Verse 11: If by any means I might attain to the resurrection of the dead
Thirdly, It is long ago decreed of God, and predestinated, and therefore cannot be avoided. Rom. 8:7, 9, 'Whom he did foreknow, them he predestinated to be conformed to the image of his Son.'
Fourthly, It is equal, that if he were conformed to us, we should be conformable to him. Now he was conformed to us, in that he suffered that which we should have suffered, and did that for us which we were to do and could not. He having drunk deep of the cup prepared for us, let us therefore, at the least, taste of it. Yea, let us suffer anything with an undaunted courage when we are called thereto for Christ. He will come with comforts, he is not empty, he will make us like him, he will prepare us hereby for glory'. Fear not, therefore.
God will turn all thy troubles to thy good. And thus we do fill up the measures of the afflictions of Christ in our flesh, Col. 1:24. And are made partakers of Christ's sufferings, 1 Peter. 4:13. We have the like exhortations hereunto, 1 Peter 2:21; 1 Peter 3:14–18. Thus did Paul, 2
Cor. 4:10, he carried the dying of Christ about with him. Let no Christian therefore promise to himself immunity from crosses. He that will be a Christian must be conformable to Christ, and he that will be like to him in glory, he must be like to him in drinking the cup he drank of while he was here in the flesh.
VERSE 11 If by any means I might attain to the resurrection of the dead
By 'resurrection of the dead,' he means 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 happy at length, but between this time and that, I know I shall meet with troubles, with many crosses; yet let the way be never so difficult,
I pass† not by any means to come to such an excellent end as the resurrection of the dead is; in which words we will,
First, Consider that there is a happy estate reserved hereafter, which begins with the resurrection of the body, whereby we are far more happy than the angels that fell, and also more happy than we were in our first estate in Adam, which we lost; and therefore our hearts should be enlarged with thanks to God, that respects us above the angels, whom he hath left without hope of recovery.
2. 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. It is a day when all good shall be perfected, and all evil shall cease; all grief of mind, all trouble of body, and death itself, shall be swallowed up into victory.
Quest. But why are we not happy before our resurrection?
Ans. I answer, because our bodies and souls are partakers of misery and sin here, and therefore, cannot partake of fulness of happiness before they be united together again. God will have us to stay while all his family of blessed saints shall meet together, as well us that are now alive as our seed and posterity after us.
3. In the third place observe, that the apostle makes resurrection of the dead the last thing; establishing thereby an order, that there must be means to the resurrection, and then the resurrection itself.
'Ought not Christ to suffer these things, and so to enter into his glory?' Luke 24:26. And if we suffer with him, we shall also reign with him, 2 Tim. 2:12. The second resurrection must begin with the first. We are sons and saints hereafter, but so we must also be here; only a difference there will be in degree of holiness. This resurrection doth not follow every manner of life, although men ordinarily expect a crown without crosses, and never look for justification and sanctification, but think they shall be in heaven at an instant without them. But we must suffer with Christ in mount Calvary, before we come with him to the mount Olivet.
4. In the fourth place, we may likewise note, that it is hard to come to heaven, because of this order established by God; not in comparison of the end—for that surmounteth in excellency the hardness of the means,—but in respect of the means; some by fair death, with many crosses in their life; some not by many outward crosses, yet have store of inward troubles of the mind, by reason of their inward corruption that doth trouble them; others by violent deaths and by martyrdom. The ways are so many, and the means so diverse, as there is no certainty which way we shall pass. As St Paul knew not the means, so he cared not what the means were; for he was content to go thither by any means. Let the cup of affliction be never so bitter, the glory ensuing will sweeten all.
1. Away, therefore, with all idle and secure thoughts of sparing ourselves. 'Pity thyself,' said Peter to Christ; but was answered sharply, 'Get thee behind me, Satan,' Mat. 16:23.* No; the way is very hard. We must come to health by physic. The end is so amiable, as it will sweeten all sour means; and therefore it is good for us to be afflicted. Crosses bring at length the sweetest comforts. Deny we ourselves, therefore, in Christ's cause; know nobody; look upon God and Christ's promises, and promise we ourselves no more than God promises. It is beyond our knowledge what God will do with us. He promises no immunity from crosses.
Nay, the saints and the apostles chose crosses and afflictions, rather than the pleasures of sin, who were wise, and had trial of both kinds; and yet accounts these momentary afflictions not worthy of comparison with the glory that shall be revealed. They were but light,
2 Cor. 4:17; Rom. 8:18. And if we would truly believe this, it would be easy 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 means; for no worldly thing can bring content like these heavenly assurances of the presence of the light of God's love, which the children of God will by no means lose.
2. Secondly, In all crosses let us not look into the state we are in, so much as that we are going into. We are going to a palace: let us not be dejected in the consideration of the narrowness of the way that leadeth thereto. God will not suffer this fiery trial to consume
anything but dross; and therefore, let us with Christ suffer the cross, and despise the shame, Heb. 12:2.
3. Thirdly, Labour for a right esteem of the things of this world. They are but momentary 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 work on ourselves, by often meditating of them, as the saints have done.
4. In the fourth place, We are to labour to strengthen three graces in us especially: faith, to assure us that we 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 value of them.
And then we are to strengthen our hope, which makes us cheerfully to undergo and do anything for God's cause, through our expectation of that which faith believes. Lastly, let us cherish our love of Christ.
This made St Paul desire to be dissolved, and to be with Christ, which was best of all, Philip. 1:23.* And this love comes from faith and hope; and these together will breed a largeness of heart that cares for no worldly thing, and will be daunted with no affliction or crosses whatever.
But how far are we herefrom? Did St Paul part with life? It pertains not to us. No; not to leave a new-fangled fashion, nor an oath whereby we tear God's name daily. Alas, where is faith? What corruption is here overcome? Which of us will ever be of Paul or
David's mind, to become vile or base for God's cause?† Where is he that will endure a scoff or scorn 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. Zaccheus, when he is called, cares not for his goods, nor Paul for his privileges. The Stoics commend this resolution in men, to be willing and ready to die. Alas! crosses and afflictions Paul esteemed not, so as he might attain to the resurrection of the dead. These are the things that the Stoics feared most; and it was the fear of these made them so willing and ready to die, together with a base servitude to pride. But a Christian heart is more noble. It not only fears not these, but it contemns them. Yea, cares not for life without afflictions, but with joy can undergo all manner of torments.
Let us therefore take heed how we quiet ourselves in our earthly dwellings here, supposing our estate to be happy. Surely it is the main ground of apostasy. We shall never come to see the price of religion, nor the excellency of a peaceable conscience, nor the vanity of these things, so long as we bless ourselves in them. And contrarily, let us exercise our graces in the daily trials we meet with here. Doth favour of great men, doth pleasure, profit, or honour, cross and oppose thy conscience? Let the peace thereof be preferred above all evermore, else shalt thou never come to Paul's holy resolution. And dream not of a vain, empty faith. Thou hast no more than thou dost practise. It is not 'Lord, Lord,' that will prevail at the day of judgment; but Christ will be ashamed of them at the day of judgment, that made no more account of him while they lived, than