*

THIS book receives its title from the person described in its pages. It has been questioned, however, by able scholars, whether the name Job refers to a real personage. That it does not, is maintained by Maimonides, Le Clerc, Michaelis, Semler, Stock and others. That Job was a real personage, is supported by Calmet, Heidegger, Spanheim, Moldenhawer, Schultens, Carpzof, Magee, Lowth, Kennicott, Hales, Taylor, and evangelical divines generally. The improbability that Satan would be represented as accusing Job, in the exordium, the inconsistency that God should permit such grievous temptations and sufferings to be experienced by a just man, and the artificial regularity of the numbers used in describing Job's possessions, are presented as proofs that the name does not indicate a real personage. On the other hand, the manner in which Job is spoken of by different inspired writers, and the fact that he is expressly mentioned as a real personage by various ancient historians, leave but little doubt that such a man existed. The learned Dr. Hales has shown by astronomical calculations, that Job's trial must have occurred 818 years after the deluge, 184 years before the birth of Abraham, 689 years before the exodus of the Israelites from Egypt, or B. C. 2337, (2130 of the common computation.) The fact that the exodus is not mentioned in the book of Job, nor the destruction of Sodom and Gomorrah, the great length of Job's life, the allusion to Zabianism, one of the most ancient superstitions, all the speakers using the Hebrew language, though Idumæans or Arabians, and other considerations, confirm the great antiquity of the poem, and all critics and commentators agree that it is the most ancient book extant. The scene of this composition is laid in Uz, which seems to have been Idumæa,† located between Egypt and Philistia.

The poem contains a description of a great sufferer. Though Job was a just man, he was lamentably afflicted with a loathsome disease, as well as with the loss of his property and friends. He was an Emir or Arabian prince of great wealth, authority and distinction, and probably his friends Eliphaz, Bildad and Zophar, were Emirs of important cities. It

*See Ez. 14: 14.-James 5: 11, etc.
† Lam. 4: 21. See Jer. 25: 20.

is supposed, with considerable certainty, that the Patriarch had the Elephantiasis, or leprosy of the Arabians, which the ancient medical writer, Paul of Ægineta, characterized as a universal ulcer. It was named Elephantiasis by the Greeks, because it rendered the skin like that of an elephant, scabrous, dark colored, furrowed with tubercles, and extremely loathsome to the patient as well as to others. That good man seemed to be reduced to the lowest depths of human misery, and his situation furnished occasion for the most intense feeling, and the highest kind of poetic numbers. The remarkable unity and references from the peroration to the exordium, and to other parts of the composition, shows that the poem was evidently composed by a single author; but there is a difference of opinion in reference to the question who that author is. It must have been either Job himself or a contemporary. Had it been Moses as some suppose, there would undoubtedly have been frequent allusions to the customs, manners and history of the Israelites; but there is not one such reference. The grand object presented to our contemplation is the example of a devotedly pious man, suddenly precipitated from the highest pinnacle of prosperity to the greatest misery and ruin, yet sustaining his bereavement and sorrows with the most entire submission and complete resignation to the Divine will. The book is a kind of elegiac drama. Bishop Lowth says it is a dramatic poem, to some extent, as "the parties are introduced as speaking with great fidelity of character, and it deviates from strict historical accuracy for the sake of effect." But this is questioned by others. The book has been called by different critics a didactic, an ethic, an epic and a dramatic poem. It may have some of the qualities of all. It is unique in its character, differing in some respects from all the other specimens of poetry in the Scriptures. The circumstances under which it was composed are exciting in the highest degree. A mortal reduced suddenly from the highest state of prosperity, to the most abject misery imaginable-a man enduring without a murmur, apparently more than human nature could bear-the powerful friends of this afflicted person visiting him for the avowed purpose of consoling him; but instead of imparting comfort, reproaching him and uttering unjust suspicions in reference to his motives-Job in his wretchedness, appealing to the Almighty, and the Eternal from his throne condescending to hold conversation with this subject of his government all of these circumstances are adapted to produce the keenest feelings and the most sublime emotions. The power of life-like description exhibited here, is far superior to that of any other of the sacred poems. As we read we feel that we are in the midst of the wild sublimities of nature, where the lightnings play and the thunders roli.

We see the parched desert, and then the dashing, roaring, whirling tempest; we hear the tigers' growl and the lions' roar; we see nature in her simplest, roughest, and yet grandest forms. We seem to be grappling with the terrific war-horse, the monster behemoth, and the powerful leviathan-we are listening to the strange, wild music of nature. How vivid is Eliphaz' description of a vision of the night. Darkness surrounds him. He is alone on his bed. Suddenly a shuddering comes over him. A kind of indefinite shadow moves before him-he fears, trembles, every bone shakes. At length he perceives more distinctly, a spirit passing. His hair stands up. It is a form without marked outline-a messenger from another world, and then a still, small voice is heard, "How can man be more just than God, or mortal man more just than his Maker ?" This is a masterly description, excelling even the great Milton's description of dark chaos. The whole poem is full of oriental rudeness, beauty and grandeur.

Elegiac as well as lyric poetry, was often accompanied by plaintive music. Some of the Psalms of David were sacred elegies, and their recital was doubtless accompanied by plaintive notes from his enchanting harp. The original recital of the book of Job, was not probably accompanied by either instrumental or vocal music, as the occasion did not seem to require it. Its metrical arrangement, however, is adapted to musical accompaniments.

A GAY YOUNG WOMAN.-A young woman was devoted to the world. The love of dress reigned in her breast. Dress was her idol. The time for a fair was approaching, and she had a new garment in which she designed to attend its scenes of dissipation. Part of several preceding Sabbaths she had been employed in preparing some of her apparel, as she usually left this work for that sacred day. On Saturday evening before the fair she was not quite well; the next morning, however, she attended to some worldly business. In the evening of that profaned Sabbath she became ill, and soon sunk into a state of insensibility.— Thus she continued till Friday, the day of her anticipated pleasure; but on that day, about three o'clock, she expired, at the very time when she would probably, have been in the fair, had not disease and death disappointed her expectations. Some time before she died the hair was shaven from her head; and she was then sufficiently sensible to say"Not my hair, not my hair I am tormented in my soul."

ANECDOTES OF REV. ABRAHAM BOOTH.

BY. REV. DR. BELCHER.

FEW names connected with the Baptist body, are more prominent, or more honorable than that of Abraham Booth, who died in London, in January, 1806. He was of very humble origin, and almost entirely selftaught; but from the period of his ordination at nineteen, till his death in his seventy-second year, he grew in acceptance and usefulness as a minister, in reputation as a counsellor, and esteem as an author. His first work, "The Reign of Grace," introduced him to the notice of the Rev. Henry Venn, a well known Episcopal clergyman, by whose agency he ultimately became for thirty-seven years a London pastor. He was unostentatious to such an extent, that he would never sit for his portrait, and prohibited any thing being said of him in his funeral sermon. It is true, that there was a degree of severity in his character and manner; but every year made him more esteemed on account of his piety, integrity and profound learning. The following anecdotes of him, some of which are original, will be interesting to the Christian reader.

Mr. Booth was evidently a man of prayer, and duly estimated its importance. An eminent minister of this country visited England, and on his return said, that he had heard many ministers preach, but he had heard one minister pray. In this manner did he describe the public prayers of our friend. One Sabbath day, between the public services, one of the members of his church complained to him, that he did not profit by his preaching. His reply was, "My brother, I am not surprised by your statement, for I often wonder that any one can profit by my poor ministry, and can only account for my doing good, from the fact that many friends pray for me. Did you, my brother, pray this morning, that God would help you to profit by the services of the day?” The man honestly acknowledged that he had not; the worthy pastor affectionately and faithfully reasoned with him, proving that great spiritual blessings are only given in answer to prayer. The object desired was accomplished, he became a man of prayer, especially for his pastor, and never afterwards had occasion to renew his complaint.

Equally remarkable was Mr. Booth, for a spirit of entire resignation to the Divine will. About four years before his own death, his beloved

wife was removed from earth to heaven.

His friends were much struck

with his calm and acquiescing spirit, and to one of them who expressed his surprise at the fact, he replied in this beautifully simple and touching manner :

"There is great reason for my composure and serenity. About twenty-three years ago, my wife had a severe lying in, which so debilitated her, that we feared she would never recover her strength. Her indisposition continued about two years, which occasioned our removing so near to the meeting-house. Soon after the Lord was pleased to send the scarlet fever into the family; my wife and all were ill, except myself. Her faculties were deranged; and the Doctor said, 'I fear, sir, your wife is not likely to recover.' I attended them all, as well as I could. The Bible was then sweeter to me than ever; yea, when I could only snatch a few verses; and I well remember one solemn transaction. In the evening I retired for private prayer, and besought the Lord that I might feel an entire resignation to his will. When I arose from my knees, I felt peculiar satisfaction in the perfections of God; and had such full persuasion of his righteousness, his justice, his mercy, and love, that I lifted up my eyes to Heaven, and said, 'I give my wife, my children, my all, to thee, O God!' and if ever I prayed in my life, I prayed at that time. Seeing then he has given her to me for twenty-three years, in answer to prayer, dare I murmur now? God forbid !"

This same spirit, as well as his cordial attachment to the Gospel, appears in the following extract from his will:-Being firmly persuaded that those doctrines which have constituted the grand subject of my public ministry for a long course of years, are divine truths; being deeply sensible that all I have, and all I own, are the Lord's, and entirely at his disposal; and being perfectly satisfied that his dominion is perfectly wise and righteous,-I, in the anticipation of my departing moment, cheerfully commend my immortal spirit into his hands, in expectation of everlasting life, as the gift of sovereign grace, through the medium of Jesus Christ; and my body I resign to the care of Providence in the silent grave, with a pleasing hope of its being raised again at the last day, in a state of perpetual vigor, beauty and glory."

So, during his last illness, he said, "I am in good hands. I think I am more afraid of dishonoring God by impatience, than I am afraid of death;" adding, "I must go to Christ as a poor sinner, a poor greyheaded sinner; I can go no other way."