safeguard of his body the church; or if they are | love stripped him of all for my sake; Lord let my become incapable of being made use of any longer love strip me of all for thy sake. I am a son of in that way, and for such a thing, can he not lay love, an object of love, a monument of love, of free them aside, and make himself new ones? Men can love, of distinguishing love, of peculiar love, and of do after this manner, much more God. But again, love that passeth knowledge: and why should not if the miseries, or afflictions which thou meetest I walk in love? In love to God, in love to men, with, seem to thee to overflow, and to go beyond in holy love, in love unfeigned? This is the way measure, above measure, and so to be above to improve the love of God for thy advantage, for strength, and begin to drive thee to despair of life; the subduing of thy passions, and for sanctifying 2 Co. i. 8. then thou hast also, in the love of God, of thy nature. 'Tis an odious thing to hear men and of Christ, that which is above, and that goes of base lives talking of the love of God, of the beyond all measure also, to wit, love unsearchable, death of Christ, and of the glorious grace that is unknown, and ‘that can do exceeding abundantly presented unto sinners by the word of the truth of above all that we ask or think.' Now God hath the gospel. Praise is comely for the upright, not set them one against the other, and 'twill be thy for the profane. Therefore let him speak of love wisdom to do so too, for this is the way to improve that is taken with love, that is captivated with love, this love. But, though it be easy, thus to admonish that is carried away with love. If this man speaks you to do, yet you shall find the practical part of it, his speaking signifies something; the powers, more difficult; wherefore, here it may not be amiss, and bands of love are upon him, and he shews to if I add to these, another head of COUNSEL. all that he knows what he is speaking of. But the very mentioning of love, is in the mouth of the profane, like a parable in the mouth of fools, or as salt unsavory. Wherefore, Christian, improve this love of God as thou shouldest, and that will improve thee as thou wouldest. Wherefore,

Counsel First, Then, Wouldst thou improve this love of God and of Christ to thy advantage, Why then thou must labour after the knowledge of it. This was it that the Apostle prayed for, for these Ephesians, as was said before, and this is that that thou must labour after, or else thy reading and my writing, will, as to thee, be fruitless. Let me then say to thee, as David to his son Solomon, And thou Solomon, my son, know thou the God of thy father.' 1 Ch. xxviii. 9. Empty notions of this love will do nothing but harm, wherefore, they are not empty notions that I press thee to rest in, but that thou labour after the knowledge of the favour of this good ointment, Song i. 3. which the Apostle calleth the favour of the knowledge of this Lord Jesus. 2 Co. ii 14. Know it, until it becometh sweet or pleasant to thy soul, and then it will preserve and keep thee. Pr. ii. 10, 11. Make this love of God and of Christ thine own, and not another's. Many there are that can talk largely of the love of God to Abraham, to David, to Peter and Paul. But that is not the thing, give not over until this love be made thine own; until thou find and feel it to run warm in thy heart by the shedding of it abroad there, by the spirit that God hath given thee. Ro. v. 5. Then thou wilt know it with an obliging and engaging knowledge; yea, then thou wilt know it with a soul-strengthening, and soul-encouraging knowledge.

Counsel Second, Wouldst thou improve this love? then set it against the love of all other things whatsoever, even until this love shall conquer thy soul from the love of them to itself.

This is christian. Do it therefore, and say, why should any thing have my heart but God, but Christ? He loves me, he loves me with love that passeth knowledge. He loves me, and he shall have me: he loves me, and I will love him: his

Counsel Third, If thou wouldest improve this love, keep thyself in it. Keep yourselves in the love of God.' Jude 21. This text looks as if it favoured the Socinians, but there is nothing of that in it. And so doth that, 'If ye keep my commandments, ye shall abide in my love: even as I have kept my Father's commandments and abide in his love.' Jn. xv. 10. The meaning then is this, that living a holy life is the way, after a man has believed unto justification, to keep himself in the savour and comfort of the love of God. And Oh, that thou wouldest indeed so do. And that because, if thou shall want the savour of it, thou will soon want tenderness to the commandment, which is the rule by which thou must walk, if thou wilt do good to thyself, or honour God in the world. To him that ordereth his conversation aright, will I shew the salvation of God.' Ps. 1. 23. He that would live a sweet, comfortable, joyful life, must live a very holy life. This is the way to improve this love to thyself indeed.

Counsel Fourth, To this end, you must take root and be grounded in love; that is, you must be well settled, and stablished in this love, if indeed you would improve it. You must not be shaken as to the doctrine and grounds of it. Ep. iii. 17. These you must be well acquainted with: for he that is but a child in this doctrine, is not capable as yet, of falling in with these exhortations: For such waver, and fear when tempted; and 'he that feareth is not made perfect in love,' 1 Jn. iv. 18. nor can he so improve it for himself and soul's good as he should.

Counsel Fifth, and lastly, Keep, to this end,

those grounds, and evidences that God hath given | wine-cellar, rejoice at the sweet and pleasant face you of your call to be partakers of this love, with of their heavenly Father towards them; and know all clearness upon your hearts, and in your minds. it shall go well with them at the end. For he that wants a sight of them, or a proof that they are true and good, can take but little comfort in this love. There is a great mystery in the way of God with his people. He will justify them without their works, he will pardon them for his Son's sake: but they shall have but little comfort of what he hath done, doth, and will do for them that are careless, carnal, and not holy in their lives. Nor shall they have their evidences for heaven at hand, nor out of doubt with them, yea, they shall walk without the sun, and have their comforts by bits and knocks;* while others sit at their father's table, have liberty to go into the

* 'Bits and knocks;' this phrase is now obsolete: it alludes

to a dog at table, who while picking up the crumbs, often gets a bite and a buffet or knock with it, but still perseveres.-ED.

Something now for a conclusion should be spoken to the carnal world, who have heard me tell of all this love. But what shall I say unto them? If I should speak to them, and they should not hear; or if I should testify unto them, and they should not believe; or intreat them, and they should scorn me; all will but aggravate, and greaten their sin, and tend to their further condemnation. And therefore I shall leave the obstinate where I found him, and shall say to him that is willing to be saved, Sinner, thou hast the advantage of thy neighbour, not only because thou art willing to live, but because there are [those] that are willing thou shouldest; to wit, those unto whom the issues from death do belong, and they are the Father and the Son, to whom be glory with the blessed Spirit of grace. world without end. Amen.

shape to any that he has hitherto assumed. When | to ruin by the Great God. Every heart will be mankind, by the spread of knowledge, shall throw off the absurdities and disgraceful trammels of hypocrisy, fanaticism, and tyranny, which has so long oppressed them; there may be experienced a vast overflowing of infidelity, and perverted reason assume the place of Antichrist. Through this and all other opposing systems, Christianity must make its irresistible progress: all that opposes is doomed

subdued by that blessed knowledge, which has the
promise of the life that now is as well as of that
which is to come. Bloodless victory! The ark
being exhibited, every Dagon must fall before it.
then shall be realized the heavenly anthem, "Glory
to God in the highest, and on earth peace, good
will towards men.'
GEORGE OFFOR.

A PREMONITION TO THE READER.

AFTER that God had delivered Babylon and her | for the house of their God which is in Jerusalem: king into the hands of the kings of the Medes and Persians, then began the liberty of the Jews, from their long and tedious captivity: For though Nebuchadnezzar and his sons did tyrannically enslave, and hold them under; yet so wrought God with the hearts of those kings that succeeded them, that they made proclamation to them to go home, and build their city, temple, &c., and worship their own God according to his own law. 2 Ch. xxx. 6; & Ezr.i. But because I would not be tedious in enumerating instances for the clearing of this, therefore I will content myself with one, and with a brief note upon it. It is that in the seventh of Ezra 26: And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be to death, or to banishment, or to confiscation of goods, or to imprisonment.' This is the conclusion of a letter that king Artaxerxes gave to Ezra the priest and scribe, when he granted his petition, and gave him leave to go to Jerusalem to build the temple, and to offer sacrifice there to the God whose house is in Jerusalem. And a conclusion it was, both comfortable and sharp; comfortable to Ezra and his companions, but sharp unto his enemies. I shall here present you with a copy of the letter at large.

'Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. I make a decree, that all they of the people of Israel, and of his priests and levites, in my realm, which are minded of their own free-will to go up to Jerusalem, go with thee. Forasmuch as thou art sent of the king, and of his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand; And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem. And all the silver and gold that thou canst find in all the province of Babylon, with the free-will-offering of the people, and of the priests, offering willingly

That thou mayst buy speedily with this money bullocks, rams, lambs, with their meat-offerings and their drink-offerings, and offer them upon the altar of the house of your God which is in Jerusalem. And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God. The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure-house. And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily. Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? Also we certify you, that touching any of the priests and levites, singers, porters, nethinims, or ministers of this House of God, it shall not be lawful to impose toll, tribute, or custom, upon them. And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.' [Ezr. vii. 11–26.]

This is the letter; and now for the scope thereof. First, Generally. Secondly, Particularly.

GENERALLY. The general scope of the letter is this: A grant given by the king to Ezra the

scribe, to go to Jerusalem, and build there the temple of God, and offer sacrifice in it according to the law: With commissions annexed thereunto, to the king's lieutenants, treasurers and governors on that side the river, to further the work with such things as by the king was commanded they should. PARTICULARLY. But we will consider the matter particularly. I. As to the manner of the grant which the king gave to Ezra and his brethren to go thither. 2. As to the king's grant, with reference to their building, and way of worship. 3. With reference to the king's liberality and gifts towards the building of the temple, and by what rules it was to be bestowed. 4. As to the way that the king concluded they should be governed in their own land. 5. With reference to the king's charge to his officers that were thereabout, not to hinder Ezra in his work. 6. And lastly, with reference to the king's threat and commandment to do judgment if they should hinder it.

First, As to the manner of the grant that the king gave to Ezra and his brethren to go to build, it was such an one as forced none, but left every Jew to his own choice, whether he would go, or forbear. The words are these: Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. I make a decree, that all they of the people of Israel, and of his priests and levites, in my realm, which are minded of their own free-will to go up to Jerusalem, go with thee.' ver. 12, 13.

Thus gracious then was the king: He made a decree, That all they of the captive Jews, their priests and levites, that would return to their own land, to build their temple, and to sacrifice there, might: He would hinder none, force none, but left them free, to do as they would.

Secondly, As to the king's grant, with reference to their building, and way of worship there, nothing was to be done therein, but according to the law of the God of Ezra, which was in his hands. ver. 14. Hence, when he was come to Jerusalem, he was to inquire concerning Judah and Jerusalem; to wit, what was wanting in order to the temple and worship of God there, according to the law of his God, which was in his hand. Also when they went about to build, and to sacrifice, all was to be done according as was commanded by the God of heaven: ver. 23. Yea, this was granted by the king, and his seven counsellors.

Thirdly, As to the king's liberality towards the building of this house, &c. it was large: He gave silver, gold, bullocks, rams, lambs; with wheat, wine, oil, and salt; ver. 17, 22. but would by his royal power, give no orders how in particular things should be bestowed, but left all that to Ezra the priest, to do with it according to the will, word, or law of his God. ver. 18.

Fourthly, As to the way that the king concluded they should be governed in their own land, it was by their own laws; yea, he did bid Ezra the priest, after the wisdom of his God that was in his hand, set magistrates and judges, which might judge all the people, &c. only he bid him make them such, which did know the law of his God: Also the king added, That they should teach it to them that knew it not.

Fifthly, As to the king's officers, he gave them a charge not to hinder, but further this work. To further this work, not by putting their hand thereto, (that was to be left to the Jews alone, especially to Ezra, according to the law of his God,) but that they should speedily give him such things which the king had commanded, to wit, silver, and wheat, and wine, and oil, and salt, for their encouragement; and to do therewith, as by the law of their God they should. Further, That they should not impose toll, tribute, or custom, upon the priests, levites, singers, porters, nethinims, or ministers. ver. 20-22.

Sixthly, And now we come to the conclusion, to wit, the king's threat and command to do judgment on them that obeyed not the law of Ezra's God, and the king.

Considering what hath been said before, I conclude,

1. That this king imposed no law, no priest, no people upon these Jews; but left them wholly to their own law, their own ministers, and their own people: All which were the laws of God, the priests of God, the people of God, as to their building of their temple, and the worship of their God.

2. He forced not THIS people, no, not to their land, their temple, nor their worship, by his or their law; but left them free to their own mind, to do thereabout as they would.

3. He added not any law therefore of his own, either to prescribe worship, or to enforce it upon the Jews.

But you will say, upon what then was the threatening and the command to punish grounded? I answer, upon a supposed breach of two laws. He of the Jews, that in Jerusalem, rebelled against the law of the Lord, was in his own land left by the king to be punished by the same law, according to the penalties thereof: And he of the king's officers, that refused to do the king's laws, that refused to give the Jews such things as the king commanded, and that would yet exact such customs and tributes as the king forbade, should be punished by the king's laws, whether unto death or unto banishment, or unto confiscation of goods, or to imprisonment.

And if all kings would but give such liberty, to wit, that God's people should be directed in their temple-building, and temple worship, as they find it in the law of their God, without the additions of