"perplexed." And in unison with this is the admonition of the apostle; "be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God. 'And the peace of God which passeth all understanding, 'shall keep your hearts and minds through Christ Jesus." When we have thus addressed ourselves to God, dificulties vanish. We know that if the affair be injurious, he can easily hinder it; and if it be good for us, he an as easily promote it. His kingdom ruleth over all ; every event is under his direction, and every character ander his control. When Herod had imprisoned Peter, the church assembled together to obtain his enlargement-But what did they? Did they draw up a petition, and address it to the king, signed with their names? No-They applied at once not to the servant, but to the master: they applied to one who had Herod completely under his check: "Prayer was made, without แ ceasing, of the church unto God for him." And what was the consequence? What were bars and fetters to God? "When Herod would have brought him forth, "the same night Peter was sleeping between two sol"diers, bound with two chains: and the keepers before "the door kept the prison. And behold, the angel of "the Lord came upon him, and a light shined in the prison and he smote Peter on the side, and raised "him up, sayng, arise up quickly. And his chains "fell off from his hands."

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Solomon has told us, and not without reason, that "the king's heart is in the hand of the Lord, as the rivers of water; he turneth it whithersoever he will." Eastern monarchs were absolute; they consulted nothing but their own pleasure: yet God had them more under his command than a husbandman has the direction of the water in a meadow. The husbandman, you know, can easily give it a new current, by digging a new channel-and in this case, it is worthy of our observation, that the nature of the water remains the same, and no violence is offered to impel it along-it flows as

freely as before. Admirable image this, of God's overruling providence in making use of princes, and heroes, and politicians, to accomplish his own designs, while their dispositions are unchanged and unrenewed, aud they willingly follow the leadings of their pride, avarice, or revenge.

There is a two-fold dominion which God exercises over the mind of man. The one is by the agency of his grace. Thus he can enlighten the most ignorant understanding, and subdue the most rebellious will; he can take away the heart of stone, and give an heart of flesh. We see this exemplified in the conversion of Saul of Tarsus, in his way to Damascus. From a furious persecutor, he becomes at once a disciple and an apostle, and from that hour the language of his life was, Lord what wilt thou have me to do? But there is another empire which he exercises over mankind—it is by the agency of his providence. History is full of this. He can give another heart when he does not give a new one. Where he does not convert, he can check; he can raise up a diversion; he can indispose the mind by dejection; he can disorder the body and in consequence of the movement of one of those circumstances which are all dependent upon his pleasure-the whole state of things will be changed. Jacob was convinced of the dominion and influence of God over the affairs and even the dispositions of men: and therefore when he was returning home, and had to meet his exasperated brother Esau-though he used all the means which prudence could suggest, he trusted in God for his safety and success he therefore retired and prayed-he earnestly committed the whole concern to God-and behold the result. Though Esau set off with a determination to kill his brother, his heart was softened upon the road, and he fell upon Jacob's neck, kissed him, and wept. For "when a man's ways please the Lord, he maketh "even his enemies to be at peace with him."

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IV. It is worthy of our notice how Nehemiah speaks of the governor of one hundred and twenty

seven provinces-this man. Artaxerxes it is probable seldom thought of himself in a manner so humiliating. Grandeur threw a lustre which dazzled him; and a thousand flatterers were employed to make him believe he was more than human. But he was really no more than a man. He had only five senses: he was made of the same dust with his slaves; he was vulnerable, frail, mortal-a pain in the tooth would tell him so; an accident or a sickness would speak out; death and worms would end the dispute. "I said ye are Gods, "but ye shall die like MEN."

It would be well for those who are placed above others in circumstances, to remember in how many respects of far greater importance they are only upon a level with them. And it would be well for us all to remember it; for we are prone to idolatry: we are always making flesh our arm: and this leads to a succession of disappointments by which God says to us cease from MAN whose breath is in his nostrils, for "wherein is HE to be accounted of ?"

Let us not however suppose that Nehemiah "des"pised dominion, or spoke evil of dignities." We are far from supposing that the destruction of the various ranks in society would increase human happiness; and it is certain that the scripture takes these distinctions as they are, and even requires us "to render to all their "due, honor to whom honor is due, fear to whom fear, "and tribute to whom tribute." It commands us to fear God and to honor the king; and to be subject not only for wrath but also for conscience sake. But Nehemiah was now before the God of heaven and earth: and what is the greatest monarch in the world compared with him? Less than nothing and vanity.This is the way to reduce worldly impressions: the world strikes and conquers you when it meets you absent from God-bring it into his presence-view it there-and what is it? What are the smiles of men to the favor of God? What are their frowns to his anger? What can drive you back from duty while he "I, even I, am he that com

is near to support you?

"forteth you: who art thou, that thou shouldest b "afraid of a man that shall die, and of the son of ma "which shall be made as grass? And forgettest th "Lord thy Maker, that hath stretched forth the heav "ens, and laid the foundations of the earth? and has "feared continually every day because of the fury of "the oppressor, as if he were ready to destroy? and "where is the fury of the oppressor ?" When Abab and Jehosophat were going up to Ramoth Gilead to battle, they sat each upon his throne arrayed in thei robes. Four hundred prophets appeared before them -but the God of this world had blinded their minds they could not see afar off; they only beheld these two monarchs, and therefore feared and prophesied smooth things-but Micaiah is called in and he dares to speak the truth: and what emboldened him? H

"saw the LORD sitting on His throne, and all the hos "of heaven standing by him on his right hand and on "his left:" and in view of him—what were these two men? Had Moses seen only Pharoah armed with power and rage, he would have shrunk from the exe cution of his commission-but he saw a greater than Pharoah; "by faith he forsook Egypt, not fearing the "wrath of the king, for he endured as seeing him who "is invisible." And what was this man to him? "And I say unto you, my friends, be not afraid of them "that kill the body, and after that have no more that "they can do. But I will forewarn you whom he shall "fear; fear him which, after he hath killed, hath pow "er to cast into hell; yea, I say unto you, fear him."

Finally, observe how this good man characterizes himself and his brethren-thy servants who desire to fear thy name. This is striking-and it teaches us, that modest, diffident language best becomes us, espe cially before God. Even an Abraham says, "I that "am but dust and ashes have taken upon me to speak "unto the living God." Jacob says, "I am not wor "thy of the least of all thy mercies." David says "50 "foolish was I, and ignorant, I was like a beast before

thee,' and Paul," I am less than the least of all saints: I keep under my body, and bring it into subjection, lest having preached to others, I myself should be a cast away.' I would rather hear a person expressng a humble hope, than a towering assurance. Žion's ravellers are represented as coming with weeping and upplication. We are now in a world of action and of rial-not of rapture and triumph. Blessed is the man that feareth always.' Even Nehemiah only speaks of his desiring to fear God's name.

Indeed there are many who must derive their satisfaction from their desires rather than any thing else. They cannot say they do fear him, or love him, or depend upon him-but they know they desire to do it. Well, for all such there is a most encouraging promise: blessed are they that do hunger and thirst after frighteousness, for they shall be filled.' These desires are proofs of something good, and pledges of Something better: they are evidences of grace, and fore-runners of glory. Desires are the pulse of the soul, by which we may judge of our spiritual life and health. In some respects they are more decisive than actions: actions may be counterfeited, desires cannot; we may be forced to act, but not to will. And therefore let us have recourse to this. Let us observe the prevailing bias of our minds; the direction in which, and the objects towards which our desires move.

Let

us examine whether we are not restless after the friendship and image of God. Let us see whether we cannot make the language of David our own, • As the hart panteth after the water-brooks, so panteth my 'soul after thee, O God. My soul thirsteth for God, 'for the living God: when shall I come and appear 'before God? Remember me, O Lord, with the favor that thou bearest unto thy people: O visit me ' with thy salvation; that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.'

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We may add that all the people of God while here,