 2 Cor. xi. 15; in other words, that having lived and laboured as the enemies of the Lord, they would hereafter be treated as such. And, in fact, these people always go on from bad to worse. They fall from one precipice to another, the justice of God pursuing them, and awfully witnessing that they have never really loved the truth; so that, after descending into various depths of sin, they are at length hastened into the abyss of death and everlasting damnation. O believers, if we tremble at their end, let us also beware of their error; and, in order to avoid their doom, let us also avoid their crime.

But the apostle, after having shown us the "end" of these people, in order to justify such a consummation, proceeds,

man.

Thirdly, to represent to our eyes the enormity of their sin. Their " god (says he) is their belly." In another place, speaking in a manner similar to this, and which may serve to explain the text, he reproaches them for the same thing, saying, "These serve not the Lord Jesus Christ, but their own belly," Rom. xvi. 18. For when he says in the text, their "belly is their god," he does not mean that they literally believed their belly to be a god, and that so feeble a part of the human frame could really be a partaker of the Divine nature, as the pagans supposed with regard to their false gods. Such a supposition is too carnal to dwell in the mind of any But the holy apostle intended to signify that to please the belly, to indulge and gratify the flesh, was their ultimate object; and that so unholy a passion for the things of the flesh, subjecting all their thoughts and desires, was the same thing as though the belly had been the divinity they adored. For nothing was permitted to interfere with its gratification; but, on the contrary, every thing was sacrificed to it. And as we might say of an avaricious man that money is his god, so the apostle, in like manner, expresses himself, saying that a "covetous man is an idolater," and that "covetousness is idolatry," Eph. v. 5; Col. iii. 5. For as we ought to love our God supremely, and consider his will rather than our own, preferring his service to every other consideration, it is with much elegance St. Paul gives the name of God to that which men most esteem, and to which all other things are forced to yield.

Perhaps he also referred to the language of these men, who boasted of regarding nothing but the will and glory of God and his Christ in the alterations they were endeavouring to make in the church. The apostle therefore declares that the god to whom they made these great sacrifices was really their belly, and not the Father of our Lord Jesus Christ, or Jesus Christ himself, because, in fact, (as we have already shown,) seeing with what rage the Jews persecuted Paul, and that it was not possible for them to preach the gospel purely without kindling a like fury against themselves, in order to be exempt from this, and find their preaching subservient to the flesh, (being above all things desirous of its repose,) they retained circumcision, and mingled the law with the gospel of Christ.

Fourthly, The apostle adds, their "glory is in their

shame." Some suppose that he intends here the fame which these teachers enjoyed; for it often happens that people of this sort, by the boldness of their address, and the arrogance of their behaviour, so impose upon the simple, that they even prefer them to the true and faithful servants of God. St. Paul therefore protests that this vain idol of glory and fame is in truth but ignominy and shame; and that the colours with which it is decked at present will be torn away by the just decree of God, who will expose it in its true light. In the same manner Hosea speaks, "I will change their glory into shame," chap. iv. 7.

But this interpretation, though good, and followed by authors of respectability, appearing rather strained, it would seem better to apply the words differently, and read it thus, "their glory is in their shame," meaning, they glory in those things of which they ought to feel ashamed, which are rather shameful than honourable. For it is usual in the Holy Scriptures to give the name of a thing to the causes which produce it, and on which it depends. Thus Jesus is often called "our life, our hope, our glory," because he is the Prince and Author of life and glory. In this sense Wisdom speaks, "Whoso hateth me loveth death," Prov. iii. 6.; not that such people actually and literally desired death, (that is opposed to our nature,) but it signifies that they loved earthly things, and would thereby be conducted to certain ruin.

So the apostle, when he says in the text, "the glory of these false teachers is in their shame," does not mean that they were ashamed of what they did, and that in such shame consisted their glory, (this would be a most extravagant idea,) but rather that those things in which they gloried were worthy of shame and blushing instead of boasting. We read in the Epistle to the Galatians, (chap. vi.,) that among other things they gloried in the flesh of those whom they persuaded to be circumcised; as though it were a good action to have corrupted the faith of a Christian, and placed the Lord's free-men again in a state of slavery; whereas, in reality, this was an action worthy of blame rather than praise. It cannot be doubted that they boasted also of having amalgamated the religion of Jesus with that of the Jews, whereas they should have wept for having so unhappily mingled the kingdom of heaven with the elements of the earth. Again, it is probable they talked loudly of the peace and friendship with the Jews, which they had procured for the church by their amiable yielding; yet this in reality was nothing less than purchasing ease and security to the flesh, at the expense of the truth of God, and peace of conscience; the most shameful and infamous bargain of which man can be guilty. Behold how St. Paul casts down with a word the glorying of these unhappy men, changing their boasting into confusion, and their trophies of honour into brands of disgrace, and making their awful arrogance manifest to all. For although it is an evil thing to be guilty of dishonourable and deceitful conduct, yet does a blush at the remembrance of evil deeds make some small amends for having committed them; but, on the other hand, to glory in them and rejoice in boasting, instead of asking pardon on the knees, is doubtless the very height of insolence.

Lastly, The apostle gives the fifth mark of these false teachers, saying they "mind earthly things." Now some suppose that this relates to the Mosaic ceremonies which these people wished to retain, and which St. Paul elsewhere calls "the weak things of the world," opposing them to celestial things, meaning thereby the mysteries and service of the gospel.

|

But, having said that their god was their belly, and adding, in the following verse, our conversation is in heaven," it is clear that the words must be taken in a general sense, as in other parts of Scripture, especially Rom. viii. 5, “They that are after the flesh do mind the things of the flesh." His meaning there I conceive to be this, that these people possessed gross and sensual minds, attached to this world and its pleasures, without raising their eyes higher, without being inwardly moved by the Spirit of God, or having one true and lively feeling of that pure and spiritual glory which Christ has purchased and now lays up for us in heaven. For these earthly things of which he speaks are such as relate to the ease, and convenience, and pleasure of the flesh, of this weak and mortal state in which we now are, whether they be riches, honour, or pleasure.

Thus much, beloved brethren, for the explanation of our text. In order to draw profit from it, we must treat it in a different manner from the preceding one. In that we considered the character of the holy apostle, set forth as our pattern; now we must examine that of the false teachers, that we may carefully avoid their snare. Then we endeavoured to copy the features of that beautiful portrait on our own minds; now we have to efface from them the resemblance of this; and if we have arrived at this point, that we do not find in our opinions and actions some (at least) of the marks described by St. Paul, we may be considered to have made no small progress in the heavenly course. God grant it may be so! And certainly we ought to be thus advanced, considering the honour we have of living in the church of Christ, the Prince of life and Author of immortality. But, alas! our conduct too plainly shows that we are yet far from this. There are in the very house of the crucified One those who hate his cross; there are to be found there, O shame! people who adore the belly, the most infamous of idols, and who glory in their shame. There are to be found in the school of heaven those who savour only of the things of earth, and in the abode of life and salvation unhappy beings whose end is destruction.

We boast of loving the cross of Christ, and ascribe to it the glory of having redeemed us. If this language be true, whence comes it that we still serve sin, which this cross has destroyed? Whence comes it that the lusts of the flesh still live in our members? If we love it, why do we listen to its enemies? Why do we favour them? Why do we betray its glory? Why cast down its trophies, denying its virtue, and changing it into an instrument of corruption, as though it were of no other use than to procure for us a licence to sin with impunity? Dear brethren, let us put away from our hearts this infamous idea. Let us truly love the cross of Christ, because it is indeed lovely, though in appearance so frightful. Let us embrace it as the sole instrument of our salvation, as that which has appeased the wrath of God, silenced the demands of the law, shut up hell, abolished sin, opened heaven, and obtained for us eternal life. Let every action of our lives bear its impress, and our conversation be altogether sanctified by it; and while we leave its vain and dead images to idolatry and superstition, let its wondrous virtue be manifested in our members. Let this cross drive far from them the lusts of the devil, the love of sin and of the world. May its thorns and nails pierce our old nature, and its holy efficacy be upon us in such wise as that each of us may be, as it were, living copies of the crucified One, who on it accomplished the work of our redemption. Let us for ever renounce the service of idols, which this cross has abolished; not

such alone as the pagan in his ignorance worships, but those also which the world worships now in the very face and light of truth.

The flesh is, of all others, the great idol which maintains its dominion over the larger portion of mankind. For this monster the arts are put in requisition; for it men tread the desert land, and brave the stormy ocean, dreading no tempest, no danger, for its gratification. Its will is so completely obeyed, that for it the service of the true God, and the salvation of men's souls, are utterly neglected. At its desire, in former days, Esau bartered his birthright, and its accompanying blessings, for a mess of pottage. It is in the service of this idol that so many unhappy ones barter heaven and eternity for a morsel of bread. This it was which so subtilized the minds of these false teachers against whom St. Paul is here arguing, and which instigated them to the proposal of a pernicious agreement between Judaism and Christianity. This it is which is the author of all those things which bring scandal on the church, the inventor of the artful snares with which Satan entraps the world, and the most dangerous assistant he has in the destruction of men's souls. Who can describe the injustice, the outrages, the enormities, the excesses of this filthy, this greedy creature? who recount the robberies of time and money committed by it against the service of God; the alms ravished from the poor; the maladies incurred even by itself as a reward of its deeds; the paralysis with which it strikes the mind, laying low all the nobler faculties; the health of which it deprives the soul, plunging it into perdition that it may be entirely a slave to the flesh?

Christians suffer not yourselves to be governed by such a monster. Remember that you have within you another and better part,-the soul, formed in the image of God, capable of immortality; unlike the flesh, which will be destroyed with its aliments. It is the soul that should govern and command; it is the soul that ought to direct your conduct during life. The belly was given to be the servant and not the master of your other members. Keep it in subjection. Suffer it not to transgress the laws of God. You are not forbidden to nourish it, but you are forbidden to worship it. We may take due care of it, provided we never allow it to interfere with the glory of God, the edification of our neighbour, or the salvation of our own soul. For were we reduced to this extremity, (which indeed could rarely occur,) it would be better that the belly, with all its meats, should perish, than cause the least prejudice to the interests of the soul. And what I have here said with regard to the belly is equally applicable to all earthly things, for their value is no greater than it, nor their nature more excellent. There are none capable of rendering us happy, or of guarding us from those real evils, the pangs of conscience, the wrath of God, death, or damnation. There are none capable of withstanding the secret ravages of time, which must inevitably consume them all; and even now are they passing quickly away. They fly-they perish while I am speaking. Oh when shall we cease to desire so vain, so perishable a possession? How long are we to build on so sandy a foundation? How long shall we continue to grasp air, clouds, smoke, shadowy forms which elude our embrace? O believers, let us raise our hearts above the earth. Let us use this world without abusing it. It is disgraceful for persons called to a heavenly inheritance, and separated for the enjoyment of eternal life, to amuse themselves with mud, and delight in earthly things: nay, it is more, it is highly dangerous; for the apostle most clearly shows that everlasting destruction is the end

and reward of such slaves of vanity. If, then, we have any consideration either for our safety or our consistency, let us renounce for ever this infamous, this ruinous bondage, and serve from henceforth the sovereign God alone. Let us sigh for the happiness he promises, and desire only such things as will conduct thereto.

May Jesus Christ, the author of our salvation, give us this grace; to whom, with the Father and the Holy Spirit, be all honour, glory, and praise, for ever and ever. Amen.

SERMON XXIV.

VERSE 20, 21.

For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself.

DEAR brethren, the body and blood of our Lord Jesus Christ, the mystery of which we have this day celebrated, produce in those who truly participate therein two principal effects. First, This mystical food changes carnal and earthly men into spiritual and divine. For while the natural food which we take for the nourishment of our bodies loses its own form, and becomes a part of our substance, the body and blood of Christ, on the contrary, by their wondrous power, transform those who receive them into their nature, and produce in them a likeness to the Lord; clothing them with his love, his patience, his purity, and his other heavenly qualities. Secondly, This spiritual food delivers us from corruption, and renders us immortal, according to the promise of our Lord, “Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day," John vi. 54. For as the tree of life in the garden of Eden had this virtue, that it shielded from death and perpetuated life in the man who fed thereon, so also the Lord Jesus, the true Tree of life, the joy and happiness of the second paradise, gives immortality to him who partakes of his sacred fruit, his body and blood which he has given for us. But while the life of Eden was terrestrial, animal, and subject to change, as the event has shown, that which the flesh and blood of Christ gives is celestial and unchangeable. Having then this day been partakers of this sacred food and living water at the holy table of the Lord, I consider that it is suitable after partaking of this banquet to exercise ourselves in the meditation of the two excellent fruits which it is calculated to produce in us, in order that we may more effectually understand the value of this grace.

For this purpose I have chosen for the subject of my discourse the passage of St. Paul which has been read to you, wherein that great apostle describes these two mysteries:

First, Our condition after having been brought into communion with the Lord: Citizens of heaven, men whose conversation is in the new Jerusalem.

Secondly, The life we look for: Our vile bodies changed into glorious bodies.

For the apostle having in this chapter combated certain evil-workers, who endeavoured to subject Christians to the Mosaic law, and having declared that they were enemies to the cross of Christ, that their belly was their god, and their glory confusion, as men who desired only terrestrial objects; the

apostle, I say, now opposes to such men the temper, condition, end, and hope of true believers. "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself." Therefore, as I have already said, I purpose treating of two subjects in the present discourse: Our citizenship and heavenly conversation, and the change hereafter to take place in our bodies at the second and glorious advent of our Lord, when they shall be conformed to his body.

And may God enable us so to meditate on these things that our souls may be edified and built up, that being, while here below, citizens of heaven, we may hereafter participate in the Divine nature of the Lord Jesus, the sovereign Prince of life. Amen.

I. Touching the first point, the apostle explains it in few words: "Our conversation is that of citizens of heaven."* The word here employed † may be interpreted two ways; for it occasionally signifies a republic or state; the author of the book of Maccabees uses it in this sense, when he says that Judas, being vexed with the perfidy of the inhabitants of Joppa, resolved to destroy their republic, 2 Macc. xii. 7, that is, to ruin their state; wherein he makes use of the same word employed in the text. If then we understand it thus, the apostle's meaning will appear to be that our state or republic is in heaven. But as this word is derived from another, which signifies to converse, live, and conduct ourselves in a certain manner, agreeably to the customs of our fellow citizens; and as St. Paul uses it in this sense, both in the Acts, (chap. xxiii. 1,) where he declares that he has lived in all good conscience towards God, and in this Epistle, (chap. i. 27,) desiring us to have our conversation as it becometh the gospel of Christ; it is evident that the word may be understood as referring to conversation, character, and manner of life. And thus it has been translated in the Vulgate, and by most of the ancient Greek and Latin fathers. Now although both these interpretations are good, yet, if I may venture to give an opinion, I consider that the first is more simple, rich, and beautiful than the second. Our French version has united the two expressions, and translated it thus, "Our conversation is that of citizens of heaven;" and by the expression "citizens of heaven" is signified that our city or state is in heaven.

This, then, is our first subject, and afterwards we have to consider the necessary consequence of this, viz. that "our conversation also is in heaven."

By a city or state we understand a multitude or society of people, united in one body, governed by the same laws, enjoying the same rights, subject to the same prince, and having among them the same form of policy. From whence it is evident that the Christian church, that is to say, the multitude of believers who receive the gospel of our Lord as proclaimed by the holy apostles, is a state, since all these conditions belong to it; all believers composing but one body, living under the same teaching, having the same laws, privileges, customs, and habits, the same form of government, and being subjects of the same King.

But this holy republic differs entirely from the kingdoms of the world in many respects, but more especially in this, (which indeed includes all the others,) that it is in heaven, whereas all others are on the earth. On this account Daniel, predicting the foundation and establishment of this kingdom, con† Πολίτευμα.

• French translation.

trasts it with those of the world, of which he had been speaking: "In the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever," Dan. ii. 44. And therefore it is that this state is frequently denominated "the kingdom of heaven," an appellation as you well know of constant use in the Scriptures, and employed by the Jews themselves to signify the church of the Messiah. This holy kingdom is also called "the city of God," Heb. xi. 10; "Jerusalem which is above," Gal. iv. 26; and "the new Jerusalem which descendeth out of heaven from God," Rev. xxi. 2. And herein it differs not only from the kingdoms of the world, properly so called, but even from the state of the first Adam in Paradise, and from the ancient Jewish republic in the land of Canaan.

This divine city is really in heaven, first, because Jesus, its Prince and Builder, is heavenly, not only as regards his Godhead, but also as regards his manhood, according to the doctrine of St. Paul, who says that the second man, viz. the Lord, is from heaven, 1 Cor. xv. 47; not formed of earth and dust, like the first Adam, the head of the first republic; not by virtue of flesh and blood, like Moses the lawgiver and founder of the Jewish polity; but formed of celestial mould, and animated by the Holy Spirit. And as his origin was heaven, so also is his abode there; there is his court, and the seat of his empire, whether you consider his Divine or human nature. For although as God he is every where filling all space with his essence, yet Scripture particularly insists upon his presence in the heavens, because there is no place in the universe where that presence is so gloriously manifested, to the utter exclusion of sin, death, and sorrow. It is true that in the flesh he conversed for a season on earth, but this only on account of the work of our redemption; and that finished, he was immediately raised up into heaven, his natural element, from whence this Divine Lord governs his empire: whereas the palaces of princes, how magnificent soever they may be, are all here below; and even the Paradise destined for the habitation of man, though delightful and happy, was yet terrestrial; so also the country of Canaan, the place of the Mosaic republic.

And as our King is in the heavens, so from thence is the root of our extraction, the source of our blood. From thence are all true believers, not sprung from dust, as was the first man; not from the loins of Abraham and Jacob, as were the Israelites; (these were of earthly original ;) but from the eternal Spirit, after the pattern of Christ: and this we learn from John, chap. iii. 3, 5, "Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;" and also from our Lord's discourse with Nicodemus, "Except a man be born of water and of the Spirit he cannot enter into the kingdom of God." For the Holy Spirit, rendering the word of life, which is the seed of our regeneration, fertile within us, forms us into new creatures, fit to enter into the heavenly state.

Further, in heaven is our home and rest; we live on the earth in the character of pilgrims and strangers until the work of our trial be completed. Then will the Lord gather us into the celestial garner, in order that where he is there we may be also. There already dwell the first-fruits of our society, the spirits of all the holy brethren who are gone before. There they now dwell with the Lamb, and there in due time will the remainder of the happy citizens assemble. Heaven is the eternal city to which we aspire; the true

L