generation, and I appoint unto them a king-sarily give rise to much thought and solici dom. Well done, good and faithful ser- tude, but when we carry it to God, and leave vant; thou hast been faithful over a few it with him, the mind is fixed, and no longer things; I will make thee ruler over many things: enter thou into the joy of thy Lord!" II. IF WE HAVE ACCESS TO SUPERIORS, WE SHOULD USE IT FOR GOOD. Many of the Jews could not approach Artaxerxes; but the office of Nehemiah gave him an introduction: and he resolves to intercede for his country and his people. In this way some have opportunities of usefulness which are denied to others: they have the eye, the ear, the favour of the rich and great. And they should lay hold of these opportunities-not to indulge and aggrandize themselves-but to mention truths which persons in elevated circumstances seldom hear; to recommend religion, of which they generally entertain mistaken notions; to place before them scenes of distress, which are not often noticed in the high places of the earth. Should it please God to call them by his grace-though their souls are no more valuable than those of the meanest slaves, they can be more extensively exemplary and beneficial than others: or, if not-it is well to remove their prejudices; it is well to moralize them; it is well to derive from them external assistance in relieving the poor, and maintaining the cause of God. driven hither and thither, troubled and perplexed." And in unison with this is the admonition of the apostle: "Be careful for nothing: but in every thing, by prayer and supplication with thanksgiving, let your requests be made known unto God. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus." When we have thus addressed ourselves to God, difficulties vanish. We know that if the affair be injurious, he can easily hinder it; and if it be good for us, he can as easily pomote it. "His kingdom ruleth over all." Every event is under his direction, and every character under his control. When Herod had imprisoned Peter, the church assembled together to obtain his enlargement-But what did they? Did they draw up a petition, and address it to the king, signed with their names? No, they applied at once, not to the servant, but to the master: they applied to One who had Herod completely under his check: "Prayer was made, without ceasing, of the church unto God for him." And what was the consequence? What were bars and fetters to God? "When Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. And behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands." Let us remember that we are answerable for all our talents, and one of them is the influence which in various degrees we have over others. How are we using it? Are we followers of him "who went about doing good?" He made this the grand business of life. It was his leading aim in every situation and company. To this he rendered Solomon has told us, and not without reaevery thing subservient. May the same son, that "the king's heart is in the hand of mind be in us which was also in Christ Jesus! the Lord, as the rivers of water; he turneth III. THE BEST WAY TO SUCCEED IN ANY it whithersoever he will." Eastern monarchs ENTERPRISE WITH MEN IS TO COMMEND THE were absolute: they consulted nothing but MATTER TO GOD. So did Nehemiah: "Pros- their own pleasure: yet God had them more per, I pray thee, thy servant this day, and under his command than the husbandman has grant him mercy in the sight of this man." a direction of the water in a meadow. Now And the propriety of this action fully appeared the husbandman can easily give it a new in his management of the undertaking, and current by digging a new channel-and in the success with which it was crowned. this case it is worthy of our observation that Every thing is sanctified by the word of God the nature of the water remains the same, and prayer. Nothing is too little to bring to and no violence is offered to impel it alongthe throne of grace. Our intercourse with it flows as freely as before. Admirable God will best prepare us for our dealings with image this, of God's overruling providence in men. It will repress every unhallowed pur- making use of princes and heroes and politiit will give decision and vigour to good cians, to accomplish his own designs, while resolutions; it will inspire rectitude and dig- their dispositions are unchanged and unrenity in action; it will enable us to bear disap-newed, and they willingly follow the leadings pointment or success. of their pride, avarice, or revenge! pose; When we have thus commended a concern to God, the mind is set at liberty, and feels satisfaction and composure. Hence, says Solomon, "Commit thy works unto the Lord, and thy thoughts shall be established:" as if he had said, "An enterprise will neces There is a two-fold dominion which God exercises over the mind of man. The one is by the agency of his grace. Thus he can enlighten the most ignorant understanding, and subdue the most rebellious will; he can take away the heart of stone, and give a heart of flesh. We see this exemplified in the conversion of Saul of Tarsus, in his way to Damascus. From a furious persecutor, he becomes at once a disciple and an apostle, and from that hour the language of his life was, "Lord, what wilt thou have me to do?" But there is another empire which he exercises over mankind-it is by the agency of his providence. History is full of this. He can give another heart, when he does not give a new one. Where he does not convert, he can check; he can raise up a diversion; he can indispose the mind by dejection; he can disorder the body: and in consequence of the movement of one of those circumstances which are all dependent upon his pleasure the whole state of an affair will be changed. Jacob was convinced of the dominion and influence of God over the affairs, and even the dispositions of men: and therefore when he was returning home, and had to meet his exasperated brother Esau-though he used all the means which prudence could suggest, he trusted in God for his safety and success: he therefore retired and prayedhe earnestly committed the whole concern to God-and behold the result! Though Esau set off with a determination to kill his brother, his heart was softened upon the road, and he fell upon Jacob's neck, kissed him, and wept. For when a man's ways please the Lord, he maketh even his enemies to be at peace with him." IV. It is worthy of our notice, How NEHEMIAH SPEAKS OF THE GOVERNOR OF ONE HUNDRED AND TWENTY-SEVEN PROVINCES" This man." Artaxerxes; it is probable, seldom thought of himself in a manner so humiliat ing. Grandeur threw a lustre which dazzled him; and a thousand flatterers were employed to make him believe he was more than human. But he was really no more than a "man." He had only five senses; he was made of the same dust with his slaves; he was vulnerable, frail, mortal-a pain in the least member would tell him so; an accident or a sickness would speak out; death and worms would end the dispute. "I said, ye are gods; but ye shall die like men.' 99 It would be well for those who are placed above others in circumstances, to remember in how many respects, of far greater importance, they are only upon a level with them. And it would be well for us all to remember it; for we are prone to idolatry; we are always making flesh our arm: and this leads to a succession of disappointments, by which God says to us, "Cease from man whose breath is in his nostrils, for wherein is HE to be accounted of?" Let us not however suppose that Nehemiah "despised dominion," or "spoke evil of dignities." We are far from supposing that the destruction of the various ranks in society would increase human happiness; and it is certain that the Scripture takes these distinctions as they are, and even requires us to "render to all their due; honour to whom honour is due, fear to whom fear, and tribute to whom tribute." It commands us to "fear God, and honour the king;" and to be "subject not only for wrath, but also for conscience sake." But Nehemiah was now before the God of heaven and earth; and what is the greatest monarch in the world compared with him? Less than nothing and vanity. This is the way to reduce worldly impressions: the world strikes and conquers you when it meets you absent from God. Bring it into his presence-view it there-and what is it? What are the smiles of men to the favour of God? What are their frowns to his anger? What can drive you back from duty, while he is near to support you? "I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man, which shall be made as grass? And forgettest the Lord thy Maker, that hath stretched forth the heavens and laid the foundations of the earth? And hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?" When Ahab and Jehoshaphat were going up to Ramoth Gilead to battle, they sat each upon his throne, arrayed in their robes. Four hundred prophets appeared before them-but the god of this world had blinded their minds; they could not see afar off; they only beheld these two monarchs, and therefore feared and prophesied smooth things. But Michaiah is called in-and he dares to speak the truth; and what emboldened him? He "saw the LORD sitting on HIS throne, and all the host of heaven standing by him on his right hand and on his left." And in view of him-what were these two men? Had Moses seen only Pharaoh armed with power and rage, he would have shrunk from the execution of his commission--but he saw a greater than Pharaoh: "by faith he forsook Egypt, not fearing the wrath of the king, for he endured as seeing him who is invisible." And what was this man to him? "And I say unto you, my friends, be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: fear him which, after he hath killed, hath power to cast into hell; yea, I say unto you, fear him.” Finally, OBSERVE HOW THIS GOOD MAN CHARACTERIZES HIMSELF AND HIS BRETHREN -THY SERVANTS WHO DESIRE TO FEAR THY NAME." 99 This is striking-and it teaches us, that modest, diffident language best becomes us, especially before God. Even as Abraham says, "I that am but dust and ashes have taken upon me to speak unto the living God." Jacob says, "I am not worthy of the least of all thy mercies." David says, "So foolish was I, and ignorant, I was like a beast before thee." And Paul," I am less than the least of all saints: I keep under my body, and bring it into subjection, lest, having preached to others, I myself should be a cast-away." I would rather hear a person expressing a humble hope, than a towering assurance. Zion's travellers are represented as coming with weeping and supplication." We are now in a world of action and of trial-not of rapture and triumph. "Blessed is the man that feareth always." Even Nehemiah only speaks of his "desiring" to fear God's naine. Indeed there are many who must derive their satisfaction from their desires, rather than any thing else. They cannot say they do fear him, or love him, or depend upon him -but they know they "desire" to do it. But for all such there is a most encouraging promise: "Blessed are they that do hunger and thirst after righteousness, for they shall be filled." These desires are proofs of something good, and pledges of something better. They are evidences of grace, and forerunners of glory. Desires are the pulse of the soul, by which we may judge of our spiritual life and health. In some respects they are more decisive than actions. Actions may be counterfeited, desires cannot; we may be forced to act, but not to will. And therefore let us have recourse to this. Let us observe the prevailing bias of our minds; the direction in which, and the objects towards which our desires move.-Let us examine whether we are not restless after the friendship and image of God. Let us see whether we cannot make the language of David our own: "As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? Remember me, O Lord, with the favour that thou bearest unto thy people: O visit me with thy salvation; that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance." We may add, that all the people of God while here, must place their religion in desires rather than action. Let me not however be misunderstood. I do not mean to intimate that the desires of the Christian are not active ones for they are; and in proportion to their degree they will necessarily excite him to strive, to wrestle, to fight, and to use all the means which lead to the end he has in view. And, I am sorry to say, that, for want of knowing this, many individuals are deceived, to their everlasting ruin-imagining that they have gracious desires, while they are strangers to Christian diligence. Balaam could say, "Let me die the death of the righteous, and let my last end be like his :" but he had no concern to live their life. Herod wished to see our Saviour work a miracle, but would not take a journey for the purpose. Pilate asked, what is truth? And would not stay for an answer. There are many languid, occasional, temporary desires, which are far from indicating the existence of Divine grace in the heart. The desire of many is like that of the sluggard, of whom it is said, "The desire of the slothful killeth him; for his hands refuse to labour." Desires then are nothing without endeavours. But our meaning is this-That what a Christian does in this world is very little, compared with what he ought to do, and even would do. If you view his dispositions; if you judge of him by his desires, he would attend on the Lord without distraction;" he would "run and not be weary, and walk and not faint;" he would equal a seraph in the service of heaven. But if you view his executions; if you judge of him by his attainments, he cries out, "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that I cannot do the things that I would. When I would do good, evil is present with me, and how to perform that which is good I find not. O wretched man that I am! who shall deliver me from the body of this death?". Christian! This will not be the case always. He who has given you the will, which once you had not, has promised; in due time, to give you all the power you now want. You will soon drop every burden, and escape every impediment. You will soon appear before his throne, and serve him day and night in his temple: "When that which is perfect is come, then that which is in part shall be done away." "Grace will complete what grace begins, DISCOURSE XLV. AN ADDRESS TO YOUTH. (THE FIRST DAY OF THE YEAR.) Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth ?— Jer. iii. 4. It is a lovely view which the Supreme Being has given us of himself in the words of Ezekiel, "As I live saith the Lord, I have no pleasure in the death of the wicked." His mercies are over all his works. But if there be any of his creatures for which he seems more peculiarly concerned than anotherthey are you, my dear children-they are you, my young friends! Hence, to engage you in his service betimes, he has laid hold of every principle of action; he has addressed every passion of in which you must be deficient-that which your nature-your hope and fear-your joy is derived from trial, and which we call exand sorrow-your honour and disgrace. He perience. You have not had opportunities commands you as a sovereign-"Remember to observe, to compare, and to distinguish now thy Creator in the days of thy youth." things. You have not remarked the differHe promises you as a God-"I love them ence there is between appearances and realthat love me, and they that seek me early ity; between the beginning and the end of shall find me." He expostulates with you enterprises. You are therefore liable to imas a father-"Wilt thou not from this time position and delusion. The less experience cry unto me, My Father, thou art the guide we have, the more needful is a guide-but, of my youth?" alas! that which ought to make youth diffident renders them presumptuous: These words teach us-I. THAT YOUTH NEED A GUIDE. II. THAT GOD IS WILLING For they are full of confidence. We read TO TAKE THEM UNDER HIS DIRECTION. III. of "the meekness of wisdom." And it is THAT THE WAY IN WHICH THEY ARE TO EN- certain that intelligence produces modesty: GAGE HIS ATTENTION IS BY PRAYER. And IV. it brings to view difficulties which never THAT THERE ARE PARTICULAR SEASONS IN strike the superficial observer; it shows us WHICH HE EXPECTS TO BE SOUGHT BY THEM, that so far are we from all claim to infallibiand from which he dates the expostulation lity, that we are not only liable but likely to "Wilt thou not from this time cry unto me, err. For advancing in knowledge is like My Father, thou art the guide of my youth?" sailing down a river, which widens as we I. Yes, my dear youth, you need many proceed, until the prospect expands into an things. For whatever amiableness and at- ocean, and we see no land. But ignorance tractions you may possess, you are fallen and inexperience generate and cherish rashcreatures. You are guilty-and want pardon.ness and forwardness. A quickness of growth You are depraved-and need to be renewed is often in proportion to the shallowness of in the spirit of your minds. And you are the soil, as we see in the stony ground-but wanderers-and NEED A GUIDE. Let me try young people often mistake a readiness of apto convince you of this. prehension for a depth of judgment and a comprehensiveness of mind. Hence they will speak with decision on subjects which perplex others; are positive where the wise are uncertain; and flounder on where talents and years are afraid to step. Now we are expressly assured by the prophet, "That the way of man is not in himself; it is not in man that walketh to direct his steps." And if this be true of old travellers, who have long been moving Zion-ward, how much more is this the case with those who are only beginning to start! There is nothing we are so unwilling to own as our ignorance but though "vain man would be wise, he is born like a wild ass's colt. He goes astray from the womb, speaking lies." The human mind is naturally dark. We bring no knowledge of any kind into the world with us-it is all originally external, and drawn in through the senses. It is the consequence of instruction, and is obtained by slow degrees. And as to religious knowledge, we should have been entirely destitute, but for a revelation from God. And when this light is given, it is like the sun shining on a blind man: it affords the medium, but not the faculty of vision. Another work therefore is necessary to make us wise unto salvation-and hence David prays for himself: "Open thou mine eyes, that I may behold wondrous things out of thy law:" and hence the Apostle prays for the Ephesians; "That the God of our Lord Jesus Christ, the Father of glory, may give unto them the spirit of wisdom and revelation, in the knowledge of him; the eyes of their understanding being enlightened; that they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints." Now, too-the passions and appetites be gin to rage in their violence. These becloud the understanding, and prevent reflection; and rendering them averse to reproof and impatient of control, urge them on, and plunge them into a thousand improprieties and embarrassments. Let us also remark their situation and circumstances "in this present evil world." If thus ignorant and inexperienced; if thus full of confidence and eagerness of desire, they had to travel through a smooth and safe country-it would not be so dangerous. But they have to journey through regions full of pits and snares; where enemies are concealed in ambush; where by-paths perpetually present themselves; where seducers "lie in wait to deceive;" and where fruits grow on the sides of the road fair to the eye, but deadly in the taste. And here-what can be done herewithout a guide?-Who will cry, " Forbear -There is danger-These steps take hold on hell.' This is the way, walk ye in it?" And to close the whole-Let us remember the consequences which will arise from wrong steps taken in youth. Some of these will make work for bitter repentance hereafter. With regard to others, repentance itself will be unavailing: you must endure the connexions you have formed; and carry the infirmiAgain. There is one kind of knowledge, I ties you have entailed upon yourselves down 4 to the grave. What you now do will give not only a colouring but a character to the whole of your future life. Youth then needs a guide. But whom will you choose?-We have to remind you, II. THAT GOD IS READY TO BECOME YOUR LEADER, and that it is your duty and privilege to place yourselves under his direction. He would have you cry unto him, saying, “Thou art the guide of my youth." him that led his people through the wilderness -for his mercy endureth for ever." And this is he who is willing to become your guide; and who proposes himself as your guide-only, 66 III. Remember, How YOU ARE TO ENGAGE HIS ATTENTION-you are to " cry to him." "Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth?" This familiar expression intends prayer and The Israelites of old, in passing through supplication; and it prevents you from using the wilderness to Canaan, found in God all as an excuse for the omission of the dutythat their situation required. They were ex- that you are not masters of words, and canposed to danger and he was their defence. not deliver yourselves in proper language. They were destitute of provisions and he For what is prayer? Is it not the desire of furnished them with supplies. They were the heart towards God ?—If you cannot pray in a trackless desert-and knew not the way-cannot you cry unto him? He can hear they should take-and he was their guide. the voice of your weeping. He knows the By the fiery cloudy pillar he determined all meaning of a sigh; of a look. My desire," their encampments and journeyings: as this says David," is before thee, and my groanrose they rose; as this turned they turned-ing is not hid from thee." till by a right way it led them to a city of habitation. And he is equally the leader of his people now. "A good man's steps are ordered by the Lord.""In all thy ways acknowledge him, and he shall direct thy paths." And who can express the satisfaction of mind which arises from such a reflection as this!" Well, I have a dangerous world to pass through, and I wish to pass through it safely and usefully, and to reach heaven at last. This is my aim as well as desire: and I am not a lonely, nor an uncertain traveller. God is with me. I am under the care of his providence. I have the Scripture for my rule. I have also the promise of the Holy Spirit to lead me into all truth-and as many as are led by the Spirit of God, they are the sons of God."" And let me here remark two things-the first is that you are not to expect this guidance without prayer. His own declaration is sufficient to decide this" For all these things," says he," will I yet be inquired of by the house of Israel, to do it for them." And the second is-that you are not to despair of this guidance with it. It is God's way to produce in us conviction of our need, and to draw forth our desires after the influences and blessings he has to bestow; but he that com mands and inclines us to call upon him will not suffer us to call upon him in vain. "Asky and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh it shall be opened." Therefore let the heart of them rejoice that seek the Lord." And if unhappily you have lived without him in the world; if other lords have had dominion over you-but you are now willing to abandon them, and to make mention of his name only, saying, Lord, I am thine, save me;" And this is surely enough to incite you to apply to him. For, my dear young friends, what properties could you wish for in a guide, that are not to be found in God? He is infinitely wise, and cannot lead you astray. He has conducted millions; and " the wayfaring man, though a fool, has not erred"" under his direction. He is infinitely powerful. He can support you under the heaviest burdens, deliver you from every adversary, and "make all things work together for your good." He is infinitely kind. He will bear with your infirmities, and sympathize with you in all your troubles. And he is infinitely faithful: not a word shall fail of all that he has spoken; and you may say with David, "This God is our God for ever and ever, he will be our guide even unto death." Thus he leads his people, to make himself a glorious name." And thus all who have been under his guidance have extolled their leader-especially after they have finished their course. When they looked back upon his dealings with them, the review furnished them with peculiar songs of wonder and of praise; and their language has been, "To "Grant me thy counsels for my guide, Are faint and cold compar'd with this"— be assured he will in no wise cast you out; but will receive you graciously, and love you freely. We have therefore only to observe, IV. THAT THERE ARE PARTICULAR SEASONS IN WHICH HE EXPECTS TO BE SOUGHT AFTER BY THE YOUNG, and from which he dates the expostulation-" Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth?" And first-this is the case when they leave the house of their friends, and the wing of their relations. Behold a youth removing from home-to go to school-to learn a business-to travel. He departs. The fond mother views him from the window-and turns away-to weep. The father accompanies |