and Daniel, of eminent and distinguished piety. He could not therefore have been a feigned, but a real character, as truly as Noah and Daniel. We are also led to the same conclusion by the Apostle's reference to him in the text. Against the express testimony of two inspired writers, it seems hardly allowable to doubt of the reality of his person, or of the truth of his history.

It may be more difficult precisely to ascertain the age in which he lived. As there is not through his whole book any reference to a written law of God, it seems probable that he lived in the patriarchal age, prior to Moses and the emancipation of the Israelites from the Egyptian bondage. With this hypothesis, the length of his life corresponds. As he survived his sufferings a hundred and forty years, his whole life could not have been less than two hundred-an age which well agrees with that of the patriarchs between Abraham and Moses. The land of Uz, in which he is said to have lived, is mentioned in the Lamentations of Jeremiah, as pertaining to the country possessed by the descendants of Esau, and is called Edom. One at least of Job's friends, Eliphaz, is supposed to have been of that family; but most commentators choose to consider Job himself as a descendant from Nahor, the brother of Abraham.

By whom his history was written, whether by himself, by Elihu, or any other of his friends, we

cannot form a conjecture. It carries with it evident marks of the remotest antiquity, and is perhaps the oldest book now extant in the world. That it was written near the times in which the events happened, cannot be doubted. Were we. to suppose, as some have, an interval of ages while these things were handed down by oral tradition, their credibility would have been so diminished, that the Jews would not have received the book as canonical. It is inconceivable that Moses or any other Hebrew could have written it without referring to some or other of their national peculiarities, or at least without tracing the relation of Job to some of their ancestors. But as nothing of this sort occurs, and the book stands unconnected with, and independent of the whole Jewish history and system, it probably preceded any records of theirs which have reached modern times. The account of Job's possessions, the points of history, the rites of religion, and the forms of idolatry referred to in it, are all such as agree to the times which preceded the Mosaic institution.

The book assumes so much of a poetic form, that critics have called it a poem of the dramatic kind. The general argument seems to be, "to teach men, that considering the corruption, ignorance, and weakness of the human nature, on the one hand, and the infinite wisdom and immense greatness of God on the other, they should renounce

their own strength, their own righteousness, put their full trust in God, and submit themselves to him in all things with the deepest humility and reverence." This instruction is forcibly inculcated through the interlocutory parts of the whole book. The historical part exhibits "an high example of consummate and rewarded patience." "Ye have heard of the patience of Job, and have seen the end of the Lord." The trial of his patience would not have been comparably so great, if he had not previously enjoyed an uncommon degree of prosperity. The firmness of our minds, especially our patience, is peculiarly tried by great and sudden changes, from a prosperous to an adverse condition. Before his misfortunes, Job had no rival in worldly greatness among all the people of the East. In wealth, power, and honour, he was a prince eminent and distinguished above his cotemporaries. And what was yet more remarkable, his piety and goodness equalled his temporal grandeur. He was as much above others in excellence of character, as in worldly circumstances. Amidst the corruptions, idolatries, and superstitions already spreading among mankind, he preserved the purity of that religion which had been handed down from the preceding patriarchs. Entertaining. just and worthy conceptions of the one true and living God, he conscientiously worshipped him in spirit and in truth. "He feared God, and eschewed evil."

Blessed with a numerous offspring, it was also his care to train them up in the nurture and admonition of the Lord. Nor did his anxiety for their spiritual welfare cease after they had arrived at mature age, and were settled in distinct families of their own. As they abounded in wealth through his indulgence, he feared that by luxury and sensuality their hearts might be alienated from God. It was therefore his stated custom, after every repetition of their family feasts, to send them a message on religion; requiring their sanctification by those ritual ceremonies then in use, and the preparing of themselves to join with him in the solemnities of God's worship; in which he offered "burnt-offerings according to the number of them all. did Job continually." We can hardly imagine a stronger proof of the habitual tenderness of his conscience, and of his dread of sin, either in himself or in any of his family. With what scrupulous circumspection did he guard against whatever he apprehended might be offensive in the sight of Heaven!

Thus

With this his eminent and exemplary piety, he joined all the social virtues which could adorn his station and circumstances. Opulent and powerful as he was, he knew how "to use this world without abusing it." In his hands, power and wealth were used for the protection of the oppressed, and as the resource of the poor. As a magistrate, he

was a terror to evildoers, and the scourge of injus tice; and being rich, he abounded in good works, and in all the expressions of a diffusive benevolence. In defending himself against the suspicions of his friends, he was able to say, "I delivered the poor that cried, the fatherless, and him that had none to help him. The blessing of him that was ready to perish, came upon me; and I caused the widow's heart to sing for joy. I put on righteousness, and it clothed me; my judgment was a robe and a diadem. I was eyes to the blind, and feet to the lame. I was a father to the poor, and the cause which I knew not, I searched out. I brake the jaws of the wicked, and plucked the spoil out of his teeth. The stranger did not lodge in the street. I opened my doors to the traveller. My root was spread out by the waters, and the dew lay all night upon my branch." By the uniform practice of these virtues, he had obtained an established character for eminent worth and goodness. So highly was he esteemed and honoured by the good, and so revered and dreaded by the wicked, that we can hardly conceive of a human character more dignified and respectable. "When I went out to the gate through the city, the young men saw me, and hid themselves; the aged arose and stood up; the princes refrained talking; the nobles held their peace. When the ear heard me, then it blessed me; and when the eye