in Scripture that it will for a season prevail. We know that there is a time coming when the leading nations of the earth will say of Jehovah and of Christ, "Let us break their bands asunder, and cast away their cords from us." But we are not dismayed. We only see in these things tokens of our drawing nearer the end of the appointed path of our pilgrimage. "Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent. In

that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. Behold, at that time I will undo all that afflict thee: and I will save her that hateth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord." (Zeph. iii. 8—20.) Such are the words addressed to Israel. May not an intervention such as this be justly said to introduce another and a new day.

To be (D.V.) continued.

Israel in the days of Haggai and Zechariah.

WE are told by the Apostle that all that happened of old to Israel, "happened to them for ensamples, and is written for our admonition, upon whom the ends of the world are come." This is true alike of the earlier and of the later periods of their history. Of all those periods there are few more interesting-few that supply more varied practical instruction than that which succeeded their return from their seventy years captivity under Babylon-the period, as it is called, of the latter-day Prophets. It was a time of restored favour to a remnant gathered back from the land of their captivity—a time when that remnant, though few and feeble, were still sufficiently re-strengthened to maintain in separateness from the stranger, the distinctive testimonies that had been committed to Israel. It is true indeed, that the honour, strength, and glory, that had once rested upon them, and marked them before the eyes of all men as the people of God's choice, were not restored. No Shekinah returned to their Temple: no miracles re-appeared with their Prophets. Many an evidence of Israel's national chastisement remained: yet notwithstanding all this, no previous period of Israel's history had opened to those who desired to serve their God, a path of service more truly honourable. The lowly labour of Zerubbabel and Joshua was not less precious, in the sight of God, than that of those who had more successfully and triumphantly borne the banner of God's Truth in former periods of Israel's history. Although it was a time of weakness-" a day of small things," yet God despised it not. "Yet now

be strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the Lord, and work: for I am with you, saith the Lord of hosts."

The instruction afforded by such a period must under any circumstances be precious, because it so peculiarly evidences the grace and mercy of God, in condescending to meet the weakness and low estate

of His people. But to us, such instruction should be peculiarly dear. We live at the close of a dispensation that has failed even more grievously than that of Israel. Who can tell the dishonour that has been done to Christ's name and Christ's Truth by professing Christendom? Men, by means of worldliness, ritualism, and idolatry, have had their hearts doubly hardened. They have become steeled against Truth and prepared for the reception of that black infidelity that is now springing up on every side around us. We, therefore, who live at such a period, have peculiar reason to hear with thankfulness respecting the path which grace once opened to a little remnant who, in a time of abounding weakness caused by past failure, were again allowed to rally around the banner of God's Truth. It may be, indeed, that the days of Ezra and Nehemiah bear more resemblance to a past period in our dispensation than to that in which we live. It may be, that we are nearer the end of our dispensation than they were to the end of theirs; and that we are fast approaching the time when Truth will be met only by the voice of the scoffer, and be cast down to the earth before the prospering strength of evil. But however this may be, the history of a little remnant who in a time of general failure were gathered around the Truth of God, and taught to serve Him in the separate and narrow path, will not be devoid of profitable instruction to ourselves.

The return of God's mercy to the remnant of Israel was not marked by His raising up amongst them any leader mighty in power like Moses or Joshua, or even like Barak or Jepthah. No outward signs or wonders accompanied the interference of His hand. No Elijah or Elisha appeared working miracles. God's power was indeed present, but it was so hidden that the outward eye discerned it not: it was recognised by the eye of faith alone. It was not intended to bring Israel back into a condition like that which they had occupied in the days of David and Solomon. The glory of God was not to return to their Temple: their national chastisement was not to cease: the yoke of their servitude to the Gentiles was not to be broken. Their faith was to be exercised, and their obedience proved in new circumstances. The manner in which God acts towards His people whilst they continue to hold that corporate position of strength and separateness in which His hand first sets them, is not the same as when He deals with a weakened remnant whom His grace re-strengthens for His service after the former standing of corporate strength and power has been forfeited. In the latter case, the operation of His power is

often hidden under secondary agencies, and instruments are employed by Him far different from those which He is accustomed to use in the day of His people's prosperity and strength.

Thus, at the period of which we speak, the person selected by God to give effect to His counsels touching His people, was Cyrus-a Gentile, the head of the second of those dynasties that had been appointed to put their yoke on the subject neck of Israel. The proposal to restore the House of God in Jerusalem originated not with Ezra, nor with any one in Israel, but with Cyrus. "Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? His God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God) which is in Jerusalem." (Ezra i. 1, 3.)

This indeed was strange instrumentality. It was a new thing for the Gentile to be thus used to awaken and incite Israel to the service of their God. Such had not aforetime been the agency employed by God to originate the movements intended for the blessing of His people. Yet such agency beseemed the time. It was a fitting evidence of Israel's weakness, and of Israel's fall. It was wisely appointed therefore; and this, faith recognised. It recognised the chastening but refused not the mercy. Ezra, and others who were of faith, discerned God's hand, and therefore, they welcomed it. They thought not of themselves. They did not selfishly and proudly say, that unless God restored to them miracle and power, and enabled them to break the yoke of the Gentile, and to raise up an independent head in Israel, they would not act. On the contrary, they thought not of themselves, but of God's work; and if that could be promoted (no matter what the means, if only God appointed them) they rejoiced.

Nevertheless, the line of separation which God had drawn between His people and all others, was not to be obliterated. Ezra, in obeying the call of Cyrus and welcoming his aid, did not thereby recognise Cyrus as belonging to the congregation of the Lord-much less did he own him as a ruler in God's house. He gave to Cyrus no spiritual

place amongst God's people-no control over God's Truth. If, acting externally, Cyrus was willing to aid God's people without assuming any place amongst them, or fettering the freedom of their action. towards God, his aid could be, and was welcomed: but on any other conditions, it would have been spurned. The stranger who was not of Israel could not be associated with the worship, or service, or spiritual government of Israel. Israel alone were God's people.

Their faithfulness to this great principle of their calling was soon put to the test. Strangers who had no part or lot amongst God's people, sought fellowship in their labours, and wished to be associated with them in building God's house. But they were instantly repelled. "Ye have nothing to do with us," said Zerubbabel and Joshua, and the rest of the chief of the fathers of Israel-“ Ye have nothing to do with us to build an house unto our God." If Protestant Christianity had, when similarly tried some centuries ago, exhibited similar faithfulness, we should have seen in Protestant Christendom a spectacle very different from that which we now behold.*

In the second chapter of Ezra we find the honourable record of those "whose spirit God had raised, to go up to build the house of

Thus even Zwingle, who was in many respects in advance of many other of the chief Reformers in Scripture knowledge, "in his form of ecclesiastical government gave," Mosheim says, "an absolute and unbounded power in religious matters to the civil magistrate." This is, perhaps, somewhat too strong a statement. Yet it is almost justified; for Zwingle's own statement is-"We, the ministers of Zurich, have some time back freely admonished the council that we consent to refer to them what properly belongs to the judgment of the whole church, on no other condition than this, that in their deliberations and decrees they shall take the word of God for their guide. We have reminded them also, that they on no other terms stand in the place of the church, than as the church has hitherto voluntarily consented to receive their decrces. We proclaimed the same sentiments to the church at large; observing to them, that in times like these, when numbers are swayed by perverse affections, which they would vainly have to be taken for the suggestions of the Spirit, many things cannot be safely committed to the votes of a multitude: not that we have any apprehensions that God would desert his church, but because, while all its institutions are yet green and tender among us, the occasions of contention are to be avoided. We have recommended it, therefore, to the people to leave to the council the regulation of external matters, under the direction of the word of God; promising that, if ever we see the authority of that word likely to be disregarded, we will not fail to cry out and give them warning. To this the church has hitherto consented, not by any formal resolution, but by a peaceable and grateful acquiescence,”