Paul was not only writing to Philippi, but from Rome, where he might see how, even in degenerate days, the consciousness of being a Roman gave dignity to a man, and how the idea became almost a religion. He would kindle a similar feeling in Christians.
We do belong to another polity or order of things than that with which we are connected by the bonds of flesh and sense. Our true affinities are with the mother city. True, we are here on earth, but far beyond the blue waters is another community, of which we are really members, and sometimes in calm weather we can see, if we climb to a height above the smoke of the valley where we dwell, the faint outline of the mountains of that other land, lying bathed in sunlight and dreamlike on the opal waves.
Therefore it is a great part of Christian discipline to keep a vivid consciousness that there is such an unseen order of things at present in existence. We speak popularly of' the future life,' and are apt to forget that it is also the present life to an innumerable company. In fact, this film of an earthly life floats in that greater sphere which is all around it, above, beneath, touching it at every point.
It is, as Peter says, ready to be unveiled.' Yes, behind the thin curtain, through which stray beams of the brightness sometimes shoot, that other order stands, close to us, parted from us by a most slender division, only a woven veil, no great gulf or iron barrier. And before long His hand will draw it back, rattling with its rings as it is put aside, and there will blaze out what has always been, though we saw it not. It is so close, so real, so bright, so solemn, that it is worth while to try to feel its nearness; and we are so purblind, and such foolish slaves of mere sense, shaping our lives on the legal maxim that things which are non-apparent must be treated as non-existent, that it needs a constant effort not to lose the feeling altogether.
There is a present connection between all Christian men and that heavenly City. It not merely exists, but we belong to it in the measure in which we are Christians. All these figurative expressions about our citizenship being in heaven and the like, rest on the simple fact that the life of Christian men on earth and in heaven is fundamentally the same. The principles which guide, the motives which sway, the tastes and desires, affections and impulses, the objects and aims, are substantially one. A Christian man's true affinities are with the things not seen, and with the persons there, however his surface relationship knit him to the earth. In the degree in which he is a Christian, he is a stranger here and a native of the heavens. That great City is, like some of the capitals of Europe, built on a broad river, with the mass of the metropolis on the one bank, but a wide-spreading suburb on the other. As the Trastevere is to Rome, as Southwark to London, so is earth to heaven, the bit of the city on the other side the bridge. As Philippi was to Rome, so is earth to heaven, the colony on the outskirts of the empire, ringed round by barbarians, and separated by sounding seas, but keeping open its communications, and one in citizenship.
Be it our care, then, to keep the sense of that city beyond the river vivid and constant. Amid the shows and shams of earth look ever onward to the realities, the things which are,' while all else only seems to be. The things which are seen are but smoke wreaths, floating for a moment across space, and melting into nothingness while we look. We do not belong to them or to the order of things to which they belong. There is no kindred between us and them. Our true relationships are elsewhere. In this present visible world all other creatures find their sufficient and homelike abode. Foxes have holes, and birds their roosting places ; but man alone has not where to lay his head, nor can he find in all the width of the created universe a place in which and with which he can be satisfied. Our true habitat is elsewhere. So let us set our thoughts and affections on things above. The descendants of the original settlers in our colonies talk still of coming to England as going home,' though they were born in Australia, and have lived there all their lives. In like manner we Christian people should keep vigorous in our minds the thought that our true home is there where we have never been, and that here we are foreigners and wanderers.
Nor need that feeling of detachment from the present sadden our spirits, or weaken our interest in the things around us. To recognise our separation from the order of things in which we move,' because we belong to that majestic unseen order in which we really have our being,' makes life great and not small. It clothes the present with dignity beyond what is possible to it if it be not looked at in the light of its connection with the regions beyond.' From that connection life derives all its meaning. Surely nothing can be conceived more unmeaning, more wearisome in its monotony, more tragic in its joy, more purposeless in its efforts, than man's life, if the life of sense and time be all. Truly it is like a tale told by an idiot, full of sound and fury, signifying nothing.' The white radiance of eternity,' streaming through it from above, gives all its beauty to the dome of many-coloured glass' which men call life. They who feel most their connection with the city which hath foundations should be best able to wring the last drop of pure sweetness out of all earthly joys, to understand the meaning of all events, and to be interested most keenly, because most intelligently and most nobly, in the homeliest and smallest of the tasks and concerns of the present.
So, in all things, act as citizens of the great Mother of heroes and saints beyond the sea. Ever feel that you belong to another order, and let the thought, Here we have no continuing city,' be to you not merely the bitter lesson taught by the transiency of earthly joys and treasures and loves, but the happy result of seeking for the city which hath the foundations.'
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