and engaging heartily in the work, they effected in a short space of time what had appeared utterly impracticable: Nehemiah says, "So built we the wall; for the people had a mind to work." Let us consider, I. The reason assigned for their success The work which the people had to perform was attended with many difficulties [The removal of the rubbisha was of itself no inconsiderable labour, considering how few hands there were to engage in it. But beside this, the enemies of the Jews exerted themselves by ridicule, by menaces, and by various other devices, to discourage the undertaking, and to prevent the execution of it. The treachery and supineness of some among the Jews themselves formed also a very formidable obstacle in the way of those who desired to accomplish the work.] But by zeal and diligence they were enabled to accomplish it with incredible despatch [Arduous as the work was, it was all finished in two and fifty days. But how was it effected so soon? We are told, in the text; "The people had a mind to the work:" every one engaged in it with his whole heart: they regarded neither fatigue nor danger: they would not so much as take off their clothes during the whole time, except for the sake of cleanliness; and they wore their swords by their side while they wrought with their hands, that they might be ready to resist their enemies in case of an attack. By this union of courageous zeal and unremitting diligence they effected their purpose, to the astonishment and confusion of all their enemies.] To shew that this subject is capable of very useful improvement, we shall notice, II. The instruction we may gather from it There are two truths that may justly be deduced from this history; 1. In every thing we have to do for God, zeal and diligence are necessary [The Jews at that time were actuated by a religious zeal, a ver. 2. b Neh. ii. 10, 19. and Neh. iv. 1, 3, 7, 8. and Neh. vi. 8, 9. and exerted themselves for Godh. And the work which we have to do for God is by no means dissimilar, if only we consider what a typical aspect there was in the whole of their captivity and restoration. We may at least be permitted to accommodate this subject to the reparation of the soul for God, after the desolations it has suffered through the incursions of sin. We see that year after year the souls of men lie in ruins; that the generality have no heart to seek their restoration to their primitive grandeur; and that the greater part of those who begin to labour in this work, make little progress. But to what is this owing? The truth is, "they have no mind to the work:" they do not love their work: repentance is a burthen: : prayer is a task: self-denial is a drudgery: they would rather be excused from every part of their duty: they would not think of communion with God, or of conformity to his image, if they were not driven to it by an imperious necessity, a fear of everlasting torments. Hence their exertions are weak and intermitted; and their enemies are suffered to pull down their work, as fast as they build it up: so that, after an interval of months and years, little, if any, progress is made in their work. Ah! think of this, ye who are complaining of the low state of your souls! It would have been thus with respect to the walls of Jerusalem, if the people had been as lukewarm as you: but "they had a mind to work;" and so must you, if you would do any thing with effect: "Whatever your hand findeth to do, you must do it with your might*."] 2. In every thing we have to do for God, zeal and diligence will ensure success [In the work of our souls we have to encounter difficulties not unlike to those which the Jews had to cope with; we have much rubbish to be removed, many reproaches and menaces to withstand, and many discouragements from weak or false brethren to surmount. But we need not fear: if we engage heartily in our work, we shall assuredly succeed. Nothing shall be able to obstruct our progress: yea, the opposition we meet with shall but inflame our ardour, and increase our energy; and we shall proceed triumphantly, in spite of the assaults either of men or devils. We do not mean to say, that our own arm can effect these things: we know full well that it cannot; and that, of ourselves, we cannot do any thing that is good: but if we go forth with zeal and diligence in a humble dependence upon God, he will enable us to fulfil his will; yea," through His strength we shall be able to do all h Neh. ii. 17, 18. i See Isai. xl. 2. and lii. 9, 10. and lxv. 18. k Eccl. ix. 10. things." He is pledged to assist those who trust in him; and the weakest that relies on him shall be “ more than conqueror:" yea, the weaker we are in ourselves, the more shall "his strength be perfected in our weakness"." Let us but trust in him, and "the wall shall be built, though in troublous times";" and "what has been begun in grace shall soon be perfected in glory P."] ADDRESS, 1. Those who make excuses for not engaging in the work of their souls [The generality are saying, "The time for the Lord's work is not yet come." But whatever excuses men urge for their delay, the true and only reason of it is, "They have no mind to the work." Be assured, my Brethren, that when God shall call you into judgment, the veil with which you cover your hypocrisy will be found thinner than the spider's web. Rest not then any longer in such dangerous delusions; but arise, and set yourselves to the work without delay.] 2. To those who have entered on the Lord's work [To exert yourselves with effect, there is need not only of individual zeal, but also of general and cordial co-operation. The builders all had their proper work assigned them: and of some it is said, "They built before their own houses1:" and though the work seemed but ill adapted for females, some wrought in "concert with their daughters." How prosperous would our exertions be, if we would imitate them in these respects! See, Beloved, what work you have to do near your own houses. If all who profess to be engaged in this good work would attend diligently to their children, their servants, their dependents; if they would visit their sick neighbours, and labour to instruct those to whom they can gain easy and familiar access; methinks the wall would soon be built, to the admiration of men, and the confusion of devils. Let there then be a general zeal amongst you, and a determination to co-operate in every labour of love. It is mentioned to the disgrace of the nobles, that "they put not their necks to the work of the Lordt." O let there not be any such amongst you! Rather, let the example of Nehemiah and his followers animate us all: then shall the work proceed rapidly around us, and our 66 Jerusalem shall soon become a praise in the earth"."] 1 Phil. iv. 13. • Dan. ix. 25. r Neh. iii. 28-30. m Ps. cxxv. 1. s Neh. iii. 12. n 2 Cor. xii. 9. a Hagg. i. 2. t Neh. iii. 5. u Isai. lxii. 7. CCCCXLI. THE FEAR OF GOD A PRINCIPLE OF ACTION. Neh. v. 15. So did not I, because of the fear of God. IT is obvious that there are in the world a people whose conduct differs widely from that of the world around them: and, in attempting to account for it, some impute it to pride and vanity, some to weakness and folly, and some to downright hypocrisy. But, if men would examine into this matter with candour, they might easily find a principle abundantly sufficient to account for all the singularity they observe: and this principle is "The fear of God." By this Nehemiah was actuated, whilst, in the governing of Israel, he maintained a system directly opposed to that of all who had preceded him. They all had exacted from the people, even in their low impoverished state, such contributions as they judged necessary for the upholding of their dignity and the discharge of their official duties. And Nehemiah might have felt himself fully justified in following their example, which was originally ordained by legitimate authority, and afterwards established by long uninterrupted usage. But, in existing circumstances, he judged the practice to be oppressive; and therefore he would no longer suffer it, because he was under the influence of a principle which was sufficient to outweigh all selfish considerations: "So did not I, because of the fear of God." Now, it will be no unedifying subject, if we consider, I. The principle by which he was actuated It is called, in my text, "The fear of God;" by which we are to understand, not a dread of God's displeasure, but rather a holy filial fear, comprehending under it an habitual respect to God; a respect to, 1. His word, as the rule of our conduct— [The maxims of the world are not unfrequently the very reverse of those which are inculcated in the Sacred Volume. We need not go back to the philosophers of Greece and Rome, to shew the erroneousness of their opinions: the sentiments even of the Christian world are, in many respects, very far from according with the dictates of inspiration. Pride is by many held as equivalent with magnanimity: and humility, such as God requires, is as little approved amongst us, as it was amongst the unenlightened heathen. As to the duties of love to God, of faith in Christ, of entire devotedness to the pursuit of things invisible and eternal, we well know that they are kept altogether upon the back-ground, except, indeed, as sentiments proper to be delivered from the pulpit, but equally proper to be banished from all the scenes of social converse. But the man who is under the influence of the fear of God will not suffer himself to be regulated by the opinions of men; but "by the fear of the Lord he will surely depart from evil," and in every doubtful point will inquire, "What saith the Lord?"] 2. His authority, as the reason of our conduct [A Christian may doubtless have many reasons for acting in this or that particular way: he may judge such a line of conduct to be conducive to his own comfort, and to the benefit of others. But all such motives will be in perfect subordination to the divine will, which he will determine to obey, whether the immediate act be in accordance with his own interests or in opposition to them. A man under the fear of God will not consider whether he shall gain or lose, whether he shall please or displease, by any act; his only concern will be to approve himself to God. If urged by any considerations of human authority or personal interest, his answer is, "Whether it be right to hearken unto you more than unto God, judge ye: for I cannot but do the things which God commands."] 3. His glory, as the end of our conduct [The real saint feels that "God in all things should be glorified:" and he will not be satisfied with any thing which will not conduce to this end. This idea he will carry into the most common transactions of his life: "Whether he eat or drink, or whatever he do, he will do all to the glory of God." In relation to this matter, there will be in him a tenderness, a sensibility, a great refinement of mind, such as, to a superficial observer, shall appear to have led him into great inconsistencies. St. Paul acted sometimes as under the Law, and sometimes as free from the Law; accommodating himself to the prejudices or weakness of men, as he saw occasion. But, whatever was his course, his object was the same; namely, to serve and honour God and every one who truly fears God will propose to himself the same great end, and |