called Shaddai—the Almighty, above thirty times in this book: he lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, ch. viii. 8.—xxi. 29.—xv 18.—v. 1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh, (ch. xxvi. 12.) He divideth the sea with his power, and by his understanding he smiteth through Rahab; which name Egypt is very frequently called by in scripture, as Ps. lxxxvii. 4.—lxxxix. 10., Isa. li. 9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, beside its authority, we receive this book with veneration for its antiquity.
IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning. This noble poem presents to us, in very clear and lively characters, these five things among others:—
1. A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned, dispute, not only taken for granted on all sides, and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to, and trust in, our Creator, Owner, Lord, and Ruler. Moral good and evil, virtue and vice, were never drawn more to the life, (the beauty of the one and the deformity of the other,) than in this book; nor the inviolable rule of God's judgment more plainly laid down. That happy are the righteous, it shall be well with them; and wo to the wicked, it shall be ill with them. These are not questions of the schools, to keep the learned world in action, nor engines of state, to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to.
2. It presents us with a specimen of Gentile piety. This great saint descended, not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east country; (Gen. xxv. 6.) or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth, therefore, before St. Peter perceived it, that, in every nation, he that fears God, and works righteousness, is accepted of him, Acts X. 35. There were children of God scattered abroad, (John xi. 52.) beside the incorporated children of the kingdom, Matth. viii. 11, 12.
3. It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked, and the afflictions of the righteous, have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things.
4. It presents us with a great example of patience, and close adherence to God, in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, (says he,) "He appears brave in distress, and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," &c.
5. It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abused himself, that we might be exalted. The learned Bishop Patrick quotes St. Jerom more than once speaking of Job as a type of Christ, who, for the joy that was set before him, endured the cross, who was persecuted for a time by men and devils, and seemed forsaken of God too, but was raised up to be an intercessor even for his friends that had added affliction to his misery. When the apostle speaks of the patience of Job, he immediately takes notice of the end of the Lord, that is, of the Lord Jesus, (as some understand it,) typified by Job, James v. 11.
In this book we have, (1.) The history of Job's sufferings, and his patience under them, (ch. i, ii.) not without a mixture of human frailty, ch. iii. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. xxxii.··xxxvii. Secondly, God himself, ch. xxxviii.··xli. (3.) The issue of all in Job's honour and prosperity, ch. xlii. Upon the whole, we learn, that many are the afflictions of the righteous, but that, when the Lord delivers them out of all, the trial of their faith will be found to praise, and honour, and glory.
