are, therefore, despite the infidel criticism of Martin Luther, who condemns the Book of Job as "a sheer argumentum fabulæ" determined to examine carefully the whole particulars for ourselves; and, in so doing, we are naturally surprised to find God, the omniscient, putting to Satan the query, Whence comest thou? We cannot suppose God, the all-wise, ignorant upon the subject, and we can not avoid a feeling of astonishment that such an interrogatory should have been made. Satan's reply, assuming its correctness—and this the text leaves us no reason to doubt—increases our surprise and augments our astonishment. The answer given is, "From going to and fro in the earth, and from going up and down it," In remarking on this answer, I do not address myself to those wretched persons who, relying on their reason and common sense, ignore the divine truth. I address myself to the true believer, and I ask, is he not astonished to find, from his bible, that Satan could have gone to and fro in the earth, and walked up and down, and yet not have met God, the omnipresent, occasionally during his journeying? The Lord makes no comment on Satan's reply, but says, "Hast thou not considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil?" It is rather extraordinary that God should wish to have the Devil's opinion on the only good man recorded as then living in the world: the more extraordinary when we know that God is all-wise, and knew Satan's opinion without asking it, and that God is immutable, and, therefore, would not be influenced by the expression of the Devil's opinion when uttered. Satan's answer is, "Doth Job fear God for naught? Hast thou not made an hedge about him, and about all that he hath on every side? Thou hast blest the work of his hand, and his substance is increased in the land; but put forth thine hand now and touch all that he hath, and he will curse thee to thy face." What is God's reply to this audacious assertion? Does he express his determination to protect the righteous Job? Does he use his power to rebuke the evil tempter? No. "The Lord said unto Satan, Behold all that he hath is in thy power; only upon himself put forth not thine hand." And this was Job's reward for being a perfect and upright man, one that feared God and eschewed evil. He was not sent to the Devil, but the Devil was sent to all that he had. And he lost all without repining—sons, daughters, oxen, asses, camels and sheep, all destroyed, and yet Job sinned not. Some divines have urged that we here get a beautiful picture of patience and contentment under wrong and misfortune. But I reply that it is not good to submit patiently to wrong, or to rest contented under misfortune. I urge that it is manlier far to resist wrong, nobler far to wage war against wrong, better far to carefully investigate the causes of wrong and misfortune, with a view to their removal. Contentment under wrong is a crime, voluntary submission under oppression is not the virtue some would have it to be.
"Again there was a day when the sons of God came to present themselves before the Lord [as if God's children could ever be absent from him], and Satan came also among them to present himself before the Lord. And the Lord said unto Satan, From whence comest thou? And Satan answered the Lord and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth? a perfect and an upright man, one that feareth God and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against HIM TO DESTROY HIM WITHOUT CAUSE."
Can God be moved against a man to destroy him without a cause? If so, God is neither immutable nor all-wise. Yet the bible puts into God's mouth the terrible admission that the Devil had moved God against Job to destroy him without cause. If true, it destroys God's goodness; if false, then the bible is no revelation.
But Satan answered the Lord and said, "Skin for skin, yea, all that a man hath will he give for his life; put forth thine hand now and touch his bone and his flesh, and he will curse thee to thy face."
Does the Lord now drive the Devil from his presence? Is there any expression of wrath or indignation against his tempter? Not so. "The Lord said unto Satan, Behold, he is in thine hand, but save his life." And Job, being better than everybody else, finds himself smitten in consequence with sore boils from the sole of his foot unto his crown. The ways of the Lord are not as our ways, or this would seem the reverse of an encouragement to virtue.
We turn over the pages of our bible for further information on this diabolic theme.
After reading the account of the numbering by David attentively, one is puzzled by the apparent contradiction, that in one place "God" and in another "Satan" occurs.*
* 1 Chron. xxi, 1; 2 Sam. xxiv, 1
But it may be that there is more harmony between God and the Devil than ordinary men are aware. Unfortunately, we have not the advantage of great scholarship, but one erudite commentator on the bible tells us, in speaking of the Hebrew word Azazel: "This terrible and venerable name of God, through the pens of biblical glossers, has been a Devil, a mountain, a wilderness, and a he-goat."* Well may incomprehensibility be an attribute of Deity, when, even to holy and reverend fathers, God has been sometimes undistinguishable from a he-goat or a Devil. Goats and Devils are alike represented with horns and tails. We trust that profanity will not enlarge on this sad confusion of ideas. Not possessing great lingual acquirements, we adhere to the English bible, believing that religion can never be improved by mere common sense, or human effort. We admire, without understanding, the skill of the Missionary, who makes the word "Mooigniazimoongo" an equivalent for God in the Sooahelee dialect, and who represents "original sin" to the Ottomi Indian by the word "Teacatzintiliztlatlacolli," and who recommends the Delaware to repentance as "Schiwelendamowitchewagan."
We do not wonder that in these translating thaumaturgic exploits God and Devil get mistaken for each other.
God is a spirit. Jesus was led up of the Spirit to be tempted of the Devil; and it is also true that spirits are very likely to lead men to the Devil. Too intimate acquaintance with whisky toddy overnight is often followed by the delirium tremens and blue-devils on the morrow. We advise our readers to eschew alike spirituous and spiritual mixtures. They interfere sadly with sober thinking, and play the Devil with your brains.
The history of the temptation of Jesus by the Devil has been dealt with in another essay.** Yet it may be well to add the opinion of a Church of England divine in this place: "That the Devil should appear personally to the Son of God is certainly not more wonderful than that he should, in a more remote age, have appeared among the sons of God, in the presence of God himself, to tempt and torment the righteous Job."
* G. R. Gliddon's extract from "Land's Sagra Scritura,"
chap. iii, sec. 1.
** "Who was Jesus Christ?" p. 8.
But that Satan should carry Jesus, bodily and literally, through the air—first to the top of a high mountain, and then to the topmost pinnacle of the temple—is wholly inadmissible, it is an insult to our understanding.* It is pleasant to be able to find so many clergymen, in these days, zealously repudiating their own creeds. I am not prepared to speak strongly as to the color of the Devil; white men paint him black, black men white; but, allowing for the prejudices of dark-colored and fair-skinned believers, an invisible green would not be an unreasonable tint. We presume that he is not colorless, as otherwise the Evangelists or the persons present would have labored under considerable difficulties in witnessing the casting out of the Devil from the man in the synagogue.** This Devil is described as an unclean Devil, and it is, therefore, a fair inference that there are some clean Devils as well as dirty Devils. Printer's Devils are mostly unclean Devils, but then they are only little Devils, and we must not make too much of them. Nearly all the Devils seem to talk, and it has therefore been conjectured by some bachelor metaphysicians that they are of the feminine gender, but I see no reason to agree in this, and my wife is of a contrary opinion. The Devils are probably good Christians—one text tells us that they believe and tremble. It is a fact with some poor Devils that the more they believe the more they tremble. We are told in another text that the Devil goeth about like a roaring lion, seeking whom he may devour. He will
