Richard Sibbes on Philippians 3:10-11

VERS. 10. And the fellowship of his Sufferings. THe Apostle having shewed his desire of Christs righteousnesse, now comes to shew his desire also of having communion with Christ in his sufferings; shewing that whosoever brags of justification, he must shew it in his sanctification: he must shew that he hath his part in the fellowship of his sufferings, if hee meaneth to shew he hath his part in the power of his resurrection, water is not alone, but water and blood must goe together. Now Christs sufferings are either for us as mediatour, or with us, as being our head, and we his members: As mediatour he suffered death, which was onely for our good, we can have no trust in our death, as to deserve any thing thereby as he did: for by his death he appeased Gods wrath, and got his favour to us which we lost, and by it he sanctifies our sufferings, and puls out the sting of all our afflictions▪ as it is with the Vnicorne, who having put his horn into the water, discharges all poison thereout, so as the beasts may freely drinke without hurt: so it is with us wee may suffer and indure afflictions without hurt, seeing Christ hath purged them of all poisonous nature that was in them. But there are other sufferings, that wee and Christ suffer joyntly, he as our head suffering with us his members; for as if the foot be grieved, the head is grieved, so the Christians sufferings are called Christs sufferings: and a Christian must looke to suffer, if he be a lively member of the body of Christ. Yet is not every suffering of affliction Christs suffering, for a man may suffer justly for his deserts, notwithstanding even then when a man suffers for his faults, after repentance Christ may bee said to suffer with him: and therefore the Fathers called the death of the repentant Thiefe, a martyrdome. For in all our sufferings Christ is in us, teaching and helping us to beare them with patience, and as a sanctifier of all of them to a blessed end, and as one that frames us to beare all of them, even as he himselfe did. Vse. 1.This ought to teach us to conceive aright of the estate of a Christian, that hee is not alone when he seemes to bee alone: Christ leaves them not in miserie, no for in miserie he is most neare and present. It is therefore a good estate (though miserie in it selfe be not desirable) for Christ desired to die, and not to die; and so we in severall respects may doe: for if wee regard death as a destroyer of nature, so is it not to be desired, but considering it as the will of God my father, so are we to desire it, and yeeld our selves to it: and accordingly wee desire not afflictions for their proper naturall good, yet in regard they are a meanes to prepare and fit us for heaven, we say with David its good for us to be afflicted. In the second place, this will teach us that we are not to feare any thing that we shall suffer; because there are more with us than against us. Ioseph in the dungeon, Israel in Egypt, Daniel among the Lions, the three children in the fire, Paul in prison, feared not danger: for what cared they, so long as they knew God was with them, and therefore they rejoyced; if we have Christ we have all, if we want Christ we want all. Thirdly, this may serve to daunt Christs enemies, they cannot hurt the least of his little ones but they hurt him, Saul, why persecutest thou mee? Fourthly, this should teach us to take part with Gods children; what though they suffer affliction? Moses chose the better part, that did chuse to bee with the afflicted people of God, before the Court of Pharaoh; wicked men may bite and kicke, but they can doe no hurt, lingua malorum est lima bonorum.

VERS. 10. Being made conformable to his death. THis conformitie here meant, is not in regard of the end, that as Christ dyed for sinne, so should we; but in the manner of suffering as he did suffer and die, so must wee suffer and desire death. Secondly, as he died patiently and meekely, so must we suffer patiently and meekely. Thirdly, as he had, so must wee have sweet comforts to sustaine and support us, and Fourthly, as he had, so must wee indeavour to obtaine the same issue of our afflictions, that is, eternall glorie; briefly, we are to bee conformable to Christ in grace, in suffering, and in glorie, all these are unevitably linked together, and our head having led us an example, we are to follow. Every Christian must therefore die to sinne, as Christ died for sinne. But how shall we know whether wee die to sinne or not? Signes of mortification.A dead man does no harme, hath no power; contrarily are we strong to commit sinne, and doe we earnestly intend it? surely wee are not mortified. Secondly, dead mens senses are not delighted with faire and sinfull objects, if we be dead with Christ, let the sinfull objects bee never so delightfull, they will not move us or affect us one whit, nay, they will be distastfull to us. Most are of a contrary minde, offer them good discourse and occasions, they cannot away with them; offer any fleshly pleasure, (like tinder) they are soone set on fire, such as these, as they have no heart to suffer for righteousnesse, so if for vaine glory they would: neither would God honour them so much as to suffer them. For grounds of this doctrine: First, its honourable to bee like Christ our Captaine, our head, our husband. Secondly, its not proportionable for the head to be crowned with thornes, and the members to bee clad delicately: that the naturall sonne in whom is no blemish should suffer, and the adopted sonnes who are the causes of all offence should goe free. It is equitie that we having taken Christ for our husband, he should bee accompanied by us in sicknesse and in health, in dishonour as in honour. Thirdly, it is long agoe decreed of God, and predestinated: and therefore cannot bee avoyded. Rom. 8.[illegible: 1 letter].9. Whom hee did fore-know, them he predestinated to be conformed to the Image of his Sonne. Fourthly, its equall that if hee were conformed to us, we should be conformable to him: now he was conformed to us, in that hee suffered that which wee should have suffered, and did that for us which we were to do and could not: he having drunke deepe of the cup prepared for us, let us therefore at the least taste of it. Yea, let us suffer any thing with an undaunted courage, when we are called thereto for Christ he will come with comforts, he is not emptie, he will make us like him, hee will prepare us hereby for glorie, feare not therefore, God will turne all thy troubles to thy good. And thus we doe fill up the measures of the afflictions of Christ in our flesh. Col. 1.24. And are made partakers of Christs sufferings. 1 Pet. 4.13. We have the like exhortations hereunto, 1 Pet. 2.21. 1 Pet. 3.14. to 18. Thus did Paul 2 Cor. 4.10. hee carryed the dying of Christ about with him. Let no Christian therefore promise to himselfe immunitie from crosses, he that will be a Christian, must be conformable to Christ, and he that will be like to him in glorie, he must be like to him in drinking the Cup hee dranke of, while hee was here in the flesh.

VERS. 10. If by any meanes I might attaine to the Resurrection of the dead. BY Resurrection of the dead, he meanes the glorious estate after this life, whereas the resurrection is but the beginning: and the words sound as much in effect, as if the Apostle had said; I know I shall be happie at length, but betweene this time and that, I know I shall meet with troubles, with many crosses; yet let the way be never so difficult, I passe not by any meanes to come to such an excellent end, as the resurrection of the dead is: in which words wee will First, consider that there is a happie estate reserved hereafter, which begins with the resurrection of the bodie, whereby wee are farre more happie than the Angels that fell, and also more happie than we were in our first estate in Adam, which we lost: and therefore our hearts should be inlarged with thankes to God, that respects us above the Angels whom hee hath left without hope of recoverie. In the next place, consider that the beginning of our blessed estate hereafter, is at the resurrection: which is called the day of restoring of all things, and a time of refreshing, Acts 3.19. Its a day when all good shall be perfected, and all evill shall cease, all griefe of minde, all trouble of body, and death it selfe, shall be swallowed up into victorie. But why are we not happie before our resurrection? Quest. I answer, Answ. because our bodies and soules are partakers of miserie and sinne here, and therefore cannot partake of fulnesse of happinesse, before they be united together again. God will have us to stay while all his familie of blessed Saints shall meet together, as well us that are now alive, as our seed and posteritie after us. In the third place observe, that the Apostle makes resurrection of the dead the last thing: establishing thereby an order, that there must be meanes to the resurrection, and then the resurrection it selfe. Ought not Christ to suffer these things, and so to enter into his glorie: Math. 28. And if we suffer with him, we shall also reigne with him: the second resurrection must begin with the first, we are sonnes and Saints hereafter, but so we must also be here, onely a difference there will be in degree of holinesse: this resurrection doth not follow every manner of life, although men ordinarily expect a crowne without crosses, and never looke for justification and sanctification, but thinke they shall be in heaven at an instant without them. But we must suffer with Christ in Mount Calvarie, before wee come with him to the Mount Olivet. In the fourth place, wee may likewise note, that its hard to come to heaven: because of this order established by God, not in comparison of the end, for that surmounteth in excellencie the hardnesse of the meanes, but in respect of the meanes, some by faire death, with many crosses in their life, some not by many outward crosses, yet have store of inward troubles of the minde, by reason of their inward corruption that doth trouble them: others by violent deathes and by martyrdome: the wayes are so many, and the meanes so diverse, as there is no certainty which way wee shall passe. As St. Paul knew not the meanes, so he cared not what the means were, for he was content to go thither by any meanes: let the cup of affliction be never so bitter, the glorie insuing will sweeten all. Away therefore with all idle and secure thoughts of sparing our selves: Pitie thy selfe, said Peter to Christ, but was answered sharpely, get thee behinde me sathan: no, the way is very hard, we must come to health by physick, the end is so amiable, as it will sweeten all sowre meanes, and therefore its good for us to be afflicted; crosses bring at length the sweetest comforts. Denie wee our selves therefore, in Christs cause, know no bodie, looke upon God and Christs promises, and promise wee ourselves no more than God promises, its beyond our knowledge what God will doe with us, he promises no immunitie from crosses. Nay, the Saints and the Apostles chose crosses and afflictions, rather than the pleasures of sinne, who were wise, and had triall of both kindes, and yet accounts these momentanie afflictions, not worthy of comparison with the glory that shall bee revealed, they were but light; 2 Cor. 4.17. Rom. 8.18. And if wee would truly beleeve this, it would be easie for us to be resolved as St. Paul was, to come to heaven by all assurances, and to come to all manner of assurances, by any meanes: for no worldly thing can bring content, like these heavenly assurances, of the presence of the light of Gods love, which the children of God will by no meanes lose. Secondly, in all crosses let us not looke into the state we are in, so much as that we are going into: we are going to a Pallace, let us not bee dejected in the consideration of the narrownesse of the way that leadeth thereto. God will not suffer this fierie triall to consume any thing but drosse, and therefore let us with Christ suffer the crosse, and despise the shame, Heb. 12. Thirdly, labour for a right esteeme of the things of this world: they are but momentarie and fading, yea our lives they are given to us by God, what if we part with them, if it be for his cause, he will bring us to a better life, which shall not be taken away from us, and this life we must part with ere long: and thus we ought to worke on our selves by often meditating of them, as the Saints have done. In the fourth place, we are to labour to strengthen three graces in us especially: Faith, to assure us that wee are the children of God, and that we have heaven and all things belonging thereto, laid up for us; and we are to labour to see more and more into the valew of them: and then we are to strengthen our Hope, which makes us cheerfully to undergoe, and doe any thing for Gods cause, through our expectation of that which faith beleeves. Lastly, let us cherish our love of Christ; this made St. Paul desire to be dissolved, and to bee with Christ: which was best of all. And this love comes from Faith and Hope, and these together will breed a largenesse of heart, that cares for no worldly thing, and will bee daunted with no affliction or crosses what ever. But how farre are we here from? did St. Paul part with life? It pertaines not to us, no not to leave a new fangled fashion, nor an oath whereby wee teare Gods name dayly: alas, where is faith, what corruption is here overcome, which of us will ever be of Paul or Davids minde, to become vile or base for Gods cause? where is he that will indure a scoffe or scorne for religion? let us beg of God this large spirit, and large affections, the children of heaven have a free spirit, basely esteeming all worldly things: Zacheus when hee is called cares not for his goods, nor Paul for his priviledges. The Stoicks commend this resolution in men, to be willing and readie to die: alas, crosses and afflictions Paul esteemed not, so as he might attaine to the resurrection of the dead: these are the things that the Stoicks feared most, and it was the feare of these made them so willing and readie to die, together with a base servitude to pride: but a Christian heart is more noble, it not only feares not these, but it contemnes them; yea cares not for life without afflictions, but with joy can undergoe all manner of torments. Let us therefore take heed how wee quiet our selves in our earthly dwellings here, supposing our estate to be happie, surely it is the maine ground of Apostacie; wee shall never come to see the price of religion, nor the excellencie of a peaceable conscience, nor the vanitie of these things, so long as we blesse our selves in them. And contrarily, let us exercise our graces in the dayly trials we meet with here: doth favour of great men, doth pleasure, profit, or honour, crosse and oppose thy conscience, let the peace thereof be preferred above all evermore; else shalt thou never come to Pauls holy resolution. And dreame not of a vaine emptie faith, thou hast no more than thou dost practise, its not Lord, Lord, that will prevaile at the day of judgement, but Christ will be ashamed of them at the day of judgement, that made no more account of him while they lived, than to preferre every vaine, idle, wanton delight and pleasure, before his honour.