["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---]

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 yes." If we "love even life itself" in comparison of Christ, we shall lose it" for ever1: "We must be faithful unto death, if ever we would attain a crown of life i"

f Eccl. ii. 1.

-]

g Acts iv. 19.

Neh. vi. 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 honour 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 endeavours 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 character. He will pro

pose 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 fervour of spirit in the Lord's service: on the contrary, in discharging our duty to man, we do, in fact, fulfil our duty to God: and whilst, in relation to one set of duties, we say, "These ought ye to have done," we must with equal decision add, in reference to the other, "These ye are not to leave undone."]

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 ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." But, whilst 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 ye transformed in the renewing of your minds, that ye may prove what is that good and acceptable and perfect will of Godd."]

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. 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, c John xv. 19.

a See Rom. xii. 11.

b Luke xi. 42.

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 shewn us, that, on no occasion whatever, are we at liberty to "do evil, that good may come." 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." 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 abhorrenceh.]

2. Our obligations to him—

[What do I owe to Almighty God, who gave his onlybegotten 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; h Gen. xxxix. 9.

f Rom. iii. 8.

James iv. 7.

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 laboured 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 endeavour 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:" yea, 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 dishonour God? If we only consider how God's honour 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 thou come to serve the Lord, prepare thy soul for