Men of business, from the very nature of their occupations, specially liable to lose the lively exercise of this practical faith. "Hard by the altar of incense in the ancient temple, stood the altar of burnt-offering. As the one signified the atonement to be made by Christ, and the other the fragrant merits of that atonement; so did the latter represent also the offering of prayer to God through Christ's mediation by his faithful people, and the former the oblation of praise, presented through the same intercession, as a sweet smelling savour to God. Prayer and praise are twin services. They should always go hand in hand. Praise is the fragrance breathed from the flower of joy. He is happiest who is thankfullest. This lesson taught by the brute creation. Morose and unkindly animals express as little of enjoyment as they do of gratefulness by their snarling and growling sounds. The beasts and birds of night are rarely gladsome. But the lambs which sport and gambol in their green pastures, and the birds which in the early morning wake

the echoes of the woodland with their songs, all tell most unmistakeably that they are happy. How much more then. must it be the blessedness of man' to look through nature, up to nature's God,' and glorify the giver in all his varied gifts."-Stowell. (See Addenda.)

Illustrations:-" Your father had a battle with

Apollyon," said Great-heart to Samuel, "at a place yonder before us, in a narrow passage, just beyond Forgetful Green. And indeed the place is the most dreadful place in all these parts; for if at any time pilgrims meet with any brunt, it is when they forget what favours they have received, and how unworthy they are of them. This is the place, also, where others have been hard put to it."-Bunyan.

Luther said when he heard a little bird sing, when he was out in the fields one morning, "The bird had no storehouse or barn, and did it seemed to sing, Mortal, cease from toil and not know of any provision for the future, and yet sorrow, God provideth for the morrow.' We do not find any sparrows with large storehouses, or any swallows with a great quantity of grain laid by for the morrow; yet never find a sparrow starved to death, or a swallow that has perished from cold. God 'careth for them, and are ye not much better than they ?'"

THE INITIAL STAGES OF A GREAT REFORMATION.

ii. 9-20. Then I came to the governors, &c.

I. Great reformations often have an insignificant commencement, and are slow in developing their true proportions. Who would have expected such great things to spring from that interview in the palace, and now from the visit of this one man to Jerusalem? Yet who dare "despise the day of small things" How slight the first streak of dawn! How minute the grain of mustard-seed! Some of the noblest exploits of the Church have had the feeblest beginnings. A few Christian men met together in the vestry of a plain chapel; they pondered and prayed over the state of the heathen world; they conceived and planned the glorious enterprise of evangelizing all pagan lands. They arose and built. The Church Missionary Society is the result. Not only small at beginning but slow in developing. May travel rapidly on land or by sea, but in morals must be content to proceed gradually. Deep-rooted evils, profligate and abandoned habits, not to be eradicated in a moment; nor are excellent characters manufactured in a moment, as a piece of work from the loom. The restoration of God's image rather resembles the growing likeness to its beautiful original in the canvas of the artist. At first the outline, and slowly the form and features, of the human face appear; gradually they assume more distinctness and expression, and the likeness stands confessed. So does the Holy Ghost restore the waste places of Christ's Church, and the moral deformities of his children.

II. Reformation work requires a vigorous leader. Nehemiah eminently qualified for the post, for-1. He occupied a commanding social position. The office of cupbearer a very honourable one with the Persians. A son of Prexaspes, a distinguished person, was made cupbearer to Cambyses. The poets make Gany

CHAP. II.]

51

medes to be cupbearer to Jupiter, and even Vulcan himself is put into this office.
It him influence with king and court, and status amongst even Persian nobles.
gave
2. He was inspired with intense enthusiasm. Without this fire no hearts melt,
no great work accomplished. It burns up all evil sordid desires, and kindles all
goodness. Jeremiah was influenced by it. Kept silence for a time, but was
constrained to break out again, saying the word within him was like burning fire
(Jer. xx.). To the same effect Elijah cries out: "I am very zealous for the Lord
of Hosts" (1 Kings xix.). Moses prayed to be blotted out of God's book, rather than
his people should be destroyed (Exod. xxxii.). St. Paul "counted not his life dear
unto him," &c. (Acts xx.). Phineas, when none else would take the sword to vindi-
cate the outraged laws of Jehovah, himself slew the offenders (Numb. xxv.). Our
Lord himself, moved with indignation, drove out the profaners of his sanctuary
3. He possessed unwearied energy
(John ii.). Such holy enthusiasm glowed in Nehemiah's heart, and urged him to
undertake this difficult and dangerous work.

His enthusiasm not fitful, but patient. He had calculated the
and perseverance.
difficulties of his undertaking, and was prepared to carry it through. No great
work will succeed without plodding. A great statesman once answered a friend
who inquired to what he attributed his great success in life, thus-" I know how to
plod." Without this virtue Nehemiah must have succumbed to the almost over-
whelming difficulties that beset his path.

Thus

III. Reformation work should not be undertaken without a deliberate estimate of its magnitude and difficulty. Blind courage that counts no costs always short-lived. This stood the tests which it had to endure because founded upon intelligent and mature conviction. 1. Nehemiah forestalled opposition. An escort had been asked for and granted (v. 10). Forewarned is forearmed. did he fortify himself against failure from this quarter. Christian soldiers "must put on the whole armour of God" (Eph. vi. 11), and expect to be assailed. No "And I arose in the mistake greater than presumption. To despise or ignore an enemy sure sign of weakness. 2. He carefully examined the work to be done. night," &c. (v. 12). Wise proceeding before engaging in a work that might prove "So I came to Jerusalem, to be impracticable. Accurate knowledge helps the judgment and stimulates courage. 3. He weighed the matter before proceeding to action. and was there three days" (v. 11). Days spent in seclusion not spent in vain, if time be occupied in thought and prayer. (See outline on " Preparatory Retirement.") IV. Reformation work in its initial stages is almost certain to provoke "Will ye rebel?" (v. 19). Bad opposition. "When Sanballat the Horonite," &c. (v. 10). 1. This often proceeds from a misconstruction of the nature of the work. men always ready to attribute evil motives. Sometimes springs from ignorance, more often from wilful malice. Charges of treason more frequently brought against reformation work than any other. Insinuation often more deadly in its operation than open calumny. 2. This often springs from aversion to self-sacrifice. For this reason the men of Jabesh-Gilead stood aloof when Benjamin was to be punished; and were afterwards destroyed for their neutrality (Judges xxi.). Work that requires self-denial and hard toil cannot be good in the eyes of those who have no love for any but themselves.

V. Reformation work cannot be carried on without mutual co-operation. "So they strengthened their hands for this good work" (v. 18). Necessary as a Christ recognized security against discouragement. Individual workers labouring in isolation always "Not good for man to be alone." liable to discouragement. this principle in religious work, when he sent his disciples by twos. Mutual sympathy and counsel will often cheer faltering courage, and strengthen failing hope. 2. Necessary as a safeguard against combined opposition. Good men must combine, "The and present a united front to the combined forces of wickedness and opposition. Unity is strength in all work, and in all conflict.

VI. Reformation work cannot succeed without the Divine blessing.

E 2

God of heaven, he will prosper us" (v. 20). When every precaution has been taken, and all available human aid enlisted, still all depends on God for success. 1. Because the forces of evil are too strong for the unaided powers of man. Melancthon found this by experience, when he thought to convert the world to Christianity in a very short time. "Without me ye can do nothing." "Not by might, nor by power," &c. 2. The blessing of God will compensate for any amount of opposition. "If God be for us," &c. "Greater is he that is in you," &c.

Illustrations:-(a) The artist Correggio, when young, saw a painting by Raphael. Long and ardently did the thoughtful boy gaze on that picture. His soul drank in its beauty as flowers drink moisture from the mist. He waked to the consciousness of artistic power. Burning with the enthusiasm of enkindled genius, the blood rushing to his brow, and the fire flashing from his eyes, he cried out, "I also am a painter!" That conviction carried him through his initial studies; it blended the colours on his palette; it guided his pencil; it shone on his canvas, until the glorious Titian, on witnessing his productions, exclaimed, "Were I not Titian, I would wish to be Correggio." (3) In the museum at Rotterdam is the first piece painted by the renowned Rembrandt. It is rough, without marks of genius or skill, and uninteresting, except to show that he began as low down as the lowest. In the same gallery is the masterpiece of the artist, counted of immense value. What years of patient study and practice intervene between the two pieces! If all have not genius, all have the power to work; and this is greater than genius.

(7) Coleridge, one day when some one was enlarging on the tendency of some good scheme to regenerate the world, threw a little thistle-down into the air, which he happened to see by the roadside, and said, "The tendency of this thistle-down is towards China! but I know, with assured certainty, it will never get there; nay, it is more than probable, that after sundry eddyings and gyrations up and down, backwards and forwards, it will be found somewhere near the place where it grew." Such is the history of grand schemes of reformation apart from Divine power and benediction.

(d) William Rufus, having seen the coast of Ireland from some rocks in North Wales, is reported to have said, "I will summon hither all the ships of my realm, and with them make bridge to attack that country." This threat being reported to Murchard, Prince of Leinster, he paused a moment, and then said, “Did the king add to this mighty threat, if God please ?" and being assured he made no mention of God in his speech, he replied, rejoicing in such a prognostic, "Sure, that man puts his trust in human, not in Divine power, I fear not his coming."

SECULAR AID FOR SPIRITUAL WORK.

ii. 9. Now the king had sent captains of the army, &c.

This martial escort granted to Nehemiah in response to his own request. As an official dignitary, had right to public honour and body-guard. Learn

I. That the Church may employ secular power for purposes of protection. When one has suitable means at hand for avoiding danger, he must not despise them (Josh. ii. 15; 2 Cor. xi. 33). 1. Every law-abiding subject has a right to claim the law's protection. This holds good except in the case of conduct which is likely to provoke a breach of the peace. 2. It is a good man's duty to seek the protection of secular power rather than rashly to expose himself to danger. Paul sought the shield of the law when certain men had taken an oath to kill him (Acts xxiii). 3. When secular aid is denied, or granted only on terms inconsistent

with righteousness, the believer may confidently cast himself upon the protection of Jehovah. "When my father and mother forsake me," &c. Under such circumstances the three Hebrews and Daniel committed their case to God. "This poor man cried, and the Lord heard him" (Ps. xxxiv.).

II. That the Church may not employ secular power in matters of faith.

Ezra's work had been more purely spiritual than Nehemiah's now was, hence he sought no such aid as this. Both sought the religious reformation of the people, but Nehemiah's chief mission was to restore the city of Jerusalem and rebuild the walls. 1. God has never authorized the use of any but moral means in spiritual work. All coercion inadmissible. "My kingdom is not of this world." "Go ye into all

the world," is the commission which
follows upon the proclamation of Divine
sovereignty. "All power," &c. "He
that winneth souls is wise." The fire
and the rack may command submission,
but will never win the heart, or convince
the conscience. (B) 2. The employment
of secular power in matters of faith has
always been productive of disastrous
results. This method predominated
over all others in the dark or mediæval
ages. Hence the war and bloodshed,
strife and controversy, hatred and heresy
that prevailed.
A notable exception
was Stephen, king of Poland, who when
urged by some of his subjects to con-
strain certain who were of a different

religion to embrace his creed, nobly
answered, "I am king of men, and not

FIRST HINDRANCE.-SECRET JEALOUSY. ii. 10. When Sanballat the Horonite, and Tobiah, &c. The name Sanballat signifies a pure enemy; for he belonged to a spiteful people who had always been troublesome to the children of Israel, and did constantly vex and provoke them to evil (Numb. xxii. 3, 4).

I. Here is jealousy tyrannical in its spirit. The Hebrews in Palestine had been hitherto poor and helpless. They were anxious to improve their condition, but these enemies were eager to keep them poor that they might be able to oppress and plunder them. Jealousy naturally cruel, inasmuch as it feeds upon the poverty and destitution of others, and fears their prosperity, lest it should lose its food. They probably heard of this new enterprise through their wives, who might be Jewesses. Among the Turks every vizier used to keep a Jew as private counsellor, whose malice was thought to have had much to do with the Turks' bitter persecution of Christianity.

II. Here is jealousy anti-religious in its attitude. Grieved that any should "seek the welfare of the children of Israel" (v. 10). Their opposition doubled by the fact that this was God's work, and these were his people. They hated the name and worship of Jehovah.

St.

The malice of unbelievers and scoffers against the kingdom of God can never be satisfied. If envy had not blinded these men, they might have seen that they meant them no harm. As the building of this Jerusalem had many enemies, so the repairing of the spiritual Jerusalem (the Church) by the preaching of the gospel hath many more.-Pilkington.

III. Here is jealousy covetously selfish in its motives. Samaria had become the leading state west of Jordan, and any restoration of Jerusalem might interfere with this predominance. The fear of losing their gains had much to do with the acrimony of their opposition. Hippocrates in his epistle to Crateva gives him this good counsel; that if it were possible, amongst other herbs, he cut up that weed covetousness by the roots, that there be no remainder left; and then know certainly that together with the bodies, he would be able to cure the diseases of the mind.

IV. Here is jealousy self-torturing in its effects. "It grieved them exceed ingly" (v. 10). The expression a very strong one. (Compare Ps. cxii.) "The wicked shall see it, and be grieved; he shall gnash with his teeth." Keen mental torture implied. Envy compared

to a poisonous serpent. Because it cannot feed upon other men's hearts it feedeth upon its own, drinking up the most part of its own venom, and is therefore like the serpent Porphyrius, which was full of poison, but wanting teeth, hurt none but itself. Austin describes it as a "madness of the soul;" Gregory, as a torture;" Chrysostom, an insatiableness;" Cyprian, "blindness, a plague subverting kingdoms and families, an incurable disease." A disease that neither Esculapius nor Plutus could cure; a continual plague and vexation of spirit, an earthly hell.

Illustrations:-The poets imagined that Envy dwelt in a dark cave; being pale and lean, looking asquint, abounding with gall, her teeth black, never rejoicing but in the misfortunes of others, ever unquiet and careful, and continually tormenting herself. (See Addenda.)

"The Bible abounds with instances of this sin.

We find it in Cain, the proto-murderer, who slew his brother in a fit of jealousy. We find it in the dark and gloomy and revengeful spirit of Saul, who under the influence of jealousy plotted for years the slaughter of David. We find it in the king of Israel when he pined for the vineyard of Naboth, and shed his blood to gain it. Yea, it was envy that perpetrated that most atrocious crime ever planned in hell or executed on earth, on which the sun refused to look, and at which nature gave signs of abhorrence by rending the rocks; I mean the crucifixion of Christ; for the Evangelist tells us, that for envy the Jews delivered our Lord."—J. A. James.

The infatuated Caligula slew his brother, because he was a beautiful young man. Mutius, a citizen of Rome, was reputed to be of such an envious and malevolent disposition, that Publius, one day observing him to be very sad, said, "Either some great evil hath happened to Mutius, or some great good to another.' Dionysius the Tyrant," says Plutarch, "out of envy punished Philoxenius the musician, because he could sing; and Plato, the philosopher, because he could dispute better than himself." Cambyses killed his brother Smerdis, because he could draw a stronger bow than himself or any of his party.

PREPARATORY RETIREMENT.

ii. 11. So I came to Jerusalem, and was there three days. God's servants frequently thus retired for deliberation before entering upon arduous tasks. Moses had a forty-years half-involuntary preparation for his life work, in the wilderness of Midian. Paul spent three years in Arabia before commencing his career as a missionary. The disciples were commanded "to tarry at Jerusalem until," &c. Our Lord himself, at the commencement of his public ministry, was led of the spirit into the wilderness to be tempted." And here And here we see Nehemiah spending three days in retirement, before entering upon a work that would tax all his powers and graces to the very utmost. Consider the reason of this

and leaders. Knowledge of human nature, human history, and character, of great service in Christian work.

I. It gave him time to look round. Jerusalem altogether strange to him. Unacquainted with the exact state of affairs or parties in the city. To have rushed headlong without premeditation into so gigantic an enterprise would have been madness. Probably made secret inquiries as to vigilance of foes, and spirit of people, as well as their numbers, character, and wealth. Knowledge always source of power to workers

By

II. It gave him time to look forward. Evidently a man of wise foresight. Could see both difficulties and the way to meet and overcome them. Careful, yet not over-anxious, because made God his counsellor and guide. Neither optimist nor pessimist. anticipating difficulties we may obviate them, and so make them comparatively harmless when they do come. Guard against other extreme, of making them when there are none, and magnifying them when they are insignificant. Such pre-vision not inspiriting, but disheartening.

III. It gave him time to look within. Now was the time for self-examination. Motives tested, heart probed. Trying moment to faith. Looking at self alone drives to despair. "Who is sufficient for these things?" the cry of one burdened with such tremendous responsibility. Luther spent the night before the Diet of Worms on the floor of his little chamber, humbling himself