Jonathan Edwards · 375 of 409

SERMON V. The Character of Paul an Example t · Part 2

2. I proceed to mention some of the virtues of Paul, that more immediately respect God and Christ, in which we ought to follow his example.

First. He was strong in faith. It may be truly said of him that he lived by faith. His faith seemed to be even without the least appearance of diffidence or doubt in his words or actions, but all seemed to proclaim, that he had God and Christ and the invisible world continually in view. Such a faith, that was in continual exercise in him, he professes, in 2 Cor. v. 6, 7, 8. “Therefore we are always confident, knowing that while we are at home in the body, we are absent from the Lord. For we walk by faith, not by sight. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” He always speaks of God and Christ and things invisible and future, as if he certainly knew them, and then saw them as fully and certainly as we see any thing that is immediately before our bodily eyes. He spoke as though he certainly knew, that God’s promise of eternal life should be accomplished, and gives this as the reason why he laboured so abundantly, and endured all manner of temporal sufferings and death, and was always delivered unto death for Christ’s sake, 2 Cor. iv. 11, &c. “For we which live are always delivered (into death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.” He speaks of his earnest expectation and hope of the fulfilment of God’s promises. And a little before his death, when he was a prisoner, and when he knew that he was like to bear the trial of martyrdom, which is the greatest trial of faith, he expresses his faith in Christ in the strongest terms 2 Tim. i. 12. “For the which cause I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.” Such an example may well make us ashamed; for how weak and unsteady is the faith of most Christians! If now and then there seems to be a lively exercise of faith, giving the person at that time a firm persuasion and confidence; yet how short are such exercises, how soon do they vanish! How often is faith shaken with one temptation; how often are the exercises of it interrupted with doubting, and how much is exhibited of a diffident, vibrating spirit! How little does our faith accomplish in times of trial; how often and how easily is our confidence in God shaken and interrupted, and how frequently does unbelief prevail! This is much to the dishonour of our Saviour Jesus Christ, as well as very painful to us. What a happy and glorious lot it is to live such a life of faith, as Paul lived! How far did he soar on the wings of his strong faith above those little difficulties, that continually molest us, and are ready to overcome us! Seeing we have such a blessed example set before us in the Scriptures, let it prompt us earnestly to seek, that we may soar higher also.

Secondly. Another virtue in which we should follow his example, is his great love to Christ. The Corinthians, who saw how the apostle acted, how he laboured, and how he suffered, and could see no worldly motive, were astonished. They wondered what it was, that so wonderfully influenced and actuated the man. The apostle says, that he was a spectacle to the world. But this was the immediate principle that moved him; his strong, his intense love to his glorious Lord and Master. This love constrained him, that he could do nothing else than strive and labour and seek for his salvation. This account he gives of it himself 2 Cor. v. 14. “The love of Christ constraineth us.” He had such a delight in the Lord Jesus Christ, and in the knowledge and contemplation of him, that he tells us, he “counted all things but loss for the excellency of the knowledge of Christ Jesus. ” He speaks in very positive terms. He does not say merely, that he hopes he loves Christ, so as to despise other things in comparison of the knowledge of him; but “yea, doubtless, I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord. ” And he assigns this reason why he even gloried in his sufferings for Christ’s sake; because the love of God was shed abroad in his heart, by the Holy Ghost. Rom. v. 5. This expression seems to imply that he sensibly felt that holy affection, sweetly and powerfully diffused in his soul, like some precious, fragrant ointment. And how does he triumph in his love to Christ in the midst of his sufferings! Rom. viii. 35, 36, 37. “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through him that hath loved us.” May not this make us ashamed of our cold, dead hearts that we hear so often of Christ, and of his glorious excellencies and his wonderful love, with so little emotion, our hearts, being very commonly frozen up like a clod of earth by worldly affections. And it may be that now and then with much difficulty we persuade ourselves to do a little or expend a little for the advancement of Christ’s kingdom; and then are ready to boast of it, that we have done so nobly. Such superior examples as we have are enough to make us for ever blush for our own attainments in the love of Christ, and rouse us earnestly to follow after those who have gone so far beyond us.

Thirdly. The apostle lived in a day when Christianity was greatly despised; yet he was not ashamed of the gospel of Christ. Christians were every where despised by the great men of the world. Almost all those that made any figure in the world, men in honourable stations, men of learning, and men of wealth, despised Christianity, and accounted it a mean, contemptible thing to be a Christian, a follower and worshipper of a poor, crucified man. To be a Christian was regarded as what ruined a man’s reputation. Christians were every where looked upon as fools, and were derided and mocked. They were the meanest of mankind, the offscouring of the world. This was a great temptation to Christians to he ashamed of the gospel. And the apostle Paul was more especially in such circumstances, as exposed him to this temptation. For before he was a Christian, he was in great reputation among his own countrymen. He was esteemed a young man of more than ordinary proficiency in learning, and was a man of high distinction among the Pharisees, a class of men of the first standing among the Jews. In times when religion is much despised, great men are more ready to be ashamed of it than others. Many of the great seem to think, that to appear religious men would make them look little. They do not know how to comply with showing a devout spirit, a spirit of supreme love to God, and a strict regard to God’s commands. But yet the apostle was not ashamed of the gospel of Christ any where, or before any person. He was not ashamed of it among his own countrymen, the Jews, before their rulers, and scribes, and great men, but ever boldly professed it, and confronted them in their opposition. When he was at Athens, the chief seat of learning and of learned men in the world, though the learned men and philosophers there despised his doctrine, and called him a babbler for preaching the gospel; yet he felt no shame, but boldly disputed with and confounded those great philosophers, and converted some of them. And when he came to Rome, the metropolis and mistress of the world, where resided the emperor, and senators, and the chief rulers of the world, he was not ashamed of the gospel there. He tells the Romans; “I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth.” The apostle was greatly derided and despised for preaching a crucified Jesus1 Cor. iv. 13. “We are made as the filth of the world, and are the offscouring of all things unto this day.” And in the tenth verse. he says, “We are fools for Christ’s sake.” They were every where accounted and called fools. Yet the apostle was so far from being ashamed of the crucified Jesus, that he gloried in him above all things Gal. vi. 14. “God forbid that I should glory, save in the cross of our Lord Jesus Christ.” Here is an example for us to follow, if at any time we fall in among those who hold religion in contempt, and will despise us for our pretensions to religion, and will be ready to deride us for being so precise, and look upon us as fools; that we may not be ashamed of religion, and yield to sinful compliances with vain and loose persons, lest we should appear singular, and be looked upon as ridiculous. Such a meanness of spirit possesses many persons, who are not worthy to be called Christians; and are such as Christ will be ashamed of when he comes in the glory of his Father with the holy angels.

Fourthly. Another virtue in which we ought to follow the apostle, was his contempt of the world, and his heavenly-mindedness. He contemned all the vain enjoyments of the world. He despised its riches Acts xx. 33. “I have coveted no man’s silver, or gold, or apparel.” He despised the pleasures of the world. “I keep under my body. ” The apostle’s pleasures were in the sufferings of his body, instead of the gratification of its carnal appetites 2 Cor. xii. 10. “Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ’s sake.” He despised the honours of the world 1 Thess. ii. 6. “Nor of men sought we glory; neither of you, nor yet of others.” He declares that the world was crucified unto him, and he unto the world. These were not the things that the apostle sought, but the things that were above, that were out of sight to other men 2 Cor. iv. 18. “While we look not at the things which are seen, but at the things which are not seen.” He longed greatly after heaven 2 Cor. v. 4. “For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life.” And he tells us, that he knew no man after the flesh; that is, he did not look upon the men or things of this world, or regard them as related to the world, or as they respected the present life; but he considered all men and all things as they had relation to a spiritual nature, and to another world. In this the apostle acted as becomes a Christian; for Christians, those that are indeed so, are people that belong not to this world, and therefore, it is very unbecoming in them to have their minds taken up about these things. The example of Paul may make all such persons ashamed, who have their minds chiefly occupied about the things of the world, about gaining estates, or acquiring honours; and yet would be accounted fellow-disciples with the apostle, partakers of the same labours, and fellow-heirs of the same heavenly inheritance. And it should prompt us to strive for more indifference to the world, and for more heavenly-mindedness.

Fifthly. We ought also to follow the example of the apostle in his abounding in prayer and praise. He was very earnest, and greatly engaged in those duties, and continued in them, as appears from many passages Rom. i. 8. “First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.” Eph. i. 15, 16. “Wherefore I also, after I heard of your faith in the Lord Jesus and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers.” Col. i. 3. “We give thanks to God, and the Father of our Lord Jesus Christ, praying always for you.” 1 Thess. i. 2, 3. “We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father.” And chapter iii. 9, 10. “For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly, that we might see your face, and might perfect that which is lacking in your faith?” 2 Tim. i. 3. “I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers, night and day.”

Sixthly. We ought to follow him in his contentment under the allotments of Divine Providence. He was the subject of a vast variety of dispensations of Providence. He went through a great many changes, and was almost continually in suffering circumstances, sometimes in one respect, sometimes in another, and sometimes the subject of a great many kinds of suffering together. But yet he had attained to such a degree of submission to the will of God, as to be contented in every condition, and under all dispensations towards him Phil. iv. 11, 12, 13. “Not that I speak in respect of want, for I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound. Every where, and in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me.” What a blessed temper and disposition of mind was this to which Paul had arrived; and how happy is that man of whom it can now be said with truth! He is, as it were, out the reach of every evil. Nothing can touch him so as to disturb his rest, for he rests in every thing that God orders.

Seventhly. We should follow the apostle in his great caution in giving an account of his experience; not to represent more of himself in his words, than men should see in his deeds. In 2 Corinthians. he gives somewhat of an account how he had been favoured with visions and revelations, and had been caught up to the third heavens. And in the sixth verse, intimating that he could relate more, he breaks off, and forbears to say any thing further respecting his experience. And he gives this reason for it; viz. that he would avoid, in what he relates of himself, giving occasion for any one to be disappointed in him, in expecting more from him, by his own account of his experience and revelations, than he should see or hear of him in his conversation. His words are, “for though I would desire to glory, I shall not be a fool; for I will say the truth; but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. ” Some may wonder at this in such a man as the apostle, and may say, Why should a man so eminent in his conversation, be so cautious in this matter? Why need he be afraid to declare all the extraordinary things that he had witnessed, since his life was so agreeable, so eminently answerable to his experience? But yet you see the apostle forbore upon this very account. He knew there was great need of caution in this matter. He knew that if in giving an account of his extraordinary revelations, he should give rise to an expectation of too great things in his conversation, and should not live answerably to that expectation, it would greatly wound religion. He knew that its enemies would be ready to say presently, “Who is this? The man that gives so extraordinary an account of his visions and revelations, and peculiar tokens of God’s favour to him; does he live no more conformably to it?” But if such a man as the apostle, so eminent in his life, was so cautious in this respect; surely we have need to be cautious, who fail so much more in our example than he did, and in whose conversation the enemy may find so much more occasion to speak reproachfully of religion. This teaches us that it would be better to refrain wholly from boasting of our experience, than to represent ourselves as better than our deeds and conversation represent us. For men will compare one with the other. And if they do not see a correspondence between them, this will be much more to the dishonour of God, than our account will be to his honour. Let Christians, therefore, be warned to be ever cautious in this respect, after the great example of the apostle.

3. I shall mention some of those virtues of the apostle, that more immediately respected men, in which we ought to follow his example.

First. His meekness under abuses, and his love to his enemies. There were multitudes that hated him, but there is no appearance of his hating any. The greater part of the world where he went, were his enemies. But he was the friend of every one, and laboured and prayed earnestly for the good of all. And when he was reproached and derided and buffeted, still it was with meekness and gentleness of spirit that he bore all, and wished well to them none the less, and sought their good 1 Cor. iv. 12, 13. “Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat.” In that period of his great sufferings when he went up to Jerusalem, and there was such an uproar about him, and the people were in so furious a rage against him, eagerly thirsting for his blood; he discovered no anger or ill will towards his persecutors. At that time when he was a prisoner through their malice, and stood before king Agrippa, and Agrippa said, “Almost thou persuadest me to be a Christian; and his blood-thirsty enemies were standing by; he replied, “I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds. ” He wished that his accusers, and those who had bound themselves with an oath that they would neither eat nor drink till they had killed him, had all of them as great privileges and as much of the favour of heaven as himself; and that they were altogether as he was, except his bonds and imprisonment, and those afflictions which they had brought upon him. He did not desire that they should be like him in that affliction, though it was the fruit of their own cruelty. And when some of the Corinthians, whom he had instructed and converted from heathenism, had dealt ill by him, had hearkened to some false teachers, that had been among them, who hated and reproached the apostle; he tells them, in 2 Cor. xii. 15. notwithstanding these abuses, that still he would very gladly spend and be spent for them, though the more abundantly he loved them, the less he should be loved by them. If they returned him no thanks for his love, but only ill will and ill treatment, still he stood ready to spend and be spent for them. And though the apostle was so hated, and had suffered so many abuses from the unbelieving Jews, yet how does he express his love to them.? He prayed earnestly for them. Rom. x. 1. “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.” And he went mourning for them. He went about with a heavy heart, and with continual grief and sorrow, from compassion for them, under the calamities of which they were the subjects; and he declares in the most solemn manner, that he had so great desire for their salvation, that he could find it in his heart to wish himself accursed from Christ for them, and to be offered up a sacrifice, if that might be a means of their salvation. Rom. ix. 1, 2, 3. We are to understand it of a temporal curse. He could be willing to die an accursed death, and so be made a curse for a time, as Christ was, if that might be a means of salvation to them. How are those reproved by this, who, when they are abused and suffer reproach or injury, have thereby indulged a spirit of hatred against their neighbour, a prejudice whereby they are always apt to entertain a distrust, and to seek and embrace opportunities against them, and to be sorry for their prosperity, and glad at their disappointments.

Secondly. He delighted in peace. When any contention happened among Christians, he was exceedingly grieved by it. As when he heard of the contentions that broke out in the Corinthian church. He intimates to the Philippians, how he should rejoice at their living in love and peace, and therefore earnestly entreats them that they should so live Philip. ii. 1, 2. “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.” And he studied those things that should make for peace. To that end he yielded to every one as much as possible in those things that were lawful, and complied with the weakness and humours of others oftentimes, for the sake of peace. He declares that though he was free from all men, yet he had made himself servant of all. To the Jews he became as a Jew; to them that were under the law, as under the law; to them that were without law, as without law; to the weak he became as weak. He rather chose to please others than himself, for the sake of peace, and the good of their souls 1 Cor. x. 33. “Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.”

Thirdly. He was of a most tender compassionate spirit towards any that were in affliction. He showed such a spirit especially in the case of the incestuous Corinthian. The crime was very great, and the fault of the church was great in suffering such wickedness among them, and this occasioned the apostle to write with some sharpness to them respecting it. But when the apostle perceived that his reproof was laid to heart by the Corinthian Christians, and that they repented and their hearts were filled with sorrow, though he rejoiced at it, yet he was so affected with their sorrow, that his heart yearned towards them, and he was almost ready to repent that he had written so severely to them. He was full of concern about it, lest his former letter should have filled them with overmuch sorrow. “For though I made you sorry with a letter, I do not repent, though I did repent; for I perceive that the same epistle hath made you sorry, though it were but for a season. ” So he had compassion for the incestuous man, though he had been guilty of so vile a crime, and was greatly concerned that he should be comforted. Whenever any Christian suffered or was hurt, the apostle says he felt it and suffered himself 2 Cor. xi. 29. “Who is weak, and I am not weak? who is offended, and I burn not?”

Fourthly. He rejoiced at others’ prosperity and joy. When he saw the soul of any one comforted, the apostle was a sharer with him; his soul was comforted also. When he saw any Christian refreshed in his spirit, his own spirit was refreshed 2 Cor. vii. 6, 7. “Nevertheless, God that comforteth those that are cast down, comforted us by the coming of Titus; and not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me, so that I rejoiced the more.” “Therefore we were comforted in your comfort; yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all. ”

Fifthly. He delighted in the fellowship of God’s people. He longed after them when absent Philip. i. 8. “For God is my record how greatly I long after you in the bowels of Christ.” And also, “Therefore, my brethren, dearly beloved and longed for, my joy and crown. ” So Rom. i. 11, 12. “For I long to see you, that I may impart unto you some spiritual gift, to the end ye may he established; that is, that I may be comforted together with you by the mutual faith both of you and me.”

Sixthly. He was truly courteous in his behaviour towards others. Though he was so great a man, and had so much honour put upon him of God, yet he was full of courtesy towards all men, rendering to all suitable respect. Thus when he was called before Jewish or heathen magistrates, he treated them with the honour and respect due to their places. When the Jews took him in the temple, though they behaved themselves more like devils than men, yet he addresses them in terms of high respect, “Men, brethren, and fathers, hear ye my defence: ” calling the common Jews his brethren, and saluting the elders and scribes with the title of fathers, though they were a body of infidels. So when he pleads his cause before Festus, a heathen governor, he gives him the title that belonged to him in his station; calling him, “Most noble Festus. ” His courtesy also appears in his salutations in his epistles. He is particularly careful to mention many persons, directing that his salutations should be given to them. Such a degree of courtesy, in so great a person as this apostle, reproves all those professing Christians, who, though far below him, are not courteous and respectful in their behaviour to their neighbours, and especially to their superiors. Incivility is here reproved, and the too common neglect of Christians is reproved, who do not take strict care, that their children are taught good manners, and politeness, and brought up in a respectful and courteous behaviour towards others.

4. I shall mention those virtues of the apostle that respected both God and men, in which we should imitate his example.

First. He was a man of a most public spirit; he was greatly concerned for the prosperity of Christ’s kingdom, and the good of his church. We see a great many men wholly engaged in pursuit of their worldly interests: many who are earnest in the pursuit of their carnal pleasures, many who are eager in the pursuit of honours, and many who are violent in the pursuit of gain; but we probably never saw any man more engaged to advance his estate, nor more taken up with his pleasures, nor more greedy of honour, than the apostle Paul was about the flourishing of Christ’s kingdom, and the good of the souls of men. The things that grieve other men are outward crosses; losses in estates, or falling under contempt, or bodily sufferings. But these things grieved not him. He made little account of them. The things that grieved him, were those that hurt the interests of religion; and about those his tears were shed. Thus he was exceedingly grieved, and wept greatly, for the corruptions that had crept into the church of Corinth, which was the occasion of his writing his first epistle to them 2 Cor. ii. 4. “For out of much affliction and anguish of heart, I wrote unto you, with many tears.” The things about which other men are jealous, are their worldly advantages and pleasures. If these are threatened, their jealousy is excited, since they are above all things dear to them. But the things that kindled the apostle’s jealousy, were those that seemed to threaten the interests of religion, and the good of the church: 2 Cor. xi. 2, 3. “For I am jealous over you with a godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.” The things at which other men rejoice are their amassing earthly treasures, their being advanced to honours, their being possessed of outward pleasures and delights. But these excited not the apostle’s joy; but when he saw or heard of any thing by which the interests of religion were promoted, and the church of Christ prospered, then he rejoiced: 1 Thess. i. 3. “Remembering without ceasing your work of faith and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father.” And chapter ii. 20. “Ye are our glory and joy.” He rejoiced at those things, however dear they cost him, how much soever he lost by them in his temporal interest, if the welfare of religion and the good of souls were promoted; Phil. ii. 16, 17. “Holding forth the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all.” He rejoiced at the stedfastness of saints: Col. ii. 5. “For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.” And he rejoiced at the conviction of sinners, and in whatever tended to it. He rejoiced at any good which was done, though by others, and though it was done accidentally by his enemies: Phil. i. 15,16, 17,18. “Some indeed preach Christ even of envy and strife; and some also of good will. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds. But the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.” When the apostle heard any thing of this nature, it was good news to him: 1 Thess. iii. 6, 7. “But now, when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also you; therefore, brethren, we were comforted over you in all our affliction and distress by your faith. “When he heard such tidings, his heart was wont to be enlarged in the praises of God: Col. i. 3, 4. “We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints.” He was not only wont to praise God when he first heard such tidings, but as often as he thought of such things, they were so joyful to him, that he readily praised God Phil. i. 3, 4, 5. “I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now.” Let us compare ourselves with such an example, and examine how far we are of such a spirit. Let those on this occasion reflect upon themselves, whose hearts are chiefly engaged in their own private temporal concerns, and are not much concerned respecting the interests of religion and the church of Christ, if they can obtain their private aims; who are greatly grieved when things go contrary to their worldly prosperity, who see religion, as it were, weltering in its blood, without much sorrow of heart. It may be, that they will say; It is greatly to be lamented that there is such declension, and it is a sorrowful thing that sin so much prevails. But if we would look into their hearts, how cold and careless should we see them. Those words are words of course. They express themselves thus chiefly, because they think it creditable to lament the decay of religion; but they are ten times as much concerned about other things as these, about their own private interest, or some secular affairs of the town. If any thing seems to threaten their being disappointed in these things, how readily are they excited and alarmed; but how quiet and easy in their spirit, notwithstanding all the dark clouds that appear over the cause and kingdom of Christ, and the salvation of those around them! How quick and how high is their zeal against those, who, they think, unjustly oppose them in their temporal interests; but how low is their zeal, comparatively, against those things that are exceedingly pernicious of the interests of religion! If their own credit is touched, how are they awakened! but they can see the credit of religion wounded, and bleeding, and dying, with little hearty concern. Most men are of a private, narrow spirit. They are not of the spirit of the apostle Paul, nor of the psalmist, who preferred Jerusalem before his chief joy. Psal. cxxxvii. 6.