Am I therefore become your enemy, because I tell you the truth?
The right mode of giving and receiving reproof
Men commonly assign a number of the persons and things within their sphere to the classes, respectively, of friends and enemies. There are beings that have in them aa evil spirit toward us, and there are those that have a good one. Many things in our notions, tastes, habits, practices, if traced back to the cause, are what they are, because such and such men were regarded by us as friends or as enemies. How disastrous, therefore, that perversity of apprehension through which enemies have so often been accounted friends, and friends enemies! And especially conspicuous has this perversity been in regard to the point suggested in our text, namely, whether it should be esteemed the part of a friend faithfully to tell men the truth; and whether the suppression of truth, and the substitution of its opposite, should not be held to mark the character of an enemy, Where and when has it been that flatterers were not admitted and welcomed as friends? What a prodigious singularity in history were it, if there were recorded any nation, or tribe, or city, in which these were generally and practically discouraged and silenced, and honest truth was the way to favour! Whenever was it, that honest truth was the obvious expedient of self-interest? Self-interest with men is to be promoted by giving them the persuasion that we are their friends. Well then, has their faithfulness been the way in which men have gone about to make their fellow-mortals esteem them for friends? How often has the amicable state of feeling been broken up by telling the truth, even when done in a proper spirit and manner! The great apostle himself seems not without apprehension of such an effect, sincere as he was, and affectionate, and venerable, and even speaking to them with the authority of God. And still, and always, is not this honest expression of truth one of the most difficult and hazardous things a friend has to do? All which is but one more example to show that, in this world, whatever is the best in a thing, is the most difficult to be had, and to be kept in that thing. But now, in a general theoretical judgment, men would approve, by implication at least, what is so unwelcome when it comes to the practice. “What would you wish your friend to be?” Answer: “I would wish him to be such that, as the last result of my communications with him, a great deal of whatever may be defective and wrong in me shall have been disciplined away.” But, by what manner of operation, if he is never to hint at such a thing? Is it to be by some moral magic? Or is he to presume no further than to admonish by example? What! not even if he perceives that that admonition does not take effect? How many pointed suggestions of his mind is he to withhold from putting into words, in waiting to see whether they will arise in your own thoughts? May he not justly despair of accomplishing much beneficial correction, so long as he must not say that he intends or wishes to do it? so long, in short, as he feels himself in hazard of becoming, in your regard, an “enemy” by telling you the truth? Thus men will profess, and perhaps unthinkingly believe, that they derive the most essential benefits derivable from a true friend; but if he shall offer to impart them, he becomes an “enemy!” But consider, what an invitation, the while, this temper of mind gives to real enemies--to the flatterer, to the designing hypocrite, to every imposition the mind can put on itself, and to the great deceiver of souls--to anything but salutary truth! The great cause of this perversity and repugnance is, that it cannot be but that plain truth (by whatever voice) must say many things that are unpleasing. All censure is so; as it hurts that most quick, and delicate, and constant of all feelings, self-love. Another thing greatly contributing to this feeling toward him is, a want of the real earnest desire to be in all things set right; a kind of hollow truce which is kept up with conscience, with great difficulty, easily disturbed, and the disturbance painful; therefore, “do not, do not come to provoke the enemy within!” And then, again, there is pride, reacting against a fellow-mortal and fellow-sinner. We note only one thing more, as tending to excite in a person hearing unpleasant truth a feeling as toward an “enemy,” and that is, an unfavourable opinion or surmise, as to the motives of the teller of this truth. If it is truth, and useful truth, the motives of him that says it should make no material difference. Even from an enemy real instruction has an undiminished value. But, as we are constituted, this consideration does make a great difference. But the person reprehended should reflect how strongly the nature of the case tempts him to think unfavourably of the motives. Let him consider how slowly such surmises are entertained by him when he receives approbation or applause; But, to look now at the other side of the question, we shall do well to insist on a circumstance or two of propriety, in respect to the telling of unpleasant truth. For one thing, it is self-evident that those who have to do this should well exercise themselves to understand what they speak of. If this be a rule of propriety generally, in the utterance of thoughts and judgments, it is especially so in respect to those which are to be expressed as reprehensions, directly applied to persons and to friends; where some pain and displeasure may be expected to be caused, and opposition provoked. On such occasions how needful a knowledge of the subject, well-considered opinion, clear representation, pertinent sound argument. It hardly needs be said, that a real and evident friendly intention is of great avail. It may be added, that there should not be the same stress laid on everything that may not be exactly as the corrective instructor thinks it ought. Indeed, many minor things may wisely be altogether passed over. Again, in presenting admonitory or accusatory truth, it should be the instructor’s aim that the authority may be conveyed in the truth itself, and not seem to be assumed by him as the speaker of it; that he may be the mere conveyer of the force of the subject. Then, too, the teller of unpleasant truths should take care to select favourable times and occasions; when an inquisitive or docile disposition is most apparent; when some circumstance or topic naturally leads, without formality or abruptness; when there appears to be in the way the least to put the person reproved in the attitude of pride and hostile self-defence. (J. Foster.)
Toleration
This section is full of pathos. In it the theologian gives way to the man; or rather, the sanctified heart proves itself to be in full harmony with the inspired intellect; and the most vehement indignation against error is shown to be quite consistent with the utmost tenderness and affection towards those falling from the truth. It is a fine combination of the spirit of faithfulness with the spirit of toleration; a rare union of jealous regard for the truth of God and consideration for the weakness and infirmity of man.
I. The duty of maintaining dogmatic truth in a critical and sceptical age.
II. The spirit in which dogmatic truth should be upheld.
1. Not in the spirit of violence and persecution. Faith cannot be created by force. The action of the mind is essentially free.
2. Not in the spirit of unfairness, vindictiveness, and misrepresentation. This is the old spirit of persecution showing itself under new forms. If by using this unhallowed means, we excite men’s enmity, we have only ourselves to blame.
3. The truth of God is to be upheld and advanced in the spirit of toleration, and by those means by which alone the minds of men are informed, their reason convinced, their confidence won. (Emilius Bayley, B. D.)
Him who tells us the truth, we ought to count for our true and best friend. (Heubner.)
In the world matters go altogether strangely, and against reason, namely, he that speaks truth becomes an unwelcome guest, yea, is counted for an enemy; but this is not so among good friends, and still less among Christians. (Luther.)
He that hates any one, because he tells him the truth, such an one betrays himself very clearly as no child of God. (Starke.)
Truth often unpopular
As the friar wittily told the people, that the truth he then preached unto them seemed to be like holy water, which every one called for apace, yet, when it came to be cast upon them, they turned aside their faces as though they did not like it; just so it is that almost every man calls fast for truth, commends truth, nothing will down but truth, yet they cannot endure to have it cast in their faces. They love truth when it only pleads itself, and shows itself; but they cannot abide it, when it presses upon them, and shows them themselves: they would have it shine out unto all the world in its glory, but by no means so much as peep out to reprove their own errors. (Senhouse.)
Falsehood cheaper than truth
Something sure is in it, that impostors find such quick return for their ware, while truth hangs upon the hand. And is it not this? that they offer to sell heaven cheaper to their disciples than Christ will to His? He that sells cheapest will have the most customers, though at last the best will be the cheapest; truth with self.denial will be a better pennyworth than error with flesh-pleasing. (W. Gurnall.)
Truth sacrificed to self-interest
Truth is so connatural to the mind of man, that it would certainly be entertained by all men, did it not by accident contradict some beloved interest or other, The thief hates the break of day; not but that he naturally loves the light as well as other men; but his condition makes him dread and abhor that which, of all things, he knows to be the likeliest means of his discovery. (R. South, D. D.)
Hostility to the truth
I. Arises from--
1. Ignorance.
2. Prejudice.
3. The influences of
(1) early training;
(2) subsequent sophistry.
4. Wilful sin.
II. Should be met by--
1. Patient instruction of the ignorant.
2. Gentle persuasion in the case of prejudice.
3. Convincing argument with those who have been brought up in it, or have been seduced from it.
4. Stern denunciation when truth is wilfully opposed.
III. Its utter unreasonableness
1. Truth must prevail.
2. Should truth be temporarily overcome, the truth-killer is involved in the ruin of the truth. Truthfulness is a corner-stone in character, and if it is not firmly laid in youth, there will ever after be a weak spot in the foundation.
Truth telling
I. Its importance. He who begins by loving Christianity better than truth will proceed by loving his own sect better than Christianity, and end in loving himself better than all. (Coleridge.)
II. Its value. The liar is like the wrecker of old, who by the false light of misrepresentation would lure his unwary victim to injury or destruction. The truthteller is like the skilful pilot, who, acquainted with all the features and practices of the coast, keeps the ship, it may be for the time being far out on the stormy sea, but conducts it eventually with safety into port.
III. The confidence it does and should inspire. Account that man thy friend who desires thy good rather than thy good will. (Bishop Hall.)
Talent is by no means rare in the world, nor is even genius. But can the talent be trusted? Can the genius? Not unless based on truthfulness. It is this quality more than any other that commands the esteem and respect, and secures the confidence of others. (S. Smiles.)
“Am I therefore become your enemy … truth.” Speaking of the want of any real self-sacrifice in the “general actions of charity! of Christians,” Gordon says, “I say it is the fault of the preachers not speaking out. You need not come to Africa for the martyr’s crown; there are plenty to be given in England. Speak out, and you will find sharper pricks than you will get from the native lances, and plenty of poison to envenom the wound.”
Reproof makes enemies
There was a foolish law among the Lacaedemonians that none should tell his neighbour any ill news befallen him; but every one should be left to find it out for himself. There are many that would be glad if there were a law that would tie up ministers’ mouths from scaring them with their sins. Most are more careful to run From the discourse of their misery than to get out of the danger of it; are more offended with the talk of hell than troubled for that sinful state that shall bring them thither. But, alas! when, then, shall ministers have a fitting time to tell sinners of their danger, if not now? Hereafter there remain no more offices of love to be done for them. Hell is a pest house; there cannot be written so much on the door of it as “Lord, have mercy on them that are in it.” (Spencer.)
Breaking the looking-glass
Lais broke her looking-glass because it showed the wrinkles on her face. Many men are angry with them that tell them their faults: when they should be angry only with the faults that are told them. (Venning.)
Contending the truth a crime
As he who stands by and sees another commit murder without giving an alarm is accounted accessory to the murder; or as he who sees a blind man running into a pit, in which he is drowned, and makes no effort to save him, is guilty of death; so is he who sees his brother kill his soul without aa effort to prevent it. (Cawdray.)
God’s covenant with Abraham
The question handled in this chapter is given in Galatians 4:2. “Received ye the Spirit by the works of the law, or by the hearing of faith?” It is argued in two ways--from the Scriptures and from analogy. It is first shown by the testimony of several passages that “we receive the promise of the Spirit through faith” (Galatians 4:14). The second argument from analogy commences with the 15th verse, and is applied in Galatians 4:16-18 to Abraham, the conclusion being the same as that of the first argument, viz., that the inheritance is of promise, and not of the law.
I. state the argument, and trace its course.
1. The argument is this. According to the customs of men (“I speak after the manner of men”), a covenant, if confirmed, cannot be disannulled or added to. An agreement, when signed and sealed, is binding. This is evident; it is according to one of the first principles of justice. Now if such be the ease with human engagements, how much more must it be with the solemn engagements of the God of truth, “with whom is no variableness, neither shadow of turning!”
2. Inquire into the nature of this Divine covenant. A covenant means either a last will or testament, or an agreement between two parties. The second meaning is the better here. But it is generally understood as equivalent to a promise. When God established His covenant with Noah, there was no engagement on Noah’s part. A promise given by God, “who cannot lie” has all the force and indefeasibility of the most sacred contract.
3. In Galatians 4:16 the apostle begins to apply his argument. God established a covenant with Abraham, i.e., “to him and his seed were the promises made.” The Holy Ghost intended Christ by his “seed.” Here we may interpose an important reflection. When we speak of the covenant being an agreement between two parties, is it not strictly true that the covenant was of this nature, the Father and the Son being the high contracting parties? “The counsel of peace was between them both.” And “all the promises of God are yea and amen (given and fulfilled) in Christ” (2 Corinthians 1:20).
4. In Galatians 4:17 St. Paul proceeds in the application of the analogy. “And this I say”--“I affirm.” This covenant with Abraham was confirmed by God, and confirmed four hundred and thirty years before the giving of the law, and therefore the law cannot disannul it, that it should make the promise of none effect. The inheritance could only have come to Abraham in one of two ways--either by the law or by promise. As a matter of history God gave it to Abraham by promise. The conclusion is, that the gift of the Spirit, or salvation, is not of law, but of promise--not by works, but by faith. The covenant was confirmed in that remarkable vision in Genesis 15:1-21. The smoking furnace and the burning lamp were emblems of the Divine majesty. These passing through the parts of the sacrificed animals signified the ratification of the covenant. It was necessary that the covenant should be confirmed by the shedding of blood. The inheritance here means the Holy Spirit. The question is, How did ye receive the Spirit--by works or by faith? The answer is, The blessing of Abraham--the promise of the Spirit--is by faith. God gave this inheritance to Abraham by promise (Comp. Ephesians 1:13-14).
II. Gather up some of the lessons.
1. Christ has the promises. So verse 19, “Till the Seed should come, to whom the promise was made.” All spiritual blessing is wrapped up in Him. On His exaltation He received the promise of the Holy Ghost, and poured Him forth upon the infant Church (Acts 2:33). How foolish the Galatians to seek the blessing by ritual! How foolish now are they who want the blessing to stay away from Christ! (Expose common excuses. Some think they are too wicked; others waiting till they can see themselves more vile, etc.; and speak of the glory of Christ as the Friend of Sinners. Enlarge on this.)
2. The Holy Spirit is a gift. Some talk of religion as if it were a trade to which to be apprenticed, and at which they must labour before they can earn the title of being religious. Let them accept the gift of God. “How much more will your heavenly Father give the Holy Spirit to them that ask Him!” The law, or works, bid a man wait till the moving of the waters; Christ’s waters of salvation are always being moved, and He invites every stoner to step in at once and be healed. This subject is most important as bearing upon sanctification. “Having begun in the Spirit, are ye now made perfect in the flesh?” No--we are made perfect in the Spirit; we are sanctified by faith. We must receive by faith from the Lord Jesus the supply of His Spirit. (W. J. Chapman, M. A.)
Zealously affected always in a good thing.
Value and importance of Christian zeal
I. Examine the Christian quality spoken of.
1. Its foundation. Supreme love to Jesus Christ, the fruit of spiritual regeneration, is the only solid basis of true zeal.
2. Its nature. Sincere and warm regard for God’s glory. A compound of strong faith and disinterested regard, manifesting itself by patient endurance and constant exertion.
3. Its objects.
(1) Plain acknowledged truths, such as man’s ruin by nature, his redemption by Christ, his renewal by the Holy Spirit.
(2) Matters of real importance. Not the shell or garment of religion, but the life and heart of it.
(3) The advancement of the Divine glory is the object nearest every true believer’s heart, and he will use all his influence to uphold and support the means calculated to promote it. The instruction of the young, the distribution of the Scriptures, the propagation of the gospel at home and abroad, etc.
4. Its properties.
(1) Enlightened and prudent.
(2) Mild and gentle.
(3) Modest and humble.
(4) Warm and active.
II. Its value and importance in the Christian cause.
1. It facilitates the progress of those who possess it in their Christian course.
2. It makes the practical part of religion easy and delightful.
3. It promotes a Christian’s usefulness. He feels a desire to do something for the interest and benefit of his fellows.
Application:
1. Let those who possess this Christian quality cultivate it.
2. Let strangers to Christian zeal seek to become partakers in it. (T. Lewis.)
Definition of zeal
Zeal may be defined as the heat or fervour of the mind, prompting its vehemence of indignation against anything which it conceives to be evil--prompting its vehemence of desire towards anything which it imagines to be good, In itself, it has no moral character at all. It is the simple instinct of energetic nature, never wholly divested of a sort of rude nobility, and never destitute of influence upon the lives and characters of others. The word “zeal” is used indiscriminately in Scripture in order to denote a strong feeling of the mind, whether bent upon evil design or on cultivating the things which are of good report and lovely. (W. M. Punshon, D. D.)
True zeal
True zeal is like the vital heat in us that we live upon, which we never feel to be angry or troublesome. (Cudworth.)
Heavenly zeal
Our zeal, if it be heavenly, if it be true vestal fire kindled from above, will not delight to tarry here below, burning up straw and stubble and such combustible things, and sending up nothing but gross earthly flames to heaven; but it will rise up and return back pure as it came down, and will be ever striving to carry up men’s hearts to God along with it. (Cudworth.)
Constancy of zeal
We do not value an intermitting spring so much as the clear brooklet which our childhood knew, and which has laughed on its course unheeding, and which could never be persuaded to dry up, though it has had to battle against the scorchings of a jubilee of summer’s suns. We do not guide ourselves by the glow-worm’s bead of light, or with the marsh-lamp’s fitful flame. No, we look to the ancient sun, which in our infancy struggled through the window, and danced upon the wall of the nursery, as if he knew how much we delighted to see him light up the flower-cup and peep through the shivering leaf. And, for ourselves, we do not value the affection of a stranger awakened by some casual congeniality, and displayed in kindly greeting or in occasional courtesy. Our wealth is in the patient bearing, and the unnoticed deed, and the anticipated wish, and the ready sympathies, which make a summer and a paradise wherever there is a home. And not only in the natural and the social relations, but in the enterprise of the world, in the busy activities of men, the necessity for uniformity in earnestness is readily acknowledged. Society very soon brands a man if he has not got a perseverance as well as an earnestness about him. The world has got so matter-of fact now, that it jostles the genius off the footpath, while the plodder, whose eye sparkles less brilliantly but more evenly, steadily proceeds on his way to success. (W. M. Punshon, D. D.)
Interest in holy work to be maintained
It is of the utmost importance to keep up our interest in the holy work in which we are engaged, for the moment our interest flags the work will become wearisome. Humboldt says that the copper-coloured native of Central America, far more accustomed than the European traveller to the burning heat of the climate, yet complains more when upon a journey, because he is stimulated by no interest. The same Indian, who would complain when in botanizing he was loaded with a box full of plants, would row his canoe fourteen or fifteen hours together against the current without a murmur, because he wished to return to his family. Labours of love are light. Love much, and you can do much. Impossibilities disappear when zeal is fervent. (C. H. Spurgeon.)
Quality of action
The Hebrews have a saying that God is more delighted in adverbs than in nouns; ‘tis not so much the matter that’s done, but the matter how ‘tis done, that God minds. Not how much, but how well! ‘Tis the well-doing that meets with a “Well done!” Let us therefore serve God, not nominally or verbally, but adverbially. (Venning.)
Zeal and prudence
Two ships were aground at London Bridge. The proprietors of one sent for a hundred horses, and pulled it to pieces; the proprietors of the other waited for the tide, and with sails and rudder directed it as they pleased. (C Simeon.)
Zeal and discretion
Zeal and discretion united together are like the two lions which supported the throne of Solomon; and he who has them both is like Moses for mildness and like Phineas for his service; therefore, as wine is tempered with water, so let discretion temper zeal. (H. Smith.)
It is good to be zealously affected always in a good thing
I. What is the nature of true Christian zeal?
1. The original word means heat. When the passions are strongly moved to good and against evil there is religious zeal.
2. Love is the chief ingredient in its composition. But it is love in the highest degree--“fervent love.”
II. It follows, therefore, that the properties of love are the properties of zeal (see 1 Corinthians 13:1-13.).
1. Humility.
2. Meekness.
3. Patience.
4. Permanence.
5. Proportioned to that which is good.
(1) For the Church.
(2) More for Church ordinances.
(3) More still for works of mercy.
(4) Most for love itself.
III. Practical inferences. If this be true, then--
1. Christian zeal is inimical to--
(1) Hatred, bitterness, prejudice, bigotry, persecution.
(2) Pride.
(3) Anger.
(4) Murmuring and impatience. And,
2. Is not fervour for
(1) Any evil thing.
(2) Indifferent things.
(3) Opinions. (J. Wesley.)
Zeal
I. Its objects--“Good things.”
1. Acts of worship.
2. Acts of our secular calling.
3. Acts of righteousness.
4. Acts of charity and mercy.
II. Its nature.
1. Forward and cheerful.
2. Resolute in spite of discouragements.
3. Diligent and earnest.
4. Constant.
III. Its place in religion.
1. It is a note of God’s people.
2. It is the fruit of Christ’s death.
(1) By way of obligation.
(2) Because Christ has purchased for us the Spirit of power.
IV. Application.
1. How earnest men are in sin--shall Satan be served better than God?
2. Consider how zealous you once were.
3. We cannot afford to be lukewarm.
(1) Time is short.
(2) The enemy is earnest.
4. The object deserves the warmest zeal.
5. Coldness is dangerous to ourselves and others.
6. Christian comfort depends on zeal.
7. The want of zeal is odious to God and dishonourable. (Manton.)
Christian zeal
I. Its nature.
1. In general the heat or fervour of the mind prompting its vehemence of indignation against evil, of desire for good; the simple instinct of energetic nature, never wholly divested of a sort of rude nobility, and never destitute of influence upon the lives and character of others.
2. Christian zeal--
(1) Springs from a Christian motive. If it does not spring from love it will be a blind distempered emotion.
(2) Is displayed in a Christian manner--merciful and tolerant.
(3) Is used for Christian ends--peace and good-will.
II. Its permanence--On which rests its main value.
1. We see this in nature, social relationships, business.
2. The temptations to make it fitful.
(1) Religious lukewarmness.
(2) The race for wealth.
(3) Ministerial preferences. But if religion is a “good thing,” it is always so.
III. Its profitablness. It is good--
1. In itself.
2. In its influences.
3. In its effects. (W. M. Punshon, D. D.)
The reasonableness of Christian zeal
The world applauds the zealous in everything but religion. The warrior whose breast shall shine with stars, the scholar who makes a hush as he appears--they are those who set an object before them and strive for it through the hazard of years, and would deem it a shame if they did not put heart into their work. And shall not the Christian be in earnest with a cause that ennobles, with a responsibility which he may not transfer, with the destinies of his fellows for ever trembling in the balance, and in some sort committed to his fidelity as a witness for God? With the solemn concerns of the soul shall there be trifling? When a moment’s opportunity welcomed or slighted may decide the fortunes of an eternity, shall languid counsels prosper or faint desires prevail? When a real strife is waged, fiercer far than the fabled battle between the giants and the gods, and heaven and hell are in earnest for the possession of the man, shall those who have been won for God be craven or traitorous in the fight? (W. M. Punshon, D. D.)
The causes of declining zeal
Commercial prosperity and business cares, the eagerness after pleasure and the exigencies of political life, diffused doubt and wide-spread artistic and literary culture, eat the very life out of thousands in our Churches, and lower their fervour till, like the molten iron cooling in the air, what was once all glowing with ruddy heat is crusted over with foul black scoriae, ever encroaching on the tiny central warmth. (A. Maclaren, D. D.)
Zeal illustrated
During the battle of Gettysburg, Chaplain Eastman was so badly injured by a fall of his horse as to be compelled to lie down on the field for the night. As he lay in the darkness, he heard a voice say, “Oh, my God!” and thought, “How can I get at him?” Unable to walk, he started to roll to the sufferer, and rolled through blood, among the dead bodies, till he came to the dying man, to whom he preached Christ. This service done, he was sent for to attend a dying officer, to whom he had to be carried by two soldiers. Thus he passed the long night; the soldiers carrying him from one dying man to another, to whom he preached Christ, and with whom he prayed, while he was compelled to lie upon his back beside them. (Foster.)
Christian zeal
At a missionary meeting in Edinburgh, the Rev. W. C. Bunning related that a friend of his was once riding between Glasgow and Greenock, when the train began to flag, and at length stood still. The gentleman got out, and going up to the engine, said to the driver, “What’s the matter? Have you run out of water?” “No,” was the reply, “we’ve plenty of water, but it’s not boiling.” (R. Brewin.)
Zeal the need of the Church
A fearful storm was raging, when the cry was heard, “Man overboard!” A human form was seen manfully breasting the furious elements, in the direction of the shore; but the dominant waves bore the struggler rapidly outward, and, ere boats could be lowered, a fearful space sundered the victim from help. Above the shriek of the storm and roar of the waters rose his rending cry. It was an agonizing moment. With bated breath and blanched cheek, every eye was strained to the struggling man. Manfully did the brave rowers strain every nerve in that race of mercy, but all their efforts were in vain. One wild shriek of despair, and the victim went down.
A piercing cry, “Save him, save him!” rang through the hushed crowd; and into their midst darted an agitated man, throwing his arms wildly into the air, shouting, “A thousand pounds for the man who saves his life!” but his starting eye rested only on the spot where the waves rolled remorselessly over the perished. He whose strong cry broke the stillness of the crowd was captain of the ship from whence the drowned man fell, and was his brother. This is just the feeling now wanted in the various ranks of those bearing commission under the great Captain of our salvation. “Save him! he is my brother.” (Biblical Treasury.)
Zeal in religion
Reasons why we should be zealous in Christ’s service.
1. Manliness requires it.
2. The character and services of the Master render anything short of this a crime and a betrayal of an infinite trust.
3. The reward promised may well tax every power of our being to its utmost capacity. (American Homiletic Review.)
Work aids zeal
When Dr. Kane was in the Arctic regions he one day wanted to light a fire, and being away from camp where he could not get matches, he took a piece of ice, clear as crystal, and cutting it into the shape of a convex lens, he held it up to the sun, and in a few moments kindled a pile of dry leaves and sticks into a blaze. I presume the ice in its turn was melted in the fire it had kindled. If any one of us are in a cold state religiously; if in the place of a heart glowing with the love of Christ which we once had, we have only a frozen lump of religious respectability in our bosom, I wish we could go among the lost and sinning and impenitent, and just tell them as best we can how Christ died to save them, and I believe it would open their hearts as the sunlight opens the frozen bulbs. And in Him our own hearts would be thawed and melted. (A. J. Gordon.)
The military value of enthusiasm
“It is good to be zealously.., with you.” A good general, a well-organized system, good instruction, and severe discipline, aided by effective establishments, will always make good troops, independently of the cause for which they fight. At the same time a love of country, a spirit of enthusiasm, and a sense of national honour, will operate Upon young soldiers with advantage. (Maxim Leviticus 1:1-17.)
An object unworthy of zeal
An eccentric writer tells this story about a man who was more eccentric than himself:--“Being still ignorant, he took a vow upon him not to wear a hat, because he had heard that Sir Isaac Newton took off his hat when he thought upon God. Thomas B--thought he would outdo Sir Isaac, for he would not wear a hat at all, and kept his vow faithfully for eight years under the bitterest persecution, In his own strength he took his legal bondage upon him; and, self-will being his ruling passion, he would go through fire and water for the Lord and his own way, more under law than gospel.” What a useful man he might have been if his zeal had been well directed! If he had suffered persecution on account of his devotion to religious duties, and in obedience to authority ordained by God! (From “The Gospeller.”)
Christian zeal
I. The nature of christian zeal.
1. A spiritual principle, and therefore Divine in its origin. A man may be zealous in sin; he may be a zealous bigot or sectarian; but no man can be spiritually zealous, until he is a spiritual man.
2. Christian zeal is an intellectual principle, and therefore the result of knowledge. It not only warms, but it illumines.
3. Christian zeal is a modest and humble principle.
4. Christian zeal is a constant, enduring principle. Not the feverish heat of a diseased body, but regular, constitutional warmth.
5. Christian zeal is an active, vigorous principle. It loosens the tongue, opens the hand, swiftens the feet. It prays, as well as believes; it labours as well as hopes.
6. Christian zeal is an affectionate principle, and is always connected with fervent love. No anathemas; no shibboleths. It is not suspicious, but open; not narrow, but broad, liberal, generous.
II. The object of Christian zeal. A twofold sphere for the exercise of Christian zeal.
1. In securing the greatest possible amount of good to ourselves. Zealous in seeking extensive knowledge. Zealously labouring after more of the spirit of Christ. In communicating all the good in our power to those around us. What aa enlarged sphere! The world itself is our field. But especially those in our immediate neighbourhood.
III. The excellency of Christian zeal
1. It is good to the soul which is under its influence. The same as exercise to the body. It produces energy, buoyancy, safety, happiness.
2. It is good for the Church.
3. It is good for the world at large.
4. It is good, as it associates us with the highest intelligences of the heavenly world. The angels are distinguished especially for zeal. And how zealous was our blessed Saviour!
IV. The importance of Christian zeal.
1. It is pre-eminently important when the object contemplated is great and glorious.
2. It is pre-eminently important when difficulties are numerous.
3. It is pre-eminently important when the time of action is limited.
4. When the responsibilities are momentous. It is not a secondary concern. Not optional. It is imperative that we be zealously affected in every good work. Our destiny awaits us according to the spirit and practice we have pursued on earth.
Application:
1. Let Christians cherish this holy principle.
2. Let unpardoned sinners zealously seek the salvation of their souls.
3. Let the Church be zealous for the instruction of the rising age. (J. Burns, D. D.)
Religious zeal
Zeal about religion may be very far from religious zeal; and as the abuse of the best thing is proverbially the worst, there are few passions that have proved more truly Satanic in their operations and consequences, than a blind and misguided zeal about God and divine things.
I. We must be sure that its object is the true one. Personal religion. There may be a great deal of profession, with little life or spirit. It must have the heart, as well as the mind in it.
II. It must always be in a good thing.
1. A truth.
2. A duty.
III. The principle or motive of zeal must be good. God’s glory, not our own advantage or comfort.
IV. It must be properly proportioned. Every truth and every duty is good, and ought to be attended to in its proper place; but truths and duties have various degrees of importance, and we must not prosecute the lower to the neglect of the higher.
V. It must be consistent, uniform, and persevering. It does not burn and shiver alternately, nor pass with uncertain and capricious mutability from the torrid to the frigid, and from the frigid to the torrid zone of feeling. It is not the sudden and flickering flame, however brilliant; and lively, that fuses the hard ore, but the glowing heat of the well-regulated furnace.
VI. The means, as well as the object, of christian zeal must be good. Nothing may be used that is at variance with any of the great principles of moral rectitude. We cannot advance the Divine honour by first doing dishonour to the Divine law. No fighting or persecuting zeal, no indulgence of passion, can be tolerated in this hallowed cause. (R. Wardlaw, D. D.)
Temporary zeal
This is a human feeling, which exists in many, even pious souls. They are zealous in good, when faithful teachers are present, but when they are absent, or it may be dead, they slacken in their zeal. (Starke.)
Christian zeal
Many things must be attended to, in order that our zeal may be as efficient as possible; that it may not be injurious, but acquire a proper tone, and be made useful to ourselves and others.
I. It should be real and conscientious.
1. There are many kinds of zeal which do not stand this test.
(1) Zeal of sympathy, which is only that of a soldier, who, though himself a coward, is urged on to battle by the example of the general.
(2) Constitutional zeal, mere animal warmth, no more allied to our spirit than are our arms or feet.
(3) Zeal of sentimentality, requiring some powerful excitement, and dying away when that is gone.
(4) Zeal of affectation, which is in fact hypocrisy, only put on for the sake of appearances.
2. The zeal that is proper is a fair demonstration of what is felt within us. It seeks not the eye of man, but acts under the keen, all-searching eye of God. It is influenced by what is real and true; it is fed by the real and great blessings which Christianity has to bestow; and then it becomes a constituent part of the character, and maintains its dominion in the soul.
II. It should be intelligent, accompanied with knowledge. That it be sincere alone, is not enough. It may be that, and yet mistaken. So we must take care to be fully instructed in that on behalf of which we put forth zeal.
III. Prudence in the exercise and manifestation of our religious zeal. Prudence does not clamp our zeal, but enables us better to accomplish our object. You cannot be too zealous in obtaining personal religion, but you cannot be too prudent in the means you adopt to promote it.
IV. Its exercise must always consist with moral integrity.
V. It must be under the influence of charity. (Dr. Thomson.)
The duty of Christian zeal
The word zeal refers to fire; to be zealously affected is to be warm, to glow, to burn. It implies an ardour which agitates our whole being, rouses every dormant faculty, touches every spring of sensibility, and calls forth-all our energy in vigorous exertion towards the object to which our efforts are directed. The heart of the true Christian is the altar where this holy flame glows and burns, and to fan this pure flame of love into a brighter blaze was St. Paul’s design when he wrote this passage.
I. Let us adduce a few considerations illustrative of the truth of the proposition in the text.
1. An object really and pre-eminently good, deserves and demands aa ardent continuous zeal in its promotion. And is not Christianity such?
2. An object really and pre-eminently good, is not ordinarily to be attained without an ardent persevering zeal How readily is this recognized with respect to worldly affairs. And shall those in pursuit of a soul’s salvation fold their hands in idle self-complacency? Are not the angels zealous? Was not our Lord consumed with zeal? What but this brought Him down to earth--from a throne of glory to an ignominious Cross?
3. Zeal, in promotion of an object really and pre-eminently good, is sure, sooner or later, to be crowned with success. Truth is indestructible, cannot die, must prevail. There are no difficulties that cannot be conquered by ardent, persevering zeal; there is no work which it cannot achieve.
II. Let us learn some of those lessons of practical instruction which the maxim of the text is well calculated to teach.
1. Let us always see to it that the object of our zeal is really good.
2. How can any persons professing religion justify their claim to the Christian character while destitute of zeal?
3. Let us see that our zeal be constant and stable.
4. Those who are thus zealous are not the fools, but the wise men. (R. Newton.)
Excellency of Christian zeal
To be zealously affected as to spiritual things will be found to be “good”--
1. As an evidence of the liveliness of grace in our own souls.
2. Because it is a most suitable means of preserving and increasing Divine grace.
3. Because of its beneficial tendency to arouse the zeal of others.
4. Because of the usefulness accomplished by this excellent quality in the welfare of mankind at large.
5. Because of the especial glory which is thereby brought unto God. (John Garwood, M. A.)
Holy and unholy zeal contrasted
Fire may be employed for good or evil. Heat is essential to life, yet may prove the forerunner of widespread consumption. If on the one hand it is genial, restorative, purifying; on the other it is devastating and destructive. So we speak of the warmth of love, the heat of passion, the fire of persecution, etc., to describe various affections and emotions of the mind. Zeal is a word invented by the Greeks to express the glowing intensity of any mental affection, whether usefully or perniciously directed. Observe--
I. The zeal that is reprehensible.
1. A zeal for rites and forms and ceremonies, as if they were of any value in themselves.
2. A zeal for tradition.
3. An ignorant zeal.
4. A persecuting zeal. This always defeats its own end.
II. The zeal that is commendable.
1. That which proceeds from true love to God.
2. A zeal for God’s spiritual worship.
3. A zeal for good works.
4. Zeal for the edification of the Church. (J. D. Sirr, D. D.)
Motives of Christian zeal
1. The command of Christ.
2. The example of Christ.
3. The love of Christ in the heart.
4. The examples of holy men.
5. The personal advantages derived from it.
6. The good which it may accomplish.
7. The commendation which is given of it, and its examples in the Scriptures. (John Bate.)
The profitableness of Christian zeal
“It is good”; no higher praise than that can be given to it. “ It is good”--the very thing that was said of the fairly finished earth, on the morning of Jehovah’s rest and pleasure. “It is good”--the very thing that is spoken of God Himself: “Thou art good, and doest good.”
1. To be always zealously affected in a good thing is good in itself. Where the heart preserves the ardour of devotion, it will preserve the ardour of enterprise. It will be always at work for the best interests of men. There will be no time for dalliance with temptation, or for the misgiving of unbelief. The active love and the loyal heart will be mutually helpful to each other, and the man will grow like a cedar--his roots wedging themselves close and firm into the Rock of Ages, his branches flinging themselves upward with such graceful aim that no tree in the garden of God shall be like unto him in his beauty.
2. Good in its influences. Who shall estimate the effect upon the progress of the Redeemer’s Kingdom, when the Church is filled with the spirit of Christian zeal? Oh! a prospect of ineffable spiritual beauty rises up before the prophetic eye, informed by the spirit of the Master. Each member of the Church becomes a missionary of the truth, and there is neither silence nor faltering in the testimony; the cords of love, which are the bands of a Man, enclose thousands in the gospel fellowship; the Church itself, in growing purity and strength, becomes the dominion of ever-ripening authority; the world, charged by the Word as the living epistles speak it, bows its rank, and its intellect, and its pride, before the feet of Jesus; He reigns whose right it is, over a regenerate people, made willing in the day of His power.; and then cometh the end--the finished mystery of the Cross, the consummated glories of redemption. (W. M. Punshon, D. D.)
Objects of Christian zeal
1. The salvation of the soul of him who is the subject of it.
2. The House of God in its worship, its word, its attendance.
3. Promotion of family religion.
4. The conversion of sinners.
5. The general welfare of all the means, ordinances, and institutions of the Church.
6. Whatever concerns the real welfare of mankind. (John Bate.)
Obligation to Christian zeal
1. The value of personal salvation.
2. The difficulties in the way of its exercise.
3. The duties and privileges of religion.
4. The claims of the Church.
5. The condition of the world.
6. The glory of Christ. (John Bate.)
Regulation of Christian zeal
1. It should be guided by charity.
2. By the wisdom which cometh from above.
3. By a due regard to times, circumstances, places, and persons.
4. By the relative claims of each object.
5. By an aim to the glory of God. (John Bate.)
False zeal
A false zeal in religion is always, in some respect or other, a misdirected zeal, or a zeal not according to knowledge--a zeal seeking some false end, seeking its promotion in some unauthorized way. Jehu had a good zeal, which he called zeal for the Lord of Hosts. His fault was, not that he was too zealous, but that his zeal was really directed to his own advancement. The Jews in the days of Christ had a zeal for God, but it was so misdirected as to fire them with a frenzy to destroy the Son of God and extinguish the Light of the world. There are countless forms of false zeal now at work; but in all eases they sin, not by excess, but by misdirection. Some are flaming with a zeal to spread some of the corruptions of Christianity, and to carry men away from its great and cardinal truths. Some are equally zealous to build up a sect or party on other foundations than those which God has laid in Zion; and that which taints their zeal is the purpose to which they employ it, and not any excessive fervour of their zeal itself. (H. Bonar, D. D.)
Zeal
I. As to the true nature of Godly zeal, in the general it is a great vehemency and ardency in religion. It is a fire of the sanctuary, not a profane flame. It is the warmth and vigour of holy persons in their prosecution of what is good and virtuous. More particularly, this zeal is either internal or external. I will speak first of that which is internal, and hath its seat in the mind and soul. This is no other than the vehemency and fervour of the affections, or it is the affections inflamed with religion. It is a burning of all the passions, namely, a fervent desire of God and goodness; it is a holy anger for sin stirred up to a great height; it is an exalted love of whatever is good; it is a perfect hatred and detestation of vice; it is vehemency of grief, because God is offended and religion despised; it is a seraphic joy and gladness springing from the delight which is taken in holiness. But though zeal be the utmost intention and fervent acting of all the affections, yet it is chiefly the heat and earnestness of these two, namely, love and anger. First, it is an ecstasy of love: and that love respects both God and man. He that doth not love God dearly can’t be zealous: for zeal is an inflamed love of the beauties and excellences of the Divine nature, and (as the consequence of this) it is a passionate longing to exalt God’s glory in the world. Again, he that ardently loves God, will love those who bear His image. Wherefore an earnest love of the brethren must needs be an inseparable attendant of godly zeal, according to that of St. Peter, “Love one another with a pure heart fervently.” Thus zeal is the flame of love. And from this love flows anger and indignation against sin, and the doers of it; for he that loves God will show his wrath against that which offends and displeaseth Him. We find ourselves incensed and exasperated to a very high degree when we see affronts and injuries offered to our parents, and those whom we love most; much more, when our heavenly Father is affronted and injured, our hearts must needs rise within us, and we cannot but feel them stirred with anger and a holy revenge; for zeal is an indignation conceived for the wrong done to those whom we dearly love. Thus zeal is no other than love angered. Secondly, this godly zeal is not only inward, but outward. First, the Christian zeal manifests itself by words, as it is said of Apollos, that “being fervent in spirit, he spake and taught diligently the things of the Lord” (Acts 18:25); and, “he spake boldly in the synagogue” (verse 26). So the apostles, “We cannot but speak the things which we have seen and heard” (Acts 4:20). Zeal gives utterance, and will not suffer the truth to be stifled and concealed; for truth is of absolute necessity, and error is damnable as well as vice. Secondly, zeal displays itself in all religious actions and performances. But to let you see that zeal manifests itself in outward actions, and never wants ways of expressing and openly displaying itself, I will mention some of the chiefest duties required in Christianity. The first I will name, is repentance. This and zeal must go hand in hand, according to that advice given to the Church of Laodicea, “Be zealous and repent” (Revelation 3:19). And St. Paul, speaking to the Corinthians of the several effects and concomitants of repentance, demands of them “what zeal it wrought in them” (2 Corinthians 7:11). Again, true evangelical charity is never void of this; wherefore you hear St. Peter exhorting the Christians thus, “Have fervent charity among yourselves” (1 Peter 4:8). And hence the Corinthians’ forwardness in alms-deeds, in distributing and ministering to the saints, is called “zeal” (2 Corinthians 9:2). Moreover, the zeal of Christians must be discovered in prayer, that most necessary duty of our religion. This is called by St. Paul “labouring” (or striving) “fervently in prayer” (Colossians 4:12). In the next place, hearing the Word ought to be with zealous attention and vigour, because it is for our lives, or eternal welfare is concerned. Farther, I might show you that an extraordinary fervour and zeal must accompany the partaking of the holy communion. Here, if ever, our life and heat must display themselves. There must be fire on this altar: our hearts must be a burnt-offering. Zeal is when our graces are in their zenith or vertical point. Zeal is heroic virtue in the Christian philosophy: it is the highest pitch and most exalted degree of every endowment, grace, and duty. I will now (according to what I proposed) annex the properties of it, which are these: First, this zeal which I have described, is real and sincere, in opposition to counterfeit zeal. And we may know the sincerity of it--
1. By this, namely, if we are most offended and incensed because God is dishonoured and injured; for zeal shows itself in the things that belong to God’s glory. Thus Christ showed the truth of His zeal for His Father’s house (John 2:17). This is one way to try the sincerity of your zeal, viz., if you signally show it against God’s enemies, whilst in the meantime you discover a great deal of clemency to those who are your own, and have particularly injured yourselves.
2. The right genuine zeal may be known by this; that it spends not itself about lesser matters, and things that are wholly indifferent. Some men’s zeal runs out into this one main thing, viz., to uphold some doubtful opinion, and to defy and detest all that are not of their persuasion as to that particular. But a wise, good man proportions his zeal according to the worth dud importance of the matters he is conversant about. And because indifferent things are not important and weighty, he knows that they deserve not his zeal. All was not massy gold that Solomon’s merchants brought over in their ships: apes and peacocks were part of their cargo. Thus in our merchandising for truth, we meet with some slight and trifling things, nice points, notions for embellishment only. And next to these, are external ceremonies and rites, particular modes and circumstances in religious worship But we ought to lay out our zeal on those things which are in their own nature worthy, necessary, and indispensible.
3. This is another trial: if your zeal be accompanied with love and charity, you may infer it is sincere; but if it be so fierce and greedy as to devour these, and to stir you up to be cruel and implacable, then conclude that your zeal is not the evangelical zeal.
4. Sometimes gain and profit are the only spring of men’s zeal, and then you may conclude it to be false and counterfeit, and not the true religious zeal. Those who make gain their godliness are no true zealots.
5. When zeal proceeds from pride and ambition, there is reason to believe that it is not sincere. Secondly, this is another property of zeal, that it be accompanied with, and guided by knowledge, in opposition to blind zeal. St. Paul bears record of the Jews, that “they had a zeal of God, but not according to knowledge” (Romans 10:2). And of himself he saith, that he had formerly been “exceedingly zealous of the traditions of his fathers” (Galatians 1:14), which were a medley of ignorance and superstition. But he tells us in another place how pernicious that zeal proved to him, and what vile enormities it excited him to. But true zeal is built on knowledge. This heat doth not want light, but is conducted by judgment and wisdom. Thirdly, there ought to be this property of our zeal, that it be according to a rule, and that it keep within its due limits, in opposition to irregular and lawless zeal. Zeal must have its certain limits and boundaries. This fire must be kept on the hearth, in its due place. We ought to act in religion by certain rules and measures, for it is a regular and well-guided zeal that God accepts. Fourthly, I will add this as another property, it must be peaceable and well-tempered, sedate and discreet, in opposition to turbulent and rash zeal. This carnal zeal is an immoderate heat, an exorbitant commotion of the mind, an excess and transport, whereby men disorder both themselves and others. Between this zeal and the other, there is as much difference as between the quick and fierce lightnings which are observed sometimes in the skies, and the sun’s mild, yet active flame. False zeal is full of noise and clamour, and violent motion. They who are acted by it think that it is of the nature of some rivers, which are never so useful as when they overflow. Christian zeal is a natural and kindly heat, not a burning fever or calenture. The mind or soul of man with all its functions and faculties, is in Scripture often called the heart, that being thought, of old, to be the chief place of its residence. But we may learn, by the by, from this denomination, that the mind of man ought to resemble his heart, from whence it borrows its name. Now the motion of this in healthful persons is even and placid, propagates the like pulse into all the several arteries which overspread the body. All its stops and intervals are equal and harmonious, as if nature kept time in these organs of the body. This high pulse argues no less than an inflamation of the mind, than a feverish distemper of the soul. Lastly, the text affords another character of this zeal: it must be constant and persevering. We are to be zealously affected always. This holy fire must ever be burning on the altar. This is, according to the apostle’s expression, “instantly” (or intensely) “serving God day and night” (Acts 26:7). As no adverse accidents and calamitous circumstances, so no allurements and smiles of the world are able to make the truly zealous person alter the tenour of his life. He hath set himself to a just pitch, and there he continues. False zeal spends itself too fast, and like some meteor is seen to blaze only a short time, and then to vanish. But that zeal which is true and genuine, like the sun shineth more and more unto a perfect day, and is a never-failing source of light and heat.
II. Having finished the first general part of my discourse, wherein I have displayed the true nature of Christian zeal, I am now in the next place (but more briefly) to show you how reasonable it is to put in practice this grace, Or rather this complication of graces and virtues. The reasonableness of this is contained in those words in the front of the text.
1. I say it is good in respect of God, and that if you consider Him, either as He is in His own nature, or as He is to us. First, in Himself, and in His own nature, He is a spirit, and therefore our service to Him must be spiritual, lively, and zealous. But will you offer dead services to the living God? Will you offer a body without a soul? For such is our service and worship, if it be devoid of zeal and fervency. Secondly, if you consider God as He is to us, every ways good and gracious, continually loading us with His benefits, and laying obligations on us by all ways imaginable, we are engaged on this account to be zealous. We must do our homage and service to God, as to our great King and Lord in the highest strain, and with the greatest intention.
2. Zeal is most reasonable in respect of ourselves, and that, first, because it is necessary, in order to our happiness, Neither grace nor glory are attained otherwise, as our Saviour assures us, telling us that “the kingdom of heaven suffereth violence, and the violent take it by force” (Matthew 11:12). And secondly, zeal is not only necessary but advantageous. The benefits of it are very numerous; it shall suffice to mention some of them only. Zeal takes up our thoughts, and employs our minds wholly, and therefore is beneficial on this account, that it frees us from worldly cares and solicitudes. It suffers us not to be anxious about earthly things, because it fixes our hearts on heavenly ones: it causes us to set our affections on things above, and consequently we are not troubled with those below. Again, zeal makes us contented and cheerful. When we are spirited with this excellent quality, we are able to serve God with ineffable joy and gladness. This likewise produceth fortitude and courage. If we be zealous, we shall be valiant for the truth, we shall not fear the greatest opposition, but undauntedly make our way through all difficulties and disasters. Zeal will enable us to suffer anything for a good cause. Let me add, that zeal renders all things in religion easy. There are some things so sublime in every virtue, that it is hard to attain to them. But zeal facilitates all; this makes the way of religion plain and smooth, and helps us to run, and not faint. This is as wind to the sails, as bellows to the fire, and as an edge to the sword. Lastly, steadiness is begot by zeal, this crowns us with constancy and perseverance.
3. Not only in respect of God and ourselves, but in regard of our brethren also, this is our duty and concern. For zeal is the best promoter of religion in others, according to that of the apostle, “Your zeal hath provoked many” (2 Corinthians 9:2). No wonder that there are so few converts, that religion gains no more ground in the world, since there is so little zeal.
III. And last task must be to apply the foregoing doctrine, which I will do in these two particulars, namely, by way of reproof and of exhortation. First, this reproves all lukewarmness, carelessness, and indifferency in religion. What a frigid zone do we live in now? How perfunctory are we in all our religious duties and services? O thou Christian zeal, whither art thou banished? Now to back my exhortation, I will offer these serious considerations to you.
1. It will not be improper for some, yea, most of you, to reflect on your former indifferency and coldness: and let that consideration move you to be very zealous for the future. It is high time to mend our pace.
2. It may be some of you have been zealots in the worst sense, that is, exceeding eager and hot against religion and the ways of holiness. The thoughts of this should make you for the future zealously affected in that which is good.
3. All of us ought to consider the end and design of Christ’s meritorious undertakings for us. “He gave Himself for us,” saith the apostle, “that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.”
4. Let us weigh well the important nature of those things which we are bid to concern ourselves for.
5. There is this consideration to urge you to this duty, that the neglect of it will prove very dangerous to you, as appears from what was said to the Church of Laodicea (Revelation 3:16).
6. Set before you the examples of the best and chiefest servants of God. As we see in nature’s fabric the most excellent bodies, as the sun and stars, are the most restless and active, so it is in the economy of grace, the most eminent saints of God have been always most earnest and zealous, continually moving and acting in the way of godliness. How zealous were Moses, Phineas, Elias, David, John the Baptist, Paul, and other saints recorded in holy Scripture?
7. Would yon be zealous, then seriously study the last things. Think often of death, and that will inspire you with zeal. (John Edwards, D. D.)