Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/197

Rh We should not say, "This is an evil, and I must bear it, because I cannot help it;" but "This is an evil, and I will bear it, because it shall work for my good." When we rejoice in our afflictions, and glory in them, then we take up the cross. This fitly follows upon denying ourselves; for he that will not deny himself the pleasures of sin, and the advantages of this world for Christ, when it comes to the push, will never have the heart to take up his cross." He that cannot take up a resolution to live a saint, has a demonstration within himself, that he is never like to die a martyr;" so Archbishop Tillotson.

(3.) Let him follow me, in this particular of taking up the cross. Suffering saints must look unto Jesus, and take from him both direction and encouragement in suffering. Do we bear the cross? We therein follow Christ, who bears it before us, bears it for us, and so bears it from us. He bore the heavy end of the cross, the end that had the curse upon it, that was a heavy end, and so made the other light and easy for us. Or, we may take it in general, we must follow Christ in all instances of holiness and obedience. Note, The disciples of Christ must study to imitate their Master, and conform themselves in every thing to his example, and continue in well-doing, whatever crosses lie in their way. To do well and to suffer ill, is to follow Christ. If any man will come after me, let him follow me; that seems to be idem per idem—the same thing over again. What is the difference? Surely it is this, "If any man will come after me, in profession, and so have the name and credit of a disciple, let him follow me in truth, and so do the work and duty of a disciple." Or thus, If any man will set out after me, in good beginnings, let him continue to follow me with all perseverance. That is following the Lord fully, as Caleb did. Those that come after Christ, must fulfil after him.

II. Here are arguments to persuade us to submit to these laws, and come up to these terms. Self- denial, and patient suffering, are hard lessons, which will never be learned if we consult with flesh and blood; let us therefore consult with our Lord Jesus, and see what advice he gives us; and here he gives us,

1. Some considerations proper to engage us to these duties of self-denial and suffering for Christ. Consider,

(1.) The weight of that eternity which depends upon our present choice; (v. 25.) Whosoever will save his life, by denying Christ, shall lose it; and whosoever is contented to lose his life, for owning Christ, shall find it. Here are life and death, good and evil, the blessing and the curse, set before us. Observe,

[1.] The misery that attends the most plausible apostacy. Whosoever will save his life in this world, if it be by sin, he shall lose it in another; he that forsakes Christ, to preserve a temporal life and avoid a temporal death, will certainly come short of eternal life, and will be hurt of the second death, and certainly held by it. There cannot be a fairer pretence for apostacy and iniquity than saving the life by it, so cogent is the law of self-preservation; and yet even that is folly, for it will prove in the end self-destruction; the life saved is but for a moment, the death shunned is but as a sleep; but the life lost is everlasting, and the death run upon is the depth and complement of all misery, and an endless separation from all good. Now, let any rational man consider of it, take advice and speak his mind, whether there is any thing got, at long run, by apostacy, though a man save his estate, preferment, or life, by it.

[2.] The advantage that attends the most perilous and expensive constancy; Whosoever will lose his life for Christ's sake in this world, shall find it in a better, infinitely to his advantage. Note, First, Many a life is lost, for Christ's sake, in doing his work, by labouring fervently for his name; in suffering work, by choosing rather to die than to deny him or his truths and ways. Christ's holy religion is handed down to us, sealed with the blood of thousands, that have not known their own souls, but have despised their lives, (as Job speaks in another case,) though very valuable ones, when they have stood in competition with their duty and the testimony of Jesus, Rev. 20. 4. Secondly, Though many have been losers for Christ, even of life itself, yet never any one was, or will be, a loser by him in the end. The loss of other comforts, for Christ, may possibly be made up in this world; (Mark 10. 30.) the loss of life cannot, but it shall be made up in the other world, in an eternal life; the believing prospect of which hath been the great support of suffering saints in all ages. An assurance of the life they should find, in lieu of the life they hazarded, hath enabled them to triumph over death in all its terrors; to go smiling to a scaffold, and stand singing at a stake, and to call the utmost instances of their enemies' rage but a light affliction.

[3.] The worth of the soul which lies at stake, and the worthlessness of the world in comparison of it; (v. 26.) What is a man profited, if he gain the whole world and lose his own soul? ; the same word which is translated his life, (v. 25.) for the soul is the life, Gen. 2. 7. This alludes to that common principle, that, whatever a man gets, if he lose his life, it will do him no good, he cannot enjoy his gains. But it looks higher, and speaks of the soul as immortal, and a loss of it beyond death, which cannot be compensated by the gain of the whole world. Note, First, Every man has a soul of his own. The soul is the spiritual and immortal part cf man, which thinks and reasons, has a power of reflection and prospect, which actuates the body now, and will shortly act in a separation from the body. Our souls are our own not in respect of dominion and propriety, (for we are not our own, All souls are mine, saith God,) but in respect of nearness and concern; our souls are our own, for they are ourselves. Secondly, It is possible for the soul to be lost, and there is danger of it. The soul is lost when it is eternally separated from all the good to all the evil that a soul is capable of; when it dies as far as a soul can die; when it is separated from the favour of God, and sunk under his wrath and curse. A man is never undone till he is in hell. Thirdly, If the soul be lost, it is of the sinner's own losing. The man loses his own soul, for he does that which is certainly destroying to it, and neglects that which alone would be saving, Hos. 13. 9. The sinner dies because he will die; his blood is on his own head. Fourthly, One soui is more worth than all the world; our own souls are of greater value to us than all the wealth, honour, and pleasures of this present time, if we had them. Here is the whole world set in the scale against one soul, and Tekel written upon it; it is weighed in the balance, and found too light to weigh it down. This is Christ's judgment upon the matter, and he is a competent Judge; he had reason to know the price of souls, for he redeemed them; nor would he under-rate the world, for he made it. Fifthly, The winning of the world is often the losing of the soul. Many a one has ruined his eternal interests by his preposterous and inordinate care to secure and advance his temporal ones. It is the love of the world, and the eager pursuit of it, that drowns men in destruction and perdition. Sixthly, The loss of the soul is so great a loss, that the gain of the whole world will not countervail it, or make it up. He that loses his soul, though it be to gain the world, makes a very bad bargain for himself, and will sit