been captives in a distant land, for seventy years, the temple and city destroyed, the land left desolate, it seemed as if their God either had forgotten them, or could do nothing for them; yet they should be thus restored! And this by

means of a heathen prince, who did not worship their God; who had in so surprising a manner conquered the powerful people who detained them in captivity, and who now gave them liberty without hire or reward; although they were a people so generally despised and hated by other nations! This was cause of wonder to all. They themselves indeed knew that it had been predicted, and Cyrus by name foretold as the instrument, 170 years before the time. But this display of the divine foreknowledge and faithfulness must excite the greater wonder.

Secondly: Their attachment to their native country, and resolution in returning thither, made many wonder. Especially as most of them had never seen it before, and those who had, were so advanced in years. Many had been comfortably settled in Babylon; and had room to hope that the prince who gave them leave to return, would protect them where they were, had they chosen to stay. But they

had such reason for attachment to their God, as no other people had; and they went back in obedience to his call, who had promised to restore them to their own country, and intended to make their retnrn subservient to the manifestation of the Son of God in the flesh. And it was He who raised up their spirits to comply with the proclamation of Cyrus. Ezra i. 5. viii. 21, 22.

Thirdly: Their perseverance in the midst of hardships and perils. They were repeatedly interrupted after the death of Cyrus; (Ezra iv. 6, 7.) in the time of Cambyses, his son, called Ahasuerus; and of Smerdis, the magian, called Artaxerxes; so that they were hindered from finishing the temple, till stirred up to resume their work by this prophet, in the reign of Darius Hystaspis. Ezra v. 1, 2. See also Hag. i. 14. Indeed they had good reason thus to persevere. Yet many wondered that they should do so.

Fourthly: Their preservation among such powerful and inveterate foes. Such were the Samaritans especially; as

well as the Moabites, Ammonites, and Arabians; who perpetually labored to harass them, and sometimes partially prevailed, but were not suffered to cut them off, nor could they succeed at this time. Ezra v. 5. And in the reign of Artaxerxes Longimanus, in his seventh year, Ezra was sent, and some more of the captives with him and Nehemiah, in his twentieth year, who found the wall of the city broken down, and the gates burnt; and had much opposition to encounter. But he surmounted all by faith and zeal; refusing to court the favor of the heathen, by encouraging forbidden alliances.

But be it observed, that the same principles which were thus operative in these men, had been felt by many before, and have been by many since. It was not a character entirely new and peculiar. David said, "I am a wonder, (or prodigy,) to many." So was Isaiah and his children. Yea, so were Noah, Abraham, Moses, Elijah, Daniel, the three Jews, &c. And such were afterwards found among the Maccabees. And no less under the New Testament: Paul and the other apostles, the primitive Christians, and martyrs; who were wondered at for love to Christ, and to one another. Yea, I may proceed,

SECONDLY, To show the ground there is to apply this character to all true believers.

First Believers, like Joshua and his companions, are men wondered at, on account of the alteration made by converting grace. Greater, and more deserving admiration than the transition Israel experienced from Egyptian bondage, or Babylonian captivity. From such stupid carelessness to such thoughtful concern; from sottish ignorance to the experimental knowledge of Christ; from profaneness, or at least prayerlessness, to a life of prayer and praise; from vain, self-confidence to entire self-renunciation; from persecution or dislike of God's people, to special love of the brethren; from profligacy or formality, to new obedience.

Secondly: The strength of their attachment to the cause of Christ makes them wondered at. That they should be willing to forsake their former companions; to be exposed to the scorn and rage of enemies; to undergo the frown

and displeasure of beloved friends; like Moses, to cast in their lot with a poor and despised people; that they should find more sweetness in religious exercises, than they ever did in the pleasures of sin and worldly pursuits; while many loved not their lives unto death.

Thirdly: The influence of religion on their whole behaviour. That the change should be so entire and abiding; that they should not soon be weary, or willing to return to the world; (Heb. xi. 15.) that such a change should be effected by such means; i. e. by embracing certain unfashionable tenets, which perhaps they were taught by persons of no great note for worldly wisdom, learning, or eloquence; and which are supposed, by careless observers, to have quite a contrary tendency. For example: They believe God's law to be holy, just, and good; and yet they renounce all expectation of justification by their own obedience. They believe justification is not to be by works, expect to be saved by grace, and yet hate sin, and are zealous for good works. Many wonder that these things should take place together, and especially that the one should be found to promote the other. They wonder, people so regular and strict, should be always complaining of sin, as still dwelling within them; that none are so careful to avoid sin, yet none so burdened with it.

Fourthly: The supports they experience under trials, afflictions, and death, cause them to be men wondered at. Often afflicted, yet enabled to rejoice in divine love. Thankful, when some spectators would think they had little to be thankful for. When they notice the world's hatred of them, and their love to mankind; rendering good for evil; praying for persecutors; looking, at times, on death with pleasure; at least, longing for what they know will not be enjoyed till then. Hence they are busy in the world, yet dead to it; being crucified to it by the cross of Christ, they live here as strangers and pilgrims.

Yes, beloved, some such men there have been, even in modern times; and I hope that some present have a little of this same religion. May it be our concern to live more answerably to our character, that all around may have reason

Let us pray

to wonder at the efficacy of grace in us. earnestly for an increase of grace; and often set before us the most eminent saints of old times as our patterns. Let us consider what cause we have to wonder at the Lord's sovereign favor to us: for that is the only thing that hath made us to differ. We were in bondage, and he wrought deliverance for us. It was his grace which wrought a new disposition in us, or else we were as opposite to God as could be. He hath enabled us, not only to stand against outward temptations and trials, but also to overcome more hidden dangers and secret conflicts, of which none knew but God and ourselves. O how marvellous has our preservation been! Many have apostatized since we set out; why not we?

.

We

While some wonder at the believer's zeal for God, he is aware the Lord deserves much more at his hands. have cause to wonder at our own coldness, inactivity, and ingratitude! Ah! if others knew our obligations, and yet knew all that passes in our hearts! how wretchedly imperfect we are, and how often we contradict our professed principles; they might well wonder.

How will saints wonder at each other, and at themselves, in the world above, when the whole church shall be presented spotless and faultless before the throne! Then will holy angels say, to many a one who has been as poor as Lazarus, or once as polluted as the Corinthians, Art thou become like unto us!

L.

THE NECESSITY OF RIGHT INTENTIONS.

ZECH. vii. 5, 6.

Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned, in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?

THIS passage relates to a particular occasion. The Jews, during the Babylonish captivity, had voluntarily appointed

several annual fasts. One in the fourth month, in remembrance of breaking down the wall of Jerusalem; one in the fifth, in memory of the burning of the temple; another in the seventh, on the day in which Gedaliah was slain; another in the tenth, because in that month the seige of Jerusalem began. But, now an inquiry was made, probably by some who remained still in Babylon, whether they should continue the observance of these fasts, especially that of the fifth month, which seems to have been the greatest, seeing the city and temple were rebuilding. The inquiry is made in language, which appears to savor at once of boasting and complaint, which are too often united in the religion of the self-righteous, who pride themselves in those duties which they consider all the while as an hardship. And the answer evidently implies a charge of formality, hypocrisy, impenitence, and want of regard to the divine glory, in those who propounded the question, and in the majority of the people of the land, who are all put upon a serious examination of the springs of their actions, and reminded of the necessity and importance of a single eye to the glory of God. We, therefore, are taught to consider these questions as not confined to that special occasion, but should notice the manifest import of the passage as of general concern, and of singular weight. It will justly remind us of some very humbling truths. Oh! that we may not reject them, through prejudice or self-flattery. I propose,

FIRST, To prove that a right intention is absolutely essential to the acceptable performance of our duty.

As God is the first cause of our existence, so he ought to be the last end of our actions. He sees the heart; he looks to the springs of action. 1 Sam. ii. 3. He demands the heart. John iv. 24. Prov. xxiii. 26. He thinks nothing of our obedience without it. His law makes no allowance for disinclination. It is as much the duty of the knave to be honest, as for any man to be so; of the libidinous to be chaste; the liar to speak the truth; the wicked man to love God; the impenitent to repent; the self-righteous to embrace the gospel. God has not one law for good men, and another for bad; requiring somewhat less than real