Chapter I: SUPPOSE I may take it for granted, that all of you, among whom I am (5)

But how regardless are those of this direction, who, instead of hanging on the preacher to hear him, doze or sleep whilst he is speaking to them from GOD? Unhappy men! Can they not watch with our blessed LORD one hour? What! have they never read how _Eutychus_ fell down as he was sleeping, when St. _Paul_ continued his discourse till midnight, and was taken up dead?

But to return. Though you may prepare your hearts, as you may think, by a teachable disposition, and be attentive whilst discourses are delivering, yet this will profit you little, unless you observe♦

♦ duplicate word “a” removed

3. A third direction, Not to entertain any the least prejudice against the minister.

For could a preacher speak with the tongue of men and angels, if his audience was prejudiced against him, he would be but as sounding brass, or tinkling cymbal.

That was the reason why JESUS CHRIST himself, the Eternal Word, could not do many mighty works, nor preach to any great effect among those of his own country; for they were offended at him: And was this same Jesus, this GOD incarnate, again to bow the heavens, and to come down speaking as never man spake, yet, if we were prejudiced against him, as the _Jews_ were, we should harden our hearts as the _Jews_ did theirs.

Take heed therefore, my brethren, and beware of entertaining any dislike against those whom the Holy Ghost has made overseers over you. Consider that the clergy are men of like passions with yourselves: and though we should even hear a person teaching others to do, what he has not learned himself; yet, that is no sufficient reason for rejecting his doctrine: for ministers speak not in their own, but CHRIST’s name. And we know who commanded the people to do whatsoever the Scribes and Pharisees should say unto them, though they said but did not. But

4. _Fourthly_, As you ought not to be prejudiced against, so you should be careful not to depend too much on a preacher, or think more highly of him than you ought to think. For though this be an extream that people seldom run into, yet preferring one teacher in opposition to another, has often been of ill consequence to the church of GOD. It was a fault which the great Apostle of the _Gentiles_ condemned in the _Corinthians_: For whereas one said, “I am of _Paul_; another, I am of _Apollos_: are ye not carnal,” says he? “For who is _Paul_, and who is _Apollos_, but instruments in GOD’s hands by whom you believed?” And are not all ministers sent forth to be ministring ambassadors to those who shall be heirs of salvation? And are they not all therefore greatly to be esteemed for their work’s sake.

The Apostle, it is true, commands us to pay double honour to those who labour in the word and doctrine: but then to prefer one minister at the expence of another, (perhaps, to such a degree, as when you have actually entered a church, to come out again because he does not preach) is earthly, sensual, devilish.

Not to mention that popularity and applause cannot but be exceedingly dangerous, even to a rightly informed mind; and must necessarily fill any thinking man with a holy jealousy, lest he should take that honour to himself, which is due only to GOD, who alone qualifies him for his ministerial labours, and from whom alone every good and perfect gift cometh.

5. A _Fifth_ direction I would recommend is, to make a particular application of every thing that is delivered to your own hearts.

When our Saviour was discoursing at the last supper with his beloved disciples, and foretold that one of them should betray him, each of them immediately applied it to his own heart, and said, “LORD, is it I?” And would persons, in like manner, when preachers are dissuading from any sin, or persuading to any duty, instead of crying, this was designed against such and such a one, turn their thoughts inwardly, and say, LORD, is it I? how far more beneficial should we find discourses to be, than now they generally are?

But we are apt to wander too much abroad; always looking at the mote which is in our neighbour’s eye, rather than at the beam which is in our own. Haste we now to the

6. _Sixth_ and last direction: If you would receive a blessing from the LORD, when you hear his word preached, pray to him, both before, in, and after every sermon, to endue the minister with power to speak, and to grant you a will and ability to put in practice, what he shall shew from the book of GOD to be your duty.

This would be an excellent means to render the word preached effectual to the enlightening and enflaming your hearts; and without this, all the other means before prescribed will be in vain.

No doubt it was this consideration that made St. _Paul_ so earnestly entreat his beloved _Ephesians_ to intercede with GOD for him: “Praying always, with all manner of prayer and supplication in the spirit, and for me also, that I may open my mouth with boldness, to make known the mysteries of the gospel.” And if so great an Apostle as St. _Paul_, needed the prayers of his people, much more do those ministers, who have only the ordinary gifts of the Holy Spirit.

Besides, this would be a good proof that you sincerely desired to do, as well as to know the will of GOD. And it must highly profit both ministers and people; because GOD, through your prayers, will give them a double portion of his Holy Spirit, whereby they will be enabled to instruct you more fully in the things which pertain to the kingdom of GOD.

And O that all who hear me this day, would seriously apply their hearts to practise what has now been told them! How would ministers see Satan, like lightning, fall from heaven, and people find the word preached sharper than a two-edged sword, and mighty, through GOD, to the pulling down of the devil’s strong holds!

The Holy Ghost would then fall on all them that hear the word, as when St. _Peter_ preached; the gospel of CHRIST would have free course, run very swiftly, and thousands again be converted by a sermon.

For “JESUS CHRIST is the same yesterday, to-day, and for ever.” He has promised to be with his ministers always, even unto the end of the world. And the reason why we do not receive larger effusions of the blessed Spirit of GOD, is not because our all-powerful Redeemer’s hand is shortened, but because we do not expect them, and confine them to the primitive times.

It does indeed sometimes happen, that GOD, to magnify his free grace in CHRIST JESUS, is found of them that sought him not; a notorious sinner is forcibly worked upon by a public sermon, and plucked as a firebrand out of the fire. But this is not GOD’s ordinary way of acting: No, for the generality, he only visits those with the power of his word, who humbly wait to know what he would have them to do; and sends unqualified hearers not only empty, but hardened away.

Take heed, therefore, ye careless, curious professors, if any such be here present, how you hear. Remember, that whether we think of it or not, “we must all appear before the judgment-seat of CHRIST;” where ministers must give a strict account of the doctrine they have delivered, and you as strict a one, how you have improved under it. And, good GOD! how will you be able to stand at the bar of an angry, sin-avenging judge, and see so many discourses you have despised, so many ministers, who once longed and laboured for the salvation of your precious and immortal souls, brought out as so many swift witnesses against you? Will it be sufficient then, think you, to alledge, that you went to hear them only out of curiosity, to pass away an idle hour, to admire the oratory, or ridicule the simplicity of the preacher? No; GOD will then let you know, that you ought to have come out of better principles; that every sermon has been put down to your account, and that you must then be justly punished for not improving by them.

But fear not, you little flock, who with meekness receive the ingrafted word, and bring forth the peaceable fruits of righteousness; for it shall not be so with you. No, you will be your minister’s joy, and their crown of rejoicing in the day of our LORD JESUS: And they will present you in a holy triumph, faultless and unblameable, to our common Redeemer, saying, “Behold us, O LORD, and the children which thou hast given us.”

But still take heed how you hear: for upon your improving the grace you have, more shall be given, and you shall have abundance. “He is faithful that has promised, who also will do it.” Nay, GOD from out of _Sion_, shall so bless you, that every sermon you hear shall communicate to you a fresh supply of spiritual knowledge. The word of GOD shall dwell in you richly; you shall go on from strength to strength, from one degree of grace unto another, till being grown up to be perfect men in CHRIST JESUS, and filled with all the fulness of GOD, you shall be translated by death to see him as he is, and to sing praises before his throne with angels and archangels, cherubim and seraphim, and the general assembly of the first-born, whose names are written in heaven, for ever and ever.

Which GOD, &c.

SERMON XXIX.

The Extent and Reasonableness of Self-Denial.

LUKE ix. 23.

_And he said unto them all, If any man will come after me, let
him deny himself._

WHOEVER reads the gospel with a single eye, and sincere intention, will find, that our blessed LORD took all opportunities of reminding his disciples that his kingdom was not of this world; that his doctrine was a doctrine of the cross; and that their professing themselves to be his followers, would call them to a constant state of voluntary suffering and self-denial.

The words of the text afford us one instance, among many, of our Saviour’s behaviour in this matter: for having in the preceding verses revealed himself to _Peter_, and the other apostles, to be “The CHRIST of GOD;” lest they should be too much elated with such a peculiar discovery of his deity, or think that their relation to so great a personage would be attended with nothing but pomp and grandeur, he tells them, in the 22d verse, that “the son of man was to suffer many things,” in this world, though he was to be crowned with eternal glory and honour in the next: and that if any of them or their posterity would share in the same honour, they must bear a part with him in his self-denial and sufferings. For “He said unto them all, if any man will come after me, let him deny himself.”

From which words I shall consider these three things:

I. _First_, The nature of the self-denial recommended in the
text; and in how many respects we must deny ourselves, in
order to come after JESUS CHRIST.

II. _Secondly_, I shall endeavour to prove the universality and
reasonableness of this duty of self-denial.

III. _Thirdly_, I shall offer some considerations, which may
serve as so many motives to reconcile us to, and quicken us in,
the practice of this self-denial.

I. _First_, I am to shew you the nature of the self-denial recommended in the text; or in how many respects we must deny ourselves in order to follow JESUS CHRIST.

Now as the faculties of the soul are distinguished by the understanding, will and affections; so in all these must each of us deny himself. We must not lean to our own understanding, being wise in our own eyes, and prudent in our own sight; but we must submit our short-sighted reason to the light of divine revelation. There are mysteries in religion, which are above, though not contrary to our natural reason: and therefore we shall never become christians unless we cast down imaginations, “and every high thing that exalteth itself against the knowledge of GOD, and bring into captivity every thought to the obedience of CHRIST.” It is in this respect, as well as others, that we must become fools for CHRIST’s sake, and acknowledge we know nothing without revelation, as we ought to know. We must, with all humility and reverence, embrace the truths revealed to us in the holy scriptures; for thus only can we become truly wise, even “Wise unto salvation.” It was matter of our blessed LORD’s thanksgiving to his heavenly father, that he had “hidden these things from the wise and prudent, and had revealed them unto babes.” And in this respect also we must “be converted and become as little children,” teachable, and willing to follow the Lamb into whatsoever mysteries he shall be pleased to lead us; and believe and practise all divine truths, not because we can demonstrate them, but because GOD, “who cannot lye,” has revealed them to us.

Hence then we may trace infidelity to its fountain head: for it is nothing else, but a pride of the understanding, an unwillingness to submit to the truths of GOD, that makes so many, professing themselves wise, to become such fools as to deny the LORD, who has so dearly bought them; and dispute the divinity of that eternal Word, “in whom they live, and move, and have their being:” Whereby it is justly to be feared, they will bring upon themselves sure, if not swift destruction.

But, as we must deny ourselves in our understandings, so must we deny, or, as it might be more properly rendered, renounce our wills: that is, we must make our own wills no principle of action, but “whether we eat or drink, or whatsoever we do, we must do all, (not merely to please ourselves, but) to the glory of GOD.” Not that we are therefore to imagine we are to have no pleasure in any thing we do: “Wisdom’s ways are ways of pleasantness;” but pleasing ourselves must not be the principal, but only the subordinate end of our actions.

And I cannot but particularly press this doctrine upon you, because it is the grand secret of our holy religion. It is this, my brethren, that distinguishes the true christian from the mere moralist and formal professor; and without which none of our actions are acceptable in GOD’s sight: For “if thine eye be single,” says our blessed LORD, _Matthew_ vi. 22. that is, if thou aimest simply to please GOD, without any regard to thy own will, “thy whole body, (or all thy actions) will be full of light;” agreeable to the gospel, which is called light: “But if thine eye be evil, (if thine intention be diverted any other way) thy whole body, (all thy actions) will be full of darkness,” sinful and unprofitable, we must not only do the will of GOD, but do it because it is his will; since we pray that “GOD’s will may be done on earth as it is in heaven.” And no doubt, the blessed angels not only do every thing that GOD willeth, but do it chearfully, out of this principle, because GOD willeth it: And if we would live as we pray, we must go and do likewise.

But farther; as we must renounce our wills in doing, so likewise must we renounce them in suffering the will of GOD. Whatsoever befals us, we must say with good old _Eli_, “It is the LORD, let him do what seemeth him good;” or with one that was infinitely greater than _Eli_, “Father, not my will, but thine be done.” O JESUS, thine was an innocent will, and yet thou renouncedst it: Teach us, even us also, O our Saviour! to submit our wills to thine, in all the evils which shall be brought upon us; and in every thing enable us to give thanks, since it is thy blessed will concerning us!

_Thirdly_, we must deny ourselves, as in our understandings and wills, so likewise in our affections. More particularly, we must deny ourselves the pleasurable indulgence and self-enjoyment of riches: “If any man will come after me, he must forsake all and follow me.” And again (to shew the utter inconsistency of the love of the things of this world with the love of the Father) he tells us, “unless a man forsake all that he hath, he cannot be my disciple.”

Far be it from me to think that these texts are to be taken in a literal sense; as though they obliged rich persons to go sell all that they have and give to the poor, (for that would put it out of their power to be serviceable to the poor for the future) but however, they certainly imply thus much, that we are to sit loose to, sell and forsake all in affection, and be willing to part with every thing, when GOD shall require it at our hands: that is, as the apostle observes, we must “use the world as though we used it not;” and though we are in the world, we must not be of it. We must look upon ourselves as stewards, and not proprietors, of the manifold gifts of GOD; provide first what is necessary for ourselves and for our housholds, and expend the rest, not in indulgencies and superfluous ornaments, forbidden by the apostle, but in cloathing, feeding, and relieving the naked, hungry, distressed disciples of JESUS CHRIST. This is what our blessed LORD would have us understand by forsaking all, and in this sense must each of us deny himself.

I am sensible that this will seem an hard saying to many, who will be offended because they are covetous, and “lovers of pleasure more than lovers of GOD:” but if I yet pleased such men, I should not be the servant of CHRIST. No, we must not, like _Ahab_’s false prophets, have a lying spirit in our mouths, but declare faithfully the whole will of GOD; and like honest _Micajah_, out of pity and compassion, tell men the truth, though they may falsely think we prophecy not good but evil concerning them.

But to proceed: As we must renounce our affection for riches, so likewise our affections for relations, when they stand in opposition to our love of, and duty to GOD: For thus saith the Saviour of the world: “If any man will come after me, and hateth not his father and mother, his children, and brethren, and sisters, yea and his own life also, he cannot be my disciple.” Strange doctrine this! What, hate our own flesh! What, hate the father that begat us, the mother that bare us! How can these things be? Can GOD contradict himself? Has he not bid us to honour our father and mother? and yet we are here commanded to hate them. How can these truths be reconciled? By interpreting the word hate, not in a rigorous and absolute sense, but comparatively: not as implying a total alienation, but a less degree of affection. For thus our blessed Saviour himself (the best and surest expositor of his own meaning) explains it in a parallel text, _Matthew_ x. 37. “He that loveth father or mother more than me, is not worthy of me: He that loveth son or daughter more than me, is not worthy of me.” So that when the persuasions of our friends (as for our trial they may be permitted to be) are contrary to the will of GOD, we must say with _Levi_, “we have not known them;” or, agreeably to our blessed LORD’s rebuke to _Peter_, “Get you behind me, my adversaries; for you savour not the things that be of GOD, but the things that be of man.”

Farther, we must deny ourselves in things indifferent: for it might easily be shewn, that as many, if not more, perish by an immoderate use of things in themselves indifferent, as by any gross sin whatever. A prudent christian therefore, will consider not only what is lawful, but what is expedient also: not so much what degrees of self-denial best suit his inclinations here, as what will most effectually break his will, and fit him for greater degrees of glory hereafter.

_Lastly_, To conclude this head, we must renounce our own righteousness: For, though we should give all our goods to feed the poor, and our bodies to be burned, yet, if we in the least depend on that, and do not wholly rely on the perfect all-sufficient righteousness of JESUS CHRIST, it will profit us nothing. “CHRIST is the end of the law for righteousness to every one that believeth.” We are compleat in him, and him only. Our own righteousnesses are but as filthy rags. We must count all things but dung and dross, so that we may be found in him, not having our own righteousness, but the righteousness which is of GOD, through JESUS CHRIST our LORD.

And is this the doctrine of christianity? is not the christian world then asleep? If not, whence so much self-righteousness, whence the self-indulgence, whence the reigning love of riches which we every where meet with? Above all, whence that predominant greediness after sensual pleasure, that has so over-run this sinful nation, that was a pious stranger to come amongst us, he would be tempted to think some heathen Venus was worshipped here, and that temples were dedicated to her service. But we have the authority of an inspired apostle to affirm, that they who live in a round of pleasure, “are dead while they live.” Wherefore, as the Holy Ghost saith, “Awake thou that sleepest, and arise from the dead, and CHRIST shall give thee light.” But the power of raising the spiritually dead belongeth only unto GOD. Do thou therefore, O Holy JESUS, who by thy almighty word commandest _Lazarus_ to come forth, though he had lain in the grave some days, speak also as effectually to these spiritually dead souls, whom Satan for many years hath so fast bound by sensual pleasures, that they are not so much as able to lift up their eyes or hearts to heaven.

II. But I pass on to the second general thing proposed, to consider the universal obligation and reasonableness of this doctrine of self-denial.

When our blessed master had been discoursing publicly concerning the watchfulness of the faithful and wise steward, his disciples asked him, “Speakest thou this parable to all, or only to us?” The same question I am aware has been, and will be put concerning the foregoing doctrine: for too many, unwilling to take CHRIST’s easy yoke upon them, in order to evade the force of the gospel precepts, would pretend that all those commands concerning self-denial, and renouncing ourselves and the world, belonged to our LORD’s first and immediate followers, and not to us or to our children. But such persons greatly err, not knowing the scriptures, nor the power of godliness in their hearts. For the doctrine of JESUS CHRIST, like his blessed self, is “the same yesterday, to-day, and for ever.” What he said unto one, he said unto all, even unto the ends of the world; “If any man will come after me, let him deny himself:” and in the text it is particularly mentioned that he said it unto them ALL. And lest we should still absurdly imagine that this word ALL was to be confined to his apostles, with whom he was then discoursing, it is said in another place, that JESUS turned unto the multitude and said, “If any man will come after me, and hateth not his father and mother, yea and his own life also, he cannot be my disciple.” When our blessed LORD had spoken a certain parable, it is said, “the scribes and Pharisees were offended, for they knew the parable was spoken against them:” And if christians can now read these plain and positive texts of scripture, and at the same time not think they are spoken of them, they are more hardened than _Jews_, and more insincere than Pharisees¹.

¹ Law’s _Christian Perfection_.

In the former part of this discourse I observed, that the precepts concerning forsaking and selling all, did not oblige us in a literal sense, because the state of the church does not demand it of us, as it did of the primitive christians; but still the same deadness to the world, the same abstemious use of, and readiness to part with our goods for CHRIST’s sake, is as absolutely necessary for, and as obligatory on us, as it was on them. For though the church may differ as to the outward state of it, in different ages, yet as to the purity of its inward state, it was, is, and always will be invariably the same. And all the commands which we meet with in the epistles, about “mortifying our members which are upon the earth, of setting our affections on things above, and of not being conformed to this world;” are but so many incontestible proofs that the same holiness, heavenly-mindedness, and deadness to the world, is as necessary for us, as for our LORD’s immediate followers.

But farther, as such an objection argues an ignorance of the scriptures, so it is a manifest proof, that such as make it are strangers to the power of godliness in their hearts. For since the sum and substance of religion consists in recovery from our fallen estate in _Adam_, by a new-birth in CHRIST JESUS, there is an absolute necessity for us to embrace and practice the self-denial before spoken of. If we are alive unto GOD, we shall be dead to ourselves and the world. If all things belonging to the spirit live and grow in us, all things belonging to the old man must die in us. We must mourn before we are comforted, and receive the spirit of bondage before we are blessed with the unspeakable privilege of the spirit of adoption, and with a full assurance of faith can say, “Abba, Father.”

Were we indeed in a state of innocence, and had we, like _Adam_ before his fall, the divine image fully stamped upon our souls, we then should have no need of self-denial; but since we are fallen, sickly, disordered, self-righteous creatures, we must necessarily deny ourselves (and count it our privilege to do so) ere we can follow JESUS CHRIST to glory. To reject such a salutary practice on account of the difficulty attending it at first, is but too like the obstinacy of a perverse sick child, who nauseates and refuses the potion reached out to it by a skilful physician or a tender parent, because it is a little ungrateful to the taste.

Had any of us seen _Lazarus_ when he lay full of sores at the rich man’s gate; or _Job_ when he was smitten with ulcers, from the crown of his head to the sole of his foot: And had we at the same time prescribed to them some healing medicines, which, because they might put them to pain, they would not apply to their wounds, should we not most justly think, that they were either fond of a distempered body, or were not sensible of their distempers? But our souls, by nature, are in an infinitely more deplorable condition than the bodies of _Job_ or _Lazarus_, when full of ulcers and boils: for, alas! “our whole head is sick, and our whole heart faint, from the crown of the head to the sole of the foot, we are full of wounds and bruises and putrifying sores, and there is no health in us.” And if we are unwilling to deny ourselves, and come after JESUS CHRIST in order to be cured, it is a sign we are not sensible of the wretchedness of our state, and that we are not truly made whole.

Even _Naaman_’s servants could say, when he refused (pursuant to _Elisha_’s orders) to wash in the river _Jordan_, that he might cure his leprosy, “Father, if the prophet had bid thee do some great thing, wouldst thou not have done it? How much rather then, when he saith to thee, wash and be clean?” And may not I very properly address myself to you in the same manner, my brethren? If JESUS CHRIST, our great prophet, had bid you to do some far more difficult thing, would you not have done it? Much more then should you do it, when he only bids you deny yourselves what would certainly hurt you if indulged in, and he will give you a crown of life.

But to illustrate this by another comparison: In the 12th chapter of the _Acts_, we read, that “St. _Peter_ was kept in prison, and was sleeping between two soldiers, bound with two chains: And behold an angel of the LORD came upon him, and smote _Peter_ on the side, saying, arise up quickly: And his chains fell off from his hands.” But had this great apostle, instead of rising up quickly, and doing as the blessed angel commanded him, hugged his chains and begged that they might not be let fall from his hands, would not any one think that he was in love with slavery, and deserved to be executed next morning? And does not the person who refuses to deny himself, act as inconsistently, as this apostle would have done if he had neglected the means of his deliverance? For our souls, by nature, are in a spiritual dungeon, sleeping and fast bound between the world, the flesh, and the devil, not with two but ten thousand chains of lusts and corruptions. Now JESUS CHRIST, like St. _Peter_’s good angel, by the power of his gospel comes and opens the prison door, and bids us “deny ourselves and follow him.” But if we do not arise, gird up the loins of our mind and follow him, are we not in love with bondage, and do we not deserve never to be delivered from it?

Indeed, I will not affirm that this doctrine of self-denial appears in this just light to every one. No, I am sensible that to the natural man it is foolishness, and to the young convert an hard saying. But what says our Saviour? “If any man will do my will, he shall know of the doctrine, whether it be of GOD, or whether I speak of myself.” This, my dear friends, is the best, the only way of conviction: Let us up and be doing; let us arise quickly, and deny ourselves, and the LORD JESUS will remove those scales from the eyes of our minds, which now, like so many veils, hinder us from seeing clearly the reasonableness, necessity, and inexpressible advantage of the doctrine that has been delivered. Let us but once thus shew ourselves men, and then the spirit of GOD will move on the face of our souls, as he did once upon the face of the great deep; and cause them to emerge out of that confused chaos, in which they are most certainly now involved, if we are strangers and enemies to self-denial and the cross of CHRIST.

III. Proceed we therefore now to the third and last general thing proposed, to offer some considerations, which may serve as so many motives to reconcile us to, and quicken us in, the practise of this duty of self-denial.

1. And the first means I shall recommend to you, in order to reconcile you to this doctrine, is, to meditate frequently on the life of our blessed Lord and Master JESUS CHRIST. Follow him from his cradle to the cross, and see what a self-denying life he led! And shall not we drink of the cup that he drank of, and be baptized with the baptism that he was baptized with? Or think we, that JESUS CHRIST did and suffered every thing in order to have us excused and exempted from sufferings? No, far be it from any sincere christian to judge after this manner: for St. _Peter_ tells us, “He suffered for us, leaving us an example that we should follow his steps.” Had CHRIST, indeed, like those that sat in _Moses_’ chair, laid heavy burthens of self-denial upon us, (supposing they were heavy, which they are not) and refused to touch them himself with one of his fingers; we might have had some pretence to complain: But since he has enjoined us nothing, but what he first put in practise himself, thou art inexcusable, O disciple, whoever thou art, who wouldst be above thy persecuted self-denying master: And thou art no good and faithful servant, who art unwilling to suffer and sympathize with thy mortified, heavenly-minded LORD.

2. Next to the pattern of our blessed master, think often on the lives of the glorious company of the apostles, the goodly fellowship of the prophets, and the noble army of martyrs; who by a constant looking to the author and finisher of our faith, have fought the good fight, and are gone before us to inherit the promises. View again and again, how holily, how self-denyingly, how unblameably they lived: And if self-denial was necessary for them, why not for us also? Are we not men of like passions with them? Do we not live in the same wicked world as they did? Have we not the same good spirit to assist, support, and purify us, as they had? and is not the same eternal inheritance reached out to us, as was to them? And if we have the same nature to change, the same wicked world to withstand, the same good spirit to help, and the same eternal crown at the end; why should not we lead the same lives as they did? Do we think they did works of supererogation? if not, why do not we do as they did? or why does your own church set apart festivals to commemorate the deaths and sufferings of the saints, but in order to excite you to follow them as they did CHRIST.

3. _Thirdly_, Think often on the pains of hell; consider, whether it is not better to cut off a right-hand or foot, and pull out a right-eye, if they offend us (or cause us to sin) “rather than to be cast into hell, where the worm dieth not, and the fire is not quenched.” Think how many thousands there are now reserved with damned spirits in chains of darkness unto the judgment of the great day. And think withal, that this, this must be our case shortly, unless we are wise in time, deny ourselves, and follow JESUS CHRIST. Think you, they now imagine JESUS CHRIST to be an hard master; or rather think you not, they would give ten thousand times ten thousand worlds, could they but return to life again, and take CHRIST’s easy yoke upon them? And can we dwell with everlasting burnings more than they? No, if we cannot bear this precept, deny yourselves, take up your crosses; how shall we bear the irrevocable sentence, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels?” But I hope those, amongst whom I am now preaching the kingdom of GOD, are not so disingenuous as to need to be driven to their duty by the terrors of the LORD, but rather desire to be drawn by the cords of love.

_Lastly_, Therefore, often meditate on the joys of heaven: think, think with what unspeakable glory those happy souls are now incircled, who when on earth were called to deny themselves as well as we, and were not disobedient to that call: Lift up your hearts frequently towards the mansions of eternal bliss, and with an eye of faith, like _Stephen_, see the heavens opened, and the Son of man with his glorious retinue of departed saints, sitting and solacing themselves in eternal joys. Hark! methinks I hear them chanting forth their everlasting _Hallelujahs_, and echoing triumphant songs of joy. And do you not long, my brethren, to join this heavenly choir? do not your hearts burn within you? As the hart panteth after the water brooks, do not your souls so long after the blessed company of these sons of GOD? Behold then a heavenly ladder reached down to you, by which you may climb to this holy hill. Let us believe on the LORD JESUS CHRIST, and deny ourselves! By this alone, every saint that ever lived ascended into the joy of their LORD: And then, we, even we also shall ere long be lifted up into the same most blissful regions, there to enjoy an eternal rest with the people of GOD, and join with them in singing doxologies and songs of praise, to the everlasting, blessed, all-glorious, most adorable Trinity, for ever and ever.

Which GOD of his infinite mercy grant, _&c._

SERMON XXX.

CHRIST’s Transfiguration.

LUKE ix. 28‒36.

_And it came to pass about an eight days after these sayings,
he took |Peter| and |John| and |James|, and went up into
a mountain to pray. And as he prayed, the fashion of his
countenance was altered, and his rayment was white and
glistering. And behold, there talked with him two men, which
were |Moses| and |Elias|: who appeared in glory, and spake of
his decease, which he should accomplish at |Jerusalem|. But
|Peter| and they that were with him, were heavy with sleep:
and when they were awake, they saw his glory, and the two men
that stood with him. And it came to pass, as they departed
from him, |Peter| said unto JESUS, Master, it is good for us
to be here; and let us make three tabernacles, one for thee,
and one for |Moses|, and one for |Elias|: not knowing what he
said. While he thus spake, there came a cloud and overshadowed
them, and they feared as they entered into the cloud. And
there came a voice out of the cloud, saying, This is my
beloved Son, hear him. And when the voice was past, JESUS was
found alone; and they kept it close, and told no man in those
days any of those things which they had seen._

WHEN the angel was sent to the Redeemer’s beloved disciple _John_, we are told that the angel said unto him, “Come up hither:” He was to be exalted, to be brought nearer heaven, that his mind might be better prepared for those great manifestations, which an infinitely great and condescending GOD intended to vouchsafe him. And on reading the verses that you have just now heard, when I also see such a great and serious assembly convened in the presence of GOD, I think I must address you, as the angel addressed _John_, and say unto you, “Come up hither;” leave your worldly thoughts, for a time forget the earth. And as it is the Lord’s-day, a time in which we ought more particularly to think of heaven, I must desire you to pray to GOD, that ye may get up on _Pisgah_’s mount, and take a view of the promised land. It is true, indeed, eye hath not seen, ear hath not heard, nor hath it entered into the heart of any man to conceive the great and good things, which GOD hath prepared for his people here; much less, those infinitely greater and more glorious things, that he hath laid up for them that fear him, in the eternal world: but, blessed be GOD! though we are not yet in heaven, unless to be in CHRIST may properly be termed heaven, and then all real christians are there already; yet, the blessed JESUS has been pleased to leave upon record some account of himself, of what happened to him in the days of his flesh, and of some manifestations he was pleased to grant to a few of his disciples; that from what happened to them here below, we may form some faint, though but a faint idea of that happiness that awaits his people in his kingdom above. If any of you enquire, in what part of our LORD’s life those instances are recorded, I have an answer ready: One of these instances, and that a very remarkable one, is recorded in the verses that I have now chosen for the subject of your meditation.

The verses give us an account of what is generally called our LORD’s _Transfiguration_; his being wonderfully changed, and his being wonderfully owned by his Father upon the mount. Some think that this was done upon a sabbath-day; and the particular occasion of our blessed LORD’s condescending to let his servants have such a sight as this, we may gather from the 27th verse. It seems our blessed LORD had been promising a great reward to those who should not be ashamed of him: “Whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed, when he shall come in his own glory, and of his Father, and of the holy angels.” In this threatening is implied, a reward to those who should not be ashamed of him: “But, (adds he) I tell you of a truth, there be some standing here, who shall not taste of death, till they see the kingdom of GOD:” As much as to say, There will be a day, when I will come in the glory of my Father and of his holy angels; but I tell you there are some of my favourites; I tell you of a truth, though you may think it too good news, there are some of you that shall not taste of death, till ye shall see the kingdom of GOD. Some divines think, that this promise has reference to our LORD’s erecting a gospel church; and if we take it in this sense, it means that the Apostles, who were then present, some of them at least, should not die, till they saw Satan’s kingdom in a great measure pulled down, and the Redeemer’s gospel-kingdom erected. Some think it has a peculiar reference to _John_, who it seems survived all the other Apostles, and lived till CHRIST came; that is, till he came to destroy _Jerusalem_. But it is the opinion of Mr. _Henry_, of Bishop _Hall_, of _Burkit_, and others, who have written upon this passage, that our blessed LORD has a peculiar reference to the transfiguration upon the mount: “There be some of you here, that shall not taste of death, till ye see my transfiguration upon the mount; till ye see some glorified saint come down from heaven and pay me a visit, and consequently see a little of that kingdom of GOD, which ye shall have a full sight of, when ye come to glory.” This seems to be the right interpretation. If you will look to the margin of your Bibles, you will see the parallel place in _Matthew_, where the account of our LORD’s transfiguration is given, and there you will find it immediately follows upon this promise of our LORD.

Well, as CHRIST had told them, that they should not taste of death, till they had seen the kingdom of GOD, why the Evangelist, at the 28th verse, tells us, “It came to pass about an eight days after these sayings, he took _Peter_, and _John_, and _James_, and went up into a mountain to pray.” About an eight days; that is, as Bishop _Hall_ thinks, upon the sabbath-day; or, according to some, the first day of the week, which was hereafter to be the christian sabbath; our blessed LORD takes _Peter_, _John_, and _James_: Why did not the LORD JESUS CHRIST take more of his disciples? Why three, and these three? And why three only? Our blessed LORD was pleased to take three and no more, to show us that he is a sovereign agent; to show us, that though he loved all his disciples, yet there are some to whom he is pleased to allow peculiar visits. He loved _Peter_, and all the other disciples; yet _John_ was the disciple that he peculiarly loved. And he took three rather than one, because three were sufficient to testify the truth of his being transfigured: “Out of the mouth of two or three witnesses every word shall be established.” And he took no more than three, because these three were enough. And he took these three, _Peter_, _John_, and _James_, in particular, because these very persons that were now to see CHRIST transfigured, were hereafter to see him agonizing in the garden, sweating great drops of blood falling unto the ground. And had not these three disciples seen CHRIST upon the mount, the seeing him afterwards in the garden, might have staggered them exceedingly: they might have doubted whether it was possible for the Son of GOD to be in such doleful circumstances. Well, our LORD takes these three “up into a mountain.” Why so? Because CHRIST JESUS was to be like _Moses_, who was taken up into a mountain, when GOD intended to deliver unto him the moral law: And our blessed LORD went up into a mountain, because a mountain befriended devotion. When he had a mind to retire to pray to his Father, he went to such places where he could be most secret, and give the greatest vent to his heart. Thus we are told, that once when _Peter_ prayed, it was upon the house-top. And if we have a mind to be near GOD, we should choose such places as are freest from ostentation, and that most befriend our communion with GOD. ♦And what doth CHRIST, when he got up into a mountain? We are told, he went up into a mountain “to pray.” CHRIST had no corruption to confess, and he had but few wants of his own to be relieved; yet we hear of CHRIST being much in prayer; we hear of his going up to a mountain to pray; of his rising up a great while before it was day to pray; and of his spending a whole night in prayer to GOD.

♦ “Aud” replaced with “And”

In the 29th verse, you have an account of the effect of our LORD’s praying; “As he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.” I would have you take notice, that our LORD was not changed in respect of his body, while he was going up to the mount, but when he got upon the mount, and while engaged in prayer. It is sufficient that way for our souls to be transformed: the time we are more particularly to expect the influences of GOD’s Spirit, is, when we are engaged in prayer. There seems to be a very great propriety in our LORD’s being transfigured or changed upon the mount. I hope I need inform none of you, that when _Moses_ went up to the mount of GOD, GOD was pleased to speak to him face to face; and when he came down from the mount, the people of _Israel_ observed that _Moses_’s face shone so, that he was obliged to have a veil put upon his face. Now the shining of _Moses_’s face, was a proof to the people, that _Moses_ had been conversing with GOD. And _Moses_ told the people, “That the LORD would raise up unto them a prophet like unto him, whom the people were to hear.” GOD the Father, in order to give his Son (considering him as man) a testimony that he was a prophet, was pleased not only to let his face glitter or shine; but to show that he was a prophet far superior to _Moses_, he was pleased to let his garment be white and glistering, and “his countenance (as we are told by another Evangelist) did shine as the sun.” What a change was here! What a sight! Methinks I see _Peter_, _James_, and _John_ surprized: and, indeed, well might the Evangelist, considering what happened, usher in the following part of the story with the word _Behold_; “Behold, there talked with him two men, _Moses_ and _Elias_:” And in the 31st verse, you have an account of their dress, “They appeared in glory;” and of their discourse, “They spake of his decease which he should accomplish at _Jerusalem_.”

“Behold, two men, which were _Moses_ and _Elias_;” these were two very proper persons to come upon this embassy to the Son of GOD. _Moses_ was the great lawgiver, _Elias_ was the great restorer of the law: The body of _Moses_ was hidden and never found, _Elias_’s body was translated immediately, and carried up in a fiery chariot to heaven: And it may be that this was done particularly, because these two were hereafter to have the honour of waiting upon the Son of GOD. “They appeared in glory;” that is, their bodies were now in that glorious habit, in which the bodies of believers are to be at the morning of the resurrection. CHRIST was, as it were, now sitting in his royal robes; and as it is usual for ambassadors, when they are to be admitted into the king’s presence, on bringing a message from one king to another, to appear in all their grandeur, to make the message more solemn; so here, these heavenly messengers being to wait upon the LORD JESUS CHRIST, are invested as with royal dignity, they appeared in glory, and “they spake of his decease which he should accomplish at _Jerusalem_,” they came to tell the Redeemer of his sufferings, and of the place of his sufferings, and to acquaint him, that his sufferings, however great, however bitter, were to be _accomplished_; that there was to be an end put to them, as our LORD himself speaks, “The things concerning me are to have an end.” What other particulars they spoke to our LORD, we are not told. But what effect this had upon the disciples, you may learn from the 32d verse, “_Peter_, and they that were with him, were heavy with sleep.”