purely didactic form; that is, expressed in direct precepts. This form may not be so alluring, nor the meaning always immediately obvious; greater attention and diligence will be required on our part; but we shall find the exercise profitable in itself, and highly advantageous, in helping us the better to understand even the historical parts, by furnishing us with correct principles on which to judge, both of the dealings of God, and the conduct of men. Let us not, therefore, be discouraged by the labour that is required, or by the difficulties that present themselves; but persevere with the ardour and diligence of those who are seeking "treasure hid in a field."

The first of these books is that of Job, the introduction and conclusion of which, consist of historical facts, narrated in plain prose; but the intermediate chapters, by far the largest part of the book, are the sublimest dramatic poetry, in which a number of speakers are introduced, as declaring and maintaining their respective sentiments.

The following brief outline of the book may be useful to our readers. It opens with an account of Job's piety and prosperity, then relates the sudden and overwhelming calamities, with which he was visited, and his eminent patience and resignation under them. The visit of his three friends, Eliphaz, Bildad and Zophar, who came with the professed intention of condoling with him, but who, on witnessing his extraordinary and complicated afflictions, unjustly con cluded them to be signal expressions of the Divine displeasure, on account of some heinous and secret trans→ gression on the part of Job, whom they accordingly bitterly and vehemently reproached; Job continued to assert his own innocency and integrity, and declared he could give no special and satisfactory reason why God should afflict him in so extraordinary a manner. The farther the debate was carried on, the wider the parties seemed from a satisfactory and amicable adjustment of their differences. At length Elihu (a fourth visitant, of whose introduction we have no particular account) interposed, summing up the whole argument, condemning the conduct of all the disputants, shewing that God

frequently afflicts men for the best of purposes, and that in every instance our duty is submission; and concluding with a grand description of the omnipotence of the Creator. After this, Jehovah himself appeared in awful majesty, addressing Job out of a whirlwind, in a most sublime and magnificent speech, illustrating his own omnipotence, and man's utter ignorance of his ways, and works of creation and providence. After this, we have Job's humble submission before God,-its acceptance, his restoration to his former, and yet more abundant prosperity, and his successful intercession for his three friends.

Some learned men have endeavoured to prove that the Book of Job is not a real history, but merely a fictitious narrative, designed to instruct through the medium of parable. There appears, however, no sufficient ground for this supposition, and, on the contrary, most satisfactory evidence, both from the book itself, and from other parts of Scripture, that Job was a real character. That the book is poetical, furnishes no objection against its truth. The songs of Moses and Miriam, (Exod. xv.) and that of Deborah and Barak, (Judges v.) are highly poetical; yet no one, who believes the truth of Scripture at all, doubts that they recorded matters of fact. It is not necessary for the historical truth of the Book of Job, that every sentiment of every speaker should be conveyed to us in the precise words originally used: the facts and arguments may be faithfully and exactly retained, whether expressed in poetry or prose. We have an evidence of the truth of the history, in the particular mention made of persons, places, facts and other circumstances, usually related in true histories; and we have a yet stronger evidence, in the manner in which Job is mentioned in other parts of the sacred writings. Thus, the prophet Ezekiel (xiv. 14,) couples him with Noah and Daniel, (who were unquestionably real characters,) as powerful intercessors with God; thus the apostle James (v. 11,) expressly refers to him as an eminent example of patience, and a recipient of the faithful mercy of God; he would scarcely have thus referred to an imaginary character.

The date assigned to the history of Job is very ancient; some critics place it nearly 200 years before the birth of Abraham, and suppose that as the Divine Being has never left himself without witnesses in the world to the truth of his religion, Job was the faithful witness coming in between Noah and Abraham, to confess the one living and true God, and the hope of the Messiah. Other writers have supposed the trial of Job to have taken place during the bondage of the Israelites in Egypt, about 30 years before their deliverance by the hand of Moses :-all are agreed that it is the most ancient book in existence; and though we cannot perhaps determine the precise date, it is pleasing to trace the dealings of God towards his people, and their faith in him, the same in all ages; the very truths that supported Job under his sorrows, remain, to the present day, firm as the pillars of heaven, an unshaken basis of confidence for the people of God.

The following great truths are evidently inculcated in the Book of Job.

1. The creation of the world by one Supreme Being. This is the first great principle of what is called natural religion it is laid down throughout the whole book as an incontestible truth, but is particularly illustrated in the speech of Jehovah himself, xxxviii-xli.

2. The government of the world by the Providence of God, i. 21. ii. 10. v. 8–27. ix. 4—13.

3. The corruption of man by nature, xiv. 4. xv. 14-16. xxv. 4.

4. The necessity of an atonement, prefigured_in sacrifices) to turn away the divine anger, and render the Almighty favourable: also the intercession and mediation of a righteous person on behalf of the guilty, i. 5. ix. 33, xxxiii. 23, 24. xlii. 8, 9.

5. The certainty of a future resurrection and retribution, xiv. 7-15. xix. 25-27. xxvii. 8. xxxi. 13, 14.

There are also in the Book of Job, some remarkable references or implications, which tend to confirm other parts of the Sacred Scriptures, and by that means to confirm the whole; such as the following:

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1. To the former destruction of the world by water, and its final dissolution by fire, xxii.15-20. Compare this with Gen. vi, vii. and Jude 14, 15.

2. To the existence and agency of angels, both good and evil, i. 6—12. ii. 1—6. iv. 18, 19. v. 1. Compare these with Psalms civ. 4. ciii. 20. xxxiv. 7. xci. 11. Heb. i. 14. Zech. iii. 1, 2. 1 Pet. v. 8, 9.*

As a poetical composition, the Book of Job ranks far above the sublimest productions of uninspired men, and equals, perhaps with the exception of Isaiah's writings, every other specimen of poetry given us in the sacred volume. It chiefly excels in elevation of thought and fidelity of description. No reader of taste can peruse many passages of the Book of Job, without having pre sent to his imagination the very images they describe: for example, xxxix. 19—25, xli. Nor can he read of the sublime manifestations of almighty power and unsearchable wisdom displayed in the works of creation and providence (xxvi. xxvii. xxxvi. xli.), without adopting the sentiment of Job, (but what uninspired writer would have clothed it in language as suitable?) "Lo, these are parts of his ways, but how little a portion is heard of Him! And the thunder of his power, who can understand?"—xxvi. 14.

As to the characters introduced, it has been justly observed, though not numerous, they are discriminated and well supported. The milder and more modest temper of Eliphaz is well contrasted with the forward and unrestrained violence of Bildad (compare iv. 2-4 with viii.), and the terseness and brevity of Zophar (ch. xi.) with the pent-up and overflowing fulness of Elihu (xxxii.); while in Job himself we perceive à dignity of mind that nothing can humiliate, a firmness that nothing can subdue, still habitually disclosing themselves amidst the tumult of hope, fear, rage, tenderness, triumph, and despair, with which he is alternately distracted.

Many of the remarks of Job's friends, although made upon mistaken conceptions respecting him, nevertheless

We have been advised not to set down these references to different passages of Scripture, and assured that our readers will never take the trouble of looking them out; but this intimation we consider an insult to the understanding and diligence of our readers. They must compare Scripture with Scripture, if ever they attain to an understanding of its truths and beauties, and they will do so, if they have appreciated the pleasure of such an attainment.

form excellent aphorisms upon general principles: At the same time, care ought to be taken not to confound the sentiments of erring, imperfect, and, perhaps, unholy persons, with the divinely inspired principles, injunctions, and promises of the word of God. This error is not unfrequently fallen into, by taking detached sentiments and passages, without due regard to their connexion.*

This Book, like every other part of the Holy Book, is profitable for doctrine, for reproof, for correction, for instruction in righteousness. Among many other important inferences, the following may be drawn:

1. Innocence and piety are no defence against Satanic influence, personal afflictions, and the misconceptions and reproaches of both enemies and friends. To do well and suffer reproach, is characteristic of the Christian: this was exemplified in the experience of Abel (1 John,iii. 12), of Joseph (Gen. xxxvii. xxxix.), of Job, in the history before us, and of the Saviour (John ix. 24, 29, x. 31, 32, xviii. 30, xix. 7.) Therefore,

2. Outward prosperity or adversity affords no criterion of character, or of the Divine approbation or displeasure.

Job was equally the servant, the friend, the child of God, when he sat bemoaning himself on the dunghill, despised and persecuted, as when he was exalted in prosperity, and surrounded by affectionate relatives and obsequious attendants. The rich man clothed in purple and fine linen, and faring sumptuously every day, was going in state to hell; while the poor loathsome beggar that laid at his gate was surrounded by attendant angels waiting to convoy his happy spirit to Abraham's bosom. (Luke xvi. 19-23.) David saw, and it has often since been seen, "the wicked in great power, spreading himself

It is matter of regret, that even ministers, the guardians and propagators of divine truth, should sometimes have conveyed false impressions, by adopting as the basis of their discourses, texts containing sentiments not at all analogous to evangelical principles, from a want of proper discrimination in marking the character or design of the persons whose language they have adopted, or from spiritualizing historical facts or incidental expressions, in which no spiritual meaning was ever intended to be conveyed.