26, 7.

ness and health, prosperity and adversity, are all ascribed to him. See Gen. 1: 1. Dan. 4:35. 1 Sam. Isai. 45: 7. Amos 3 6. Micah 1 12. Psalm 33: 13-15. Prov. 16 4, 9. and 21: 30. The idea of an evil being, which Christians call the devil and satan, and other nations have designated by a variety of names found no place in the Jewish Scriptures. That the Jews learnt such opinions from the heathen, we shall see in the next Section. In concluding our remarks on this account of satan in the book of Job, let us compare what is said in it, with the above quotation from Prideaux, and we shall see all that has been advanced strongly confirmed.

Let us begin with the term satan? We have seen that this word signifies an adversary. That person or thing, is called a satan to another, which stands in his way, or in any shape opposes him. Thus, the angel of Jehovah, was a satan to Baalam, and the writing sent to Ahasuerus, was a satan to the Jews. Satan, in this account, is represented as opposed both to God and Job. He was their adversary or satan. Prideaux, in the above quotation, informs us, that Ahraman the evil god, was opposed to the good God, and that this opposition would continue to the end of the world. He also informs us that the evil god was considered the author and director of all evil. This, is precisely the representation, which is given of satan in the book of Job. All Job's afflictions are supposed to be the doings of satan. Orthodox people contend, that this was the case, and that satan is their devil. They have then got only an evil heathen god, or the principle of evil deified, a mere nonentity for a devil. But is this very honorable to Christianity? And is it like persons, who reverence the word of God, flatly to contradict Job, in ascribing afflictions to satan which he ascribes to Jehovah? Job contends, that the good God was the author of his

afflictions, as well as his prosperity. Those who believed in the evil god, did not deny, but the good God was the author of his prosperity, but would not admit him to be the author of his adversity. Job maintained that Jehovah was the author of both, blessing his name when he took away, as well as when he gave. By this the excellency of his character was made manifest.

But again; in the above quotation from Prideaux, it is not alleged, that the good and evil gods always produced good and evil by their own immediate agency, but that these were brought about by the instrumentality of second causes. Though Job ascribes his prosperity and adversity to Jehovah, yet he, and all the scripture writers represent him, as accomplishing both by human means. Looking at the two first chapters of Job, the agents by which Job's afflictions were produced, are distinctly mentioned. For example, the Sabean and Chaldean freebooters carried away his flocks. Were not they then a satan to Job, in the common scripture usage of this term? And does not their very manner of life, exactly agree to what satan says, chap. 1: 7.? "And the Lord said unto satan, whence comest thou?" Well, what answer does he make? He says, "from going to and fro in the earth, and from walking up and down in it." Just such an answer as those freebooters would have given, for it was their mode of life to roam about committing such depredations. Yea, satan is the very name given to such persons in the East to this day. Messrs. Fisk and King, two of the Palestine missionaries, thus write: "For two hours, however, as we moved along our attendants were engaged in loud and violent disputes with these and other companies of Bedouins, who came up after they went away. They extorted a few dollars from the Armenians and Greeks, and at last took an ass from one of

the Arabs. Our Shekh knew all these freebooters, and it is probably owing to his acquaintance with them, and his faithfulness to us, that they were so easily satisfied, and that we met with so little trouble from them. He says, most of the Bedouins are much worse than these, and yet he called these satans (shaitan.") See Christian Spectator, vol. vii. p. 222. Such is the account given us by two orthodox missionaries.* If the writer of the book of Job, did not include the Sabean and Chaldean freebooters in the term satan, all will allow, that the ancient and present usage of this word in the East fully warranted him. We see then, that there was no need for the assistance of a fallen angel, to produce this part of Job's afflictions. The agent by which he lost his children, is as distinctly mentioned. We are told, chap. 1: 18, 19. "That a great wind from the wilness, smote the four corners of the house, and it fell upon them and killed them." Such was the cause, which produced this effect, nor do we perceive, that the aid of any evil being was required to accomplish it. We may just as well accuse satan of blowing down every house which is destroyed by a tornado. Job's sheep were killed by lightning, and it and the wind are agents in the natural world by which God accomplishes his pleasure, over which Ahraman or the Christian's devil have no control.

Again; looking at this account, and comparing it with the quotation from Prideaux, we see why Job's boils are expressly ascribed to satan, without any other agent being concerned in their production. All evil indiscriminately, was ascribed to the evil god or satan, as all good was to the good god. But, as there was no visible agent to which the boils could be as

* Since the above was written the painful tidings of Mr. Fisk's death have been published.

cribed, no agent in this case is mentioned. Satan, or the evil god, has to father this affliction himself, without the assistance of any agent. Hence it is said, satan smote Job with the boils, which is not said respecting his other afflictions, though the whole aspect of the account, is in agreement with considering him the author and director of all evil. I shall only add, that it has always appeared strange, that in this account, satan should be represented as conversing freely and familiarly with God. But if the account be as I have stated, the good and evil gods are here only represented as conversing together. It was in unison with the popular opinions concerning them.

In concluding our remarks, let us briefly notice some points of similarity in the Magian creed, to those of Christian creeds in the present day.

The Persians then had one good being or god, and also one evil being. Or, as Prideaux observes, "that is to say God and the devil." Christians in this are perfectly agreed with them, for they believe in one God, and also one devil. Again; the Persians believed, that these two gods were the authors of all good and evil in the world. In this also Christians agree with them, for all good they ascribe to God, and impute all evil to satan or the devil. Further; the Persians made darkness the symbol of their evil god. So do Christians. When they speak of the devil he is described as black, dark, and hideous, and as loving darkness, and dwelling in darkness, and keeping men in darkness, and will lead them at last into eternal darkness. Again; the Persians believed that their good god was eternal. Some believed also, that their evil god was eternal. About this, there was a difference of opinion. So all Christians believe their God to be eternal, but about the devil there is a difference of opinion. Though none of them believe him to have been from all eternity, yet some of

them believe that he is to live forever, and shall remain eternally the same wicked being. Others of them think, that after a long period of punishment, he will be either struck out of existence, or be redeemed and made eternally happy. But again, the Persians believed, that there was a continual opposision between their good god and evil god, and that this should continue to the end of the world. Then, the good god shall overcome the evil god, and thenceforward each of them shall have his world to himself, that is, the good god his world with all good men with him, and the evil god his world with all evil men with him. All Christians contend, that there is a continual opposition between their God and the devil, and that this opposition shall continue to the end of the world. Then, God is to overcome the devil, and from that time henceforward, God is to have his world and all good men with him, and the devil is to have his world, and all wicked men with him. Such are a few of the leading points of similarity, between the ancient Magian faith and the faith of Christians in our day, respecting God, the devil, and future punishment. It is but proper and fair to notice

2d. Some of the points of dissimilarity between them. The Magians then believed, that their good and evil gods were only "two principles." These principles they not only personified, but deified and worshipped. When Xerxes prayed for evil on his enemies," he addressed his prayer to Arimanius the evil god, and not to Ormasdes, their good god." Christians, believe their God and the devil, to be, not two principles, but two beings. Their devil is not only a being, but was once an angelic being, but for his sin and rebellion was cast out of heaven. Christians do not worship their devil. But alas, too many who profess to be Christians, like Xerxes, when they wish evil on their enemies, pray to the devil. Chris