less it be Job. Job, therefore, may have been, in that age of ror, the faithful witness to the hope of a glorious Redeemer, in the latter day should stand upon the earth, whom he sho see for himself and not another. The period in which he liv however, is a matter of little significance to us as it does not fect the authenticity or authority of the sacred narrative. A examining the various theories concerning this point, each must decide for himself which is the more probable. It perh can never be clearly ascertained. It is far more important to to receive and comprehend the lessons his narrative imparts. doctrine was the patriarchal theology, embracing the fundam tal principles of Christianity, i. e., "The creation of the world one Supreme Being; the government of that world by the pro dence of God; the corruption of man by nature; the necessity sacrifices to propitiate the Deity, and the certainty of a future r urrection."

Where did he live? The country in which Job lived is said be the land of Uz. Some have located it in Stony Arabia a others in Sandy Arabia. From an expression in Lam. 4: 2 we learn that the land of Uz was situated in Idumea, or perha was that identical country. Idumea is a part of Arabia Petre situated on the southern border of the tribe of Judah. S Num. 34: 3; Josh. 15: 1.

The land of Uz appears to have been situated between Egy and Philistia; see Jer. 25, where a list of the nations betwee Egypt and Babylon is given, nations known to be on the sout ern border of the land of Canaan. "In effect," says Horn "nothing is clearer than that the history of an inhabitant Idumea, who bears the name of Job, is the subject of th poem, and all the persons introduced into it were Idumeans o in other words, Edomite Arabs." Horne's Introduction, p. 230; t which the reader is referred for a further illustration of this subject Who is the author of the book? The learned are no mor agreed on this than on any other point. Some ascribe it t Moses, others to Elihu, Solomon, Isaiah, Ezekiel and Ezra while not a few think it was written by Job himself. The argu ments in relation to the age in which he lived render it certain that it could not have been written at a later date than the time

of Moses. The history of the book was probably this: Job wrote the narrative himself, for no one could tell the story of his sufferings so well as himself. And then there are so many particulars, so much in detail, so much that no one could know as he knew it, that it is probable he was the author, and that Moses obtained it while in the land of Midian and perhaps used it to comfort and encourage the children of Israel. This will account for the readiness with which the Jews received it as a sacred book. It was always a part of the Jewish scriptures. "The encouragement," says Horne, "which this book holds out, that every good man suffering patiently will finally be rewarded, rendered it a work peculiarly calculated to minister mingled comfort and rebuke to the discontented Israelites, and might, therefore, well have been employed by Moses for this purpose." All commentators and critics agree that this book is the most ancient work extant; but the time, place and author are of far less import to us than the lessons it imparts. It is enough for us that it is a true narrative of the life and unparalleled sufferings f a good man, and that it has been received by the pious of all ages as a book of divine authority. It was written for our instruction and comfort, and we do well to study its contents and learn its lessons.

What are the lessons it teaches? "All scripture is given by inspiration of God, and is profitable," and was written for our instruction that we may understand more of the ways of God toward man. The Pentateuch gives the only reliable account of the origin of the human race, the establishment and government of the Jewish nation, their laws and forms of worship; the historical books narrate the political and religious events in their history; the poetical are replete with sound morality and piety, written in strains of sublime eloquence and grandeur; the prophetical predict the future of the Jews and also that of other nations, and foretell the advent, life, work, teaching, sufferings and death of the great REDEEMER. But what are the lessons of this book?

One of them is the momentous doctrine of the retributive justice of God, proving beyond a doubt that the wicked shall not go unpunished. This doctrine was the basis of the severe cen

in his Word; that it commends itself to the conscience ber judgment of all created intelligences, a most proof of its truth. Hence the belief among the heatl beyond the narrow bounds of life, there is a state of re punishment for the deeds done in the body. It also that the afflictions of this life are not meted out to man ing to his wickedness; that this life is not the tim ribution, and consequently sustains the idea that final re is in a future state. It is still a somewhat popular i men are punished and rewarded here; that all sin is in this life, and that all afflictions and calamities that fa any one, are punishments for personal sins. This narr lustrates a very different doctrine. Here is a man prein goodness, one who is spoken of by the Almighty a fect man, one that feareth God and escheweth evil. T no mistaking his character. It is described by God This man is afflicted as no other man ever was. And reward of his goodne

What has he done? Is this the these terrible sufferings were the punishment for his sins will be the end of those that revel in wickedness every The doctrine suggested by this narrative is clearly tau other parts of the volume of inspiration. Jesus says, "S ye that the men on whom the tower of Siloam fell were sinners than all they that dwelt in Jerusalem? I tell you, If this life is not the time when men receive a full retributi all they do, the doctrine of future punishment is true. case may be stated thus: God is a righteous moral gover

the universe, and will reward every man according to his works. This impartial administration of justice is not seen in this life. Consequently there must be a future day of retribution in which God will vindicate his character as a righteous moral governor. It teaches, further, that conscious integrity and a firm reliance upon God will sustain the soul in the deepest affliction. Job's calamity was great,-stripped at once of his wealth, bereaved of all his children in one day, smitten with a sore and loathsome disease, falsely accused by his pretended friends, his cup of sorrow was full. It only wanted one more element to complete his misery and drive him to despair-the pangs of conscious guilt. From this he was free. His conscience did not accuse him. He knew that he was innocent. He felt that a man's integrity would sustain him, for he knew in whom he believed, and could say, "Though he slay me, yet will I trust in him." We are also taught that the more we see of God, the humbler we shall be. Job stood up boldly to vindicate himself when censured by his friends. He knew their sentence was unjust. He would appeal at once to God. He knew God would not abandon him in time of need.

But when God spake to him out of the whirlwind and made him see his utter unworthiness, "Then Job answered the Lord and said, . . . I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes." Whether Job had a vision of God

as Moses had, or only more clearly understood the holiness of his character and claims, we need not inquire, (perhaps it was both,) but its effect was to humble him in the dust before his Maker.

From this book we learn that the sufferings of God's people may serve the double purpose of benefitting themselves and blessing others. Though Job was a good man, one that feared God and eschewed evil, yet his severe trial developed the remains of inbred corruption, and led him, in his earnestness, -while defending himself against the false accusations of his friends, to speak peevishly and unadvisedly with his lips. Of this he deeply repented when God convinced him of wrong, and by this discipline he was still more purified.

"Now no chastening for the present seemeth to be joyous,

how he would have welcomed them! How he would joiced in the privilege of thus honoring God! Sufferin Christian, God is giving you in a smaller sphere the s privilege of honoring him that he gave his servant Job.

ART. V.-PULPIT ELOQUENCE.

Eloquence is a duality. It has both a soul and a bod latter is dependent upon the former for its vitality, and mer upon the latter for its manifestation. The soul is herent spirit of eloquence, including the thought, the and the mental circumstances which beget it; the bod mode of its expression, including style, gesture, and w else serves to render utterance effective.

Hence, there is no little difficulty in developing the fu of eloquence in a simple definition. The idea itself is co for it includes a variety of particulars, and is found ass with diverse and opposite characteristics. Hence, the re to different kinds or types of eloquence, even when we ar plexed to determine the varieties in degree. To take fa examples: John B. Gough may be regarded as a represe of one class of eloquent men, and Daniel Webster as the sentative of another. They are as unlike, in their relati