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." Ephesians i. 15, 16. "Wherefore I also, after I heard of your faith in the Lord Jesus and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers.' Colossians i. 3. "We give thanks to God, and the Father of our Lord Jesus Christ, praying always for you." 1 Thessalonians i. 2, 3. "We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father." And chapter iii. 9, 10. "For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly, that we might see your face, and might perfect that which is lacking in your faith?" 2 Timothy i. 3. "I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers, night and day."

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

In

Seventhly. We should follow the apostle in his great caution in giving an account of his experience; not to represent more of himself in his words, than men should see in his deeds. 2 Corinthians he gives somewhat of an account how he had been favoured with visions and revelations, and had been caught

up to the third heavens. And in the sixth verse, intimating that he could relate more, he breaks off, and forbears to say any thing further respecting his experience. And he gives this

reason for it; viz. that he would avoid, in what he relates of himself, giving occasion for any one to be disappointed in him, in expecting more from him, by his own account of his experience and revelations, than he should see or hear of him in his conversation. His words are, "for though I would desire to glory, I shall not be a fool; for I will say the truth; but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me." Some may wonder

at this in such a man as the apostle, and may say, why should a man so eminent in his conversation, be so cautious in this matter? Why need he be afraid to declare all the extraordinary things that he had witnessed, since his life was so agreeable, so eminently answerable to his experience? But yet you see the apostle forbore upon this very account. He knew there was great need of caution in this matter. He knew that if in giving an account of his extraordinary revelations, he should give rise to an expectation of too great things in his conversation, and should not live answerably to that expectation, it would greatly wound religion. He knew that its enemies would be ready to say presently, "Who is this? The man that gives so extraordinary an account of his visions and revelations, and peculiar tokens of God's favour to him; does he live no more conformably to it?" But if such a man as the apostle, so eminent in his life, was so cautious in this respect; surely we have need to be cautious, who fail so much more in our example than he did, and in whose conversation the enemy may find so much more occasion to speak reproachfully of religion. This teaches us that it would be better to refrain wholly from boasting of our experience, than to represent ourselves as better than our deeds and conversation represent us. For men will compare one with the other. And if they do not see a correspondence between them, this will be much more to the dishonour of God, than our account will be to his honour. Let Christians, therefore, be warned to be ever cautious in this respect, after the great example of the apostle.

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

First. His meekness under abuses, and his love to his enemies. There were multitudes, that hated him, but there is no appearance of his hating any. The greater part of the world where he went, were his enemies. But he was the friend of every one, and laboured and prayed earnestly for the good of

all. And when he was reproached and derided and buffeted, still it was with meekness and gentleness of spirit that he bore all, and wished well to them none the less, and sought their good. 1 Corinthians iv. 12, 13. "Being reviled, we bless; being persecuted, we suffer it; being defamed, we intreat." that period of his great sufferings when he went up to Jerusalem, and there was such an uproar about him, and the people were in so furious a rage against him, eagerly thirsting for his blood; he discovered no anger or ill will towards his persecutors. At that time when he was a prisoner through their malice, and stood before king Agrippa, and Agrippa said, "Almost thou persuadest me to be a Christian ;" and his blood-thirsty enemies were standing by; he replied, "I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether, such as I am, except these bonds." He wished that his accusers, and those who had bound themselves with an oath that they would neither eat nor drink till they had killed him, had all of them as great privileges and as much of the favour of heaven as himself; and that they were altogether as he was except his bonds and imprisonment, and those afflictions which they had brought upon him. He did not desire that they should be like him in that affliction, though it was the fruit of their own cruelty. And when some of the Corinthians, whom he had instructed and converted from heathenism, had dealt ill by him, had hearkened to some false teachers, that had been among them, who hated and reproached the apostle; he tells them, in 2 Corinthians xii. 15, notwithstanding these abuses, that still he would very gladly spend and be spent for them, though the more abundantly he loved them, the less he should be loved by them. If they returned him no thanks for his love, but only ill will and ill treatment, still he stood ready to spend and be spent for them. And though the apostle was so hated, and had suffered so many abuses from the unbelieving Jews, yet how does he express his love to them? He prayed earnestly for them. Romans x. 1. Brethren, my heart's desire and prayer to God for Israel is, that they might be saved." And he went mourning for them. He went about with an 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. Romans ix. 1, 2, 3. We are to understand it of a temporal curse. He could be willing to die an accursed death, and so be made a curse for a time, as Christ was, if that might be a means of salvation to them. How are

those reproved by this, who, when they are abused and suffer reproach or injury have thereby indulged a spirit of hatred against their neighbour, a prejudice whereby they are always apt to entertain a distrust, and to seek and embrace opportunitics against them, and to be sorry for their prosperity, and glad at their disappointments.

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

Thirdly. He was of a most tender compassionate spirit towards any that were in affliction. He showed such a spirit especially in the case of the incestuous Corinthian. The crime was very great, and the fault of the church was great in suffering such wickedness among them, and this occasioned the apostle to write with some sharpness to them respecting it. But when the apostle perceived that his reproof was laid to heart by the Corinthian Christians, and that they repented and their hearts were filled with sorrow, though he rejoiced at it, yet he was so affected with their sorrow, that his heart yearned towards them, and he was almost ready to repent, that he had written so severely to them. He was full of concern about it, lest his former letter should have filled them with over much 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." he had compassion for the incestuous man, though he had been guilty of so vile a crime, and was greatly concerned that he

should be comforted. Whenever any Christian suffered or was hurt, the apostle says he felt it and suffered himself. 2 Cor. xi. 29. "Who is weak, and I am not weak, who is offended, and I burn Bot."

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

all."

Fifthly. He delighted in the fellowship of God's people. He longed after them when absent. Philippians i. 8. "For God is my record how greatly I long after you in the bowels of Christ." And also, "Therefore my brethren, dearly beloved and longed for, my joy and crown." So Romans i. 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."

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