'find the grand ,work nlive with Divine inspimtion and rich ia spiritual lesson&. Let ·UII consider the· pharo.oter of ElihtL Mo!Jt contradictory opinions have been expressoo about him. ,. i 11. A YOUNG lllAN. The elders hav& spoken;. now is the time for youth. Wisdom doee not wholly reRide with e.ge. Jn: the present day e.n America,n freedom is doina awe.y with old-fashioned restraints upou youth, and young peorlc are enjoying ; prominence wbich wns once regarded as not becoming. Whether the change is wholly profitable may be gmvely questioned. But most assuredly it is not without some advantnges. There is e.n elan, e. freshness, e.nd a vivacity which only the young can contribute to life; all the world should be thankful for the breezy vigour that accom- panies youthful activity, for all the world is the better for it. • • II.- A CONFIDENT 'MAN. Elihu waited in modesty while the old men were speaking; yet there is a touch of satire in his tone of humility. For, in fact, he has a. supreme contempt for the-droning oommonplaces of the elder advisers. Even Job comes under bis lash. He hits out all round. It is exceedingly difficult for young people to believe that they are not infallible. The confidence that is natural to youth tends to develop in to censoriousness. III. A KEEN-BIGHTED MAN. Elihu bad some ground for bis confidence. He could see that the three friends had blundered most outra.geollilly. Job, too, was in error. ·Elihu ,comes forward· with a new truth. The frii,nds should not accuse Job; Job should not accuse God. The sufferings· of Job were not penal at all; they were medicinal. Thus this young man li[ts the question on to a new stage. He it is who -introduces the great thought of the disciplinary character of suffering. IV. AN INSPIRED MAN. Elihu claimed a direct inspiration-not one that is peculiar to seers •like Eliphaz, and that comes in startling vision, but one that is vouchsafed to man as man; Ee claims to have a share in this inspiration himself. Thus he too would speak for God; and to e. certain extent be is right. Hence the truth and value of his words. We can only reach truth when we touch God. We must be free from ·worldly maxims and selfish prejudices, and open to the voice of Heaven, if we would possess Divine trutb.-W. F. A. Ver. 6.-Youth and age. Elibu speaks with becoming modesty in these words, although most of his discourse shows that he is perfectly self-confident, and full of contempt for the ·old ·censors of Job. He cannot but admit at least the conventional distinctions between the claims and .dues of youth- and age. Let us look at these distinctions. I. DEFERENCE 1s DUE TO AGE. We all feel that this is appropriate, even though age does not always appear in a light that fully justifies its claims. On what grormds does this deference rest'! 1. The experience of age. Certainly age bas had opportunities of gaining wisdom that a.re not aJforded to youth. Whether a good use has been made of those opportunities is ano~her matter. Still, it is scarcely possible to pass through the world without learning something, if only from one's own blunders. 2. The maturity of age. There is a carte.in rawness about youth. Apart from its acquisitions from without, the growth of the inner life of a me.n should ripen, and time should mellow his temperament; 3. The dignity of age. Age is not always dignified; still, the fatherly -relation implies a certain rank that is only found with added years. We must respect 'the orderly arrangement that ~ives places of honour to years. 4. The achievements of age. The old hero may have become e. feeble invalid. Yet be still wears the scars of -the battles of bygone days, and we must respect him for what be has done. 5. The ,vnfirmities of age. IT'hese claim considerate and sympathetic treatment, not slighting 'and scorn[ul disregard. II.- MODESTY IS llECOMING 1~ YOUTH. This is especially fit on two grounds. 1. The claims of age. ,If these are to be respected, youth must stand back for a time. How- ever it might desire to assert itself, youth here finds itself confronted by an obstacle that must not be rudely thrust aside. It may chafe against the restraints. and think them most unreasonable. Perhaps it would be well for the young to consider that they will be aged some day, and will need the consideration shown to age. Meanwhile their advantages are greater t.han those of the aged in many respects, so that the attempt to surroui;d n nnturally melancholflot of increasing infirmities with hQnours ill really 532 THE BOOK OF Jon. [on. XXXII. 1-22.
a pathetic oonfeaaion of the loBS of m&ny of the solid boons of life. The young need not onvy the honours of age, seeing that they have the powera and opportunities and delights of the sunny spring-time of life. 2. The imperfection of youth. New and untried powers promise great things, but they need regulating and guiding. It is possible to do immense harm by rushing forward ignorantly and without circumspeotion, It is wiser tn begin quietly, and feel our way by degrees. Ifl. NEITUEn THE DEFERENCE DUE TO AGE NOR THE MODESTY BEOOMING IN YOUTH snouLD DE ALLOWED TO INTERFERE WITH DUTY. Old men should be careful not to suppress the generous enthusiasm of youth. They should rather mourn that they have lost it, if it is no longer with them. No venerable position can justify the obstruction of good works. The young have to learn to combine a suitable modesty with fidelity to truth and right. There will be no progress if the constitutional timidity of &178 is permit.led to stand in the way of every proposed improvement. Deference doe;' not mean absolute submission. After all, the consequences of actions are much more important to the young, who will live to reap them, ihan to the old, who will soon leave the world. The future is for the young; the young must be allowed to shape it.- W. F. A.