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great part of this limited space was already gone, and the period that remained could not be of long duration to any. Life is compared to a hands-breadth or a span-to the course of a ship-to the rapidity of a post-to a fleeting shadow-to the fading grass. "For what is your life," says the apostle James, "it is even a vapour that appeareth for a little time, and then vanisheth away," (chap. iv. 14.) "The conclusion therefore is, (TO TO LOT) that those who have wives should be as though they had none;" they should guard against inordinate affection, ever remembering that sooner or later the most tender tie must be broken; and while they gratefully acknowledge the goodness of Providence, they must be prepared to part with every comfort at his call. So Ezekiel, chap. xxiv. 16. In the same manner "those who weep should be as those who weep not ;” (ws μn xλacovces) no one should indulge in excessive grief for the loss of any temporal blessing; mortality and vanity are inscribed upon them all; and they are under the direction, and at the disposal, of Him who makes all things work together for good to them that love him: especially they ought not to sorrow for departed saints as others who have no hope, for in a little time there shall be no more death, neither sorrow nor crying, neither shall there be any more pain. On the other hand, "they who rejoice should be as though they rejoiced not." They ought not to be unduly elated with the acquisition of any temporal good, for the riches, honours, and friendships of this world are fleeting and perishable; and the christian's motto, in seasons of prosperity, should be, "Rejoice with trembling." So they who buy (ayogalovreç) should be as though they possessed not, (μn KaTiXorTis, as though they held not.) They are only tenants of their houses, lands, and other possessions; and they must not imitate the example of the men of the world, whose "inward thought is, that their houses shall continue for ever, and their dwelling places to all generations ;" (Ps. xlix. 11.) they must soon quit their pleasant abode, at the will of the Sovereign Proprietor, "and the place that now knows them, shall know them no more." In short, in whatever way the things of this world are acquired or disposed of, they should be moderately enjoyed (xesvos) and not wantonly abused (xaraxeaμεro). "For the fashion (xua) of this world passeth away," (xagayu). The whole scheme of human affairs, with all the busy pursuits and engrossing interests of time, disappears like the shadows of the evening, or the waves that ripple

(καταρωμένοι).

to the shore. They resemble the shifting scenes of a theatre, or may be compared to a glittering pageant got up for a particular occasion, and gradually receding from the sight. "All flesh is grass, and all the goodliness thereof is as the flower of the field; the grass withereth, and the flower fadeth, because the Spirit of the Lord bloweth upon it," (Isa. xl. 7.) Thus "the world passeth away, and the lusts thereof; but he that doeth the will of God abideth for ever," (1 John ii. 17.) A practical regard to the admirable rule here laid down, constitutes the great wisdom of life. It will preserve us from being unduly elated with prosperity, or depressed by adversity. It will keep the mind in peace, and amidst all the vicissitudes of time we shall be tranquil and resigned. This is beautifully expressed in the following lines:

"As some tall rock that lifts its awful form,

Swells from the vale, and mid-way leaves the storm;
Though round its breast the rolling clouds are spread,
Eternal sunshine settles on its head."

GOLDSMITH.

32, 33. The Apostle, in all that he had said, wished to consult the spiritual welfare of his brethren. "I would have you," he observes, "without anxious care, (aμigiμvous);" not that he inculcates a reckless and improvident spirit, but he would wish them to dismiss that painful solicitude about present objects which implies a distrust of the wisdom, power, and goodness of God. This is frequently deprecated by our Saviour; "Take no anxious thought (un square) for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat and the body than raiment ?" (Matt. vi. 25– 34.) In general it would be found, that the unmarried christian has superior advantages for pursuing a religious course, because his affections and thoughts are less divided by a multiplicity of interfering objects; he has only his personal wants to attend to; whereas the married christian is bound to consult the inclinations and comfort of his wife, which must of necessity engross a considerable share of attention. "He that is unmarried is anxiously concerned (give) about the things of the Lord, how he shall please the Lord; but he who has married (yaunas) is concerned

about the things of the world, how he shall please his wife.” The same thing may be said of the female sex. "The wife and the virgin differ,” (μμgiovai, are divided,) in the same manner. "She that is unmarried careth for the things of the Lord, that she may be holy both in body and spirit; but she that is married careth for the things of the world, how she shall please her husband." Here the Apostle supposes that unmarried believers will devote the greater leisure which they enjoy, to the service of God, and to the good of their fellow-creatures; that, she that is a widow indeed, and desolate, as Anna the prophetess, trusteth in God, and continueth in supplications and prayers night and day (1 Tim. v. 5.); and that christian virgins will follow the example of Mary, who sat at Jesus' feet and heard his word; or of Dorcas, who "was full of good works and almsdeeds which she did," and who, instead of spending her time in idle visiting, or in adorning her person, employed her hands in making coats and garments for the poor. (Acts ix. 36, 39.) On the other hand, “She that liveth in pleasure, is dead while she liveth." Indeed it cannot be denied that, in some instances, marriage has produced an obvious change on the character of christian females. They appear to have "cast off their first love;" and their anxiety about the things of the world has degenerated into a selfish and covetous spirit. The same is true of the other sex. But the grace of God will be made sufficient to them that ask it, in every situation.

"This however," says the Apostle, "I speak for your advantage, (ovμeger) not that I may cast a snare (8%) upon you; but for that which is comely, and that ye may attend upon the Lord without distraction :"---what he designed was, to lead them to that which is becoming in itself (sv), and which would leave them most at liberty to wait (goredger) on the Lord without distraction, (awigiosas,) or, as the word signifies, "without having their thoughts drawn in opposite directions."

The meaning of the 36th verse is obscure, and has occasioned a good deal of perplexity to commentators. "But if any one thinks he acts unbecomingly (arxovu) towards his own virgin, ( TM (wagtever 'avrov), if she be beyond the flower of her age, (galos, above the years of puberty) and ought thus to be (iuras puu yvida) namely, to be married, let him do what he pleases (au) he does not sin (ovx‘auagravu), let them marry," that is, let such virgins marry, (yμтoα). Some have imagined that the

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Apostle refers to those persons who have indulged in illicit in tercourse before marriage, but surely he would not say of such, they have not sinned. According to others, the word wagtivos refers to the state of virginity; as if the Apostle had said, “if any man thinks he acts unseemly, by continuing in a single state, let him marry; but the original will not bear this construction. The word aga signifies virginity. It might rather seem that reference is made to a previous contract, or promise of marriage given to a virgin, which the contracting party is in such cases bound in honour and duty to perform. But the general opinion is, that the Apostle alludes to the case of a parent, or guardian having a virgin under his care. If he was aware that she had formed some attachment while under his roof, it was his duty to consult her happiness, by freely allowing her to marry; and then the word yaμsiтwσay may be rendered, "let such parents give their virgin daughters in marriage." This view is confirmed, if we consider that several ancient manuscripts read yapura, which properly signifies "let him give her in marriage." (See Greisbach and Parkhurst.) Some explain the words, ‘o iau, of the virgin, and read what she will, and the original equally bears this construction. This interpretation will appear the more just, by considering what is added in the next verse, 37. "But he that standeth settled or stedfast (idges) in his heart, not having necessity (un xar avayen), but has power (sovia) concerning his own will, and has determined this (Touro xexgixer) in his heart, to keep his own virgin (Tov tager tav inutou maglivov), does well." If the parent knew of no such engagement which laid him under any necessity to dispose of his daughter, and judged it better for the welfare of his child, in those unsettled times, to keep her in his own house, though it should be attended with more care to himself, and might, humanly speaking, disappoint the hopes of his family, he was to be commended for his fortitude and superiority to the world. Such, according to some, was the re solution of Jephtha, when he devoted his virgin daughter and only child to the Lord, Judges xi. 39. The observations of the son of Sirach in the Apocryphal book of Ecclesiasticus, (chap. xlii. 9, 10.) are thought by some to throw great light on this passsage, (See Parkhurst, Art. ‘vxigaxμos). A parent, in short, was not to be condemned for seeking a suitable settlement for his daughter in marriage: But he would probably better consult her spiritual

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good, if he continued to give her the benefit of his advice and protection at home. 38." So then he that giveth her (away) in marriage doeth well (ixyaμığwv), but he that giveth her not in marriage doeth better." Early marriages are often unhappy; so that a prudent father will not advise them. The only difficulty attending this view of the passage is, that it seems to give the parent a greater power over his daughter than is agreeable to modern manners; but this rather strengthens the argument, as there can be no doubt, that in ancient times the parental authority, in such matters, was more extensive than it is now, (Gen. xxiv. 51.) 1. With regard to a married woman, the Apostle would again repeat, that she was bound to continue with her husband till the marriage was dissolved by his death: 39. “ A wife is bound by law (vo) as long as her husband liveth." (See also Rom. vii. 1, 2.) The Apostle, by the word law, may here refer to the original institution of marriage, which obliged a man to leave his father and mother, and to cleave to his wife, (Gen. ii. 24.) This rule has been so generally observed, that it may be called a law of nature. It has been recognized as a law by all civilized nations. It formed a part of the Jewish code, and was solemnly ratified and restored to its primitive vigour by our blessed Lord. "But if her husband be dead, she is free (w) to be married to whom she pleases, only in the Lord,” (μovov s Kvg) Thus the christian widow is not to be restricted from entering into a second marriage, if she thinks pro per. But there is one condition which is indispensible, namely, she must be careful to ascertain the piety of the individual who asks her in marriage. The expression "in the Lord," denotes, in Scripture language, a believer, or genuine christian. This might be proved from numerous passages of Scripture, Rom xvi. 7. "Salute Andronicus and Junia, who also were in Christ be fore me," that is, were converted before the Apostle. "If any man be in Christ, he is a new creature," (2 Cor. v. 17.) "They that are fallen asleep in Christ are perished," (1 Cor. xv. 18.) "Blessed are the dead that die in the Lord," &c. (Rev. xiv. 13.) That a christian should marry only in the Lord, is the universal language of Scripture. This is essential to the enjoyment of the divine blessing, of personal comfort, and domestic happiness, It is intimately connected with the purity and prosperity of the church. In no other way, can family religion be maintained, or spiritual improvement promoted. Only thats can children be

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