coming messengers believed it all, as also
did the well-enduring Job. But the scriptural word does not go to say
that these things happened; but that certain emissaries said they
happened. I think the devil missed his mark: that the messengers were
scared by some abortive diabolic efforts; and that, (with a natural
increase of camels, &c., meanwhile,) the patriarch's paternal heart was
more than compensated at the last, by the restoration of his own dear
children. They were dead, and are alive again; they were lost, and are
found. Like Abraham returning from Mount Calvary with Isaac, it was the
Resurrection in a figure.

If to this view objection is made, that, because the boils of Job were
real, therefore, similarly real must be all his other evils; I reply,
that in the one temptation, the suffering was to be mental; in the
other, bodily. In the latter case, positive, personal pain, was the gist
of the matter: in the former, the heart might be pierced, and the mind
be overwhelmed, without the necessity of any such incurable affliction
as children's deaths amount to. God's mercy may well have allowed the
evil one to overreach himself; and when the restoration came, how double
was the joy of Job over those ten dear children.

Again, if any one will urge that, in the common view of the case, Job at
the last really has twice as many children as before, for that he has
ten old ones in heaven, and ten new ones on earth: I must, in answer,
think that explanation as unsatisfactory to us, as the verity of it
would have been to Job. Affection, human affection, is not so
numerically nor vicariously consoled: and it is, perhaps, worth while
here to have thrown out (what I suppose to be) a new view of the case,
if only to rescue such wealth as children from the infidel's sneer of
being confounded with such wealth as camels. Moreover, such a paternal
reward was anteriorly more probable.

JOSHUA.

How many of our superficial thinkers have been staggered at the great
miracle recorded of Joshua; and how few, even of the deeper sort,
comparatively, may have discerned its aptness, its science, and its
anterior likelihood: "Sun! stand thou still upon Gibeon; and thou, moon,
in the valley of Ajalon." Now, consider, for we hope to vindicate even
this stupendous event from the charge of improbability.

Baal and Ashtaroth, chief idols of the Canaanites, were names for sun
and moon. It would manifestly be the object of God and His