B.C. cir. 1520. as a king."Wemyss. e Paxton. 'dum say no more scattered upon his habitation." The idea corresponds with the design of the speaker, which is to describe the miserable end of the hypocrite.- Verse 16.-Man is often described as a tree, and his destruction by the cutting off of the branches. "Alas! alas!c Mal. iv. 1. he is like a tree whose branches have been struck by the d Ps. xxxiv. 16 lightning." "He is a tree killed by the shepherds; which alludes to the practice (in dry weather, when the grass is burned up) of climbing the trees to lop off the branches and leaves for the use of the flocks and cattle. 66 'His branches and shoots are destroyed;" which means himself and family. "I know all his branches and bunches;" meaning all his connections.- Verse 17. -"What kind of man is Ramar? "I will tell you: his name is in every street;" which means, he is a person of great fame. "Ah! my lord, only grant me this favour, and your name shall be in every street." Who does not wish his name to be in the streets?" 66 Wretch, where is thy name? What dog of the street will acknowledge thee?" "From generation to generation shall his name be in the streets." "Where is thy name written, in stone? No; it is written in water." g 66 18-21. (18) driven.. darkness, fr. prosperity to adversity. and.. world, and from adversity to death. (19) neither, etc., his family shall cease. nephew, grandchild. (20) they. astonished, when they hear the legends that hover about the land. (21) surely, etc.,d such is the conclusion of the whole matter. с f living hope, 'dum expiro spero' (whilst I expire, I hope)."-Leigh ton. f Roberts. the doom of the ungodly a Pr. ii. 22. b Je. xxii. 30. c They that com after, are perh. the mea of the West; those who went before, those of the East. d Ex. v. 2, xii 30. the hand of death arrest Death of Cardinal Mazarin.-What a terrific picture does the following passage exhibit of the death-bed of a man devoted to the pomp and vanities of the world, and who is at ease in his possessions! A fatal malady had seized on Cardinal Mazarin, whilst engaged in the conferences of the treaty, and worn by mental fatigue. He consulted Guenand, the physician, who told him he had but two months to live. Some days after, Brienne perceived the Cardinal in his nightcap and dressing-gown "It is hard t tottering along his gallery, pointing to his pictures, and ex- feel claiming, "Must I quit all these?" He saw Brienne, and seized him: "Look at that Correggio! this Venus of Titian! that incomparable Deluge of Caracci! Ah! my friend, I must quit all these. Farewell, dear pictures, that I love so dearly, and that cost me so much! A few days before his death he caused himself to be dressed, shaved, rouged and painted. In this state he was carried in his chair to the promenade, where the envious courtiers paid him ironical compliments on his appearance. Cards were the amusement of his death-bed, his hands being held by others; and they were only interrupted by the papal nuncio, who came to give the cardinal that plenary indulgence e Hist. of France, to which the prelates of the Sacred College are officially entitled. Lardner's Ency. Mazarin expired on the 9th of March, 1661. CHAPTER THE NINETEENTH. 1-3. (1) Job, etc., exhausted by the violent passion of his friends, he hurries fr. them to take refuge in God." (2) vex,' torture, harass. break, crush, as in a mortar. (3) ten times, i.e. many times. ye.. not,d etc., their conduct so much the worse that they were not ashamed of it. one's steps, throw a chill blight o'er all one's budding hopes, and hurl timely to the shades, lost in the gaping gulf of blank oblivion." Kirke White. one's soul un the answer of Job he reproves them for their shamelessness B.C. cir. 1520. a Wordsworth. b Pr. xii. 18, xviii. 21. c Ge. xxxi. 7; Le. xxvi. 26; Nu.xiv. 22; Ne. iv. 22. dvv. 2,3. "Three points are urged; his friends' cruelty, their pertinacity, and injustice."-Spk. Com. e Dr. J. T. Crane. they should Amount of talk.-Perhaps it will not be an extravagant estimate to suppose that all are engaged in conversation, on an average, five hours a day. In a public address, an ordinary speaker proceeds at the rate of about fifteen octavo pages an hour. It is safe for us to adopt that rate in estimating conversation. We have, then, on an average five hours' conversation a day, proceeding at the rate of fifteen pages an hour. This makes a volume of five hundred and twenty-five pages a week. In threescore years and ten, the conversational aggregate would amount to a library containing the very respectable number of three thousand six hundred and forty volumes octavo. 4—6. (4) be.. erred," even granting it. mine.. myself, he had not wronged them, as they had him. (5) magnify .. me, set themselves up as his judges. (6) know, etc., he at the hands appeals to them, to try to understand his case. hath. .net, he ought to have pity fr. men as one afflicted of Providence. reflect that he suffered of God a 2 Co. v. 10; Ez. xviii. 4; Ga. vi. 5. b Zep. ii. 10. c Ps. lxvi. 10-12. has nothing left look to that. And in the next place look to your health; and if you have it, praise God, and value it next to a good con Job's defence. He wards off their reproaches with three considerations. I. That he suffers alone the effect of his error, if he has committed any. II. That his offence if committed was an unconscious one. III. That his afflictions were from the hand of God.< Note on v. 6.-The allusion here may be to an ancient mode of combat practised among the Persians, Goths, and Romans. The custom among the Romans was this: one of the combatants was armed with a sword and shield, the other with a trident and net : the net he endeavoured to cast over the head of his adversary, in which, when he succeeded, the entangled person was soon pulled down by a noose that fastened round his neck, and then despatched. The person who carried the net and trident was called Retiarius, and the other, who carried the sword and shield. Secutor, or the pursuer, because, when Retiarius missed his throw, he was obliged to run about the ground, till he got his net in order for a second throw, while the Secutor followed him, to presecond blessing vent, and despatch him. The Persians used a running loop, that we mortals which horsemen endeavoured to cast over the heads of their are capable ofa blessing that enemies, that they might pull them off their horses. The Goths money cannot used a hoop fastened to a pole.-Olaus Magnus. "In the old buy therefore Mexican paintings we find warriors almost naked, with their value it, and be bodies wrapped in a net of large meshes, which they throw over the heads of their enemy."-Humboldt.e science; for health is the thankful for it." he cried, a Hab. i. 2; Ps. xxii. 2; La. iii. 8. b La. iii. 7. c Ps. lxxxix. 44. The great stone book of nature reveals many of the past. In the red sandstone there are strange records found in some places marks which are clear one. 7-9. (7) wrong, violence. He does not seem to complain of injustice. cry.. judgment," he could obtain justice fr. no (8) fenced.. pass,' he was as a traveller in a cul de sac. he.. paths, like a traveller in this strait overtaken by sudden night. (9) glory, all that contributed to his respectability, and honour. Necessity for Divine superintendence. Our existence is dependent on a succession of changes, which are taking place at every moment in ourselves, over which we have no power whatever, but of which each one involves the necessity of the existence, and the superintending power, of the Deity. The existence of the whole material universe is of the same nature. Now each of these changes is, with infinite skill, adapted to the relative conditions of all the beings whom they affect, and they are subjected to laws which are most evident expressions of Almighty power, of unsearchable wisdom, and exhaustless goodness. Now, were we merely intellectual beings, it would not be possible for us to consider anything more than these laws themselves; but inasmuch as we are intellectual and also moral beings, we are capable not only of considering the laws, but also the attributes of the Creator from whom such laws are the emanations. As everything which we can know teaches a lesson concerning God; if we connect that lesson with everything we learn, everything will be resplendent with the attributes of Deity. By using, in this manner, the knowledge which is everywhere spread before us, we shall habitually cultivate a devout temper of mind. Thus, "the heavens will declare unto us the glory of God, and the firmament will show His handy work;" thus, "day unto day will utter speech, and night unto night show forth knowledge of Him."a B.C. cir. 1520. ly the impressions of showers of rain, and these so perfect that it tected in which direction the shower inclined, and from what quarter it proceeded, and this ages ago. Even so sin leaves its and God keeps a can even be de track behind it, faithful record of all our sins. d Wayland. 10-12. (10) he.. side, there is nothing left. he.. tree, plucked up by the roots. (11) he.. wrath," as, like a fire, wrath consumes, it is generally illus. by fire: hence the word "kindled." (12) troops, troubles sent like an army of soldiers. and..his hope had tabernacle, as if to lay siege to me. b 66 Green trees and dry trees.-The venerable Mr. Wesley has caught the idea in his remarks on this passage: "The Jews compare a good man to a green tree, and a bad man to a dead one." În the East an abandoned character, a decided profligate, is still called a patta-maram; that is, "a dried or dead tree." Why water that tree?" "Your money, your influence is all wasted there cease, cease to attend to that dead tree." "The tree is dead; there are no leaves; it will never more give blossoms nor fruit; it is only fit for the fire." A spendthrift, or one who has been unfortunate, says, "I am a patta-maram; I have been struck by lightning." A good man is compared to a talita-maram; that is, a tree which has "spreading shady branches." People might repose there during the heat of the day: they have defence and comfort. Jesus was the " green tree," under whom the Jews might have reposed. If then, they did such things to the "green tree," what would be done to themselves, "the dry," the leafless trees of the desert? The lightnings of heaven did strike them: the Roman eagles did pounce on them: thousands were cut to the ground, and thousands went as slaves to the land of the conquerors. 13-16. (13) he.. me, etc.,a the trouble increased by the absence of those who, of all, should most comfort. (14) kinsfolk, those who were near, not necessarily relations. h (15) they.. house, the household. alien, i.e. a foreigner, with no claim to sympathy. (16) I.. answer, his dependents had ceased to respect and obey. intreated, commands being unavailing. departed like a tree a La. ii. 5. b"The word 'troop' bands sent out to ravage an enemy's country." — Spk. Com. Hope is the daughter of faith, but such as is a staff to her aged mother; and will produce a bold and wise pro of the fession truth before men, as also prayer to God. It is as the cork upon the net: though the lead on the one side sink it down, yet the cork on the other keeps it up."-J. Trapp. even his own house ceased to sympathise with him a Ps. lxix. 8. lxxxviii. 8. 18; Ma. xxvi. 56. b Ps. lv. 12-14; A child's sympathy.-A child's eyes; those clear wells of undefiled thought: what on earth can be more beautiful? full Jo. xiii. 18; Ma. of hope, love, and curiosity, they meet your own. In prayer, how x. 21. earnest in joy, how sparkling; in sympathy, how tender. The vv. 13, 14. J. man who never tried the companionship of a little child has Parry, 253. carelessly passed by one of the great pleasures of life, as one passes a rare flower, without plucking it or knowing its value. A child cannot understand you, you think; speak to it of the holy things of your religion, of your grief for the loss of a friend, of your love for some one you fear will not love in return; it vv. 15-27. J. Alting, Op. 2, par. 2, 166. Your hopes are like happy blossoms fair, and a Is. iii. 5; 2 Ki. ii. 23. b Ps. xli. 9, cix. 4, 5. 14-17. d Spk. Com. am I dissolved." will take, it is true, no measure or soundings of your thought-it will not judge how much you should believe, whether your grief is rational in proportion to your loss, whether you are worthy or fit to attract the love which you seek,-but its own soul will incline to yours, and engraft itself as it were, on the feeling which is your feeling for the hour.c 17-20. (17) my.. wife, voice unrecognised by her: or, his breath had become loathsome. (18) yea.. me, even these did not reverence or fear. (19) all.. friends, most intimate friends. (20) bone.. flesh, as we say "worn to a skeleton.” escaped.. teeth, "the only parts unaffected by disease are the teeth with their skin, or gums.' "'d : The aged despised by the young.-Consider the conduct of these children in-I. Its object. An old man, who on that account should have been reverenced. A good man, who should theree Ps. cii. 5, xxii. fore have been loved. A poor man, who should have had kindness shown him. A poor man who had known better days, and should have had the more pity therefore. A man whose bodily ailments prevented self-help. II. Its cause. Want of thought: all they despised in Job might come upon them. Want of sensibility young children should be tender-hearted. Want of manners: they should have known better; you do. III. Its effect. Upon Job: added to his grief; he had enough without this. Upon them: the exercise of this heartlessness would increase it; what would they be as adults, if such their childhood? They would incur the displeasure of God, who pities the unfortunate, and whose servant Job was. IV. Its lessons. Honour all men, more especially such as Job, the good, aged, unhappy. Be especially kind to the tried-those with bodily ailments, as blind, etc., and with mental defects, as the imbecile. Consider the conduct of Jesus to such. Do as you would be done unto. scarcely escaped v. 20. Dr. Tal- "Age should fly concourse, cover in retreat defects of judgment, and the will subdue; walk thoughtful on the silent, solemn shore of that vast ocean it must sail so soon."-Young. "Men of age 66 The skin of my teeth.-In the celebrated inscription on the pillar at Delhi, called the Lat of Feeroz Shah, is the following passage, exhibiting a similar hyperbole in different terms: "Blades of grass are perceived between thine adversary's teeth."-Asiatic Researches. The author of the Fragments, subjoined to Calmet's Dictionary, thus paraphrases the passage: My upper row of teeth stands out so far as to adhere to my upper lip, that being so shrivelled and dried up as to sink upon my teeth, which closely press it." He observes, if our translation be right, it may receive some illustration from the following instances of those who did not escape with the skin of their teeth. “Prithwinarayan object too much, issued an order to Suruparantana, his brother, to put to death consult too long, some of the principal inhabitants of the town of Cirtipur, and to adventure too cut off the noses and lips of every one, even the infants who soon, and seldom were not found in the arms of their mothers; ordering, at the drive bus ness same time, all the noses and lips that had been cut off to home to the full be preserved, that he might ascertain how many souls there period, but content themselves were, and to change the name of the town to Naskatapir, with a medio- which signifies the town of cut noses. The order was carried crity of success." into execution with every mark of horror and cruelty, none escaping but those who could play on wind instruments: many put an end to their lives in despair; others came in great bodies to us in search of medicines; and it was most shocking to see so many living people with their teeth and noses resem. bling the skulls of the deceased."-Asiatic Researches.! little, repent too -Bacon. "Where all life dies, death lives." -Milton. f Burder. 21, 22. (21) have, etc.," a last, touching, and unavailing cry for human sympathy. for.. me, the affliction in its weight was as the hand of God. (22) why.. God, heavily and without deigning to give a reason. are.. flesh ? he comp. them to wild beasts.c To a distant friend.— Why art thou silent? Is thy love a plant B.C. cir. 1520. he craves pity at the hands of his friends a Ro. xii. 15; He b Ps. lxix. 26. v. 21. W. Enfield, Speak!-though this soft warm heart, once free to hold 448; Dr. J. Nance, A thousand tender pleasures, thine and mine, Speak, that my torturing doubts their end my know ! b = = 155; T. St. John, i. 303. d Wordsworth. he would that his words were (25) re-printed in a book. Redeemer the living Br. Dr. T. ". 25. Manton, 207 (1678); Bp. Beverige, vii. 218; D. Wilcox, iii. 186; 23-25. (23) written, plainly, that I might not be misquoted. printed, carved, cut in. book, tablet, of stone, or metal. (24) that, etc.,a thought of v. 23 repeated. deemer, Heb. Goel, one who has the right and duty to vindicate one who suffers wrong. liveth, is now living, though judging by my circumstances I seem to be friendless. at.. day, a Je. xvii. 1; De hereafter, in the end, at some future time. earth, dust. xxvii. 2, 3, 8; 2 The living Redeemer.-A little girl in a S. S. down amongst the Co. iii. 1-6. hop-gardens of Kent said one day, “Teacher, I want you to tell Is. liv. 5, lix. 20; Ep. i. 7; Ps. me about a text that I don't quite understand.' The text was Job xix. 14; Jo. v. xix. 25, and the matters not understood were indicated by five 22-29. questions. I. What does the word Redeemer mean? Two ways v. 23-27. to find out meanings of words. (1) Examine the word itself. Re- Andrewes, ii. 252; J. Benson, ii. 438. deem-er. deem to buy. Re-back again. (Re-turn = turn back) v. 24. J. C. Dieer impersonal ending-sinner person who sins. Re-deem-erteric, Ant. 403. person who buys back. (2) Note the connection in which the word is used. Read Isa. lii. 3 and Lev. xxv. 25. Thus both ways show us the meaning of the word. II. Why is Jesus called a Redeemer ? Old Jewish custom of redeeming-(buying back with a price)-sold property. (Lev. xxv. 25, 26; Ruth iv. 1, 6, 8; 1 Kings xvi. 11.) The man who sold it might redeem it; or, if too poor, it became the duty of his nearest kin, if rich enough, to redeem it for him. We are "sold under sin." Christ as our Elder Brother-rich-has this duty of redeeming us, laid upon Him. (Luke i. 68.) III. How do we know that this Redeemer lives? (1) He is a Divine Being. You cannot conceive of such a Being, who has once existed, ceasing to exist. (2) Bible words about Jesus. "Ever liveth". same for ever," etc. (3) Signs of His being alive for evermore surround us. Letters from the absent prove them to be alive. Good men are letters written by Jesus. (2 Cor. iii. 3.) Suppose the sculptor's art was known to only one person, every time a new statue was erected you would be assured that the sculptor was living. Good men are living statues-polished stones-renewed in the image of Him who created them. But only Christ can produce such works of Divine J. Hales, ii. 67; vv. 25, 26. Dr. T. T. Thompson, 370. vv. 25-27. Bp. Brownrig, ii. 253; 0. Heywood, v. 509; J. Piggott, 83; Dr. J. Gill, i. 352; W. Farington, 23; Is. Terry, 232; Dr. J. Disney, iv. 195; J. Glazebrook, 196; J.II. Stewart, 433; H. J. C. Blake, ii. 275; Bp. Coplestone, Remains, |