interest ourselves in the good of the Church, and eo of the world, and do all we can to promote it. II. IT IS ESPECJAJ,LY INCUMBENT ON THOSE WHO HAVE SPECIAL TALENTS. All talents can find employment in this service ; all should be consecrated to it. The more we have of faculty and aptitude, the more we are bound to employ them. Bodily energy, mental power and culture, spiritual attainments, wealth, social posi- tion and influence, should all be cheerfully dP.voted to Christ and the good of men. "Unto whomsoever much is given, of him shall be much required." III. THE PUDLIO BPIIllT BROWN DY ANY WHO ARE SPECIALLY QUALIFIED TO DO GOOD SHOULD AWAKEN THANKFULNESS, AND THEIR SERVICES BE GLADLY ACCEPTED. Because such men are greatly needed, and if well supported can do much more good than ordinary men; and because the number of such is comparatively small, so Rtrong are the temptations to a lower style of life. Yet even in a time of depression, the appearance on the scene of a man of unusual ability and resources, willing to devote himself to the general good, is not always welcomed by all. Not only, outside, the Sanballats and Tobiahs are grieved and angry, but within are found some wbo feel their own importance in the community threatened, and allow jealousy, envy, and uncharitableness, culminating perhaps in open hostility, to prevail over such faint love for Christ, his cause and people, as they may possess. IV. THE MISSION AND WORK OF NEHEMIAH MAY WELL REMIND US OF HIS WHO I'.'<' LOVING SERVICE IS "HIGHER THAN THE HIGHEST." He came II to seek the welfare" not of II the children of Israel" only, but of the world. He came with the commis- sion not of an earthly monarch, but of the Father in heaven. His personal qualifi- cations were not simply those of an excellent and able man, but of perfect humanity united to perfect Deity. His compassion for men was that of incarnate love. His toils and sufferings, ending in a death of agony and shame, surpass incalculably all that the best men have ever endured in serving their fellows. His resources are those of the universe--" all power in heaven and earth." The benefits he confers are of corresponding magnitude and duration. Yet men viewed him with hate and envy, and still turn away from him ; and his people render him a love and co-operation miserably small, far inferior to what Nehemiah received from his fellow Jews. Let us be careful to receive him with hearty faith and submission for our own salvation ; and then consecrate our all to his service, counting nothing too great to do for him, no sacrifice too painful to make in promoting his designs for the present and eternal welfare of men.
Ver. 12.-God-given thoughts and impulses. . "Neither told I any man what my God had put in my heart to do at Jerusalem." I. WHEN WE MAY SAFELY ASCRIBE TO Goo WHAT HAS ARISEN IN OUR HEARTS. There is a danger, to which fervent religiousness exposes men, of delusion, fanaticism, and impiety in ascribing their thoughts, feelings, or purposes to God. When may we safely say, "God put it into my heart"? 1. When the thought, feeling, or pur- pose is manifestly good. God is the author of all good, and only of good. He cannot put evil into the heart. To ascribe it to him is blasphemy. Hatred, malice, uncharitableness, misrepresentation, injustice, cruelty, even though they assume the garb of.piety, cannot be from him. They bear upon them the stamp of their father, the devil. Let furious bigots, calumniators of their Christian brethren, and perse- cutors, lay this to heart. Before ascribing to God what is in our heart, we must compare it with what we know to be from him-the teaching of our Lord, his character, the enumerations of the fruits of the Spirit (Gal. v. 22, 23; Eph. v. 9). Whatever corresponds with these we may safely conclude to be from God. And the closer the correspondence, the more certain the'conclusion. 2. When it issues in great good. Nehemiah, writing after he had executed his purpose and seen its beneficial results, could speak confidently as to its source. This rule for determining the Divine origin of our mental operations must, however, be applied with caution. It is only subordinate, not sufficient of itself. For (1) God brings good out of evil. Sin and Satan, and bad men, evil in themselves, are God's slaves to work guo,l (comp. Gen. I. 20; Acts ii. 23, seq.). (2) Good desires are not always accomplished. David purposed to build the temple; his purpose is pronounced good, a.nd therefore 22 THE BOOK OF NEHEMIAB. [err. n. 9-20,
from God, although it wns not the will of God the.t he should execute it. Still, when our thoughts, &c. are carried into action and produce great and lasting good, our confidence is rightly increased the.t they were from him. II. WBY WE SHOULD ASCRIBE TO Goo TBE GOOD WIJICIJ ARISES IN OUR HEARTS, 1. It is manifestly according to truth. 2. It is required by gratitude, A great benefit and honour is thus conferred upon us. 3. Humility demands and is promoted by it. Yet the hume.n heart is so deceitful, that under a show of humility pride nnd self- complacency may hide, and be fostered by the thought of the distinction thus enjoyed. 4. Due regard for the glory of God will induce us to do this. 5. It is acceptable to God, who ·will reward by II more grace." Ill. THE PROPRIETY AND WISDOM OF SOMETIMES CONCEALING FROM MEN WHAT Goo HAS PUT INTO OUR HEARTS. There is II a time to be silent;" yet there is also "a time to speak." 1. Reticence as to our pious thoughts, emotions, and purposes may be right. As for instance when indulged-(1) From a sense of their sacredness. (2) To test their goodness. In the case of the emotions of personal religion, to ascer- tain their genuineness. In the case of plans of usefulness, to determine their practi- cability. So Nehemiah. (3) To promote their maturity. 2. Reticence may be, or become, wrong. It is so-(1) When cowardice produces it, and the confession of Christ is thereby evaded. "A secret disciple" may be borne with at first, but Christ requires confession on pain of rejection. (2) When others are thereby de- prived of help and encouragement. (3) When the course of action to which what is put in our hearts points is unreasonably delayed. Nehemiah soon revealed his plans to others, that he might through their co-operation accomplish them.