and historical works. There such discussion were clearly out of place: nor were it more out of place, than it were superfluous; for, since an entire work is devoted to it, we must undoubtedly look to that work for information, and not to those other works which were devoted to totally different purposes. But it is time, that we now proceed to verify the argument by an analysis of the whole composition.

The drama commences with a speech of Job, in which he bewails the calamities that had fallen upon him. This has no direct connection with the proper subject of the poem: but decorum required its introduction; because, otherwise the historical character of the literal Job would not have been preserved. The same remark applies to those various allusions of a similar description, which elsewhere occur throughout the work. Had they not been employed, the verisimilitude and concinnity of the whole composition must have been destroyed'.

But the answer of Eliphaz, though he too refers to the case of the literal Job, immediately sets forth, on the professed authority of inspiration, the doctrine which is afterwards discussed throughout the entire poem. In thoughts from the visions of the night, when deep sleep falleth on men, fear came upon me and trembling, which made all my bones to shake. Then a spirit passed before

my face; the hair of my flesh stood up: it stood still, but I could not discern the form thereof: an image was before mine eyes: there was silence, and I heard a voice. SHALL MORTAL MAN BE JUST RATHER THAN GOD? SHALL MAN BE PURE RATHER THAN HIS MAKER? BEHOLD, HE PUTTETH NO TRUST IN HIS SERVANTS; AND HIS ANGELS HE CHARGETH WITH FOLLY: HOW MUCH LESS IN THEM THAT DWELL IN HOUSES OF CLAY, WHOSE FOUNDATION IS IN THE DUST, WHICH ARE CRUSHED BEFORE THE MOTH'.

To this doctrine, Job, agreeably to the character which he is made to personate, is by no means inclined to subscribe. On the contrary, he plainly tells his friends that he is not convinced. Teach me, and I will hold my tongue: and cause me to understand wherein I have erred. How forcible are right words! But what doth your arguing reprove? Return, I pray you; let there be no iniquity: yea return again, my righteousness is in it. Is there iniquity in my tongue? Cannot my taste discern perverse things? Sin indeed to a certain extent he is constrained to acknowledge: but he thinks it strange, that so righteous a man as himself should have been set up as a mark to God's arrows'.

Bildad now takes up the argument; and contends, that, if Job were indeed pure, he would not be afflicted for, since God is a righteous

Job iv. 13-19.

2 Job vi, vii.

VOL. II.

U

God, the very circumstance of human misery proves the existence of human guilt'.

In reply, Job confesses that he is not absolutely and perfectly free from sin; for to such a state no man living can pretend. But, in saying this, he says nothing more than what even the most self-sufficient moralist is ready to say: and, how very little in his personated character he feels the strength of his own words, is evident from the proud appeal, which immediately afterward he dares to make even to God himself; Thou knowest, that I am not wicked 2.

It next falls to the turn of Zophar to speak: and, agreeably to the doctrine which all the three friends have pledged themselves to maintain, he vehemently reproves Job for the arrogant sentiments which he has ventured to express. Should thy lies make men hold their peace? And, when thou mockest, shall no man make thee ashamed? For thou hast said, My doctrine is pure, and I am clean in thine eyes. But O that God would speak, and open his lips against thee! Know therefore, that God exacteth of thee less than thine iniquity 3.

1

Job viii. Exactly similar to this is the argument of St. Paul. As by one man sin entered into the world, and death by sin; so death passed upon all men, for that all have sinned. Rom. v. 12. The existence of death proves the existence of sin in the subjects of death: because, otherwise, God would not be a God of justice.

2 Job ix. x.

3 3 Job xi.

Job, though considerably irritated, still adheres firmly to his original position, and speaks as one perfectly satisfied with his own goodness. I am as one mocked of his neighbour: the just upright man is laughed to scorn: surely I would speak to the Almighty, and I desire to reason with God. But ye are forgers of lyes, ye are all physicians of no value. O that ye would altogether hold your peace! and it should be your wisdom. Lo, he may slay me, I will not wait: surely I will maintain my ways before his very face. He then somewhat impatiently expresses his wish for death; on the ground of his being assured that God will yet have his eye upon him, while he remains a prisoner in the intermediate state of Sheol or Hades

Eliphaz now again resumes the debate: and, as he had already described himself to have been taught by a divine vision, he is with strict propriety made to do little more than repeat the oracle. WHAT IS MAN, THAT HE SHOULD BE CLEAN: AND HE WHICH IS BORN OF A WOMAN, THAT HE SHOULD BE RIGHTEOUS? BEHOLD, HE PUTTETH NO TRUST IN HIS SAINTS; VÉA, THE HEAVENS ARE NOT CLEAN IN HIS SIGHT. How MUCH MORE ABOMINABLE AND FILTHY IS MAN, WHICH DRINKETH INIQUITY LIKE WATER 2.

Job however, wholly unconvinced, perseveres in maintaining his integrity, while he bewails

'Job xii. xiii. xiv. See above book ii. chap. 3. sect. 2. § II.

1. (2.)

Job xv. 14-16.

his hard and unmerited fate. I have heard many such things: miserable comforters are ye all. My face is foul with weeping; and on my eye-lids is the shadow of death; not for any injustice in mine hands: also my prayer is pure'.

In answer to this, Bildad reproves Job for his impatience, and urges the calamities of the wicked as an evidence of their sinfulness before God'.

Job, thus goaded by the injudicious treatment of his friends, who maintain indeed the truth, but who maintain it in an unwise and unkind manner, after complaining of their cruelty and describing his own misery, reposes himself on the hope of a future resurrection from the dead through the agency of the promised Redeemer.

We now come to the celebrated text, which, after all that Bishop Warburton has written on the subject, I deem myself fully warranted in pronouncing to be the testimony of Moses relative to the most important topic that can be discussed by fallen man.

As the author of the Pentateuch, the great lawgiver of the Hebrews was commissioned to record all those promises of a future Saviour, which were made to the Patriarchal Church. The earliest of these is the prophecy, that the Seed of the woman should bruise the head of

1 Job xvi. xvii.

2 Job xviii.