Nehemiah 8:5-6. And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: and Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshiped the Lord with their faces to the ground.

THOUGH in the time of our Lord it was the custom to read the law of God in the synagogues, it does not appear to have been any regular part of the priest’s office to preach unto the people. On some occasions however we find persons sent through the land of Israel to make known the law; and here we behold Ezra, on a pulpit of wood, elevated above the people, and surrounded by an immense congregation, who had come together on purpose to hear the word of God expounded to them. Since the introduction of Christianity, the preaching of the Gospel to men has been the particular office assigned to men who are set apart for that purpose: and though we must chiefly look to the Apostles as our examples, and to the effects of their ministrations as the pattern of what we may expect to see among our auditors, yet may we profitably look back to the time of Ezra to learn from him and his ministry,

I. In what manner the word of God should be dispensed—

The mode adopted by Ezra, namely, the expounding of Scripture verse 8, we conceive to be peculiarly worthy of imitation. It is indeed but little practiced at the present day, though at the time of the Reformation it generally obtained: and it has very great advantages above the plan which has superseded it.

1. It leads the people into a better acquaintance with the Scriptures—

The Scriptures, except as a book for children, are but little read: persons are discouraged from perusing them by an idea that they are unintelligible to common capacities. But a very little explanation would render them, for the most part, easy to be understood by all. And what a vast advantage would this be! The people studying the word of God at home would be abundantly better qualified to understand it when read in public; and the explanations given to them in public, would enable them to study it to better purpose at home: whereas the present plan of taking only a small passage for a motto, or merely as a ground-work for some general observations, leads to an extreme neglect of the Holy Scriptures, and to a consequent ignorance of them among all classes of the community.

2. It brings every part of the sacred records into view—

There are some who bring forward the doctrinal part of Scripture exclusively, and leave the practical part entirely out of sight: there are others who insist only on the practical parts, and leave out the doctrinal. There are some also to whom many of the doctrines contained in the sacred volume are perfectly hateful; and who never in all their lives so much as mentioned the doctrines of predestination and election, but to explain them away, and to abuse the persons who maintained them. But by expounding whole books of Scripture, every doctrine must be noticed in its turn, and the connection between them and our practice must be pointed out. True it is, that this mode of preaching would not altogether exclude false doctrine: but it would render the establishment of errors more difficult, because the hearers would be able to judge, in some good measure, how far the true and legitimate sense of Scripture was given, and how far it was perverted. The benefit of this therefore cannot be too highly appreciated.

3. It brings home truth to the conscience with more authority—

The word of man, though true, has little weight, in comparison of the word of God: “that is quick and powerful, and sharper than a two-edged sword.” It is inconceivable what an advantage a preacher has, when he can say, “Thus says the Lord:” then every doctrine demands the obedience of faith, and every precept the obedience of righteousness. When told that the word which is delivered to them will judge them in the last day, the people will not dare to trifle with it, as they will with the declarations of fallible men. Were this matter more attentively considered, we have no doubt but that more frequent appeals would be made to Scripture in our public harangues; and that the obsolete method of expounding Scripture would have at least some measure of that attention which it deserves This part of the subject, as addressed to Ministers, is deserving of much fuller notice, than it could receive as addressed to a common congregation.

But, in considering the word of God as explained to the people of Jerusalem, we are more particularly led to notice,

II. In what manner it should be heard—

Truly admirable was the conduct of the people on this occasion. Observe,

1. Their reverential awe—

When Ezra opened the book of God, all the people, in token of their reverence, stood up: and when he blessed God for giving them so rich a treasure, they “all with uplifted hands cried, Amen, Amen;” yes, “they bowed their heads also, and worshiped the Lord with their faces to the ground.” This was a deportment which became sinners in the presence of their God: they did not look to the creature, but to God, whose voice they heard, and whose authority they acknowledged, in every word that was spoken. What a contrast does this form with the manner in which the word of God is heard among us! How rarely do we find persons duly impressed with a sense of their obligation to God for giving them a revelation of his will! How rarely do men at this day look through the preacher unto God, and hear God speaking to them by the voice of his servants! Even religious people are far from attending the ministration of the word in the spirit and temper that they ought: curiosity, fondness for novelties, and attachment to some particular preacher, too often supply the place of those better feelings by which men ought to be actuated in their attendance on the preached Gospel. To “stand in awe of God’s word,” and “to tremble at it,” are far more suitable emotions, than those which we usually see around us. The Lord grant, that our duty in this respect may be more justly estimated, and more generally performed!

2. Their devout affections—

“When the people heard the words of the law, they all wept,” as feeling that they had sinned greatly against it verse 9. And, when they were reminded, that, as the design of the present feast was to bring to their view the tender mercies of their God, and to encourage them to expect all manner of blessings at his hands, they ought rather to rejoice verse 10, 11, they did rejoice, insomuch that “there was very great gladness” among them verse 17; and they rejoiced especially on this account, that “they had understood the words that had been declared unto them verse 12.” Now it is in this way that we should hear the word delivered to us. When it shows us our sins, we should weep, as it were in dust and ashes: and when it sets forth the exceeding great and precious promises of the Gospel, we should rejoice, yes, “rejoice with joy unspeakable and glorified.” We should have our hearts rightly attuned, so that we should never want a string to vibrate to every touch of God’s blessed word. But may it not be said to the generality in the present day, “We have piped unto you, and you have not danced; we have mourned unto you, and you have not lamented?” Yes; the Gospel has little more power over the affections of men than if it were “a cunningly devised fable.” But we entreat you to consider, that, if the law, when expounded, was so powerful, much more should the Gospel be, since “it is the power of God unto salvation to every one that believes.”

3. Their unreserved obedience—

No sooner was it discovered that an ordinance, appointed by Moses, had been neglected, than they hastened to observe it according to the strict letter of the law, and actually did observe it with greater fidelity than it ever had been observed even from the days of Joshua to that present hour verse 13–18. This showed, that the impression made on their affections was deep and spiritual. And it is in this way that we also must improve the ministration of the word. If we attend to the Gospel as we ought to do, we shall find out many things which we have neglected, and many that we have done amiss: yes, many things which are not generally noticed even among the godly, will occur to our minds, and show us the defectiveness, not of our obedience only, but of the obedience of the best of men. Let us have our minds then open to conviction, and attentive to every commandment of our God. Nor let us be satisfied with paying only a customary attention to his revealed will, but let us aspire after higher degrees of purity, and a more perfect conformity to the divine image. This will serve as the best test of our sincerity, and it will show, that neither have you heard in vain, nor we dispensed his word in vain.

Charles Simeon

Nehemiah 6:15. So the wall was finished …in fifty and two days.

A MERE historic record of the time occupied in rebuilding the wall of Jerusalem appears at first sight to be an uninteresting subject for a popular DISCOURSE but it will be found replete with interest, when the circumstances connected with it are taken into the account. The extremely dilapidated and ruined state of the fortifications at that time, the weakness and poverty of those who undertook to rebuild them, and the opposition which they met with from numerous and potent enemies, combine to render the record in our text almost incredible. For the completion of such a work, two and fifty weeks would have been a very short time; but two and fifty days seem utterly insufficient for it: such expedition appears perfectly beyond the physical powers of the persons engaged in it: yet in that time the wall was finished: and it will be very profitable to inquire,

I. How it was completed in so short a time—

To enter fully into the subject, the six first chapters of this book should be carefully read. In them we shall find that the means whereby this great work was accomplished, were,

1. The wisdom and energy of the governor—

In every step which Nehemiah took, we are struck with his consummate wisdom. When first he made known to the Persian monarch his desire to undertake the work of rebuilding the walls of Jerusalem, he kept out of sight every consideration which might tend to create jealousy in the monarch’s mind, and mentioned only such as were likely to produce in him a favorable impression. With this view he speaks of Jerusalem, not as the city of the great God, which had been so great and powerful in former times, and was yet ordained of God to become the capital of an independent nation, but simply, as “the city of his fathers’ sepulchers Nehemiah 2:5.”

Having obtained permission to execute his purpose, and come to Jerusalem for that end, he again showed his wisdom in concealing from the people the reason of his journey, until he had personally himself inspected the walls, and was thereby qualified to obviate all objections which indifference or despondency might suggest Nehemiah 2:12-18.

The way in which he counteracted all the plots of his enemies, still further marked the depth and solidity of his judgment. He forbore to use any irritating expressions, notwithstanding the multiplied provocations which he met with: and while his enemies wasted their time in plotting how to arrest his progress, he occupied himself in the prosecution of his work, augmenting his exertions in proportion as they increased their efforts to impede him Nehemiah 2:19-20; Nehemiah 4:8-9; Nehemiah 4:13-14. Yet it is worthy of particular observation, that he neither trusted to his own exertions, nor yet neglected them under an idea that he should be protected by his God: but he combined a dependence on God with a diligent use of all proper means of self-defense Nehemiah 4:9; thereby setting us an example which we shall do well to follow in every difficulty which we may be called to encounter.

Nor was the energy of Nehemiah less admirable than his wisdom: we see throughout the whole of his conduct as much promptitude as consisted with sound discretion, and an invincible firmness in executing whatever his deliberate judgment had dictated. So intent was he on the prosecution of his purpose, that neither he, nor those under his immediate influence, ever put off their clothes for several weeks together, except for the purpose of their being washed Nehemiah 4:23. And when a proposal was made to him to hold a conference with some adversaries in an adjacent village, his reply was, “I am doing a great work, so that I cannot come down: why should the work cease, while I leave it, and come down to you Nehemiah 6:2-3.” Yes, when the same message was sent four times, he repeated the same answer: and when at the fifth time it was accompanied with a letter containing many accusations against him, he contented himself with exposing the falsehood of them, and more determinately than ever besought the Lord to strengthen his hands for the work in which he was engaged Nehemiah 6:5-9.

On the failure of that device, his enemies sought to intimidate him by reports of a conspiracy against his life, and advised him to take refuge in the temple: but he, with a fortitude worthy of his high character, answered, “Should such a man as I flee? And who is there, that, being as I am, would go into the temple to save his life? I will not go in Nehemiah 6:10-11.” It is in connection with this anecdote that our text informs us, “So the wall was built in fifty and two days:” and certainly to this extraordinary combination of wisdom and energy in him we must ascribe it, that the wall was erected in so short a time.

2. The union and perseverance of the people—

An individual, however good and great, can do little, unless he is seconded by those who are under his direction: but in this case Nehemiah found instruments well fitted to his hands. No sooner did he make known to the rulers of Jerusalem the commission which he had received from the king of Persia, and call for their assistance in the execution of it, than they said, “Let us rise up and build:” and “immediately they strengthened their hands for this good work Nehemiah 2:17-19.”

It is true, there were some exceptions, some who were too proud and fond of ease to work Nehemiah 3:5; and others, who yielded to despondency Nehemiah 4:10; and others who actually carried on a treasonable correspondence with Nehemiah’s most inveterate enemies Nehemiah 6:17-19; but, on the other hand, there was such a zeal among the great mass of the people, that some performed double the work allotted them Nehemiah 3:5; Nehemiah 3:27, and even ladies of the highest rank combined their utmost efforts to assist in building the wall, not accounting any service either derogatory to their honor, or unsuited to their gender, if they might but encourage their brethren, and advance the glory of their God Nehemiah 3:12. And to this union is the success expressly ascribed: “So built we the wall; for the people had a mind to work Nehemiah 4:6.”

There was also among them astonishing perseverance: for when they were menaced with a sudden assault, and were told ten times over, that an armed host would come suddenly upon them to destroy them, they persisted resolutely in their work, arming themselves for their defense, setting alternate watches for their preservation, and working with a trowel, as it were, in the one hand, and a sword in the other, determining rather to sacrifice their lives, than be deterred from the service in which they had embarked Nehemiah 4:11-13; Nehemiah 4:16-18; Nehemiah 4:21. Had they yielded to indolence or fear, the work could never have been carried forward: but by this zealous cooperation of all ranks and orders among them, all difficulties were overcome, and the wall was built with an expedition almost incredible.

3. The peculiar blessing of their God—

To this above all must the success be ultimately ascribed; for to this were owing the desire of Nehemiah to rebuild the wall Nehemiah 2:12, the consent of Artaxerxes to the plan proposed Nehemiah 1:11 with 2:4, 8, the wisdom and energy with which Nehemiah was inspired Nehemiah 2:18, the cordial cooperation of so many people, and the defeating of all the plots which were devised to retard the work Nehemiah 4:15. Even the very enemies themselves were so convinced that the work exceeded all the power of man, that they were constrained to acknowledge God himself as the author of it Nehemiah 4:1-3 with 6:16, since none but God could have carried them through such labors, or delivered them from such perils, or given a successful issue to such hopeless exertions.

It is of infinite importance that we notice this; for otherwise we shall be ready to give to the creature the honor that is due to God only. Throughout the whole work, application was made to God for his direction and blessing: it was not undertaken without prayer Nehemiah 1:4-11, nor carried on without prayer Nehemiah 2:4; Nehemiah 4:4-5; Nehemiah 4:9; Nehemiah 6:9; Nehemiah 6:11; but a reliance was placed on God as an all-sufficient Helper Nehemiah 2:20; and he showed himself worthy of the confidence reposed on him: he showed that “none who trust in Him shall ever be confounded.”

Having thus traced Nehemiah’s success to its true cause, we proceed to set before you,

II. The important lesson which we are to learn from it—

We might with great propriety direct your attention to those wonderful events which occupy the attention of the public at the present hour June 23, 1814, a day or two after peace had been proclaimed; for certainly, whether we consider the union which has been produced among all the allied powers, or the wisdom and energy with which their efforts have been combined, or the rapid and complete success with which their labors have been crowned, there never was an occurrence which more strongly marked the hand of God, or more strictly corresponded with that which we have been considering, than that which we now commemorate, the reestablishment of peace among all the powers of Europe. We may almost literally say, in reference to it, “The wall has been built in fifty and two days.”

But we will direct your attention rather to that which will be of importance, not to the present age only, but to all people to the end of time.

Behold, then, in what way we should all engage in the Lord’s work—

To every man in the universe is a work assigned, namely, To erect an house that shall be an everlasting habitation for our God. The walls of Jerusalem reduced to heaps of rubbish do but faintly represent the desperate state of the world around us; while the number and malice of those who obstructed the rebuilding of that wall give us a very inadequate idea of the enemies with whom we have to contend while executing the work which God has given us to do. Every one indeed must begin at home, and work before his own door Nehemiah 3:10; Nehemiah 3:23; Nehemiah 3:28; Nehemiah 3:30; for it is by getting the work of God advanced in our own souls that we shall best contribute to the good of the Church around us. But in the whole of our work we must cultivate wisdom. It is lamentable to reflect how often men defeat their own purposes by not attending to the counsels of wisdom. Many give great advantage to their adversaries by not considering what is the peculiar line of conduct which the particular time and circumstances call for, and how they may best overcome the difficulties with which they are surrounded. We are told to “walk in wisdom towards them that are without,” and to unite “the wisdom of the serpent with the harmlessness of the dove:” and it is of absolute and indispensable necessity that we attend to these directions, if we would walk honorably before God ourselves, or be instrumental to the advancing of his work in the souls of others.

But to wisdom we must add energy. There is no time to be lost: “Whatever our hand finds to do, we must do it with all our might.” We must be “fervent in spirit while serving the Lord:” and, if any one would divert us from our purpose, or tempt us to relax our diligence, we must make this our uniform and steady answer, “I am doing a great work, and cannot come down”.

In this kind of conduct there should be an union among us all; ministers and people should all work together: yes, and women also should engage in the good work; for they, in their place and station, may be as helpful as any. Even the Apostles owed much to the labors of women Romans 16:1-4; Romans 16:12; and the most eminent ministers have been helped forward by their pious and well-regulated zeal Acts 18:26. Let all of us then be of one heart and one mind in relation to this great matter; for it is surprising how much more rapidly the work of God advances in the souls of men, where many are engaged in strengthening each other’s hands, and in encouraging one another’s hearts. There are a thousand works which may be carried on in concert, which an insulated individual can never accomplish: and whoever engages in such works for the good of others, will find that he himself is the most profited by his own exertions: “While watering others, his own soul will be watered” also.

Nor must we draw back through fear or weariness. We must be men of fortitude and self-denial. We should scarcely find time, as it were, for relaxation, any further than absolute necessity requires: and if menaced with assaults, we should put on the panoply of God, and stand ready for the contest: and if by a temporary desertion of our post we may even preserve our lives, we should be willing rather to lay down our lives than dishonor our God by cowardice in his service: “Should such a man as I flee?” must be our answer to every suggestion of our great adversary, and to every unbelieving fear that may arise in our own hearts.

But above all, we must go forward in dependence on God. He must teach us, and guide us, and prosper us, in all our way. “Without him we can do nothing:” but, on the other hand, “through Christ strengthening us we can do all things.” We need not despond on account of the greatness of the work, nor be discouraged through the number and malignity of our enemies: “if God be for us, none can effectually be against us:” “He will perfect that which concerns us,” and “carry on to the end the work he has begun.” If only we “be steadfast, immovable, and always abounding in the work of the Lord, he has pledged himself to us, that our labor shall not be in vain in the Lord”.

Charles Simeon

Nehemiah 6:11. And I said, Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in.

WHOEVER examines the character of the primitive saints, will see, without fail, how religion dignifies and ennobles the mind of man. It gives to its possessor a superiority above all the common interests of time and sense, and enables him, under the most trying circumstances, to act as in the immediate presence of his God. His efforts to honor God will necessarily involve him in difficulties: but these difficulties will only elicit his true character, and display the efficacy of the grace he has received.

Nehemiah had engaged in the arduous work of rebuilding Jerusalem. In this he was opposed by the enemies of the Jews, who sought, by every artifice, to weaken his hands, and divert him from his purpose. At last a person, from whom he might have hoped better things, Shemaiah by name, and who, it should seem, professed himself a prophet, concurred with his enemies in a plot against him, and, under a specious plea of consulting his safety, proposed to hold converse with him in the temple, where he would be out of the reach of those who sought his life. But Nehemiah, either suspecting treachery, or, at all events, seeing what advantage such a measure would give to his enemies to reproach him for cowardice, and for a distrust of God, indignantly rejected the proposal in the terms which I have just read.

Now, without confining myself to this particular occurrence, I will take occasion from it to set before you,

I. The subtlety with which our great adversary will assault us—

You cannot but see how specious was the proposal made to Nehemiah. It was an undoubted fact, that his enemies sought his life: and to go into the temple for safety seemed a very prudent measure. But it was a temptation cast in his way by the enemies of God. And thus, our great adversary endeavors to take advantage of us in a great variety of ways, if by any means he may prevail upon us to act in a way unworthy of the Christian chamber. He will propose to us,

1. To neglect our social duties, with a view to the furtherance of our spiritual welfare—

This is a common temptation; and extremely specious. For, who can doubt the superior importance of eternal things above those which are merely temporal? Consequently, it may be thought that the less important duties may give way to those which are of paramount consideration. Thus many, especially in younger life, will vindicate their neglect of those offices which their station in society has imposed upon them, thinking it a sufficient excuse to say that they were seeking the advancement of their eternal interests. The apprentice or the servant will be attending upon religious ordinances in public or private, when he should be executing the business of his own particular calling; imagining that his zeal for the one employment will justify his neglect of the other. Nor is it uncommon for students to inquire, whether their desire to qualify themselves for the ministerial office by one line of study will not justify their neglect of those studies which their collegiate course marks out for them, and academic discipline indispensably requires. But all such desires are founded in error. They proceed on the idea that our social and religious duties oppose each other; whereas activity in temporal concerns will not at all abate or interfere with fervor of spirit in the Lord’s service See Romans 12:11; on the contrary, in discharging our duty to man, we do, in fact, fulfill our duty to God: and while, in relation to one set of duties, we say, “These ought you to have done,” we must with equal decision add, in reference to the other, “These you are not to leave undone Luke 11:42.”

2. To conform to the world, with a view to conciliate their regard—

This also is specious, and very commonly proposed. But it is as erroneous as the former; for, however much we may conform to the world, we can never draw them to the love of true religion: on the contrary, we shall rather confirm them in their persuasion, that religion does not require that measure of spirituality which the saints of old maintained. Our Lord says; “If you were of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hates you John 15:19.” But, while he here acknowledges that a conformity with them will disarm a measure of their enmity, does he recommend the adoption of such a plan? No: he inculcates the very reverse. Whether men will hate us or not, our walk must be the same: we must not accommodate ourselves to their wishes, but to God’s commands: and he says, “Be not conformed to this world; but be you transformed in the renewing of your minds, that you may prove what is that good and acceptable and perfect will of God Romans 12:2.”

3. To use undue means with a view to the attainment of some desirable end—

Safety was desirable to Nehemiah: but, to secrete himself in the temple was not a right method of obtaining it. Such a step would have argued a distrust of God’s power to preserve him in the way of duty, and would have given great occasion of triumph to his enemies verse 13. Thus there may be many objects which may be desirable in themselves, which yet we must not seek by any sacrifice of duty or conscience. Let it be granted, that there is some great danger to be avoided, or some valuable blessing, say, the preservation of life itself, to be acquired; still the maintenance of strict integrity and of a good conscience must be preferred: nor must we suffer ourselves to be diverted so much as an hair’s breadth from the line of duty, for the attainment of any object under Heaven. Uzzah has taught us this. To keep the ark from falling was good: but he, not being a Levite, had no right to touch it: and God, in striking him dead upon the spot, has shown us, that, on no occasion whatever, are we at liberty to “do evil, that good may come Romans 3:8.” Our answer to every temptation must be, “Shall I go into the temple to save my life? I will not go in.”

The greater the subtlety of Satan is, the greater should be our vigilance, and the more immovable.

II. The firmness with which we should resist him—

The direction given us is, “Resist the devil, and he will flee from you James 4:7.” And, as a pattern of firmness, we cannot have a better example than that before us: “Shall such a man as I flee?” a man invested with authority? a man engaged for the Lord? a man in whom any act of cowardice will be productive of the most injurious effects? “I will not go into the temple, even though it be to save my life.” Now, thus should we set the Lord ever before us; bearing fully in mind,

1. Our relation to him—

Shall such a man as I yield to temptation of any kind? I, a servant of the living God? I, who profess myself to be a child of God? Nothing shall ever induce me to violate my duty to my heavenly Father, or to walk in any respect unsuitably to the relation I bear to him. God helping me, I will walk worthy of my high calling: and whoever he be that would seduce me from my duty, even though he were my dearest friend, I will spurn at his advice with honest indignation, and reject it with the utmost abhorrence Genesis 39:9.

2. Our obligations to him—

What do I owe to Almighty God, who gave his only-begotten Son to die for me, and to reconcile me to himself by his vicarious sacrifice upon the cross? And shall I, for any temporal advantage, offend his Divine Majesty? Shall I distrust his care of me, or be afraid to suffer for his sake? Abhorred be the thought! Let me only know the path of duty; and no consideration under Heaven shall divert me from it. Let those who know nothing of redeeming love please themselves, if they will: but so will not I: I will strive only to please my God, and to “render unto the Lord according to the benefits he has conferred upon me.”

3. Our expectations from him—

Here am I, not only a candidate for Heaven, but, through grace, an expectant of it. I see crowns and kingdoms reserved for me in a better world. And shall I cast them all away? What carnal gratification can ever be put in competition with the glory that is prepared for me? or what temporary gain be weighed in the balance against an everlasting inheritance? Tell me of what dangers you will, they shall not appal my spirit; and tell me of what joys you will, they shall never allure my soul. For eternity I have been begotten, redeemed, and sanctified; and for eternity alone will I both live and die.

4. The interest which God himself has in the whole of our conduct—

This in particular pressed on the mind of this eminent saint. He saw that his enemies labored to draw him into sin, that they might have occasion for reproach against him, and might cast reflections upon God himself. And, under this conviction, he would risk life itself rather than comply with the solicitations of his friend. And thus it is that God’s enemies endeavor to beguile us, in order that they may triumph over us, and exult in our shame. Only let them draw us into sin of any kind, and they will immediately exclaim, “There, there, so would we have it:” yes, if they can prevail to the extent they would, they will even “blaspheme the very name of God on our account.” But who, that is aware of this, will not rather die than dishonor God? If we only consider how God’s honor is involved in our conduct, we shall need no other motive for steadfastness in his holy ways: and if tempted to leave them, even for a moment, we shall reply, “Shall a man, situated as I am, be driven from his post, and go into the temple to save his life? No: I will not go in: nor shall all the powers of earth or Hell ever induce me to relax my diligence in the service of my God.”

What, then, shall I say to you, my Brethren? This I say,

1. Expect temptation—

In the Book of Ecclesiasticus this advice is given: “My son, if you come to serve the Lord, prepare your soul for temptation Ecclesiastes 2:1.” You must not expect that Satan will suffer his vassals to cast off his yoke, without many earnest endeavors to reduce them to their former bondage. And he has “wiles and devices” innumerable, whereby to assault our souls. He can even put on the aspect of an angel of light, in order the more effectually to beguile unstable souls 2 Corinthians 11:14. He will even make use of your own friends, yes, and of pious persons too, to draw you aside from the path of duty. It was no other than Peter, the bold and zealous Peter, whom he instigated to dissuade our blessed Lord from subjecting himself to the pains which were necessary for the redemption of a ruined world. But our Lord withstood him, saying to this favored disciple, “Get you behind me, Satan; you are an offence unto me: for you savor not the things that be of God, but those that be of men Matthew 16:23.” So be you also on your guard not to follow implicitly the advice even of good men; but weigh every sentiment in the balance of the sanctuary, and conform yourselves in everything to the mind and will of God.

2. In every circumstance place your entire confidence in God—

This was Nehemiah’s excellence. He knew in whom he had believed; and that, whatever conspiracies might be formed against him, he was safe in God’s hands; “nor could any weapon that was formed against him prosper.” Thus then do you. “Say not, A confederacy to all them that say a confederacy: neither fear you their fear, nor be afraid: but sanctify the Lord God in your hearts, and let him be your fear, and let him be your dread Isaiah 8:12-13. See also Psalm 11:1-4.” This your holy profession indispensably requires. When Ezra went from Babylon to Jerusalem with all the vessels of gold and silver which had been carried thither by Nebuchadnezzar, and was in danger of being plundered by robbers who infested the road, “he was ashamed to ask from Artaxerxes a guard of soldiers for his protection; for, says he, I had said to the king, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him Ezra 8:22.” And do not you profess the same truth, that God is the protector, and friend, and portion of all that seek him? Whom then will you fear? or what will you desire for your comfort, when you have such an all-sufficient Friend ever at hand? “If He be for you, who can be against you Romans 8:31.” or, if He be your Shepherd, what can you want Psalm 23:1. Only “be strong in faith, giving glory to God;” and “you shall be kept in perfect peace;” “nor shall so much as a hair of your head perish.” Your trials may be multiplied to the most fearful extent: but “you shall not be ashamed or confounded, world without end.”

Charles Simeon

Nehemiah 6:3-4. I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, while I leave it, and come down to you? Yet they sent unto me four times after this sort; and I answered them after the same manner.

NEVER can we be sufficiently thankful for the records which are given us respecting the saints of old. When we are put into arduous circumstances ourselves, and see the line of conduct which is required of us, we are ready to think that the requisition is impracticable. But when we behold others, in similar circumstances, approving themselves faithful to their God, we are encouraged, and emboldened to undertake whatever may come before us in the path of duty. Nehemiah, having received from the Persian monarch authority to rebuild the walls of Jerusalem, addressed himself to the work with zeal and diligence. But he was not suffered to proceed any long time unmolested in his career. A conspiracy was formed against him, and every effort which malignity could suggest was used to impede him in his sacred course. How he baffled the attempts of his enemies we are told in the passage now before us: from whence I shall take occasion to show,

I. What efforts men will make to divert us from the service of our God—

It may be asked, What have we to do with the facts which are here recorded? I answer, They were all of a typical nature, intended to shadow forth the opposition which would be made to the cause of God in every age. The city of our God is erecting continually; and the builders are continually obstructed in their work by the enemies of our God and his Christ: and, as in the instance before us, those enemies will endeavor to prevail,

1. By artifice—

Four different times did Sanballat and Tobiah and Geshem the Arabian propose to Nehemiah some artifice whereby they might ensnare him to his destruction. And every species of device will the enemies of Christ contrive and execute, to divert his servants from the duties in which they are engaged. Proposals, in appearance the most friendly, shall be made, to draw them aside, and to ensnare their feet. Those who never took any interest about them in their unconverted state, will now express great anxiety to recover them from their supposed errors, and to restore them to the ways which they have forsaken.

2. By intimidation—

Parents and governors, who never offered so much as a word of advice to us to serve and honor God, will interpose their authority to keep us from serving him, the very instant that we should show ourselves on the Lord’s side. Even at this present hour, notwithstanding the liberality which men profess on the subject of toleration, it is no uncommon thing for those who are possessed of power to use their influence, in an arbitrary and tyrannical way, for the suppression of religion: and the more nearly they are related to us, the more decided will they be in their efforts: “our greatest foes will generally be those of our own household”.

3. By ridicule—

This is a weapon capable of being used by all: and all will have recourse to it, in order to expose to derision the most sacred characters. The enemies of Nehemiah ridiculed his efforts, saying, that “if but a fox should run up the wall which the Jews were constructing, he would throw it down.” Thus will every thing that can bring odium upon us be reported concerning our principles and conduct: nor will any rank in society, any eminence of attainments, any wisdom of deportment, or any purity of manners, screen us from the envenomed shafts of ridicule and contempt.

But in the example of this holy man we see,

II. In what manner we should withstand them—

Two things in particular I would notice:

1. His wisdom—

He saw through the veil by which these hypocrites sought to cover their designs: but he forbore to bring any accusation against them, lest he should only inflame and irritate their minds, which he wished rather to soothe and to compose. But he appealed to them respecting the importance of prosecuting without intermission the work in which he was engaged: “I am doing a great work, so that I cannot come down.”

And are not we “doing a great work?” What, in the whole world, can be compared with that in which we are engaged, and on which an eternity of happiness or misery altogether depends?: If it be said, that a compliance with the habits of the world will not impede our spiritual progress, I utterly deny it: for if that be the case, why are we forbidden to be conformed to this world Romans 12:2. Why is it said, that “if any man love the world, the love of the Father is not in him 1 John 2:15-16.” What truth would there be in this assertion, that the friendship of the world is enmity against God; and that whoever even desires to be the friend of the world, he is thereby constituted the “enemy of God James 4:4. The Greek.” The person who duly improves “the cross of Christ, is crucified to the world Galatians 6:14.” To “serve God and mammon” too is impossible Matthew 6:24; and therefore the answer of Nehemiah is exactly suitable for us: “Why should the work cease, while I leave it, and come down to you?”.

2. His firmness—

Four different times did these crafty enemies renew their attempts; and Nehemiah answered them continually to the same effect. He would not enter into disputations with them, but contented himself with such an answer as they could most easily appreciate, and such an one as ought to satisfy their minds. Thus it becomes us also to act. However frequent or continued the efforts of men are to turn us from God, we must withstand them all: and it will be well to keep in our stronghold, and not to descend into the field of controversy with them. Here is a plain fact, which they easily comprehend, and cannot possibly deny: the work of salvation is, beyond all comparison, more important than any other that can be proposed to us; and nothing under Heaven ought to be suffered to interfere with it. This is so plain and acknowledged a truth, that no one can withstand it. Men may dispute about the principles of the Gospel; but this admits of no dispute. Here, therefore, we should do well to take our stand; and, by whoever we are assaulted, to maintain our ground. An appeal, so made, must at last carry conviction with it, and silence our most inveterate opposers.

Let us learn from hence,

1. What we are to expect, if we will serve our God—

“All that will live godly in Christ Jesus shall suffer persecution.” It is in vain to imagine that we shall escape. Ungodly men hate the light as much as ever: and as, in the days of Ishmael, he who was born after the flesh persecuted him that was born after the Spirit, even so it is now, and ever will be, as long as there shall be an ungodly man upon earth. If, then, you will set yourselves to serve the Lord, prepare your souls for temptation Ecclesiastes 2:1.

2. How we must act, if we will approve ourselves to him—

We must yield to no artifice, no intimidation whatever. Whether persons come to us in the garb of friends or of foes, our plain answer must be, “Whether it be right to hearken unto you more than unto God, judge you Acts 4:19.” If we “love even life itself” in comparison of Christ, “we shall lose it” forever Matthew 10:39; “We must be faithful unto death, if ever we would attain a crown of life Revelation 2:10.”

Charles Simeon

Nehemiah 5:15. 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 candor, 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, while, 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 show 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 among us, as it was among 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 says 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 you: 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 anything 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. 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 honor God: and every one who truly fears God will propose to himself the same great end, and conduct himself in such a way as appears to him best calculated to effect it.

Such being the principle by which Nehemiah was actuated, let us notice,

II. The effect it produced on his life and conversation—

Methinks there is a striking agreement between the conduct of Nehemiah and of the Apostle Paul. Paul was entitled to demand support from the Christian Church, to which he ministered: but, so far was he from insisting on his right, that he wrought with his own hands, night and day, in order to support himself, and to exempt others from what they might have accounted a burden 2 Corinthians 11:7-12 with 1 Thessalonians 2:9 and 2 Thessalonians 3:8-9. Thus Nehemiah, doubtless, was entitled to support from those over whom he was placed: but this right having been abused, he waved it altogether; that so he might both lighten the burdens of his people and set to all an example of forbearance and love.

We see, then, in him how the fear of God will operate wherever it exists as a principle of action in the soul. It will surely teach us the following lessons:

1. Not to conform ourselves to any custom until we have examined it with care—

Thousands of things are customary, which yet are far from being defensible. See the habits of the world altogether; its customs, its fashions, its maxims. Will they bear the test of sound wisdom, or endure a scrutiny by the word of God? Numbers cannot change the qualities of things, and make that to be good which is in itself evil: nor can we be justified in doing anything merely because it is sanctioned by custom. On the contrary, we are commanded “not to be conformed to this world,” and “not to follow a multitude to do evil.”

2. Not to suffer ourselves to be biased by any personal interests in forming our judgment of doubtful matters—

There was a strong temptation to Nehemiah to continue the abuses which had so long obtained: but he suffered not his interest to blind his judgment. So neither should we practice or connive at any evil, because of its tendency to advance our interests. The whole system of trade, as carried on at this time, is founded, I fear I must say, on fraud; insomuch, that if a person, in any line of business, were to do nothing which would not bear the test of truth and uprightness, he would not be able to maintain his ground; so universally do the profits in trade arise from some kind or other of falsehood and imposition. But the generality of men see no evil in this state of things: they can adulterate their commodities, and practice impositions without any remorse. The things are only such as custom sanctions; and such as, men will say, necessity requires; and therefore they go on, without ever inquiring into the lawfulness of them in the sight of God. But it were surely better to examine into this matter, and to judge righteous judgment; because we know that the judgment of God will certainly be according to truth. We are told by God himself, and that repeatedly, that “there is a way which seems right unto a man, but the end thereof are the ways of death Proverbs 14:12; Proverbs 16:25;” and surely it were wise to ascertain with care the correctness of our sentiments, lest we then detect the evil of them, when, alas! the discovery will be of no avail.

3. Not to fear condemning what our conscience does not approve—

Though the persons who had practiced the evil were the governors of the nation, Nehemiah boldly bore his testimony against them: “Thus and thus did they: but so did not I.” Similar fortitude should we also manifest, especially in a way of holy practice. If we blame anything in others, let us at least be careful to do it, not so much in a way of harsh censure, as of better example. This we shall do, if we really fear God. Instead of “walking after the course of this world,” we shall endeavor to be “as lights in the world, holding forth in our life and conversation the word of life,” that “others, beholding our light, may glorify our Father that is in Heaven.” If our singularity be complained of, we must remember the issue of Noah’s fidelity; and must console ourselves with the thought, that we shall ultimately be saved from that deluge, which will soon overwhelm the whole ungodly world. We shall bear in remembrance, that “we have been bought with a price,” even with the inestimable price of the Redeemer’s blood; and we shall make it the one object of our lives to “glorify him with our body and our spirit, which are his.”

Charles Simeon

Nehemiah 4:6. The people had a mind to work.

GREAT and useful undertakings are often declined, from an idea that we are not able to carry them into effect, when, in fact, nothing is wanting to ensure success in them, but zeal and diligence. The history before us strongly exemplifies this remark. The walls of Jerusalem still continued in their desolate condition, notwithstanding the Jews had returned thither about ninety years: but, at the instigation of one single man, the people combined; 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 rubbish verse 2. was of itself no inconsiderable labor, 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 Nehemiah 2:10; Nehemiah 2:19 and Nehemiah 4:1; Nehemiah 4:3; Nehemiah 4:7-8 and Nehemiah 6:8-9, to discourage the undertaking, and to prevent the execution of it. The treachery and supineness of some among the Jews themselves verse 10, 12 and Nehemiah 6:18-19. 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 Nehemiah 6:15. 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 verse 23; and they wore their swords by their side while they wrought with their hands verse 16–18, 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 Nehemiah 6:16.

To show 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 everything we have to do for God, zeal and diligence are necessary—

The Jews at that time were actuated by a religious zeal, and exerted themselves for God Nehemiah 2:17-18. 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 See Isaiah 40:2; Isaiah 52:9-10; Isaiah 65:18. 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 labor 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 burden: 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, you 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 anything with effect: “Whatever your hand finds to do, you must do it with your might Ecclesiastes 9:10.”

2. In everything 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: yes, the opposition we meet with shall but inflame our ardor, 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 anything that is good: but if we go forth with zeal and diligence in a humble dependence upon God, he will enable us to fulfill his will; yes, “through His strength we shall be able to do all things Philippians. 4:13.” He is pledged to assist those who trust in him Psalm 125:1; and the weakest that relies on him shall be “more than conqueror:” yes, the weaker we are in ourselves, the more shall “his strength be perfected in our weakness 2 Corinthians 12:9.” Let us but trust in him, and “the wall shall be built, though in troublous times Daniel 9:25;” and “what has been begun in grace shall soon be perfected in glory Philippians. 1:6.”

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 Hag. 1:2.” 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 cooperation. The builders all had their proper work assigned them: and of some it is said, “They built before their own houses Nehemiah 3:28-30;” and though the work seemed but ill adapted for females, some wrought in “concert with their daughters Nehemiah 3:12.” 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 neighbors, and labor 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 among you, and a determination to co-operate in every labor of love. It is mentioned to the disgrace of the nobles, that “they put not their necks to the work of the Lord Nehemiah 3:5.” O let there not be any such among you! Rather, let the example of Nehemiah and his followers animate us all: then shall the work proceed rapidly around us, and our “Jerusalem shall soon become a praise in the earth Isaiah 62:7.”

Charles Simeon

Ezra 9:13-14

“What has happened to us is a result of our evil deeds and our great guilt, and yet, our God, you have punished us less than our sins have deserved and have given us a remnant like this. Shall we again break your commands and intermarry with the peoples who commit such detestable practices? Would you not be angry enough with us to destroy us, leaving us no remnant or survivor?”

The intention of God in all his dispensations, whether of providence or of grace, is to deter men from sin; and it befits all his people to co-operate with him in this important work. Rulers in particular are invested with power by God himself for this very end; nor do they ever appear to more advantage than when they exert themselves to the uttermost in the support of God’s authority, and in promoting the best interests of those over whom they are placed.

Ezra, perhaps about eighty years after the return of the Jews from Babylon, was permitted by Artaxerxes king of Persia to go and visit his brethren in Judea, and was empowered by him to rectify all abuses that he might find among them. After his arrival, he heard, to his unspeakable grief, that many of them had joined in marriage with heathen women. He therefore humbled himself before God on their account; and looking back upon all that they had suffered for their iniquities, and on the marvelous deliverance which God had given unto them—he expressed his surprise, his horror, his indignation at their great impiety!

From Ezra’s words we shall take occasion to consider:

I. God’s diversified dispensations towards us.

God visited his people of old with alternating mercies and judgments; and thus he has dealt with us also.

God has visited our sins with judgments.

The judgments which we have of late experienced, have been exceedingly heavy. It is of the utmost importance that we should acknowledge the hand of God in them. They spring not out of the dust; they arise not merely from the ambition of our enemies, or the errors of our own government.

God uses men as instruments, just as he did the Assyrians and Chaldeans, to punish his people; but still it is His hand alone that inflicts the stroke! Psalm 17:13. Isaiah 10:5-7; Isaiah 10:13-15; Isaiah 37:24-26; Genesis 45:8. If we do not trace His displeasure in all that we have suffered, it is not possible that we should ever make a proper improvement of it.

We must confess, however, that our sufferings have by no means equaled our deserts! Psalm 103:10. Take any one of our national sins—our contempt of the Gospel, our open profaneness, our traffic in human blood, etc, and it might well bring down upon us all that we have endured. If God had proceeded against us according to the tremendous aggregate of our iniquities, we would have been made as Sodom and Gomorrah!

God has now also given us a deliverance.

The “deliverance” granted to the Jews in their return from Babylon, was not inferior to that which they had formerly experienced in their departure from Egypt.

And has not our deliverance also been exceeding great? In this too must we view the hand of God. Whoever were the means, God was the author of it. It is he who produces all the changes that arise in the state of individuals, 1 Samuel 2:6-8, or of kingdoms, Jeremiah 18:6-7; Jeremiah 18:9. And as the discerning of God’s agency in our afflictions is necessary to effect our humiliation, so the beholding of it in our mercies is necessary to excite our gratitude.

To promote a suitable improvement of these dispensations, let us consider:

II. The effect that these dispensations should have upon us.

If the destruction of sin is the end which God proposes to himself in all his conduct towards us—then we should endeavor to make everything subservient to that end. The pointed interrogation in the text strongly shows in what light we should view a violation of God’s commandments, after he has taken such pains to enforce the observance of them.

1. How unreasonable it would be if we did not make any improvement from these dispensations!

No man can read the account of Pharaoh’s obstinacy in the midst of all his successive judgments and deliverances, and not stand amazed at his more than brutish stupidity! Yet it is precisely thus that we shall act, if we do not now put away our sins and submit ourselves entirely to God’s revealed will.

And how unreasonable, or rather we should say irrational, such conduct would be, God himself tells us. He even calls Heaven and earth to express their astonishment at it, as not only leveling us with the beasts, but reducing us to a state far below them! Isaiah 1:2-3. And if we are guilty of it, he will justly vent his indignation against us, as he did against his people of old, “They are a perverse and crooked generation. Do you thus requite the Lord? O foolish people, and unwise! Deuteronomy 32:5-6.”

2. How ungrateful it would be if we did not make any improvement from these dispensations!

Ingratitude is considered as one of the greatest aggravations that can be found in any offence of man against his fellow-man; and how much more must it enhance the guilt we contract in our disobedience to God! See what stress God himself lays upon this in the transgressions of David, 2 Samuel 12:7-9; and Solomon, 1 Kings 11:9; and Hezekiah, 2 Chronicles 32:25; and will it not stamp a ten-fold malignity also on our offences. See what construction God himself puts upon such conduct, Jeremiah 7:9-10.

3. How dangerous it would be if we did not make any improvement from these dispensations!

This is particularly noticed by Ezra, in the words following the text; and the state of the Jews at this moment is a solemn commentary upon it! We are yet in the hands of our God; and if we still rebel against him, he can easily bring again upon us the calamities which he has just removed, or send other calamities far more afflictive. He tells us, that, as the impenitence of the Jews was the reason of his continuing to afflict them, Isaiah 9:12; Isaiah 9:17; Isaiah 9:21; Isaiah 10:4; just so, he will “punish us seven times more for our sins, Leviticus 26:18; Leviticus 26:21; Leviticus 26:24; Leviticus 26:28,” if we now continue in them. To what a state of misery and dereliction we may in that case expect to be reduced, we may judge from what was actually experienced by the Jewish nation, Judges 10:11-14. But may the Lord grant that we may not so provoke the Majesty of Heaven!

ADDRESS.

Remember that God is not an indifferent spectator of our conduct! Sin is “that abominable thing which his soul hates! Jeremiah 44:4,” and he will surely destroy either it, or him who retains it. And if his judgments are not inflicted on the sinner in this life, there still is a future day of retribution, when every man shall give account of himself to God, and receive the just recompense of all his actions.

Let this then be the improvement which we determine, through grace, to make of God’s present dispensations. Let us reflect upon them as means of exciting us to holy obedience; and let every one of us shudder at the thought of ever again breaking the least of God’s commandments.

Charles Simeon

Ezra 9:5-6

Then, at the evening sacrifice, I rose from my self-abasement, with my tunic and cloak torn, and fell on my knees with my hands spread out to the LORD my God and prayed: “O my God, I am too ashamed and disgraced to lift up my face to you, my God, because our sins are higher than our heads and our guilt has reached to the heavens.”

It is common both for individuals and Churches to appear hopeful before men, when a nearer acquaintance with them would furnish us with abundant cause of grief and shame.

At Ezra’s coming to Jerusalem, about fourscore years after the Babylonish captivity, he found the temple built, and the ordinances of religion statedly performed. But on inquiring more particularly into the state of those who now inhabited the Holy Land, he received such information as filled him with the deepest anguish.

We propose to consider,

I. The reason of his sorrow.

Many of the people had connected themselves in marriage both with the Canaanites and other heathens around them. This Ezra justly regarded as a most heinous evil:

1. As being a violation of an express command.

Ezra himself speaks of it in this view, verse 10-12 compared with Deuteronomy 7:2-3. It is possible that, while the generality sought only the gratification of their own corrupt appetites, “the leaders and officials, who were chief in this matter,” justified their conduct on the ground of expedience. They might urge, that, being few in number, it was desirable for their own preservation to make alliances with those whose hostility they feared.

Just so, it is certain that in this way many today set their own reasoning in opposition to God’s revealed will. But reason is altogether out of its place on such occasions. God’s authority is not to be trampled on by us. We are not at liberty to sit in judgment on his commands, and to determine how far it is expedient to obey them. When once we are told, “Thus says the Lord!” then we have no option, no alternative left. A cheerful and unreserved compliance is our bounden duty, and our highest wisdom.

2. As having an evident tendency to bring the people back to idolatry.

It was for their idolatries more especially that the nation had been sent into captivity; and a recurrence of the same evils was most likely to result from so intimate a connection with idolaters. This danger had been particularly pointed out, when the prohibition had been originally given in Deuteronomy 7:4; and their disregard of this danger showed how little they had profited by the judgments that had been inflicted on them, or the mercies that had been given unto them.

But thus it is with all who seek the friendship of the world; God has told them that “friendship with the world is enmity with God, James 4:4;” that it is impossible to maintain communion with both, Matthew 6:24, and 2 Corinthians 6:14-15; and that therefore all who cultivate the friendship of the world will be regarded and treated as the enemies of God, 1 John 2:15-17; yet they will run the risk, and for the sake of gratifying their corrupt wishes, will endanger the everlasting salvation of their souls.

O that those who are inclined to take worldly people for their associates, and especially those who are tempted to unite with them in the indissoluble bonds of marriage, would consider the guilt and danger of such measures, before they bring upon themselves the wrath of an offended God! If only they would look around them and see the injury which others have sustained in their souls by such conduct, they would pause, and not venture to purchase any imagined good at so great a price.

How great Ezra’s sorrow on this occasion was, we may judge from:

II. The expressions of his sorrow.

That which first calls for our notice, is the expression of his grief the instant he was informed of their misconduct.

This was more violent than any of which we read in the Holy Scriptures. Often have men rent their mantle and their garments; but of him alone we are told that “he plucked off the hair of his head and of his beard.” In the first paroxysm of his grief he was almost distracted; yes, he was so overwhelmed as to be incapable of speech or action; hence “he sat down astonished,” as one altogether stupefied through excess of sorrow.

Shall we think all this extravagant? No truly, if we duly estimate the evil they had committed, and the danger to which the whole nation was reduced, verse 14. We are told of David, that “horror took hold upon him,” and that “rivers of tears ran down his cheeks, because of those who kept not God’s law.” Paul appeals to God himself, that he had “great sorrow and continual heaviness in his heart for his brethren’s sake, Romans 9:1-3.” We may be sure therefore that the grief which Ezra manifested was no more than what the occasion called for.

But his humiliation before God is that which more particularly demands our attention.

“At the time of the evening sacrifice,” as if revived and encouraged by the consideration of the great atonement, “he arose from his heaviness, and fell upon his knees, and spread out his hands unto the Lord his God,” and confessed with shame and anguish of heart both his own sins and the sins of all the people. What a just view he had of national transgressions! Many would have thought, that, because he disapproved of the evils that had been committed, he had no share in the guilt contracted by them, nor any occasion to humble himself before God on account of them; but the members of the body politic are, in their corporate capacity, like the members of the natural body, all to a certain degree responsible for those evils, which generally, though not universally, prevail among them.

At the day of judgment indeed, none will have to answer for anything but what they themselves were personally guilty of; but in this world, where alone nations can be dealt with as nations, we should consider ourselves as participating in whatever relates to the nation at large.

And here we cannot but admire the humility with which he confessed the sins of the nation before God, and the fervor with which he implored the forgiveness of them. O that we felt even for our own sins, as he felt for the sins of others! However “fools may make a mock at it,” sin is no light evil; there is no contrition too deep for us to feel on account of sin, nor any earnestness too great to use in order to obtain the remission of it!

Let the view then of this holy man put us all to shame; let us blush and be confounded at the thought that our repentance from day to day is so cold and superficial; and let us tremble for ourselves, lest we be found at last to have been hypocrites and dissemblers with God. We are told plainly enough what is that repentance which godly sorrow will produce, 2 Corinthians 7:10-11; let us therefore look to it that we “approve ourselves to be clear in this matter.”

APPLICATION.

And now, methinks the evening sacrifice is just offered, “now once, in the end of the world, has Christ appeared to put away sin by the sacrifice of himself, Hebrews 9:26.” O let our eyes be fixed on that “Lamb of God who takes away the sin of the world!” Let us spread before him both our national and personal transgressions; and let us lay them all on the head of that heavenly victim; not doubting but that, “if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, 1 John 1:9.”

Charles Simeon

Ezra 7:23

“Whatever the God of heaven has prescribed, let it be done with diligence for the temple of the God of heaven. Why should there be wrath against the realm of the king and of his sons?”

In divine ordinances we are accustomed to sit at the feet of Prophets and Apostles, and to learn of them; but this day we will take for our preceptor a heathen monarch; in following whose directions we shall not fail to approve ourselves faithful servants to our God.

It was no less than fifty-nine years since the temple at Jerusalem had been rebuilt; but still the people, who had returned there, were at a very low ebb, both in morality and religion. Ezra, who was yet remaining in Babylon, in the service of Artaxerxes, greatly lamented the lack of piety among his own countrymen; and made request to the king, that he might go to Jerusalem for the purpose of inquiring into their state, and rectifying the abuses which reigned among them. In answer to his requests, Artaxerxes issued a decree, authorizing Ezra to go there with as many of his countrymen as chose to accompany him, and encouraging all his subjects in the province of Babylon to assist him in his pious enterprise. The words before us breathe a spirit which we should scarcely have expected to find in a heathen prince; but it is remarkable that some of the richest effusions of piety in the whole Scriptures proceeded from heathen monarchs Darius and Nebuchadnezzar.

To make a due improvement of the words before us, we shall consider them,

I. In reference to the Jewish Church.

The state of the Jewish Church at this time is not unlike to that in which it was in the days of Ezra.

Though the temple worship was restored, it was carried on by the Jews without any zeal for God’s honor, or any of that spirituality of mind which is the very essence of all acceptable worship. Nor was the Law of God regarded among them with any just measure of submission; for, in direct opposition to its most authoritative dictates, they formed connections with the heathen round about them, and thus defiled and dishonored the holy seed which were separated for the service of Almighty God, Ezra 9:1-9.

Just so, at this time the Jewish people are at a very low ebb, both in respect of morals and religion. They are indeed, by the providence of God, placed in a situation in which no other people upon earth stand; for they alone, of all people upon the face of the globe, are incapable of serving their God according to the directions of their own Law, and the dictates of their own conscience. But, at the same time, they show no sense of privation on this account, nor any desire to honor God in the services which they do render; for there is universally among them, in all their synagogues, a degree of irreverence, which we would scarcely expect to find among heathens in the worship of their idols. It is impossible to behold them in their religious services, and not see how thick a veil is yet upon their hearts. Nor do they manifest any respect for their own Law, especially in its sublimer precepts. Of some superstitious rites they are observant with pertinacity and zeal; but of real holiness of heart and life they are ignorant in the extreme; and beyond the gains and pleasures of this present world, the great mass of their nation appear scarcely to entertain a thought.

But to us is given, no less than to Ezra, a command to advance their welfare.

Ezra received a commission from Artaxerxes to go and rectify the abuses which reigned at Jerusalem, and to place the worship of God on a footing more consonant with his Law, and more worthy of his divine majesty. And have we no command to seek the welfare of that degraded people? Are we not told what God’s purpose is respecting them; namely, to “raise up the tabernacle of David which is fallen down, and to close the breaches thereof; to raise up its ruins, and to build it as in the days of old, Amos 9:11.”

Are we not told, also, who the builders are to be, and how strictly God enjoins us to execute his work? This is God’s express command to us, even to us, strangers of the Gentiles, “The sons of strangers shall build up your walls, and their kings shall minister unto you; for in my wrath I smote you, but in my favor have I had mercy on you. And the nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted Isaiah 60:10; Isaiah 60:12.”

With their material temple we have indeed nothing to do; but for the erection of God’s spiritual temple among them we are bound to labor; removing all the obstacles to their salvation, Isaiah 62:10, and proclaiming to them the advent of their Messiah, saying, “Behold your salvation! Behold, his reward is with him, and his work before him, Isaiah 62:11.” Yes, “to all the cities of Judah we should cry, Behold your God! Isaiah 40:9.”

In this work we should engage with all diligence.

It is not to be effected by good wishes merely, but by great and laborious exertions. It was not without great exertions on the part of men that the Gentiles were converted to the faith of Christ; and the same kind of efforts which the Apostles made for the conversion of the Gentiles we are to make for the restoration of the Jews to the favor of their God. We must feel compassion towards them; and go forth in dependence upon God to search them out in the cloudy and dark day, and to bring them home to the fold of the great and good Shepherd.

In this work all should engage, according to their power. As “the Jews, when scattered abroad upon the persecution of Stephen, went everywhere preaching the Word, Acts 11:19,” so should we avail ourselves of the opportunity afforded by the dispersion of the Jews, to draw their attention to the sacred oracles which testify of Christ, and to make known to them the Messiah whom their fathers crucified.

I do not hesitate to say that this is our duty. It is not merely enjoined in that general commission to “go and preach the Gospel to all nations,” but it is devolved upon us as an office which it is at the peril of our souls to neglect. God has told us, that he has made us the depositories of his Gospel, not for our benefit merely, but for the benefit of his outcast people, “As you in times past have not believed God, but have now obtained mercy through their unbelief, even so have these also now not believed, that through your mercy they also may obtain mercy, Romans 11:30-31.” It is, therefore, not only a duty to rebuild the desolated Church of Zion, but our duty, even the duty of every one who has himself obtained mercy from the Lord; and it is a work in which we should engage, no less from a sense of our own obligations to God than from compassion for the necessities of our Jewish brethren.

But, as the Jewish Church was typical of that which exists under the Christian dispensation, it will be proper to consider the words of our text,

II. In reference to the professing Christian Church which is among us.

The edifying of the Christian Church should be an object near to all our hearts; and it is remarkable that Peter applies to this subject the forfeited expressions of the Prophet Amos, respecting the tabernacle of David; which, if not so interpreted, we should have been led to confine to the Jewish Church. And, beyond all doubt, it is our duty to labor in this field, and to exert ourselves both among nominal Christians and the heathen world, for the enlargement and establishment of Christ’s kingdom upon earth.

But I propose rather to limit my observations at this time to individuals among ourselves.

You, brethren, need to have God’s work advanced in the midst of you.

“You are God’s house,” as God has said, Hebrews 3:6; you also are expressly called the temples of God, in which he lives and dwells, 2 Corinthians 6:16. But in whom is God honored as he ought to be? In whom are found sacrifices so pure, so spiritual, so abundant, as God calls for at our hands? Truly there is much amiss in all of us; much evil to be rectified, and much defective to be supplied. Who has not reason for self-condemnation, when he reflects on this injunction which is given by a heathen king? Instead of being alive to “everything that is commanded by the God of Heaven,” there are many of the divine precepts which we are apt to overlook; and, instead of doing everything “diligently” as unto “the God of Heaven,” how listless are we, and heartless in the greater part of our services! And instead of living only for the Lord, to how great an extent do we live rather to ourselves! Truly the temple of our God needs to be purged again and again of the corruptions that prevail within it; and a more entire devotion of all that we have and are unto the Lord may justly be required at our hands.

I call you, then, to engage in the Lord’s work with your whole hearts.

We will suppose that you are built upon the Lord Jesus Christ, as the foundation which God has laid in Zion, Isaiah 28:16. 1 Corinthians 3:11. But there is much to be done by every one among you.

No man is contented with having laid a foundation; he proceeds to build upon it; and never considers his work as finished, until he has brought forth the top-stone. So it must be in this spiritual building which is begun within us; we must “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ;” or, to keep to the figure which is more appropriate to our subject, we must come to Christ daily “as living stones, that we may be built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ, 1 Peter 2:4-6.” Our profiting ought to appear, so that every one who sees us may acknowledge that God is with us of a truth.

To this, then, would I call you; and this duty would I impress upon your minds, if ever you would honor God, or walk worthy of your high calling. And remember, I beg you, whose command this is; it is the command of the God of Heaven. Remember, too, whose work it is; it is the work of the God of Heaven. O! learn of a heathen to venerate the divine authority, and to exert yourselves to the uttermost to promote the divine glory.

And now let me call you to obey this imperial mandate:

1. In a way of personal reformation.

At the time of the Passover, the Jews swept every corner of their houses, in order to purge out from them every particle of leaven which might have escaped their more general and superficial search. And this is what we also are called to do. Alas! there are many evil dispositions which lurk within us, and which a superficial survey will not enable us to detect. Pride, envy, discontent, selfishness, sloth, are deeply implanted in our nature, and, along with many other corrupt propensities, spring up from time to time. O be diligent in “purging out this old leaven, that you may be a new lump;” since by profession “you are,” and in reality you ought to be, “unleavened!” And let spiritual sacrifices abound within you, even the “sacrifices of righteousness which are by Jesus Christ to the glory and praise of God.”

2. In a way of ministerial exertion.

Here I come to that which the occasion peculiarly calls for, and which is more immediately referred to in my text. The efforts which are to be made for the restoring of God’s worship and service in the Jewish Church. Surely this is the duty of all; and it should be performed by us with all diligence.

In this, people of rank and influence ought to take the lead. Who can see a heathen monarch, the most powerful monarch in that day upon the face if the earth, thus interesting himself for his Jewish subjects, and not wish, that all monarchs, with “their counselors” (for all the counselors of Artaxerxes concurred with him in this act) were embarked in this holy cause, and exerted all their influence for the promotion of it?

In this the clergy, also, should be most distinguished. Ezra was what, in modern language, would be called a great divine; and he was in a post of honor at the court of Artaxerxes; but he did not satisfy himself with the luxury of strenuous idleness and learned ease; he sought to improve his talents and influence, for the honor of God, and the welfare of his people. Gladly, therefore, did he avail himself of the liberty accorded to him of going to Jerusalem for the purpose of remedying the evils which reigned there, and of establishing, on a more becoming scale, the ordinances of divine worship. It was an office of great labor; yet he willingly undertook it. Does not this show, how those who are distinguished for rank and learning among the clergy should employ their talents and influence for the Lord? Surely they could not render unto God a more acceptable service, or perform one more honorable to themselves, than by laboring, according to their respective abilities, for the advancement of God’s worship among the Jews.

The very first work of Ezra, too, may furnish them with a profitable hint; for he immediately sent forth people to find “ministers,” and “men of understanding,” who would co-operate with him in this labor of love, Ezra 8:16-18. And, truly, such instruments are wanting at this time; and, until such are found, we cannot hope for any great success in our undertakings. Let us “pray, then, to the Lord of the harvest, that he would send forth laborers into his harvest;” for “the harvest truly is great; but the laborers are few.”

The readiness with which all the people of Babylon concurred in this good work shows how all classes of the community among ourselves should unite in the work that is now proposed to us. They contributed no less than eighty thousand pounds in silver, and one hundred and fifty thousand pounds in gold, besides a vast abundance of wheat, and wine, and oil, and salt, for the purpose of honoring God in his temple at Jerusalem. This was done, I say, by heathens, to honor the God of the Jews.

What, then, should not be done by us Christians, who profess to serve the God of the Jews, and to feel our obligations to him for all the wonders of redeeming love? Should not we, according to our power, be alike liberal? Should not all ranks and orders among us concur in this good work? And should not “our merchandise (whether in ‘wheat, or wine, or oil, or salt,’ or any other article,) be holiness to the Lord, Isaiah 23:18.”

Surely I shall not call upon you in vain. You will not allow the recommendations of an earthly monarch to be of more avail with his subjects than the edict of Almighty God with you. Ezra was authorized to “accept all the silver and the gold which he could find in all the province of Babylon” for this great object, and to “lay it out” to the best of his judgment “for the honor of his God, verses 16-18.” And whatever the liberality of the Christian public shall commit to the disposal of those who have the direction of this great concern will be expended, I trust, with economy and wisdom, in such a way as most to advance the glory of God, in the restoration and salvation of his outcast people.

Charles Simeon

Ezra 6:14

“So the elders of the Jews continued to build and prosper under the preaching of Haggai the prophet and Zechariah, a descendant of Iddo. They finished building the temple according to the command of the God of Israel and the decrees of Cyrus, Darius and Artaxerxes, kings of Persia.”

The purposes of God, whatever difficulties may seem to obstruct the execution of them, are all accomplished in due season. The deliverance of his people from Babylon, and the rebuilding of the temple at Jerusalem, though in themselves the most improbable events, were effected with the most surprising facility. God moved the heart of Cyrus to give the orders that were requisite; and though the constructing of the temple was retarded by unforeseen obstacles—yet afterwards, through the exhortations of the Prophets Haggai and Zechariah, that laborious work was finished in the space of four years.

We shall offer a few remarks upon,

I. The building of the temple through the instrumentality of the fore-mentioned prophets.

Many difficulties obstructed the progress of the work.

Scarcely was the foundation laid, before an attempt was made to impede the work through the hypocrisy of pretended friends. The Samaritans offered to co-operate with the Jews in raising the intended fabric; but their design was to frustrate, rather than promote, the completion of it. And though this appears at first sight to be a strange mode of showing hostility—yet it is indeed most common, both in political contests, and in the concerns of religion. Many will profess to desire the same objects, and will offer to concur in prosecuting them to a certain point, who, if their offers were accepted, would only defeat the ends proposed. The Jews, however, aware of the snares thus laid for them, determined to prosecute their work alone, Ezra 4:1-3.

That device having failed, they were assaulted by the hostility of open enemies. Complaints were made against them to the governing powers, and they were represented as plotting to regain their liberty and independence. Their former endeavors to cast off the Babylonish yoke were referred to as proofs of their present disposition to rebel against the king of Persia, Ezra 4:4-16.

It is in this way that the servants of God have been assailed in all ages; our blessed Lord was calumniated as an enemy to Caesar; and his Apostles, as “movers of sedition;” and, if at any period of the Church an occasion can be found against the people of God, the record of it shall be brought against them in all future ages, and the evils of one party shall be made to characterize religion itself, and all who profess it; and a sense of duty and of regard for the public welfare shall be artfully pleaded as an apology for the measures, which in reality were dictated by nothing but a rooted aversion to the cause of God, Ezra 4:14.

This plan having too fatally succeeded, the Jews yielded to despondency, and for the space of fifteen years suspended the work in which they had engaged, Ezra 4:23-24. A spirit of indolence and supineness soon prevailed among them, and would have operated to a total dereliction of the work, if God had not sent his prophets to rouse them from their lethargy. And indeed this is the greatest obstacle to every good work, since the longer it continues, the more entire is the ascendant which it gains over us.

Through the preaching of the prophets, however, these difficulties were overcome.

The Prophet Haggai justly reproved them for attending so carefully to their own accommodation, while the temple and the service of their God were altogether forgotten; and bade them carefully to “consider their ways! Haggai 1:2-5; Haggai 1:7.”

The Prophet Zechariah also urged them to bear in mind how awfully their fathers had suffered for their neglect of God, Zechariah 1:1-6; and then, by a variety of images which he had seen in visions, encouraged them with assurances of success in their labors. Read attentively the four first chapters of Zechariah in this particular view.

Thus were the people stimulated to exertion. But behold, no sooner did they resume their work, than their enemies renewed their application to the government to issue again their mandate to discontinue it, Ezra 5:1-10. While they were occupied only in building ceiled houses for themselves, no notice was taken of them; but as soon as they began to serve their God, their enemies were up in arms!

And so it always is; zeal is approved in everything except true religion; but, as soon as ever it discovers itself in that, every effort will be made to repress it. This effort, however, was overruled, as similar efforts have often been, for the furtherance of the work it was intended to destroy. Compare Ezra 6:1-10 with Philippians 1:12; and in the short space of four years the edifice was completed, verse 15.

The history thus viewed leads us naturally to notice,

II. The subserviency of a faithful ministry to the erection of God’s spiritual temple.

The temple of old was a shadow of that spiritual temple which is erected for God in the hearts of men, “being built on the foundation of the Apostles and Prophets, and Jesus Christ himself being the chief corner-stone, Ephesians 2:20-22.”

1. The erection of this spiritual temple is attended with the same difficulties.

Who that begins truly to surrender up his soul to God, does not find many impediments from pretended friends? They will profess to approve of religion, and will propose to go with us to a certain length, so that they may have the greater influence to keep us from “following the Lord fully,” and from serving him with our whole hearts.

If we are enabled to withstand their efforts, then we shall be assailed by open enemies, who will accuse us of evil designs against both the Church and State; and will call forth the power of the civil magistrate, or of our more immediate governors, to suppress our zeal. Frequently they will become our greatest foes, who by their relation to us ought rather to become our firmest protectors. And too often do timidity and sloth induce us to relax our efforts, until, if God does not by some special act of providence or grace awaken us, we lose the time for working, and, like the foolish virgins, experience forever the fatal effects of our remissness.

2. But the work of God in the soul is carried on and perfected by the same means.

God has established an order of men on purpose to carry on this spiritual building in the world, Ephesians 4:11-13. Paul and the other Apostles may be called “master-builders, 1 Corinthians 3:10;” but every pastor and teacher is engaged in the same work, according to the peculiar office that has been assigned to him. “To impart to you some spiritual gift, to the end that you may be established,” and “to perfect that which is lacking in your faith,” and in every way to be “helpers of your joy,” is the great end of all our ministerial labors; and, if we would labor with effect, we must use the very same means as Haggai and Zechariah did.

We call you then, brethren, to “consider your ways!”

Consider what has hindered you hitherto; and what has been the consequence of intermitting your exertions in the service of your God. Have you not reason to blush and be confounded for the little progress that you have made in the divine life?

Consider too, as Zechariah so largely recommends, the promises of God. What assurances of success are given you by your gracious God, if only you will put your hands to the work in good earnest, “Up then, and be doing,” every one of you; and “your God will be with you.” Do not yield to discouragements of any kind; for “greater is He who is in you than he who is in the world.” And beware how you give way to carnal ease and indolence; surely it ill befits you to be so intent, as most of us are, on earthly things, while the spiritual edifice advances so slowly. Let all inquire, what yet remains to be done in their own hearts, and, what may be done for God in the world at large; and let us, by “coming daily and hourly to Christ as the living foundation-stone, seek, as living stones, to be built up into a spiritual house, 1 Peter 2:4-5,” that shall be “the habitation of God, through the Spirit,” forever and ever.

Charles Simeon