Dated February 1739/1740. Four sermons.
"Brethren, be followers of me, and mark
them which walk so as ye have us for an example."
-- Philippians 3:17
Subject:
We ought to follow the good example of the Apostle Paul.
The
apostle in the foregoing part of the chapter, had been telling how he counted
all things but loss for the excellency of the knowledge of Christ Jesus, and in
the text he urges that his example should be followed.
He does this in two ways.
I. He exhorts the Philippian
Christians to follow his example. “Brethren be followers together of me.” He
exhorts them to be followers of him together; that is, that they should
all follow his example with one heart and soul, agreeing in it, and that all, as
much as in them lay, should help and assist each other in it.
II. That they should take
particular notice of others that did so, and put peculiar honor on them, which
is implied in the expression in the latter part of the verse, “mark them which
walk so as ye have us for an ensample.”
DOCTRINE
We ought to follow
the good examples of the apostle Paul. We are to consider that the apostle did
not say this of himself from an ambitious spirit, from a desire of being set up
as a pattern, and eyed and imitated as an example to other Christians. His
writings are not of any private interpretation, but he spoke as he was moved by
the Holy Ghost. The Holy Ghost directed that the good examples of the apostle
Paul should be noticed by other Christians and imitated. And we are also to
consider that this is not a command to the Philippians only, to whom the epistle
was more immediately directed, but to all those for whose use this epistle was
written, for all Christians to the end of the world. For though God so ordered
it, that the epistles of the apostles were mostly written on particular
occasions and directed to particular churches, yet they were written to be of
universal use. And those occasions were so ordered in the wisdom of Divine
Providence that they are a part of that infallible rule of faith and manners
which God has given to the Christian church to be their rule in all ages. And
the precepts that we find in those epistles are no more to be regarded as
precepts intended only for those to whom the epistle was sent than the ten
commandments that were spoken from mount Sinai to the children of Israel are to
be regarded as commands intended only for that people. And when we are directed
to follow the good examples of the apostle Paul by the Holy Ghost, it is not
merely as we are to imitate whatever we see that is good in anyone, let him be
how he may. But there are spiritual obligations that lie on Christians to follow
the good examples of this great apostle. And it has pleased the Holy Ghost in an
especial manner to set up the apostle Paul, not only as a teacher of the
Christian church, but as a patter to other Christians. The greatest example of
all, that is set before us in Scripture to imitate, is the example of Jesus
Christ, which he set us in his human nature, and when in his state of
humiliation. This is presented to us not only as a great pattern, but as a
perfect rule. And the example of no man is set forth, as our rule, but the
example of Christ. We are commanded to follow the examples which God himself set
us, or the acts of the divine nature. Eph. 5:1, “Be ye therefore followers of
God , as dear children.” And Mat. 5:48, “Be ye therefore perfect, even as
your Father which is in heaven is perfect.” But the example of Christ Jesus,
when on earth, is more especially our pattern. For though the acts of the divine
nature have the highest possible perfection, and though is inimitable perfection
is our best example, yet God is so much above us, his nature is infinitely
different from ours, that it is not possible that his acts should be so
accommodated to our nature and circumstances, as to be an example of so great
and general use, as the perfect example in our nature which Christ has set us.
Christ, though a divine person, was man, as we are men. And not only so, but he
was, in many respects, a partaker of our circumstances. He dwelt among men. He
depended on food and raiment, and such outward supports of life, as we do. He
was subject to the changes of time, and the afflictions and calamities of this
evil world, and to abuse from men’s corruptions, and to temptations from
Satan, as we are; was subject to the same law and rule that we are, sued the
same ordinances, and had many of our trials, and greater trials than we. So that
Christ’s example is the example that is chiefly offered in Scripture for our
imitation. But yet the example of some that are fallen creatures, as we are, may
in some respects be more accommodated to our circumstances, and more fitted for
our instructions, than the example of Jesus Christ. For though he became man as
we are, and was like us, and was in our circumstances in so many respects, yet
in other things there was a vast difference. He was the head of the church, and
we are the members. He is Lord of all, we are his subjects and disciples. And we
need an example, that shall teach and direct us how to behave towards Christ our
Lord and head. And this we may have better in some, that have Christ for their
Lord as well as we, than in Christ himself. But the greatest difference lies in
this, that Christ had no sin, and we all are sinful creatures, all carry about
with us a body of sin and death. It is said that Christ was made like to us in
all things, sin only excepted. But this was excepted, and therefore there were
many things required of us, of which Christ could to give us an example. Such as
repentance for sin, brokenness of spirit of sin, mortification of lust, warring
against sin. And the excellent example of some, that are naturally as sinful as
we has this advantage, that we may regard it as the example of those, who were
naturally every way in our circumstances, and labored under the same natural
difficulties, and the same opposition of heart to that which is good, as
ourselves; which tends to engage us to give more heed to their example, and the
more to encourage and animate us to strive to follow it. And therefore we find
that the Scripture does not only recommend the example of Christ, but does also
exhibit some mere men, that are of like passions with ourselves, as patterns for
us to follow. So it exhibits the eminent saints of the Old Testament, of whom we
read in the Scripture, that they inherit the promises. Heb. 6:12, “That ye be
not slothful, but followers of them who through faith and patience inherit the
promises.” In the eleventh chapter of Hebrews (Heb. 11), a great number of
eminent saints are mentioned as patterns for us to follow. Abraham is, in a
particular manner, set forth as an example of his faith, and as the pattern of
believers. Rom. 4:12, “And the father of circumcision to them, that are not of
the circumcision only, but who also walk in the steps of that faith of our
father Abraham, which he had, being yet uncircumcised.” And so the prophets of
the Old Testament are also recommended as patterns. Jam. 5:10, “Take, my
brethren, the prophets, who have spoken in the name of the Lord, for an example
of suffering affliction, and of patience.” And so eminently holy men under the
New Testament, apostles and others, that God sent forth to preach the gospel,
are also examples for Christians to follow. Heb. 13:7, “Remember them that
have the rule over you, who have spoken to you the Word of God; whose faith
follow, considering the end of their conversation.” But of all mere men, no
one is so often particularly set forth in the Scripture, as a pattern for
Christians to follow, as the apostle Paul. Our observing his holy conversation
as our example, is not only insisted on in the text, but also 1 Cor. 4:16,
“Wherefore I beseech you, be followers of me.” And chap. 11:1, “Be ye
followers of me as I also am of Christ.” And 1 Thes. 1:6. Where the apostle
commends the Christian Thessalonians for imitating his example; “and ye became
followers of us.” And 2 Thes. 3:7, he insists on this as their duty, “For
yourselves know how ye ought to follow us.”
For the more full
treatment of this subject I shall,
I. Particularly
mention many of the good examples of the apostle Paul that we ought to imitate.
Which I shall treat of not merely as a doctrine, but also in the way of
application.
II. I shall show
under what strict obligation we are to follow the good examples of this apostle
I. I shall
particularly mention many of those good examples of the apostle Paul that we
ought to imitate. And that I may be more distinct, I shall,
First,
mention those things that respect his watchfulness for the good of his own soul.
Second,
those virtues in him that more immediately respected God and Christ.
Third,
those that more immediately respect men.
Fourth,
those that were exercised in his behavior, both towards God and men.
First,
we ought to follow the good example that the apostle Paul has set us in his
seeking the good of his own soul.
1. We should follow
him in his earnestness in seeking his own salvation. He was not careless and
indifferent in this matter; but the kingdom of heaven suffered violence from
him. He did not halt between two opinions, or seek with a wavering, unsteady
mind, but with the most full determination and strong resolution. He resolved,
if it could by any means be possible, that he would attain to the resurrection
of the dead. He does not say that he was determined to attain it, if he could,
by means that were not very costly or difficult, or by laboring for it a little
time, or only now and them, or without any great degree of suffering, or without
great loss in his temporal interest. But if by any means he could do it,
he would, let the means be easy or difficult. Let it be a short labor and trial,
or a long one; let the cross be light or heavy; it was all one to his
resolution. Let the requisite means be what they would, if it were possible, he
would obtain it. He did not hesitate at worldly losses, for he tells us that he
readily suffered the loss of all things, that he might win Christ, and be found
in him, and in his righteousness. Phil. 3:8, 9. It was not with him as it was
with the young man, that came kneeling to Christ to inquire of him what he
should do to inherit eternal life, and when Christ said, Go and sell all that
thou hast and give to the poor, he went away sorrowful. He was not willing to
part with all. If Christ had bid him sell half, it may be he would have complied
with it. He had a great desire to secure salvation. But the apostle Paul did not
content himself with wishing. He was resolved, if it were possible, that he
would obtain it. And when it was needful that he should lose worldly good, or
when any great suffering was in his way, it was no cause of hesitation to him.
He had been in very comfortable and honorable circumstances among the Jews. He
had received the best education that was to be had among them, being brought up
at the feet of Gamaliel, and was regarded as a very learned young man. His own
nation, the Jews, had a high esteem of him, and he was esteemed for his moral
and religious qualifications among them. But when he could not hold the outward
benefit of these things and win Christ, he despised them totally, he parted with
all his credit and honor. He made nothing of them, that he might win Christ. And
instead of being honored and loved, and living in credit, as before among his
own nation, he made himself the object of their universal hatred. He lost all,
and the Jews hated him, and persecuted him everywhere. And when great sufferings
were in the way, he willingly made himself conformable to Christ’s death, that
he might have a part in his resurrection. He parted with his honor, his ease,
his former friends and former acquaintance, his worldly goods and everything
else, and plunged himself into a state of extreme labor, contempt, and
suffering. And in this way he sought the kingdom of heaven. He acted in this
matter very much as one that is running a race for some great prize, who makes
running his great and only business, till he has reached the end of the race,
and strains every nerve and sinew, and suffers nothing to divert him, and will
not stand to listen to what anyone says to him, but presses forward. Or as a man
that is engaged in battle, sword in hand, with strong and violent enemies, that
seek his life, who exerts himself to his utmost, as for his life. 1 Cor. 9:26,
“I therefore so run, not as uncertainly; so fight I, not as one that beateth
the air.” When fleshly appetites stood in the way, however importunate they
were, he utterly denied them and renounced them. They were no impediment in the
way of his thorough pursuit of salvation. He would not be subject to the
appetites of his body, but made them subject to his soul. 1 Cor. 9:27, “I keep
under my body, and bring it into subjection.” Probably there never was a
soldier, when he bore his part in storming a city, that acted with greater
resolution and violence, as it were forcing his way through all that opposed
him, than the apostle Paul in seeking the kingdom of heaven. We have not only
his own word for it; the history we have of his life, written by St. Luke, shows
the same. Now those who seek their salvation ought to follow this example.
Persons who are concerned for their salvation, sometimes inquire what they shall
do. Let them do as did the apostle Paul, seek salvation in the way he did, with
the like violence and resolution. Those that make this inquiry, who are somewhat
anxious year after year, and complain that they have not obtained any comfort,
would do well to ask themselves whether they seek salvation in any measure in
this way, with that resolution and violence of which he set them an example.
Alas, are they not very far indeed from it? Can it in any proper sense be said,
that the kingdom of heaven suffers violence at their hands?
2. The apostle did
not only thus earnestly seek salvation before his conversion and hope, but
afterwards also. What he says in the 3rd chapter of Philippians (Phil. 3) of his
suffering the loss of all things, that he might be found in Christ, and its
being the one thing that he did to seek salvation. And also what he says of his
so running as not in vain, but as resolving to win the prize of salvation, and
keeping under his body that he might not be a castaway were long after his
conviction, and after he had renounced all hope of his own good estate by
nature. If being a convinced sinner excuses a man from seeking salvation any
more, or makes it reasonable that he should cease his earnest care and labor for
it, certainly the apostle might have been excused, when he had not only already
attained true grace, but such eminent degrees of it. To see one of the most
eminent saints that ever lived, if not the most eminent of all, so exceedingly
engaged in seeking his own salvation, ought forever to put to shame those who
are a thousand degrees below him, and are but mere infants to him, if they have
any grace at all, who yet excuse themselves from using any violence after the
kingdom of heaven now because they have attained already, who free themselves
from the burden of going on earnestly to seek salvation with this, that they
have finished the work, they have obtained a hope. The apostle, as eminent as he
was, did not say within himself, “I am converted, and so am sure of salvation.
Christ has promised it me. Why need I labor any more to secure it? Yea, I am not
only converted, but I have obtained great degrees of grace.” But still he is
violent after salvation. He did not keep looking back on the extraordinary
discoveries he enjoyed at his first conversion, and the past great experience he
had had from time to time. He did not content himself with the thought that he
possessed the most wonderful testimonies of God’s favor, and of the love of
Christ, already, that ever any enjoyed, even to his being caught up to the third
heavens. But he forgot the things that were behind. He acted as though he did
not consider that he had yet attained an interest in Christ. Phil. 3:11, 12, 13,
14, “If by any means I might attain unto the resurrection of the dead; not as
though I had already attained, either were already perfect; but I follow after,
if that I may apprehend that for which I am apprehended of Christ Jesus.
Brethren, I count not myself to have apprehended; but this one thing I do,
forgetting those things which are behind, and reaching forth to those things
which are before. I press toward the mark for the prize of the high calling of
God in Christ Jesus.” The apostle still sought that he might win Christ and
his righteousness, and attain to his resurrection, not as though he had attained
it already, or had already obtained a title to the crown. And this is especially
the thing in which he calls on us to imitate his example in the text. It was not
because Paul was at a loss whether he was truly converted or not, that he was
still so earnest in seeking salvation. He not only thought that he was
converted, and should go to heaven when he died, but he knew and spoke
particularly about it in this very epistle, in the twenty-first verse of the
first chapter (Phil. 1:21), “For me to live is Christ, but to die is gain.”
And in the foregoing verse he says, “According to my earnest expectation and
my hope that in nothing I shall be ashamed, but that with all boldness, as
always, so now also Christ shall be magnified in my body, whether it be by life
or by death.” The apostle knew that though he was converted, yet there
remained a great work that he must do in order to his salvation. There was a
narrow way to eternal glory, through which he must pass, and never could come to
heaven in any other way. He knew it was absolutely necessary for him earnestly
to seek salvation still. He knew there was no going to heaven in a slothful way.
And therefore he did not seek salvation the less earnestly, for his having hope
and assurance, but a great deal more. We nowhere read so much of his earnestness
and violence for the kingdom of heaven before he was converted, as afterwards.
The apostle’s hope was not of a nature to make him slothful. It had a contrary
effect. The assurance he had of victory, together with the necessity there was
of fighting, engaged him to fight not as one that beat the air, but as one that
wrestled with principalities and powers. Now this example the apostle does
especially insist in the text that we ought to follow. And this should induce
all present who think themselves converted, to inquire whether they seek
salvation never the less earnestly, because they think it is well with them, and
that they are now sure of heaven. Most certainly if the apostle was in the right
way of acting, we in this place are generally in the wrong. For nothing is more
apparent than that it is not thus with the generality of professors here, but
that it is a common thing after they think they are safe, to be far less
diligent and earnest in religion than before.
3. The
apostle did not only diligently seek heaven after he knew he was converted, but
was earnestly cautious lest he should be damned, as appears by the passage
already cited. “But I keep under my body and bring it into subjection, lest by
any means, when I have preached to others, I myself should be a castaway.”
Here you see the apostle is very careful lest he should be a castaway, and
denies his carnal appetites, and mortifies his flesh, for that reason. He did
not say, “I am safe, I am sure I shall never be lost; why need I take any
further care respecting it?” Many think because they suppose themselves
converted, and so safe, that they have nothing to do with the awful threatenings
of God’s Word, and those terrible denunciations of damnation that are
contained in it. When they hear them, they hear them as things which belong only
to others, and not at all to themselves, as though there were no application of
what is revealed in the Scripture respecting hell, to the godly. And therefore,
when they hear awakening sermons about the awful things that God has threatened
to the wicked, they do not hear them for themselves, but only for others. But it
was not thus with this holy apostle, who certainly was as safe from hell, and as
far from a damnable state, as any of us. He looked upon himself as still nearly
concerned in God’s threatenings of eternal damnation, notwithstanding all his
hope, and all his eminent holiness, and therefore gave great diligence, that he
might avoid eternal damnation. For he considered that eternal misery was as
certainly connected with a wicked life as ever it was, and that it was
absolutely necessary that he should still keep under his body, and bring it into
subjection, in order that he might not be damned, because indulging the lusts of
the body and being damned were more surely connected together. The apostle knew
that this conditional proposition was true concerning him, as ever it was. “If
I live wickedly, or do not live in a way of universal obedience to God’s
commands, I shall certainly be a castaway.” This is evident because the
apostle mentions a proposition of this nature concerning himself in that very
chapter where he says, he kept under his body lest he should be a castaway. 1
Cor. 9:16, “For though I preach the gospel, I have nothing to glory of, for
necessity is laid upon me; yea, woe is unto me if I preach not the gospel.”
What necessity was there upon the apostle to preach the gospel, though God had
commanded him, for he was already converted, and was safe. And if he had
neglected to preach the gospel, how could he have perished after he was
converted? But yet this conditional proposition was still true. If he did not
live a life of obedience to God, woe would be to him; woe to him, if he did not
preach the gospel. The connection still held. It is impossible a man should go
anywhere else than to hell in a way of disobedience to God. And therefore he
deemed it necessary for him to preach the gospel on that account, and on the
same account he deemed it necessary to keep under his body, lest he should be a
castaway. The connection between a wicked life and damnation is so certain, that
if a man lives a wicked life, it proves that all his supposed experiences are
nothing. If a man at the last day be found a worker of iniquity, nothing else
will be inquired of about him. Let him pretend what he will, Christ will say to
him and all others like him, “Depart from me, I know you not, ye that work
iniquity.” And God has revealed these threatenings and this connection, not
only to deter wicked men, but also godly men, from sin. And though God will keep
men that are converted from damnation, yet this is the means by which he will
keep them from it; viz. he will keep them from a wicked life. And though
he will keep them from a wicked life, yet this is one means by which he will
keep them from it, viz. by their own caution to avoid damnation, and by
his threatenings of damnation if they should live a wicked life. We have another
remarkable instance in Job, who was an eminently holy man, yet avoided sin with
the utmost care, because he would avoid destruction from God. Job 31. Surely we
have as much cause to be cautious, that we do not expose ourselves to
destruction from God, as holy Job had. We have not a greater stock of goodness
than he. The apostle directs Christians to work out their own salvation with
fear and trembling. Phil. 2:12. And it is spoken of as the character of a true
saint, that he trembles at God’s Word; Isa. 66:2, which is to tremble
especially at the awful threatenings of it, as Job did. Whereas the manner of
many now is, whenever they think they are converted, to throw by those
threatenings of God’s Word, as if they had no more to do with them, because
the suppose they are converted, and out of danger. Christ gave his disciples,
even those of them that were converted, as well as others, directions to strive
for salvation because broad was the way that leads to destruction, and men are
so apt to walk in that way and be damned. Mat. 7:13, 14, “Enter ye in at the
strait gate; for wide is the gate, and broad is the way, that leadeth to
destruction, and many there be which go in thereat; because strait is the gate,
and narrow is the way, which leadeth unto life, and few there be that find
it.”
4. The apostle did
not seek salvation by his own righteousness. Though his sufferings were so very
great, his labors so exceedingly abundant, yet he never accounted them as
righteousness. He trod it under his feet, as utterly insufficient to recommend
him to God. He gave diligence that he might be found in Christ, not having on
his own righteousness, which is of God, through faith, as in the foregoing part
of the chapter from which the text is taken, beginning with the fourth verse
(Phil. 3:4), “Though I might also have confidence in the flesh. If any other
man thinketh he hath whereof he might trust in the flesh, I more; circumcised
the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of
the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the
church; touching the righteousness which is in the law, blameless. But what
things were gain to me, those I counted loss for Christ. Yea, doubtless, and I
count all things but loss for the excellency of the knowledge of Christ Jesus,
my Lord; for whom I have suffered the loss of all things, and do count them but
dung, that I may win Christ, and be found in him, not having on mine own
righteousness, which is of the law, but that which is through the faith of
Christ, the righteousness which is of God by faith; that I may know him, and the
power of his resurrection, and the fellowship of his sufferings, being made
conformable unto his death; if by any means I might attain unto the resurrection
of the dead. Not as though I had already attained, either were already perfect;
but I follow after, if that I may apprehend that for which also I am apprehended
of Christ Jesus.”
5.. In those
earnest labors which he performed, he had respect to the recompense of the
reward. He did it for an incorruptible crown. 1 Cor 9:25. He sought a high
degree of glory, for he knew the more he labored the more he should be rewarded,
as appears from what he tells the Corinthians. “He that soweth sparingly,
shall reap also sparingly; and he that soweth bountifully, shall reap also
bountifully.” And 1 Cor. 3:8, “Every man shall receive his own reward,
according to his own labour.” That he had respect to that crown of glory,
which is Master had promised, in those great labors and sufferings, is evident
from what he says to Timothy, a little before his death. 2 Tim. 4:7, 8, “ I
have fought a good fight, I have finished my course, I have kept the faith;
henceforth there is laid up for me a crown of righteousness, which the Lord, the
righteous Judge, shall give me at that day; and not to me only, but unto all
them also that love his appearing.” All Christians should follow his example
in this also. They should not content themselves with the thought that they have
goodness enough to carry them to heaven, but should earnestly seek high degrees
of glory. For the higher degrees of glory are promised to extraordinary labors
for God, for no other reason, but that we should seek them.
Second,
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.
1. 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. 5:6, 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 anything 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 labored so abundantly, and endured all manner of temporal
sufferings and death, and was always delivered unto death for Christ’s sake. 2
Cor. 4:11, etc. “For we which live are always delivered unto 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 fulfillment 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. 1:12, “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 dishonor of our Savior 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.
2. 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 labored, 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 labor and seek for his
salvation. This account he gives of it himself. 2 Cor. 5:14, “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. 5:5. 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. 8:35, 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
forever 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.
3. The apostle
lived in a day when Christianity was greatly despised. Yet he was not ashamed of
the gospel of Christ. Christians were everywhere despised by the great men of
the world. Almost all those that made any figure in the world, men in honorable
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 everywhere 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 be 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 anywhere, 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 Jesus. 1 Cor. 4:13, “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
where every 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.
6:14, “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.
4. 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 it riches. Acts. 20:33, “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. 12:10, “Therefore I take
pleasure in infirmities, in reproaches, in necessities, in persecutions, in
distresses, for Christ’s sake.” He despised the honors of the world. 1 Thes.
2:6, “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. 4:18, “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. 5:4, “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 honors. And yet would be accounted
fellow-disciples with the apostle, partakers of the same labors, 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.
5. 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. 1:8, “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. 1:15, 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. 1:3, “We give thanks to God, and the Father of our Lord Jesus
Christ, praying always for you.” 1 Thes. 1:2, 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 1 Thes. 3:9, 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.
1:3, “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.”
6. 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. 4:11, 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 everything that God orders.
7. 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 favored with visions
and revelations, and had been caught up to the third heavens. And in the sixth
verse (2 Cor. 12:6), intimating that he could relate more, he breaks off, and
forbears to say anything 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 anyone 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 favor 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 dishonor of God than our account will be to his honor. Let
Christians, therefore, be warned to be ever cautious in this respect, after the
great example of the apostle.
Third, I
shall mention some of those virtues of the apostle that more immediately
respected men, in which we ought to follow his example.
1. 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 everyone and labored
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. 4:12,
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 favor 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. 12:15, 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. 10:1, “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. 9:1, 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 neighbor, 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.
2. 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. Phil. 2:1, 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, the 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 everyone as much as possible in those things that were
lawful, and complied with the weakness and humors 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. 10:33, “Even as I please
all men in all things, not seeking mine own profit, but the profit of many, that
they may be saved.”
3. 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 file 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. 11:29, “Who is weak, and I am not weak? who is
offended, and I burn not?”
4. He rejoiced at
others’ prosperity and joy. When he saw the soul of anyone 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. 7:6, 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.”
5. He delighted in
the fellowship of God’s people. He longed after them when absent. Phil. 1:8,
“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. 1:11, 12, “For I long to see you, that I may impart unto you
some spiritual gift, to the end ye may be established; that is, that I may be
comforted together with you by the mutual faith both of you and me.”
6. He was truly
courteous in his behavior towards others. Though he was so great a man, and had
so much honor 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 honor 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 addressed 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
behavior to their neighbors, 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 behavior towards others.
Fourth,
I shall mention those virtues of the apostle that respected both God and men, in
which we should imitate his example.
1. 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 the
carnal pleasures, many who are eager in the pursuit of honors, 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
honor, 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. 2:4, “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 jealously 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. 11:2, 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 honors, their being possessed of outward
pleasures and delights. But these excited not the apostle’s joy; but when he
saw or heard of anything by which the interests of religion were promoted, and
the church of Christ prospered, then he rejoiced: 1 Thes. 1:3, “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 2:20,
“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. 2:16, 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 steadfastness of saints: Col. 2:5, “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. 1:15, 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 anything of this nature, it was
good news to him: 1 Thes. 3:6, 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. 1:3, 4, “We give thanks to God and the Father or 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. 1:3,
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 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 anything 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. Psa. 137:6.
2. We ought to
follow the apostle in his diligent and laborious endeavors to do good. We see
multitudes incessantly laboring and striving after the world. But not more than
the apostle labored to advance the kingdom of his dear Master and the good of
his fellow-creatures. His work was very great, and attended with great
difficulties and opposition. And his labor was answerably great. He labored
abundantly more than any of the apostles: 1 Cor. 15:10, “I laboured more
abundantly than they all, yet not I, but the grace of God which was with me.”
How great were the pains he took in preaching and in traveling from place to
place over so great part of the world, by sea and land, and probably for the
most part on foot, when he traveled by land: instructing and converting the
heathen, disputing with gainsayers, and heathen Jews, and heretics, strenuously
opposing and fighting against the enemies of the church of Christ, wrestling not
with flesh and blood, but against principalities and powers, against the rulers
of the darkness of this world, against spiritual wickedness in high placed;
acting the part of a good soldier, as one that goes a warfare, putting on Christ
and using the whole armor of God, laboring to establish and confirm and build up
the saints, reclaiming those that were wandering, delivering those that were
ensnared, enlightening the dark, comforting the disconsolate, and succoring the
tempted, rectifying disorders that had happened in churches, exercising
ecclesiastical discipline towards offenders, and admonishing the saints of the
covenant of grace, opening and applying the Scriptures, ordaining persons and
giving them directions, and assisting those that were ordained, and writing
epistles, and sending messengers to one and another part of the church of
Christ! He had the care of the churches lying continually upon him. 2 Cor.
11:28, “Besides those things that are without, that which cometh upon me
daily, the care of all the churches.” These things occasioned him to be
continually engaged in earnest labor. He continued in it night and day,
sometimes almost the whole night, preaching and admonishing, as appears by Acts
20:7,11, “And upon the first day of the week, when the disciples came together
to break bread, Paul preached unto them, ready to depart on the morrow, and
continued his speech until midnight. When he therefore was come up again, and
had broken bread, and eaten, and talked a long while, even till break of day, so
he departed.” And he did all freely, without any view to any temporal gain. He
tells the Corinthians that he would gladly spend and be spent for them. Besides
his laboring in the work of the gospel, he labored very much, yea, sometimes
night and day, in a handicraft trade to procure subsistence, that he might not
be chargeable to others, and so hinder the gospel of Christ: 1 Thes. 2:9, “For
ye remember, brethren, our labour and travail, for labouring night and day,
because we would not be chargeable unto any of you, we preached unto you the
gospel of God.” And he continued this course of labor as long as he lived. He
never was weary in well-doing; and though he met with continual opposition, and
thousands of difficulties, yet nothing discouraged him. But he kept on, pressing
forward in this course of hard, constant labor to the end of his life, as
appears by what he says just before his death, 2 Tim. 4:6, 7, “I am now ready
to be offered, and the time of my departure is at hand. I have fought a good
fight, I have finished my course, I have kept the faith.” And the effects and
fruits of the apostle’s labors witnessed for him. The world was blessed by the
good he did; not one nation only, but multitudes of nations. The effects of his
labors were so great in so many nations before he had labored twenty years that
the heathens called it his turning the world upside down. Acts 27:6. This very
man was the chief instrument in that great work of God, the calling of the
Gentiles, and the conversion of the Roman world. And he seems to have done more
good, far more good, than any other man ever did from the beginning of the world
to this day. He lived after his conversion not much more than thirty years. And
in those thirty years he did more than a thousand men commonly do in an age.
This example may well make us reflect upon ourselves, and consider how little we
do for Christ, and for our fellow-creatures. We profess to be Christians as well
as the apostle Paul, and Christ is worthy that we should serve him as Paul did.
But how small are our labors for God and Christ and our fellow creatures! Though
many of us keep ourselves busy, how are our labor and strength spent, and with
what is our time filled up? Let us consider ourselves a little, and the manner
of spending our time. We labor to provide for ourselves and families, to
maintain ourselves in credit, and to make our part good among men. But is that
all for which we are sent into the world? Did he who made us and gave us our
powers of mind and strength of body, and who gives us our time and our talents,
give them to us chiefly to be spent in this manner; or in serving him? Many
years have rolled over the heads of some of us, and what have we lived for? What
have we been doing all this time? How much is the world the better for us? Were
we here only to eat and to drink, and to devour the good which the earth
produces? Many of the blessings of Providence have been conferred upon us. And
where is the good that we have done in return? If we had never been born, or if
we had died in infancy, of how much good would the world have been deprived of?
Such reflections should be made with concern, by those who pretend to be
Christians. For certainly God does not plant vines in his vineyard, except for
the fruit which he expects they should bring forth. He does not hire laborers
into his vineyard, but to do service. They who live only for themselves, live in
vain, and shall at last be cut down as cumberers of the earth. Let the example
of Paul make us more diligent to do good for the time to come. Men that do but
little good are very ready to excuse themselves, and to say that God has not
succeeded their endeavors. But is it any wonder that we have not been succeeded,
when we have been no more engaged? When God sees any person thoroughly and
earnestly engaged, continuing in it, and really faithful, he is wont to succeed
them in some good measure. You see how wonderfully he succeeded the great labors
of the apostle.
3. He did not only
encounter great labors, but he exercised also his utmost skill and contrivance
for the glory of God, and the good of his fellow-creatures. 2 Cor. 12:16,
“Being crafty, I caught you with guile.” How do the men of the world not
only willingly labor to obtain worldly good, but how much craft and subtlety do
they use? And let us consider how it is here among ourselves. How many are our
contrivances to secure and advance our own worldly concerns! Who can reckon up
the number of all the schemes that have been formed among us, to gain money, and
honors, and accomplish particular worldly designs? How subtle are we to avoid
those things that might hurt us in our worldly interest, and to baffle the
designs of those who may be endeavoring to hurt us! But how little is contrived
for the advancement of religion, and the good of our neighbors! How many schemes
are laid by men to promote their worldly designs, where one is laid for the
advancement of the kingdom of Christ, and the good of men! How frequent are the
meetings of neighbors to determine how they may best advance such and such
worldly affairs! But how seldom are there such meetings to revive sinking
religion, to maintain and advance the credit of the gospel, and to accomplish
charitable designs for the advancement of Christ’s kingdom, and the comfort
and well-being of mankind! May not these considerations justly be a source of
lamentation? How many men are wise in promoting their worldly interests. But
what a shame is it that so few show themselves wise as serpents and harmless as
doves for Christ! And how commonly is it the reverse of what the apostle advises
the Christian Romans, “I would have you wise unto that which is good, and
simple concerning evil.” Is it not often on the contrary with professing
Christians, as it was with the people of Judah and Jerusalem. “They are wise
to do evil, but to do good, they have no knowledge?”
4. The apostle Paul
did willingly forego those thing that were in themselves lawful, for the
furtherance of the interests of religion and the good of men. Thus marriage was
a thing lawful for the apostle Paul as well as for other men, as he himself
asserts. But he did not use the liberty he had in this matter because he thought
he might be under greater advantages to spread the gospel in a single than a
married state. So it was lawful for the apostle to take the other course of
life, as in eating and drinking, and freely using all kinds of wholesome food.
And it was in itself a lawful thing for the apostle to demand a maintenance of
those to whom he preached. But he forbore those things because he supposed that
in his circumstances, and in the circumstances of the church of Christ in that
day, he could more advance the interests of religion and the good of men without
them. For the gospel’s sake, and for the good of men, he was willing to forego
all the outward advantages he could derive from them. 1 Cor. 8:13, “Wherefore
if meat make my brother to offend, I will eat no meat while the world standeth,
lest I make my brother to offend.” He would not only avoid those things that
were useless in themselves, but those also that gave any occasion to sin, or
which led or exposed either himself or others to sin. Then it follows in the
next chapter, “Am I not an apostle? Am I not free? Have I not seen Jesus
Christ our Lord? Are not ye my work in the Lord? If I be not an apostle unto
others, yet doubtless I am to you; for the seal of mine apostleship are ye in
the Lord. Mine answer to them that do examine me is this, Have we not power to
eat and to drink? Have we not power to lead about a sister, a wife, as well as
other apostles, and as the brethren of the Lord, and Cephas? Or I only and
Barnabas, have not we power to forbear working?” The apostle did not only
forbear some little things, but he put himself to great difficulties by
forbearing those thing that were in themselves lawful. It cost him a great deal
of labor of body to maintain himself. But yet he willingly labored, working with
his own hands. And as he says, though he was free from all men, yet he made
himself the servant of all, that he might gain the more. Let this induce such
persons to consider themselves, whether they act altogether as become
Christians, who look upon it as a sufficient excuse for all the liberties they
take, that the things in which they allow themselves, are in themselves lawful,
that they are nowhere forbidden, though they cannot deny but that considered in
their circumstances, they are not of ill tendency, and expose them to
temptation, and really tend to wound the credit and interest of religion, and to
be a stumbling-block to others, or as the apostle expresses it, tend to cause
others to offend. But they uphold themselves with this, that the things which
they practice are not absolutely unlawful in themselves, and therefore they will
not hearken to any counsels to avoid them. They think with themselves that it is
unreasonable they should be tied up so strictly, that they may not take one and
another liberty, and must be so stiff and precise above others. But why did not
the apostle talk after their manner? Why did not he say within himself, It is
unreasonable that I should deny myself lawful meat and drink merely to comply
with the consciences of a few weak persons, that are unreasonable in their
scruples? Why should I deny myself the comforts of marriage? Why should I deny
myself that maintenance which Christ himself has ordained for ministers, only to
avoid the objection of unreasonable men? But the apostle was of another spirit.
What he aimed at was by any means to promote the interest of religion and the
good of the church. And he had rather forego all the common comforts and
enjoyments of life than that religion should suffer.
5. The apostle
willingly endured innumerable and extreme sufferings for the honor of Christ and
the good of men. His sufferings were very great; and that not only once or
twice, but he went through a long series of sufferings, that continued from the
time of his conversion as long as his life lasted. So that his life was not only
a life of extraordinary labor, but a life of extreme sufferings also. Labors and
sufferings were mixed together, and attended each other to the end of the race
which he ran. He endured sufferings of all kinds, even those that cannot consist
in the loss of temporal things. He tells us that he had suffered the loss of all
things, Phil. 3:8, all his former enjoyments, which he had before his
conversion. And he endured many kinds of positive afflictions. 1 Cor. 4:11, 12,
“Even unto this present hour, we both hunger and thirst, and are naked, and
are buffeted, and have no certain dwelling-place; and labour, working with our
hands: being reviled, we bless; being persecuted, we suffer it.” 2 Cor.
6:4-11, “But in all things approving ourselves as the ministers of God, in
much patience, in afflictions, in necessities, in distresses, in stripes, in
imprisonments, in tumults, in labours, in watchings, in fastings; by pureness,
by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love
unfeigned, by the word of truth, by the power of God, by the armour of
righteousness on the right hand and on the left, by honour and dishonour, by
evil report and good report: as deceivers, and yet true; as unknown, and yet
well known; as dying, and behold we live; as chastened, and not killed; as
sorrowful, yet always rejoicing; as poor, yet making many rich; as having
nothing, and yet possessing all things.” None of the apostles went through so
great and such various afflictions as he. 2 Cor. 11:23-28, “Are they ministers
of Christ? I am more; in labours more abundant, in stripes above measure, in
prisons more frequent, in deaths oft. Of the Jews five times received I forty
stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I
suffered shipwreck, a night and a day I have been in the deep; in journeyings
often, in perils of waters, in perils of robbers, in perils by mine own
countrymen, in perils by the heathen, in perils in the city, in perils in the
wilderness, in perils in the sea, in perils among false brethren; in weariness
and painfulness, in watchings often, in hunger and thirst, in fastings often, in
cold and nakedness.” His sufferings were so extreme that he did not go through
a series of sufferings merely, but might be said, as it were, to go through a
series of deaths. He did in effect endure the pains of death over and over again
almost continually, and therefore he expresses himself as he does. 2 Cor.
4:9-11, “Persecuted, but not forsaken; cast down, but not destroyed; always
bearing about in the body the dying of the Lord Jesus, that the life also of
Jesus might be made manifest in our body. For we which live are alway delivered
unto death for Jesus’ sake, that the life also of Jesus might be made manifest
in our mortal flesh.” Rom. 8:36, “As it is written, For thy sake we are
killed all the day long; we are accounted as sheep for the slaughter.” 1 Cor.
15:31, “I protest by your rejoicing, which I have in Christ Jesus our Lord, I
die daily.” He was so pursued and pressed by troubles, sometimes outward and
inward troubles together, that he had no rest. 2 Cor. 7:5, “For when we were
come into Macedonia, our flesh had no rest, but we were troubled on every side:
without were fightings, within were fears.” Sometimes his sufferings were so
extreme that his nature seemed just ready to faint under them: 2 Cor. 1:8,
“for we would not, brethren, have you ignorant of our trouble, which came to
us in Asia, that we were pressed out of measure above strength, insomuch that we
despaired even of life.” And at last the apostle was deprived of his life. He
suffered a violent death at Rome under the hand of that cruel tyrant, Nero, soon
after he wrote the second epistle of Timothy. These things he endured for
Christ’s sake, for the advancement of his kingdom, as he says, he was always
delivered to death for Jesus’ sake. And those he endured also from love to
men, and from an earnest desire of their good. 2 Tim. 2:10, “Therefore I
endure all things for the elect’s sake, that they may also obtain the
salvation which is in Christ Jesus with eternal glory.” He knew that
afflictions awaited him beforehand. But he would not avoid his duty because of
such afflictions. He was so resolute in seeking Christ’s glory, and the good
of men, that he would pursue these objects, notwithstanding what might befall
him. Acts 20:22-24, “And now, behold, I go bound in the spirit unto Jerusalem,
not knowing the things that shall befall me there; save that the Holy Ghost
witnesseth in every city, saying that bonds and afflictions abide me. But none
of these things move me, neither count I my life dear unto myself, so that I
might finish my course with joy, and the ministry, which I have received of the
Lord Jesus, to testify the gospel of the grace of God.” Yet he went through
them cheerfully and willingly, and delighted to do God’s will, and to promote
others’ good, though it was at this great cost. Col. 1:24, “Who now rejoice
in my sufferings for you, and fill up that which is behind of the afflictions of
Christ in my flesh for his body’s sake, which is the church.” And he was
never weary. He did not, after he had suffered a long time, excuse himself, and
say he thought he had done his part. Now here appears Christianity in its proper
colors. To be of such a spirit as this, is to be of such a spirit as Christ so
often requires of us, if we would be his disciples. This is to sell all and give
to the poor. This is to take up the cross daily and follow Christ. To have such
a spirit as this, is to have good evidence of being a Christian indeed, a
thorough Christian, one that has given himself to Christ without reserve, one
that hates father and mother, and wife, and children, and sisters, yea and his
own life also, one that loses his life for Christ’s sake, and so shall find
it. And though it is not required of all that they should endure so great
sufferings as Paul did, yet it is required and absolutely necessary, that many
Christians should be in a measure of this spirit, should be of a spirit to lose
all things and suffer all things for Christ, rather than not obey his commands
and seek his glory. How well may our having such an example as this set before
our eyes make us ashamed, who are so backward now and then to lose little
things, to put ourselves a little out of our way, to deny ourselves some
convenience, to deny our sinful appetites, or to incur the displeasure of a
neighbor. Alas! what thought have we of Christianity, to make much of such
things as these, to make so many objections, to keep back, and contrive ways to
excuse ourselves, when a little difficulty arises! What kind of thoughts had we
of being Christians, when we first undertook to be such, or first pretended a
willingness to be Christians? Did we never sit down and count the cost, or did
we cast it up at this rate, that we thought the whole sum would not amount to
such little sufferings as lie in our way?
II. I now proceed
to show under what special obligations we are to follow the good example of this
apostle.
Beside the
obligation that rests upon us to follow the good example of all, and beside the
eminence of his example, there are some special reasons why we are under greater
obligations to be influenced by the good example of this great apostle than by
the very same example in others. This appears if we consider,
First,
in general, that those whom God has especially appointed to be teachers in the
Christian church, he has also set to be examples in his church. It is part of
the charge that belongs to teachers, to be examples to others. It is one thing
that belongs to their work and office. So this is part of the charge that the
apostle gives to Timothy, “Be thou an example of the believers, in word, in
conversation, in charity, in spirit, in faith, in purity.” The same charge is
given to Titus, “In all things showing thyself a pattern of good works.” And
this is part of the charge the apostle Peter gives to the elders and teachers of
the Christian church. “The elders which are among you, I exhort; feed the
flock of God. Neither being lords over God’s heritage, but being ensamples to
the flock.” Thus Christ, the chief Shepherd of the sheep, whom God ordained to
be the greatest teacher, he also ordained to be the greatest example to his
church. And so those shepherds and teachers that are under him, according as
they are appointed to be teachers, are also to be examples. They are to be
guides of the flock in two ways, viz. by teaching and by example, as
shepherds lead their flocks in two ways: partly by their voice by calling them,
and partly by going before them, and by leading the way. And indeed guiding by
word and guiding by example, are but two different ways of teaching; and
therefore both alike belong to the office of teachers in the Christian church.
But if this be so, if God has especially set those to be examples in the
Christian church whom he has made its teachers, then it will follow, that
wherever they have left us good examples, those examples are especially to be
regarded. For God has doubtless made the duty of teachers towards the church,
and the duty of the church towards her teachers, to answer one another. And
therefore the charge is mutual. The charge is not only to teachers to set good
examples, but the charge is to the church to regard and follow their good
examples. Heb. 13:7, “Remember them which have the rule over you, which have
spoken unto you the Word of God, whose faith follow, considering the end of
their conversation.” It is with respect to the good examples of the teachers
of the Christian church, as it is with their words, their instructions and
exhortations. We ought to hear good instructions and good counsels of anyone,
let him be whom he may. But yet we are under special obligations to hearken to
the good instructions and examples of those whom God has made our teachers. For
that is the very office to which God has appointed them to teach and to counsel
us.
Second,
there are two things that are to be observed in particular of the apostle Paul
which, from the foregoing general observation, will show that we are under very
special obligations to regard and follow his good example.
1. God has
appointed the apostle Paul not only to be a greater teacher of the Christian
church in that age in which he lived, but the principal teacher of his church of
any mere man in all succeeding ages. He was set of God not only to teach the
church then, when he lived, but God has made him our teacher by his inspired
writings. The Christian church is taught by the apostle still, and has been in
every age since he lived. It is not with the penmen of the Scriptures, as it is
with other teachers of the Christian church. Other teachers are made the
teachers of a particular flock in the age in which they live. But the penmen of
the Scriptures has God made to be the teachers of the church universal in all
ages. And therefore, as particular congregations ought to follow the good
examples of their pastors, so the church universal in all ages ought to observe
and follow the good examples of the prophets and apostles, that are the penmen
of the Scriptures, in all ages. So the apostle James commands us to take the
ancient prophets for our example, because they have been appointed of God to be
our teachers, and have spoken to us in the name of the Lord. Jam. 5:10, “Take,
my brethren, the prophets, who have spoken in the name of the Lord, for an
example of suffering affliction and patience.” The prophets and apostles, in
that God has made them penmen of the Scriptures, are, next to Christ, the
foundation of the church of God. Eph. 2:20, “Built on the foundation of the
prophets and apostles, Jesus Christ himself being the chief corner-stone.” And
Paul, above all the penmen of the Scriptures, is distinguished of God as being
made by him the principal teacher of the Christian church of any mere man. Moses
taught gospel truths under types and shadows, whereby he did, as it were, put a
veil over his face. But Paul used great plainness of speech. 2 Cor. 3:12, 13.
Moses was a minister of the Old Testament and of the letter that kills. But the
apostle Paul is the principal minister of the New Testament, of the spirit, and
not of the letter. 2 Cor. 3:6, 7. Christ has empowered this apostle to be the
penmen of more of the New Testament than any other man, and it is by him chiefly
that we have the great doctrines of it explained. And God has actually made this
apostle the principal founder of the Christian church under Christ, which is a
great obligation on the flock to regard and follow his good example.
2. We, who are
Gentiles, are especially under obligations to regard his teaching and example
because it has been mainly by means of this apostle that we have been brought
into the Christian church. He was the great apostle of the Gentiles, the main
instrument of that great work of God, the calling of the Gentiles. It was
chiefly by his means that all the countries of Europe came by the gospel. And so
it was through his hands that our nation came by the gospel. They either had the
gospel from him immediately, or from those who had it from him. Had it not been
for the labors of this apostle, our nation might have remained to this day in
gross heathenism. This consideration should especially engage us to regard him
as our guide, and should endear his good example to us. The apostle often
exhorts those churches, as the church of Corinth, Philippi, and others which he
had converted from heathenism, and to which he had been a spiritual father, we
are some of them. We have been the more remarkably converted from heathenism by
this apostle, and we ought to acknowledge him as our spiritual father. And we
are obliged to follow his good example as children should follow the good
example of their parents.
I now proceed
to a general
APPLICATION
Of the whole that
has been said on this subject, which may be by way of exhortation to all
earnestly to endeavor to follow the good example of this great apostle. We have
heard what a spirit the apostle manifested, and after what manner he lived in
the world, how earnestly he sought his own salvation, and that not only before,
but also after his conversion, and how earnestly cautious he was to avoid
eternal damnation, long after he had obtained a saving interest in Christ. We
have heard how strong he was in faith, how great was his love to his Lord and
Savior, and how he was not ashamed of the gospel, but gloried in the cross of
Christ, how he abounded in prayer and praise, how he contemned the wealth and
pleasures and glory of the world, how contented he was with the allotments of
Providence, how prudent and cautious he was in giving an account of his
achievements, lest he should represent more of himself in words than men should
see of him in deeds. We have heard how much he suffered under abuses, how he
loved his enemies, how he delighted in peace, and rejoiced with those that
rejoiced, and wept with those that wept, and delighted in the fellowship of
God’s people, and how courteous he was in his behavior towards others. We have
heard of what a public spirit he was, how greatly concerned for the prosperity
of Christ’s kingdom and the good of his church, how diligent, laborious, and
indefatigable in his endeavors to do good, how he studied for ways and means to
promote this end, how he exercised his skill and contrivance, willingly
foregoing those things that were in themselves lawful, and willingly enduring
innumerable and extraordinary sufferings. My exhortation now is to imitate thus
example; and to enforce this, I desire that several things may be considered.
I. Let it be
considered, why it is that we have so much written of the good example of this
apostle, unless that we might follow it. We often read those things in the Holy
Scriptures which have now been set before us on this subject; and to what
purpose, unless we apply them to ourselves? We had as good never have been
informed how well the apostle behaved himself, if we do not endeavor to follow
him. We all profess to be Christians, and we ought to form our notions of
Christianity from what is written in the Scriptures by the prophets, and from
the precepts and excellent examples that are there set before us. One great
reason why many professors live no better, walk no more amiably, and are in so
many things so unlovely is that they have not good notions of Christianity. They
do not seem to have a right idea of that religion that is taught us in the New
Testament. They have not well learned Christ. The notions that some persons
entertain of Christianity are very distorted, and ill conformed to the gospel.
The notions of others are very erroneous. They lay the chief stress wrong upon
things on which it ought not to be laid. They place religion almost altogether
in some particular duties, leaving out others of great weight, and, it may be,
the weightier matters of the law. And the reason why they have no better notions
of Christianity is because they take their notions of it chiefly from those
sources whence they ought not to take them. Some take them from the general cry
or voice of the people, among whom they live. They see that others place
religion merely, if not almost wholly, in such and such things. And hence their
notions of Christianity are formed. Or they take their notions from the example
of particular individuals now living, who are in great reputation for godliness.
And their notion of Christianity is, that it consists in being like such
persons. Hence they never have just notions of religion. 2 Cor. 10:12, “They,
measuring themselves by themselves, and comparing themselves among themselves,
are not wise.” If we would have right notions of Christianity, we should
observe those in whom it shone, of whom we have an account in the Scriptures.
For they are the examples that God himself has selected to set before us to that
end, that from thence we might form our notions of religion, and especially the
example of this apostle. God knows how to select examples. If therefore we would
have right notions of Christianity, we ought to follow the good example of the
apostle Paul. He was certainly a Christian indeed, and an eminent Christian. We
have God’s abundant testimony. But Christianity is in itself an amiable thing,
and so it appeared in the example of this apostle. And if the professors of it
would form their notions of it from such examples as those, rather than from any
particular customs and examples that we have now, it would doubtless appear much
more amiable in their practice than it now does. It would win others. They would
not be a stumbling-block. Their light would shine. They would command reverence
and esteem, and be of powerful influence.
II. If we follow
the good example which this apostle has set us, it will secure to us the like
comfortable and sweet influence of God, that he enjoyed through the course of
his life. Let us consider what a happy life the apostle lived, what peace of
conscience, and joy in the Holy Ghost, he possessed. 2 Cor. 1:12, “for our
rejoicing is this, the testimony of our conscience.” How did he abound with
comfort and joy, even in the midst of the greatest afflictions. 2 Cor. 1:3–5,
“Blessed by God, even the Father of our Lord Jesus Christ, the Father of
mercies, and the God of all comfort. Who comforteth us in all our tribulation,
that we may be able to comfort them which are in any trouble, by the comforts
wherewith we ourselves are comforted of God. For was the sufferings of Christ
abound in us, so our consolation also aboundeth in Christ.” In all his
tribulation his joy was exceedingly great. He seems to want words to express the
greatness of the joy which he possessed continually. He says he was filled with
comfort, and was exceedingly joyful. 2 Cor. 7:4, “I am filled with comfort, I
am exceeding joyful in all our tribulation.” How does the apostle’s love
seem to overflow with joy! 2 Cor. 6:10, 11, “As sorrowful, yet always
rejoicing; as poor, yet making many rich; as having nothing, yet possessing all
things. O ye Corinthians, our mouth is open unto you, our heart is enlarged.”
How happy is such a life! How well is such happiness worth pursuing! We are
ourselves the occasion of our wounds and troubles. We bring darkness on our own
souls. Professing Christians, by indulging their sloth, seek their own easy and
comfort. But they defeat their own aim. The most laborious and the most
self-denying Christians are the most happy. There are many who are complaining
of their darkness, and inquiring what they shall do for light, and the
comfortable presence of God.
III. This would be
the way to be helped against temptation, and to triumph over our spiritual
enemies as the apostle did. Satan assaulted him violently, and men continually
persecuted him. The powers of hell combined against him. But God was with him,
and made him more than a conqueror. He lived a life of triumph. 2 Cor. 2:14,
“Now thanks be unto God, who always causeth us to triumph in Christ.” Let us
consider what an excellent privilege it would be thus to be helped against
temptation. What a grief of mind is it to so often overcome.
IV. This would
secure us honor from God, and an extraordinary intimacy with him. Moses enjoyed
a great intimacy with God, but the apostle Paul in some respects a greater.
Moses conversed with God in mount Sinai. Paul was caught up to the third
heavens. He had abundant visions and revelations more than he has told us, lest
any should think him to boast. He was favored with more of the miraculous gifts
of the Holy Spirit than any other person. And though we cannot expect to be
honored with intimacy with heaven in just the same way, yet if we in good
earnest apply ourselves, we may have greater and greater intimacy, so that we
may come with boldness, and converse with God as a friend.
This would be the
way to make us great blessings in the world. The apostle, by means of such a
spirit and such a behavior as you have heard, was made the greatest blessing to
the world of any who ever lived on earth, except the man Christ Jesus himself.
Wherever he went, there went a blessing with him. To have him enter a city was
commonly made a greater mercy to it than if the greatest monarch on earth had
come there, scattering his treasures around him among the inhabitants. Wherever
he went, there did, as it were, a light shine about him, seemingly to enlighten
the benighted children of men. Silver and gold he had none. But what he imparted
to many thousands was worth more to them than if he had bestowed upon them the
richest jewels of which the Roman emperor was possessed. And he was not only a
blessing to that generation, but has been so since his death, by the fruits of
what he did in his lifetime, the foundations he then laid, and by the writings
which he has left for the good of mankind, to the end of the world. He then was,
and ever since has been, a light to the church next in brightness to the Sun of
righteousness. And it was by means of his excellent spirit and excellent
behavior that he became such a blessing. Those were the things that God made
useful in him for doing so much good. And if we should imitate the apostle in
such a spirit and behavior, the undoubted consequence would be that we also
should be made great blessings in the world. We should not live in vain, but
should carry a blessing with us wherever we went. Instead of being cumberers of
the ground, multitudes would be fed with our fruit, and would have reason to
praise and bless God that he ever gave us a being. Now, how melancholy a
consideration may it be to any persons that they have lived to no purpose, that
the world would have been deprived of nothing, if they had never been born, and
it may be, have been better without them than with them! How desirable is it to
be a blessing! How great was the promise made to Abraham, “In thee shall all
the families of the earth be blessed!”
VI. For us to
follow the good example of the apostle Paul, would be the way for us to die as
he did. 2 Tim. 4:6-8, “For I am now ready to be offered, and the time of my
departure is at hand. I have fought a good fight, I have finished my course, I
have kept the faith; henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge, shall give me at that
day.”
VII. This would
secure us a distinguished crown of glory hereafter. It is thought by some, and
not without great probability, that the apostle Paul is the very next in glory
to the man Jesus Christ himself. This is probable from his having done more good
than any, and from his having done it though so great labours and sufferings.
The apostle tells us, “Every man shall receive his own reward according to his
own labour.”
I shall conclude
with mentioning some things as encouragements for us to endeavor to follow the
excellent example of this great apostle. Many may be ready to say that it is in
vain for them to try. The apostle was a person so greatly distinguished. It is
in vain for them to endeavor to be like him. But for your encouragement,
consider,
First,
that the apostle was a man of like passions with us. He had naturally the same
heart, the same corruptions, was under the same circumstances, the same guilt,
and the same condemnation. There is this circumstance that attends the
apostle’s example to encourage us to endeavor to imitate him, which did not
attend the example of Christ. And yet we are called upon to imitate the example
of Christ. This is probably one main reason why not only the example of Christ,
but also those of mere men, are set before us in the Scriptures. Though you may
think you have no great reason to hope to come up to the apostle’s degree, yet
that is no reason why you should not make his good example your pattern, and
labor, as far as in you lies, to copy after him.
Second,
this apostle, before he was converted, was a very wicked man, and a vile
persecutor. He often speaks of it himself. He sinned against great light.
Third,
he had much greater hindrances and impediments to eminent holiness from without
than any of us have. His circumstances made it more difficult for him.
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
Tony Capoccia
Bible Bulletin Board
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Columbus, New Jersey, USA, 08022
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