rebuilt; and therefore it was justly doubted, by those who yet remained in Babylon, whether it was proper to continue those fasts, now that the judgments on account of which the fasts were instituted were removed. This was a question which could not be satisfactorily answered, but by one who was inspired of God to declare his will respecting it. But before a direct answer was given to it, the prophet was instructed to reprove the whole nation, priests as well as people, for the manner in which those fasts had been observed. They are not blamed for instituting the fasts, but for the hypocrisy which they had manifested in the observance of them.

The reproof here given to the Jewish nation furnishes us with a fit occasion,

I. To inquire into the principles by which we have been actuated in our religious duties

External acts are of no value in the sight of God, any farther than as they express the real dispositions of the mind. It is to the principle from which we act, and not to the mere act itself, that God looks and it is to that that we also must look, in order to form a right estimate of our character. Consider then, 1. To whom we ought to have performed all our religious services—

[That" fasting and mourning" were religious services, is obvious: and that "eating and drinking" are here used in the same sense, is also obvious. The Jews were ordered by the Mosaic law to carry up their tithes, and their first-fruits, and their free-will offerings, to Jerusalem, and to eat them in the temple before the Lord: and not being able to carry them thither, they observed the same rites in Babylon. Hence we may properly notice our own religious services in general, whether those of greater solemnity, as public fasts, or those which are of more ordinary occurrence, both public and private: in all of them we ought to have had respect to God; to his will, as the cause; his word, as the rule; his glory, as the end. If not done for him, they are not acceptable to him: and the more entirely we have respect to him in them, the more pleasing they are in his sight. But if we examine our religious services in this view, how few will be found to have d 1 Cor. x.

• Deut. xii. 17, 18.

31.

been such as God could accept! Enter distinctly into those three points and then say what answer you can return to that searching interrogation, "Did ye perform them to me, even unto me?"]

2. To whom we have performed them

[Self was the spring of all their services in Babylon; and self has been, for the most part, the true source of ours. With some they have been no more than a decent regard for the customs of the place wherein they live. With others, they have originated in pride, having been performed only to set a good example to others, or to gratify a self-complacent spirit in themselves. With others again, the observance of them has been prompted by self-righteousness, and a vain desire of establishing a righteousness of their own before God. With some too, it is to be feared, their services have been debased by, if not founded in, hypocrisy, having been little else than an endeavour to preserve a fair appearance before men, and to get advantage for the promoting of their temporal interests.

In any of these points of view, what is the principle that actuates us? Is it love for God, or zeal for his glory? No: it is self, and nothing but self; and inasmuch as we have performed religious services under any of these impressions, it must be said that we have done it "for ourselves," and not for God. Of Pharisaic hypocrisy we would fondly hope, that it is not a common principle amongst us: but formality, and pride, and self-righteousness operate to a vast extent. O let us search and try ourselves in relation to these things and we shall find abundant ground for humiliation, where perhaps we imagined there was cause for nothing but selfapprobation and joy.]

That we may not perform our services in vain, I will proceed,

II. To shew what practice is necessary to the acceptance of them before God

The prophet appealed to the Jews, whether their attention ought not rather to be called to the commands of God, which in their more prosperous state they had neglected, and which even now they overlooked?

This is the duty to which we are called—

[Under all circumstances, our first duty is to obey the commands of God: and to bring us to obedience is the end of all his dispensations towards us. If he gives prosperity, it is to encourage us to what is good; and, if he send adversity, it is

to reclaim us from evil. Even in the gift of his only-begot: en Son he aimed particularly at this, the reducing of men to a state of holy obedience, and of an unreserved devotedness to their Gode --]

Without this, all services, of whatever kind they be, are of no avail

[In numberless places is this declared by the voice of inspiration: the universal testimony of God's prophets is, "that God has not such pleasure in sacrifices as in obeying the voice of the Lord; but that to obey is better than sacrifice; and to hearken than the fat of rams." The Prophet Isaiah in particular insists upon this truth, and in the strongest termsIndeed such is God's abhorrence even of the most exalted services, if offered as a substitute for obedience, that he accounts them no better than idolatry and murder. Our blessed Lord in like manner expresses his indignation against those who profess regard for him without manifesting it by a life of holy obedience: "Why call ye me Lord, Lord, and do not the things which I say?" And, as the prophet appealed to the Jews respecting this, so we would make our appeal to you, assured that, if conscience be allowed to speak, there can be but one sentiment on this subject. It is an incontrovertible and fearful truth, that "He is an empty vine, who bringeth forth fruit to himself"."]

Let this subject be IMPROVED,

1. For our humiliation

[Who amongst us does not, on a review of his past conduct, find abundant cause for self-condemnation in his religious duties? Who has not too much consulted self, and too little had regard to God? Truly, we all need one to "bear the iniquity of our holiest things," as well as of the things which have been more palpably contrary to the will of God. Let us look to that adorable Saviour on whom all our iniquities were laid, and seek through him alone that gracious acceptance, which services like ours can never merit.]

2. For our direction in future life

[It is good to serve the Lord: and we must not be discouraged because we cannot serve him so perfectly as we could wish. Self, that subtle enemy, will more or less intrude into all we do. But let us be on our guard against this evil principle, and beg of God to deliver us from it. Let us endeavour to get a deeper sense of our obligations to God our Saviour,

e Rom. xiv. 7-10. Tit. ii. 14. Isai. lxvi. 3.

f Isai. i. 11-16. and lviii. 1-7.

Hos. x. 1.

for all the wonders of redeeming love. This will do more than any thing else to counteract our natural depravity, and to make us "live in all things, not unto ourselves, but unto Him who died for us, and rose again."]

i 2 Cor. v. 14, 15.

MCCXLIX.

THE RESTORATION OF THE JEWS.

Zech. viii. 3-8. Thus saith the Lord: I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of Hosts the holy mountain. Thus saith the Lord of Hosts: There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof. Thus saith the Lord of Hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of Hosts. Thus saith the Lord of Hosts; Behold, I will save my people from the east country, and from the west country; and I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. THE restoration of the Jews from their present dispersion forms a very principal subject of all the prophetic writings; and one cannot but be amazed that it should occupy so small a share of attention amongst the ministers of religion, as scarcely to be noticed by them. Indeed those who do notice the passages relating to that event, pervert them for the most part, by applying them to the Church of Christ, and giving them an interpretation which they were never designed to bear. From whatever cause this proceeds, it tends exceedingly to keep out of view the mercy of God towards his once-favoured people, and to foster in our bosoms an indifference to their welfare. But let us indulge a more benevolent disposition towards them, and contemplate with pleasure,

I. Their interest in this prophecy—

In its primary sense, it was applicable to the Jews of that day

[They were at present but a small "remnant," and under eircumstances that were very discouraging. They had long been afflicted, both by God and man. Previous to their captivity, the judgments of God had been so heavily inflicted on them, that scarcely an old man was to be found among them; and nothing but want and misery was to be seen in the streets": but now peace and plenty should be restored to them. In a moral view, also, there should be a great and general improvement, insomuch that their city, which had been the seat of the most abominable idolatries, should be called "A city of truth;" and the mountain where their temple was rebuilding, "The holy mountain."]

But it had respect to the Jewish nation in days that are yet future

[Of this there is abundant evidence: for Judah alone returned from captivity; whereas the chapter before us speaks of" Israel and Judah." Moreover, the Jews after their return never displayed any great piety; whereas they were, in this prophecy, designated as a holy people. They were also to "be a blessing among the heathen, as before they had been a curse." But never, at any period, were they so execrated amongst the heathen, as since their dispersion by the Romans: nor, with the exception of the Saviour and his Apostles, have they ever been such a blessing to the world, as they will be at a future period, when they shall rise up as missionaries in all the countries where they have been scattered, and be the means of converting the whole Gentile world to the faith of Christ. Nor can the concluding part of this chapter be referred to any events that have hitherto taken place in the world. The time is yet to come, when "many people and strong nations shall come to seek the Lord of Hosts in Jerusalem;" and when "ten men out of all languages of the nations shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you."

What then are the things here predicted? First, the return of the Jews to their own land. And this is an event which shall certainly be accomplished in due season

- Next it declares their conversion to the Lord Jesus Christ as their Messiah, and their instrumentality in converting the heathen world. This also shall be accomplished at the appointed time -—]

a ver. 10.

e ver. 20-23.

b

ver. 11, 12.

C

ver. 13.

d Mic. v. 7. f Isai. xxvi. 13. Jer. xxx. 3, 18, 19,

Hos. iii. 5. Isai. lxvi. 19, 20. Rom. xi. 12, 15.