Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me.

“(Hom. lv.) Peter had said, Be it far from thee, Lord, this shall not be unto thee; and had been answered, Get thee behind me, Satan; but the Lord was not satisfied with this rebuke, but over and above desired to shew the impropriety of those things which Peter had said, and the fruit of His own passion; whence it is added, Then said Jesus to his disciples, If any man will to come after me, let him deny himself, and take up his cross, and follow me; as much as to say, You say unto me, Be it far from thee; but I say unto you, that not only is it harmful for you to hinder Me from My Passion, but yourself will not be able to be saved unless you suffer and die, and renounce your life always. And note, that He does not speak of it as compulsory, for He does not say, Though ye will not yet must ye suffer this, but, If any man will. By saying this He rather attracted them; for he who leaves his auditor at liberty, attracts him the more; whereas he that uses violence oftentimes hinders him. And He proposes this doctrine, not to His disciples only, but in common to the whole world, saying, If any man will, that is, if woman, if man, if king, if free, if slave; there are three things mentioned; let him deny himself, take up his cross, and follow me.”

“(Hom. in Ev. xxxii. 2.) For unless a man departs from himself, he does not draw near to Him who is above him. But if we leave ourselves, whither shall we go out of ourselves? Or if we have forsaken ourselves, who is it then that goes? Indeed, we are one thing when fallen by sin, another thing as we were made by nature. It is therefore then that we leave and deny ourselves, when we avoid that which we were of old, and strive towards that to which we are called in newness.”

“Above, Peter's confession concerning the divinity of Christ was set down; here he commands silence for a time, namely lest they should say that he himself was the Christ. But here a question seems to arise. For above, the Lord had sent the disciples to preach the kingdom of God; how then does he here forbid it? On the surface of the letter it can be said that he did not command above that they should announce Christ, but the kingdom of God. But since the announcing of the kingdom of God includes in itself the announcing of Christ, therefore what he commanded above seems here to be forbidden. Jerome says that what he had preached before he does not forbid, because before he had commanded that Jesus be preached, whereas here he commands that they not call him Christ: for Christ is a name of dignity, Jesus a name of the Savior. Hence above, in Matthew 1:21: "and thou shalt call his name Jesus." Origen answers that the apostles had before spoken of Christ as of a great man; but concerning the Christ he wished it to be kept silent for a while, that afterward he might appear to them the more fully; just as sometimes teaching is set forth beforehand, that they may have time to discern. Or it must be said that that saying, "as you go, preach," ought not to be twisted back to the time before the passion, but to after it. Hence there it is touched that they would be dragged before kings and governors, and so on, and this was not done before the passion. But why did the Lord now command that this be kept silent? For it was to come that the peoples would see him suffering, and when some perceive confusion in someone great, they are the more incited to scandal; therefore, and so on. Chrysostom says: if what is planted is uprooted, it cannot be planted again so quickly. Hence if the faith had been planted, and had been uprooted in the passion, afterward it would not have been planted again so quickly. Hence many things are not to be spoken, for the avoiding of scandal. And that this is the reason is clear, because immediately he announces his passion; hence it is added, "and from that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things." And concerning this he does three things. First he foretells the passion; second he rebukes the disciple, at "who, turning, said to Peter," etc.; third he teaches the faith, at "then Jesus said to his disciples," etc. And concerning the first, two things. For first he foretells the passion; second the resurrection, at "and the third day rise again." And concerning the first he touches upon the place, the authors, and the consummation. He says, therefore, "and from that time Jesus began to show his disciples." He spoke of the passion here, and in chapters 17 and 20. But before this time he had not foretold it. But why did he begin now? Because he had manifested himself to the apostles. But why not before? Because if, before their faith had been confirmed in them, he had foretold the passion, perhaps they would have abandoned him; but now they believed him true God, therefore, and so on. And he says "to show," not "to say," because those things are said which are manifested to be understood, but those things are shown which are manifested visibly; therefore to the Jews he spoke, to the disciples he showed; Luke, last chapter, 26: "ought not Christ to have suffered these things, and so to enter into his glory?" Hence in saying "it must be," he touches the necessity. And why Jerusalem? He touches the reason. As to his saying Jerusalem, the first reason is that there was the temple of God, where the sacrifices were made. Now the sacrifices of the old law were a figure of that sacrifice which was on the altar of the cross; therefore he willed that where the figure was, there the truth should be made manifest; Ephesians 5:2: "and delivered himself up for us, an offering and a sacrifice to God for an odor of sweetness," and so on. Another reason is that the prophets suffered in Jerusalem, as below, chapter 23:37: "Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent to thee." He willed therefore to suffer there, to show that their death was a sign of the passion of Christ. Again, Jerusalem is said to mean "vision of peace"; but the passion itself was peace-making; to the Colossians, chapter 1:20: "making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven." Again, that through that way there might be for us a way to the heavenly Jerusalem; to the Galatians 4:26: "but that Jerusalem which is above is free, which is our mother." But by whom? "By the ancients." And this is because it was at their instigation that he suffered. He does the deed by whose authority it is done; hence they killed him more than the soldiers did. Hence by this the malice of the people is signified, because those who seem better are found worse. For someone is restrained from sin by reason of age, someone by reason of knowledge, someone by reason of dignity; yet age did not restrain them, for it was "by the ancients"; nor knowledge, for it was "by the scribes"; nor dignity, for it was "by the chief priests"; Jeremiah 5:5: "I will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God. And behold these have more broken the yoke." Again, there was a certain abjection and humiliation, because when someone suffers from the common people, it is not a great thing; but when from the wise, and from those who seem good, the abjection is great; hence John 18:35: "thy own nation, and the chief priests, have delivered thee up to me." Again, he suffered even unto death, therefore he says "and be killed"; Acts 10:39: "whom they killed, hanging him upon a tree"; Daniel 9:26: "Christ shall be slain, and the people that shall deny him shall not be his." But joy at the resurrection is added: "and the third day rise again"; Hosea 6:3: "on the third day he will raise us up." "And Peter taking him began to rebuke him." Here he rebukes the disciple who opposes him. And first the opposing is set down; second the response of Christ, at "who, turning, said to Peter," etc. "Taking him" — either in his sight, or taking him aside to himself, lest he seem presumptuous in reproving the Lord before the others — he said, "Lord, be it far from thee, this shall not be unto thee." The Lord had praised his confession, and had given him power, because he had known him to be the Son of God; therefore he thought that, if he were killed, his faith would be frustrated, and that he would not be God; and therefore he rebuked him. He held in his heart that he was the Son of God, yet did not perceive that God is not to be rebuked, as is said in Job 15:3: "thou reprovest him that is not equal to thee, and speakest that which is not expedient for thee." But he still kept some faith in his divinity, for in Mark it is recorded, "be it merciful to thee, Lord, do not deliver thyself unto death." "Who turning said, go behind me, Satan." Here the response is set down. This passage Hilary expounds thus: the Devil, seeing that he himself had announced his own passion, and knowing the testimonies of the prophets, incited Peter to this, that he might dissuade him. Therefore the Lord, seeing that he was not speaking of his own prompting, rebuked him; therefore he said to Peter, "go behind me" — such that there be a full stop there. And to Satan he said, "Satan, thou art a scandal to me." Jerome says that he does not believe that Peter spoke at the Devil's prompting, but out of a feeling of devotion; hence he spoke ignorantly. Hence he does three things, for first the admonition is set down; second the rebuke; third the assigning of the cause. The admonition, in "go," Peter. Hence it is the same sentence which was said above to the Devil, "go behind, Satan." Or, "go after me," follow me. Satan is the same as "adversary." Hence whoever contradicts the divine counsel is called Satan. "Thou art a scandal to me" — that is, thou wishest to hinder my purpose. But is there not scandal for those who love God? Origen says that for the perfect there is no scandal. Hence they are not scandalized. But someone can put scandal before them. Hence Peter took up scandal, but Christ did not. Or thus: because he reckons the scandal of his members to be his own. Hence Paul: "who is scandalized, and I am not on fire?" Because, therefore, he could be a scandal to others, he said "thou art a scandal to me" — not on my own account, but on account of my members. But what is this? Above he had said, "thou art Peter, and upon this rock I will build my Church"; here, however, he calls him Satan. Jerome says that what the Lord had promised, he did not yet possess. But because he was to have these things in the future, therefore he could for this reason call him Satan. Chrysostom says that he wished to show what man could do by himself, and what by the grace of God: for above, by the grace of God, he had recognized the divinity of Christ; but when God withdrew his grace, humanity and defect appeared, to such an extent that he called him Satan: thus the Lord sometimes wills perfect men to fall, that they may know their own humanity. And that it ought to be understood in this way agrees well enough with what follows. Hence he gives the reason: "because thou savorest not the things that are of God." For before he had said, "thou art the Son of God" — there he savored according to divinity; but here he savors what belongs to man; 1 Corinthians 2:14: "for the sensual man perceiveth not the things that are of God." Proverbs 13:16 (Prov. 13:16): "a fool layeth open his folly." Peter shrank from the death of the flesh, but not the spirit of God did so; hence John 15:13: "greater love than this no man hath, that a man lay down his life for his friends." "Then Jesus said to his disciples." Here he exhorts to the imitation of the passion. And first he sets down the exhortation; second the reason; third he confirms it. The second at "he that will save his life shall lose it"; the third at "for what doth it profit a man, if he gain the whole world," and so on. Thus Peter wished to hinder the passion, but he himself invites them, saying, "if any man will come after me, let him deny himself, and take up his cross, and follow me"; as if to say: you must be ready to imitate the passion of Christ. Martyrs imitate it in a special way bodily, but spiritual men imitate it spiritually, dying spiritually for Christ. Hence it can be read of the bodily cross. Chrysostom: thus, therefore, when he said, "Peter, go after me," understand that he said it to Peter alone; but when he said, "whosoever will come," etc., he wills all men to come to him. And he says "will," because he who is drawn willingly is drawn more than he who is drawn by force; Psalm 53:8 (Ps. 53:8): "I will freely sacrifice to thee." Therefore he says three things: that he "deny," that he "take up his cross," that he "follow me." Chrysostom says that he speaks by way of comparison. If you had a son, and saw him being ill-treated, if you did not care, you would be denying him; so if you wish to follow the passion of the Lord, you must deny yourself, and reckon yourself as nothing; Psalm 37:15 (Ps. 37:15): "and I became as a man that heareth not, and that hath no reproofs in his mouth." And Proverbs 23:35: "they have beaten me, and I was not sensible of pain; they drew me, and I felt not." "And take up his cross, and follow me": that he be ready to suffer the cross, or to die the bitterest and most shameful death; Wisdom 2:20: "let us condemn him to a most shameful death." Hence man ought to be ready to suffer whatever death for God's sake. To suffer for one's own crimes is shameful; but for God's sake, it is not. Hence 1 Peter 4:15: "but let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But if as a Christian, let him not be ashamed, but let him glorify God in that name." According to Gregory it is understood of spiritual mortification. For there is a threefold denial of oneself. First when one denies the state of preceding sin; Romans 6:11: "reckon ye also yourselves to be dead to sin." Again, if one is not in sin, and would transfer oneself to the state of perfection; to the Philippians 3:12: "if by any means I may attain to the resurrection which is from the dead: not that I have already attained, or am already perfect; but I follow after, if I may by any means apprehend, wherein I am also apprehended by Christ Jesus." Again, one who denies his own affection; to the Galatians 2:19: "for I through the law am dead to the law, that I may live to God: with Christ I am nailed to the cross." And 2 Corinthians 5:14: "if one died for all, then all were dead." "Take up his cross." A cross is so called from torment (cruciatus). One is tormented spiritually whose mind is tormented by compassion for one's neighbor, as the Apostle says, Romans 12:15: "weep with them that weep." Similarly one is tormented through penance; to the Galatians 5:24: "and they that are Christ's have crucified their flesh, with the vices and concupiscences." "And follow me." Many have compassion, but do not follow God. He who has compassion, and is in sin, does not follow, because Christ came to destroy sins. Again, if you afflict yourself for vain glory, you do not follow God; above, 6:16: "when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast," and so on. "For he that will save his life shall lose it." Here the reason for his admonition is given, and it is a reason drawn from the greatness of the recompense. And this can be read in two ways. For there is a twofold salvation: namely, the salvation of the soul, and this is of the just; and the salvation of the body, and this is of all, even of beasts of burden; Psalm 35:7 (Ps. 35:7): "men and beasts thou wilt preserve, O Lord." Hence let us say: "he that will save his life" — that is, bodily life, by not denying, by not bearing the cross — "shall lose it." Above he said "will" (vult), here "he that will" (voluerit). Hence just as that could be interpreted in two ways, so likewise this. "He that will save his life" — that is, the soul which is the principle of bodily life, namely so that it not be killed, or not suffer compassion — "shall lose it." Psalm 72:27 (Ps. 72:27): "thou shalt destroy all them that are disloyal to thee." "But he that shall lose it" — either by giving it over to death, or by denying its delights, for my sake — "shall find it"; Ecclesiasticus 51:35: "I labored a little, and found much rest." Or thus: "he that will save his life" — and lead it to eternal salvation, Isaiah 51:6: "my salvation shall be for ever" — "shall lose it," either by undergoing death, or by denying carnal things. "But he that shall lose it for my sake" — namely, he who shall have given up carnal desires — "shall find it," namely, life; 2 Corinthians 13:4: "for we also are weak in him, but we shall live with him." "For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?" Here he confirms it by a reason. Someone could say: I do not care; I want this present life more than another. And this he excludes. First by that inestimable life; second by the irreparable loss of the soul. He says, therefore, "what doth it profit," etc., that is, what do these temporal things profit you, if you lose your soul? It is natural to man that he loves the end more than the things that are for the end, as the body more than riches. Hence it is natural that all things are laid out for the safety of the body. If the contrary is done, it is a perversity of passion. So too it is natural to love the soul more than the body; hence he is wise who would rather suffer bodily than sustain great confusion. If, then, this is so, one ought all the more to desire the salvation of the soul rather than of the body, even if one could have the whole world. "But what doth it profit a man, if he gain the whole world, but suffer the loss of his own soul?" As if to say: the loss of the soul is an inestimable loss. Again, someone could say: if I have it and lose it, I shall be able to recover it; therefore the Lord excludes this: "or what exchange shall a man give for his soul?" As if to say, none. Proverbs 6:35: "he shall not accept the numerous gifts of any man for his redemption." But can it not be redeemed at all? Daniel 4:24: "redeem thou thy sins with alms." It must be said that here he speaks with respect to perfect loss, because he could not recover it, unless he first had found it again; but when one is contrite, one finds it again. Gregory otherwise: there is a twofold time of the Church, of prosperity and of adversity: in adversity, adverse things; in prosperity, prosperous things. "For the Son of man shall come in the glory of his Father." Here he treats of the power of judgment. And first the power of judgment is set down; second he answers a tacit objection. Perhaps you will say: to what end should I follow and take up the cross? etc. Because the judgment of the Son of man is his, and the power. John 5:27: "and he hath given him power to do judgment, because he is the Son of man." Do not grieve, therefore, that he suffers, because he is to come "in glory." Do not grieve that he is rejected by the elders, because he is to come "in the glory of his Father"; nor that before many, because "with his angels"; Philippians 2:11: "that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father." And below, 25:31: "and when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty," and so on. "Then he shall render" — and restore — "to every man according to his works." Then he answers the tacit objection: "amen I say to you"; as if to say: I have told you that the Son of man is to come, etc. But do not marvel. Why? I wish to show you that "there are some of them that stand here, that shall not taste death." Sinners are swallowed up by death, but the just taste death. Now these were Peter, John, and James. "Till they see the Son of man coming in his kingdom." This was a sign of future glory. He did not name them, however, on account of the envy of the others. For they could have incurred envy, because they more than the others. Again, on account of importunity, for they would have been importunate if he had shown nothing to them. Otherwise it can be said that the kingdom of God is the Church: therefore there is someone who shall not taste death, as John, "till he see the Son of man coming in his kingdom" — that is, until the Church be spread abroad, because he lived so long that he saw the Church spread, and many churches built.”

“Christ, having shown his disciples that he must suffer, and that he was ready and willing to suffer, here shows them that they must suffer too, and must be ready and willing. It is a weighty discourse that we have in these verses. I. Here is the law of discipleship laid down, and the terms fixed, upon which we may have the honour and benefit of it, Mat 16:24. He said this to his disciples, not only that they might instruct others concerning it, but that by this rule they might examine their own security. Observe, 1. What it is to be a disciple of Christ; it is to come after him. When Christ called his disciples, this was the word of command, Follow me. A true disciple of Christ is one that doth follow him in duty, and shall follow him to glory. He is one that comes after Christ, not one that prescribes to him, as Peter now undertook to do, forgetting his place. A disciple of Christ comes after him, as the sheep after the shepherd, the servant after his master, the soldiers after their captain; he is one that aims at the same end that Christ aimed at, the glory of God, and the glory of heaven: and one that walks in the same way that he walked in, is led by his Spirit, treads in his steps, submits to his conduct, and follows the Lamb, whithersoever he goes, Rev 14:4. 2. What are the great things required of those that will be Christ's disciples; If any man will come, ei tis thelei - If any man be willing to come. It denotes a deliberate choice, and cheerfulness and resolution in that choice. Many are disciples more by chance or the will of others than by any act of their own will; but Christ will have his people volunteers, Psa 110:3. It is as if Christ had said, "If any of the people that are not my disciples, be steadfastly minded to come to me, and if you that are, be in like manner minded to adhere to me, it is upon these terms, these and no other; you must follow me in sufferings as well as in other things, and therefore when you sit down to count the cost, reckon upon it." Now what are these terms? (1.) Let him deny himself. Peter had advised Christ to spare himself, and would be ready, in the like case, to take the advice; but Christ tells them all, they must be so far from sparing themselves, that they must deny themselves. Herein they must come after Christ, for his birth, and life, and death, were all a continued act of self-denial, a self-emptying, Phi 2:7, Phi 2:8. If self-denial be a hard lesson, and against the grain to flesh and blood, it is no more than what our Master learned and practised before us and for us, both for our redemption and for our instruction; and the servant is not above his lord. Note, All the disciples and followers of Jesus Christ must deny themselves. It is the fundamental law of admission into Christ's school, and the first and great lesson to be learned in this school, to deny ourselves; it is both the strait gate, and the narrow way; it is necessary in order to our learning all the other good lessons that are there taught. We must deny ourselves absolutely, we must not admire our own shadow, nor gratify our own humour; we must not lean to our own understanding, nor seek our own things, nor be our own end. We must deny ourselves comparatively; we must deny ourselves for Christ, and his will and glory, and the service of his interest in the world; we must deny ourselves for our brethren, and for their good; and we must deny ourselves for ourselves, deny the appetites of the body for the benefit of the soul. (2.) Let him take up his cross. The cross is here put for all sufferings, as men or Christians; providential afflictions, persecutions for righteousness' sake, every trouble that befalls us, either for doing well or for not doing ill. The troubles of Christians are fitly called crosses, in allusion to the death of the cross, which Christ was obedient to; and it should reconcile us to troubles, and take off the terror of them, that they are what we bear in common with Christ, and such as he hath borne before us. Note, [1.] Every disciple of Christ hath his cross, and must count upon it; as each hath his special duty to be done, so each hath his special trouble to be borne, and every one feels most from his own burthen. Crosses are the common lot of God's children, but of this common lot of God's children, but of this common lot each hath his particular share. That is our cross which Infinite Wisdom has appointed for us, and a Sovereign Providence has laid on us, as fittest for us. It is good for us to call the cross we are under our own, and entertain it accordingly. We are apt to think we could bear such a one's cross better than our own; but that is best which is, and we ought to make the best of it. [2.] Every disciple of Christ must take up that which the wise God hath made his cross. It is an allusion to the Roman custom of compelling those that were condemned to be crucified, to carry their cross: when Simon carried Christ's cross after him, this phrase was illustrated. First, It is supposed that the cross lies in our way, and is prepared for us. We must not make crosses to ourselves, but must accommodate ourselves to those which God has made for us. Our rule is, not to go a step out of the way of duty, either to meet a cross, or to miss one. We must not by our rashness and indiscretion pull crosses down upon our own heads, but must take them up when they are laid in our way. We must so manage an affliction, that it may not be a stumbling-block or hindrance to us in any service we have to do for God. We must take it up out of our way, by getting over the offence of the cross; None of these things move me; and we must then go on with it in our way, though it lie heavy. Secondly, That which we have to do, is, not only to bear the cross (that a stock, or a stone, or a stick may do), not only to be silent under it, but we must take up the cross, must improve it to some good advantage. 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 the resolution to live a saint, has a demonstration within himself, that he is never likely 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 follow 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 (Mat 16:25); Whosoever will save his life, by denying Christ, shall lose it: and whosoever is content 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 apostasy. 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 eternally held by it. There cannot be a fairer pretence for apostasy 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 apostasy, 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 (Mar 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 (Mat 16:26). What is a man profited, if he gain the whole world and lose his own soul? tēn psuchēn autou; the same word which is translated his life (Mat 16:25), 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 of 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 property (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; hes blood is on his own head. Fourthly, One soul is worth more 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 interest 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 down at last an unspeakable loser. When he comes to balance the account, and to compare profit and loss, he will find that, instead of the advantage he promised himself, he is ruined to all intents and purposes, is irreparably broken. What shall a man give in exchange for his soul? Note, If once the soul be lost, it is lost for ever. There is no antallagma - counter-price, that can be paid, or will be accepted. It is a loss that can never be repaired, never be retrieved. If, after that great price which Christ laid down to redeem our souls, and to restore us to the possession of them, they be so neglected for the world, that they come to be lost, that new mortgage will never be taken off; there remains no more sacrifice for sins, nor price for souls, but the equity of redemption is eternally precluded. Therefore it is good to be wise in time, and do well for ourselves. 2. Here are some considerations proper to encourage us in self-denial and suffering for Christ. (1.) The assurance we have of Christ's glory, at his second coming to judge the world, Mat 16:27. If we look to the end of all these things, the period of the world, and the posture of souls then, we shall thence form a very different idea of the present state of things. If we see things as the will appear then, we shall see them as they should appear now. The great encouragement to steadfastness in religion is taken from the second coming of Christ, considering it, [1.] As his honour; The Son of man shall come in the glory of his Father, with his angels. To look upon Christ in his state of humiliation, so abased, so abused, a reproach of men, and despised of the people, would discourage his followers from taking any pains, or running any hazards for him; but with an eye of faith to see the Captain of our salvation coming in his glory, in all the pomp and power of the upper world, will animate us, and make us think nothing too much to do, or too hard to suffer, or him. The Son of man shall come. He here gives himself the title of his humble state (he is the Son of man), to show that he is not ashamed to own it. His first coming was in the meanness of his children, who being partakers of flesh, he took part of the same; but his second coming will be in the glory of his Father. At his first coming, he was attended with poor disciples; at his second coming, he will be attended with glorious angels; and if we suffer with him, we shall be glorified with him, Ti2 2:12. [2.] As our concern; Then he shall reward every man according to his works. Observe, First, Jesus Christ will come as a Judge, to dispense rewards and punishments, infinitely exceeding the greatest that any earthly potentate has the dispensing of. The terror of men's tribunal (Mat 10:18) will be taken off by a believing prospect of the glory of Christ's tribunal. Secondly, Men will then be rewarded, not according to their gains in this world, but according to their works, according to what they were and did. In that day, the treachery of backsliders will be punished with eternal destruction, and the constancy of faithful souls recompensed with a crown of life. Thirdly, The best preparative for that day is to deny ourselves, and take up our cross, and follow Christ; for so we shall make the Judge our Friend, and these things will then pass well in the account. Fourthly, The rewarding of men according to their works is deferred till that day. Here good and evil seem to be dispensed promiscuously; we see not apostasy punished with immediate strokes, nor fidelity encouraged with immediate smiles, from heaven; but in that day all will be set to rights. Therefore judge nothing before the time, Ti2 4:6-8. (2.) The near approach of his kingdom in this world, v. 28. It was so near, that there were some attending him who should live to see it. As Simeon was assured that he should not see death till he had seen the Lord's Christ come in the flesh; so some here are assured that they shall not taste death (death is a sensible thing, its terrors are seen, its bitterness is tasted) till they had seen the Lord's Christ coming in his kingdom. At the end of time, he shall come in his Father's glory; but now, in the fulness of time, he was to come in his own kingdom, his mediatorial kingdom. Some little specimen was given of his glory a few days after this, in his transfiguration (Mat 17:1); then he tried his robes. But this points at Christ's coming by the pouring out of his Spirit, the planting of the gospel church, the destruction of Jerusalem, and the taking away of the place and nation of the Jews, who were the most bitter enemies to Christianity. Here was the Son of man coming in his kingdom. Many then present lived to see it, particularly John, who lived till after the destruction of Jerusalem, and saw Christianity planted in the world. Let this encourage the followers of Christ to suffer for him, [1.] That their undertaking shall be succeeded; the apostles were employed in setting up Christ's kingdom; let them know, for their comfort, that whatever opposition they meet with, yet they shall carry their point, shall see of the travail of their soul. Note, It is a great encouragement to suffering saints to be assured, not only of the safety, but of the advancement of Christ's kingdom among men; not only notwithstanding their sufferings, but by their sufferings. A believing prospect of the success of the kingdom of grace, as well as of our share in the kingdom of glory, may carry us cheerfully through our sufferings. [2.] That their cause shall be pleaded; their deaths shall be revenged, and their persecutors reckoned with. [3.] That this shall be done shortly, in the present age. Note, The nearer the church's deliverances are, the more cheerful should we be in our sufferings for Christ. Behold the Judge standeth before the door. It is spoken as a favour to those that should survive the present cloudy time, that they should see better days. Note, It is desirable to share with the church in her joys, Dan 12:12. Observe, Christ saith, Some shall live to see those glorious days, not all; some shall enter into the promised land, but others shall fall in the wilderness. He does not tell them who shall live to see this kingdom, lest if they had known, they should have put off the thoughts of dying, but some of them shall; Behold, the Lord is at hand. The Judge standeth before the door; be patient, therefore, brethren.”

“For whosoever will save his life,.... Whoever is desirous of preserving himself from troubles, reproaches, persecutions, and death; and takes such a method to do it, as by forsaking Christ, denying his Gospel, and dropping his profession of it; and by so doing, curries favour with men, in order to procure to himself worldly emoluments, honour, peace, pleasure, and life, shall lose it; he will expose himself to the wrath of God, to everlasting punishment, the destruction of soul and body in hell, which is the second death, and will be his portion: and whosoever will lose his life for my sake: that is, is willing to forego all the pleasures and comforts of life, and be subject to poverty and distress, and to lay down life itself, for the sake of Christ and the Gospel, rather than deny him, and part with truth, shall find it; in the other world, to great advantage; he shall enjoy an immortal and eternal life, free from all uneasiness and affliction, and full of endless joys and pleasures.”

“If any man will come. St. Chrysostom, Euthymius, and Theophylactus, shew that free will is confirmed by these words. Do not expect, O Peter, that since you have confessed me to be the Son of God, you are immediately to be crowned, as if this were sufficient for salvation, and that the rest of your days may be spent in idleness and pleasure. For, although by my power, as Son of God, I could free you from every danger and trouble, yet this I will not do for your sake, that you may yourself contribute to your glory, and become the more illustrious. (St. Chrysostom, hom. lvi.)”