Philippians 3:9 – Richard Sibbes

[page 124 of volume 5]

And be found in him.

Some read the words actively, that I may find Christ; but the phrase in the original varying from the former, therefore it is better translated as we have it, passively. But when is it that St Paul desireth to be found in Christ? Ever, no doubt, but especially at the hour of death and day of judgment.

The phrase implies, first, that there is an estate in Christ; secondly, an abiding in it; and thirdly, to be found abiding in him. For the handling whereof, we wall first explain the phrase; secondly, we will shew what doctrines it doth clear; then we will come to some instructions arising therefrom. The phrase, ‘to be in Christ,’ is taken from plants which are grafted into stocks, or from the branches, which are said to be in the tree. Thus are we in the vine. It is Christ’s own comparison. And of this union with Christ there are three degrees.

First, We are in Christ and in God, first loving us; and so we were in him before we were. He chose us from all eternity.

Secondly, When Christ died, then we were in him as a public person.

Thirdly, We are said most properly to be in him now when we believe in him; and thus principally is the sense understood in this place. And thus we are in Christ, not as the manhood is in Christ, but mystically; not as friends in one another by love, but by faith we are engrafted; as truly as the branches are in the vine, so are we one.

Obj. But Christ is in heaven, we are on earth; how can we be united to him that is so far distant from us?

Ans. I answer, If a tree did reach to heaven, and have its root in the earth, doth this hinder that the branches and the root are not united? In no wise. So Christ he is in heaven, and we on earth, yet are we united to him by his Spirit, and receiving influence from him of all grace and goodness.

Now let us see what doctrines are cleared hereby: first, it clears the point of justification by Christ. For if the question be, How we are saved by Christ’s righteousness? I answer, Christ and we are both one. Doth not the eye see for the body? Are not the riches of the husband and wife all one? Yes. And even also whatsoever Christ hath is ours; he is our husband; he is our head. In the second place, it clears the matter of the sacrament. The papists would have the bread transubstantiated into the body of Christ, that it may be united to us. I answer, how is the foot in the head? Is it not by spiritual vigour passing to and fro through the body, but chiefly in the head. It is not therefore necessary that there should be any corporal union. Nay, Christ comforted his disciples more by his Spirit when he departed from them than he did by his corporal presence. We say also, that the mystical body of Christ is invisible, because the Spirit whereby we are made one is invisible.

This should comfort us at all times and in all estates. Before we were in Christ we were in an estate of horror, in an estate of damnation. Now to be reduced to Christ (what comfort is it to be one of a politic body? It is but for life. Or to be in any man’s favour? It is but at will); this is a most excellent, glorious, and eternal being; that man’s nature should be so highly advanced as to be united to the Godhead. Yea, our persons are mystically united to Christ. Secondly, in ail crosses or losses. What though we lose other states, here is a state cannot be shaken. Thirdly, in the hour of death tee are in Christ; and blessed are they that die in the Lord. Death, that separates the soul from the body, cannot separate either from Christ. Fourthly, after death. Can it go hard with me that am in Christ, that am his spouse? I am in him in whom is fulness of comfort. Fifthly, in all wants here I have him to supply all. He will give what is necessary. If we should have fulness of grace here we should not desire to be in heaven hereafter. Sixthly, in persecution all my hurt redounds to him: ‘Saul, Saul, why persecutest thou me?’ Acts 9:4. That which thou dost to my members thou dost to me?

In the fourth place, Let us consider how this being in Christ is a ground of doing of all duty. I say therefore it will direct us in duties to God, towards men, and to ourselves.

First, In duties towards God, how thankful ought we to be to him, for taking us to himself, for being Immanuel, God with us, so that we are become bone of his bone. What need we now saints or angels to intercede for us? Who should Christ hear above his own flesh? For duties towards men, this ought to stir us to duties of peace and unity. Shall we be so unnatural as to fall out with the members of our own body? Non est concors cum Christo ubi est discors cum Christiano.

Secondly, It ought to stir us up to duties of respect to each other, considering they are members of Christ as we are, and shall so be found in him ere long.

Thirdly, This should stir us up to charity to the poor members of Christ. They being his members are fellow-members; and in loving them and doing them good, we shew our love to Christ himself.

And in the last place, Towards ourselves, we are to carry ourselves, with more respect, and not to prostitute ourselves to every base pleasure. Consider in whom am I, and to what I am redeemed, and with what price? Shall I make my body the member of an harlot, who am the member of Christ? This pride and high esteem of ourselves above base pleasures and lusts, this is commendable; and therefore the apostle had good reason thus to account of these earthly things to be ‘dross and dung.’ In the second place, this will teach us to see our residence in Christ, and growth in him; for if we be in Christ, we will have an especial eye to our conversation, that we be not feet of iron and clay under a golden head, as many base licentious drunkards and filthy persons esteem of themselves. Will Christ own such members as these, think we? No. Those that are in Christ, Christ will be in them, discovering himself by ruling in them. His house is holy. If we be of his house, we will not desire, grieve, nor affect, but by the sway of his Spirit.

In the last place, How shall we come to be found in Christ?

Ans. I answer, we must first come where he is. We shall find him in the temple, teaching and strengthening our faith and love; and so in our judgments and affections we shall be in him. Secondly, we must separate ourselves from the contrary to Christ, as a loyal wife will from all doubtful acquaintance. We must depart from antichrist, our own corruptions and lusts, and daily we must labour to get ground of them.

And from the words this we may learn: first, that a Christian is continually under Christ’s wing till he be in heaven, else how could the apostle desire to be found in him at the day of judgment?

Secondly, We learn that there is such a time when God will, as it were with a candle, search men out, and lay them open as they are. This is not thought upon. Men now shuffle it off, I shall be saved as well as any other, and this and that good company I am acquainted withal. Trust not, I say, to good acquaintance. There is a time of separation, when thou shalt be found out as thou art in thine own colours.

Thirdly, Hence we learn that the foundation of future happiness must be laid now. Before we can be with Christ in the kingdom of glory we must be his members in the kingdom of grace. Dost thou live therefore a corrupt and carnal life here? Never think to be found in him hereafter. And therefore let the uncertainty of this life be a spur to thee, to watch over thy ways, so as thou be such at this and all other times as you would be willing to be found at that day. Many boast hereof, but their lives savour nothing hereof, but are knit altogether to their lusts or to antichrist. Woo to such. They shall go on the left hand. But such as Christ finds in him it must needs go well with them. Christ will not judge them for whom he died, but shall set them on his right hand for evermore.

Not having mine own righteousness, which is of the law.

In these words, and those following, the apostle lays down summarily his desire, first, negatively in these words, he desired ‘not to be found in Christ trusting to his own righteousness;’ implying a difference and distinction between his righteousness by the law and that by Christ. The righteousness ‘by the law’ he disclaims as any way meritorious, and that as well habitual, wrought by God in him, or actual righteousness, consisting in the outward works that he did. And that with good reason; for, first, man’s righteousness is but finite, and therefore unfit to work or deserve infinitely, and impossible to deserve heaven and the joys thereof. Secondly, This righteousness is imperfect, and stained as a ‘menstruous cloth,’ and unable to quiet or satisfy our own consciences, much less God who is greater than our own consciences. And therefore the saints prayed, ‘Enter not into judgment with thy servants, Lord, for in thy sight shall no flesh be justified.’ But the papists answer, the work of God is perfect; but our righteousness is the work of God, and therefore perfect. We say that the works of God are with us or without us. The works of God without us are perfect, but those that are within us are imperfect, still savouring of our pollution and corruption, by reason that the old man in us perverteth all that is good in us, and therefore partus sequitur vent rent. Secondly, It is true that the works of God within us are so far perfect as tend to the end he works them for in us, but our righteousness was never ordained of God to that end as to save us by them, and therefore they cannot accomplish that end; but God works this righteousness in us to convince us of our own weakness, and to be a testimony of the presence of his Spirit in us. Paul therefore says not, I will not have mine own righteousness; but, ‘I desire not to be found in my righteousness,’ so as to merit salvation thereby.

But that which is through the faith of Christ, the righteousness which is of God by Faith: that I may know him and the power of his resurrection.

That is, that righteousness which is in Christ, but laid hold on of me and apprehended by faith; and all that righteousness that he had, both active and passive obedience as Mediator, but especially his passive. For he was born, lived, and died for us; and this is that which St Paul desired to be ‘found in,’ and this is that which we must trust to.

But how can this righteousness, performed wholly by him, be mine?

I answer, By faith it is made ours; for if Christ be ours, all his righteousness must consequently be made ours.

But how can this righteousness performed by Christ be sufficient for us?

I answer, First, Because God ordained it to that purpose: 1 Corinthians 1:30, ‘Christ by God is made to us wisdom, righteousness, sanctification, and redemption and to this end God the Father sealed him,’ John 6:27.

Secondly, I say, Christ is a ‘second Adam,’ and a public person, and became ours, we then being in his loins; so the righteousness of Christ is made ours, we being born in Christ by faith and found in him. He being our head, we have a spiritual life descending upon us; he being our husband, all his goods are ours also. This point is the soul of the church, and the golden key which opens heaven for us. If we join any other thing to it, it opens hell to us, as God will reveal at that great day. It is true the papists do acknowledge now that their good works are not of themselves but from God; but thus did the Pharisee, ‘he thanked God that he was not as other men, nor as the publican,’ Luke 18:11. But the poor publican, disclaiming all such goodness, went away justified rather than the other. Let it be our wisdom therefore to rely only on Christ, whose obedience and righteousness is so all-sufficient as nothing may be added thereto, and say with the apostle, ‘Not I, but the grace of God in me,’ 1 Corinthians 15:10.