6. Mofes-fo Origen and R. David Kimhi, and Tirinus, and Pineda.

7. Elihu-Johannes Palmer, minifter Northamptonienfis, from chap. xxxii. 15, 16. where Elihu feems to addrefs the reader in thefe words," they were amazed, they answered no more, they left off fpeaking-when I had waited, (for they fpoke not but stood still, and anfwered no more.)

It is argued in favor of Isaiah or fome other late composer, that that the book abounds with Syriac and Arabic words-to this it may be replied, that Mofes either by his Egyptian learning, or his fixty years living among the Medianites, or by both, was undoubtedly well acquainted with the Arabic, which was only another dialect from the Syriac, and probably, in that early period, very little different from it.

The hiftory of Job muft have been known among the Jews before the days of Ezekiel, as appears from the paffages in that prophet referred to above; chap. xiv. 14. and no period till after that time will fo well account for the mixture of Arabic and Syriac, as the days of Mofes, or the fuppofition that he was the penman, or at leaft, that he reduced it to its prefent form.

It is reafonable to fuppofe that fome account was preferved by Job, or his three friends, or by Elihu, as both he and they were probably at the head of their refpective tribes, as princes, kings or dukes, in the language of thofe times-fee Gen. xxxvi. 29, 43; a courfe of events fo remarkable, would be preferved in the Chronicles of each of them, and efpecially of Job, and perhaps the paffages referred to in chap. xxxii. 15, 16, may be an argument of the fame with refpect to Elihu.

This will ftill more eafily account for the Arabic and Syriac words found in this book, as on the fuppofition that the hiftory was enlarged and 'embellifhed by fome other hand, many of the words and phrafes in the original accounts would, no doubt, be preserved, efpecially if the writer was ac quainted with the language, and converfant in the customs of the country.

This leads us to observe that, of the various hypothefes which balancing the arguments in favor have been named, touching the author of this book, probability determines it in favor of Mofes, for the following reafons:

1. He lived very near the age and country of Job, (fce article 1. p. 4.) the Midianites, among whom he dwelt for forty years, were defcended from Abram, by Keturah, Gen. xxv. 2. these were connected with the Ifhmalites in trade and bufinefs in the time of Jofeph, Gen. xxxvii. 25, 27, 28. and Mofes was allied to the priest, or prince, the chief of Midian, by the marriage of his daughter; therefore must be fuppofed not only to be acquainted with the common reports respecting events fo remarkable in a neighboring prince, as thofe related of Job, but also to have the most authentic information, and to be acquainted with the written accounts if any fuch there were; and we have no room to doubt that the knowledge of events was preferv ed at that time, by hieroglyphic writing, if not by the characters afterwards employed. But from the expreffions of Job, chap. xix. 23, 24. it may be prefumed that characteristic or alphabetical writing was even then known in Arabia; but by whatever means the knowledge of these things was

conveyed to Mofes, it is reafonable to believe that events fo uncommon in a character fo diftinguifhed as that of Job, would deeply engage his attention, as a man of learning and piety; and his contiguity of time and place with Job, furnished him with the beft advantage to be poffeffed of the facts; efpecially if we add to thefe his extenfive learning, and his princely alliance in the family of Jethro.

2. It has been obferved by learned men, that most of the animals mentioned in the fpeech of the Almighty to Job, chap. xxviii. and onward, are Egyptian; and that the defcription is fo juft as to imply the author to be well acquainted with the animals he defcribes.

This in particular is obferved of Behemoth and Leviathan, chap. xl. and xli. fuppofed to be the crocodile and the hippopatamos, or fea horfe-if this be confidered as poetical defcription, it implies a ftrong argument that the author had lived in Egypt, and therefore, probably, must be Mofes.

3. The knowledge of Mofes in the Arabic and Syriac dialects, as a man of letters, and from his long acquaintance, firft in the court of the prince of Egypt and then in that of Jethro-will eafily account for the mixture of thofe dialects in the various parts of the book, efpecially if we admit, what is highly probable, that he was acquainted with fome accounts of thofe events written by Job or his friends: add to this, that the principal part of the book confifts in a repetition of the words of the feveral fpeeches, whofe meaning would be much better preferved in their own dialect than in any tranflation.

4. The life of Mofes, during

the 40 years, which he spent in Midian, was peculiarly adapted to fuch a work, not only as paftoral and epic poetry, in which this book is principally written, is fuited to the life of a fhepherd, and the learning of Mofes was adapted to fuch a fublime compofition as this book affuredly is, but efpecially as Mofes was a prophet of God, and, in many refpects, the greateft of all the prophets and infpired writers of the old teftament; and it is admitted that the author of this book must have been divinely inspired.

5. The fubject matter of this book is particularly fitted to the condition of Mofes, as a man of piety, in a state of exile from his country and people, whom he had left in a state of cruel and intoler able bondage, after having in vain attempted their deliverance; compare Exod. ii. 11-15. with Acts, vii. 20-29.-Mofes must be fuppofed to have been acquainted with the divine predictions to Abraham, refpecting the bondage of his feed in Egypt, and their wonderful redemption, and rightly judged himself to be the perfon defigned by God and raised up for their deliverance. His unfuccefsful efforts, prefent exile, and the miferable ftate of his people, muft have plunged him in the deepest diftrefs, and have rendered the history of divine providence towards Job, in his great afflictions and marvellous deliverance, (in many refpects fimilar to the cafe of himself and his nation) peculiarly fuitable to fupport his heart, and to ftrengthen his faith in the gracious promifes of God; and thus not only comfort him in his painful exile, but alfo prepare him for the important part for which he was defigned by God, in the redemption of his people.

for his friends. It was openly ac cepted by God, his friends. were reftored to the divine favor, and "the Lord turned the captivity of Job," when he prayed for his

friends.

This was the finishing trait in the character of this excellent man; and completed the evidence that his religion was not hypocritical or selfish, but difinterested, fupernatural and divine. He was openly accepted by God. His children were reftored to him. His wealth and profperity were doubled, and to a good old age he was diftinguished as the favorite of heaven.

Thus we are taught, by this history, the peculiar nature of that religion which defcends from God, and leads to God-which is adapted to all conditions of men, but fhines with diftinguished luftre in fuffering piety. Happy, if we are not wanting to ourfelves, that we have heard of the patience of Job, and have feen the end of the Lord.".

COROLLARY

The worth and importance of the book of Job, in the facred canon appears from its being fo excellent an illuftration of the nature of true religion, in a manner eminently adapted to give conviction to the heart, and af. ford the beft fupport and comfort to afflicted faints; and this by a course of remarkable events, in an age of the world when the church was not favored with that ample revelation from heaven which we now enjoy.

In how many inftances, through all ages have afflicted faints been inftructed, humbled, and fupported by the book of Job!

Let us receive the inftruction it is adapted to give, and practife the

important leffons it contains, Ef pecially be careful that our reli gion reft not in those views, affec tions, and pursuits, which begin and end in felf, or in our own private advantage, but in those which embrace the common good, unite to the best intereft of men and an gels, and centre ultimately, in the glory of God and our Lord Jefus Chrift.

Meditations on Pfalm lxxvii. 3. Į remembered God, and was trou bled. Defigned to illustrate the question, "How is it, that the things of religion should meet with fuch diverfe moral feelings, at different times, among men."

NUMBER II.

FContinued from p. 433.

On the different feelings of unbeliev ers, on moral fubjects.

INNERS, as well as believ

SIN

ers, have their different feelings with refpect to religious objects. To-day may be seen a fort of fobriety, fteadiness and evident concern to act as rational agents. To-morrow appears an awful fpirit of carelefanefs, levity, and thoughtless prefumption. Some times the world with its divers va nities, feems to engrofs their whole attention. At others this world in all its glory looks like a bubble, ready to burft and leave them in defpair. These things have of ten excited the above question, How finners come to be the fubjects of fuch different feelings. To folve this the boafted geniufes of the human race have made great exertions; efpecially in the prefent age of reafon. Formerly, fome imputed thefe jarring contradictions to the contest between two eternal principles, or Gods, the one good, and the other evil;