to the treasurers beyond the river. These directions, though emanating from a heathen source, suggest tlie principles wliicli should yuule lwerality in tlie cause of God, as to its measure, its spirit, and its reasons. I. THE MEA~~RE. 1. T~is sho?ld be generous. " Whatsoever Ezra the priest," &c. (1) Prov1s1on for the 1mrned111te wants of the temple had already been made in the free gifta-viz., from the king, from his counsellors, from his people in the pro-- vince of Babylon, from the Jews abiding there (see vers. 15-20). (2) This direc- tion was intended to sustain the service in perpetuity. Fitful generosity is better than none; but principle, rather than emotion or passion, should guide. The cause of God should not languish for support until men make their wills and die. (3) The ministers of the sanctuary were to be exempted from taxation (ver. 24). The reason is that they were dependent for support upon the gifts of the people; and it is re- spectful to their sacred office that they should be generously treated. 2. It should not be reckless. (1) Here is a prescribed limit. "Unto," &c. (ver. 22). A talent of silver is estimated as equivalent to £400, so here the limit is £40,000. The measure (cor) is estimated at 86 gallons, so here the limit is 8600 gallons of wheat. The bath is seven gallons and five pints, so the limit of wine is 760 gallons. (2) Two things should limit our liberality-viz., (a) The necessity of the case. (b) Our ability. If we give what is not ours we act fraudulently. 3. It should be religious. "What- soever is commanded by the God of heaven," &c. (ver. 23). (1) The laws of God are reasonable, merciful, just. (2) Therefore if "the scribe of the God of heaven," an inspired man, be he Ezra, Moses, or Paul, in the sacred writings, make demands, these should be respected. (3) But this does not say that uninspired men, because in clerical orders, have any right dogmatically to prescribe to the laity. If there be no sphere for the right of private judgment, there is an end to individual responsibility. II. THE SPIRIT. 1. It should be diligent. "Let it be diligently done for the house of the God of heaven" (ver. 23). (1) Sacred objects are fittingly called " charities," or objects of love. The cause of God in all its departments should be dear to us, and the claims of these will be diligently studied as a labour of love. (2) Pains should be taken so to minister liberality that the maximum of good may be attained. Causes should be "sought out" (Job x:x:ix. 16). Promiscuous relief may encourage deception, and what is given to the worthless is diverted from the worthy. (3) Careless donors are responsible to God for the misery they might have alleviated by the use of diligence. 2. It should be prornpt. 11 Let it be done speedily" (ver. 21). (1) This note was rendered necessary by the tardy manner in which things are commonly done in the East. Through this slowness incalculable misery is endured. But" the king's business requires haste." (2) Much more the work of God. This is of the utmost importance. Eternal issues depend upon it. Time is running. Souls are perishing. III. THE REASONS. 1. It should be cl.one unto God. (1) Ezra was to receive from the treasurers what he needed-viz., in his capacity as " the priest" and the "ijCribe of the law of the God of heaven." What he should need for the temple aml the altar. What his learning in the law of God should instruct him was needful to the service of the God of heaven (ver. 23). (2) No higher reason than this can be conceived. 2. The prosperity of the realm required it. 11 For why should wmth be against the realm?" The history of nations shows that as they became haughty against God they suffered adversity. Egypt. Old Canaan. Nineveh. Babylon. (2) Why should not a blessing be upon the realm? Was not the hand of God con- sp1cuous in the prosperity of Persia (see eh. i. 2)? At this very time Longim~nus began to be successful against a formidable rebellion in Egypt. 3. The happiness of the royal family u concerned. (1) "Why should wrath be against the kfng?" '!'he reverses of a nation are reverses to the king. But the king, like his snbjects, has his individual responsibilities to God. His elevation no more exempts him than their obscurity conceals them from his claims upon the personal homage of intellect and heart. (2) Why should wrath be against the king's" sons"? God has set mankind in families, so II the seed of the righteous is blessed." History also shows how families are ruined by irreligion. The antediluvians. The pos- terity of Nebuchadnezza.r (see Dan. v. 5). Money is a prodigious power for evil Tim BOOlt OF EZRA. [ Ctt, VIt. 11-28.
or for good. Those who have it should never cease to pray for grace to use it wisely.-J. A. M.