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4. He is mentioned in the Mosaical genealogy of Esau
by the name of Jobab. p. 201.
II. This arrangement will be found to make the whole narra-
tive consistent. p. 202.
1. The comparative chronology of the age of Job.
p. 203.
2. Respecting the Chaldèans who carried off his camels.
p. 206.
3. The proper mode of accounting for the orthodox
patriarchal theology of Job. Remarks on the
phrase curse God, which occurs in our English
translation of the book of Job. p. 212.
(1.) On the speculative orthodoxy of Balaam. p. 217.
(2.) On the orthodoxy of the Philistèan king Abime-
lech, p. 220.
SECTION II.
Respecting the age and author of the book of Job. p. 220.
The book is an inspired composition, whoever may be the per-
son that wrote it. p. 220.
I. A discussion of the question relative to its age. p. 224.
1. Objections to the theory of its being a comparatively
late composition. p. 224.
(1.) The palpable uncertainty of its containing any
decisive references to events posterior to the
time of Moses. p. 225.
(2.) The reference of Ezekiel to the book of Job.
p. 225.
(3.) The internal evidence afforded by the style of the
work. p. 225.
(4.) The popular doctrine of the Jews in the time of
Christ relative to an equal Providence. p. 227.
2. The theory of its high antiquity maintained. p. 229,
II. A discussion of the question relative to its author. p. 232. 1. The theory, that it was written by Job and slightly
altered by Moses. p. 232.
(1.) First objection to this theory. p. 234.
(2.) Second objection. p. 286.
(3.) Third objection. p. 238.
2. The book must have been written by an Israelite sub-
sequent to the delivering of the Law. p. 240.
8. That Israelite must have been Moses. pi 247.
(1.) Allusions to the history of the Shepherd-Kings
of Egypt. p. 249.
(2.) Allusion to the appearance of God in the midst of
fire. p. 256.
(3.) Allusion to the Law.
P.
257.
(4.) Allusion to the pillar of fire. p. 258.
(5.) Allusions to the author's physiological studies.
p. 258.
(6.) Allusion to the wisdom of Egypt as contrasted
with divine wisdom. p. 261.
SECTION III.
Respecting the object of the book of Job. p. 266.
I. Unsatisfactoriness of the various opinions, which have
been advanced, relative to the object of the book of
Job. p. 266.
1. The opinion of Grey. p. 266.
2. The opinion of Houbigant. p. 267.
3. The opinion of Garnet. p. 268.
4. The opinion of Sherlock. p. 268.
5. The opinion of Warburton. p. 270.
(1.) This opinion is inconsistent with the bishop's own
acknowledgment. p. 270.
(2.) It is likewise inconsistent with the internal struc-
ture of the poem itself. p. 274.
II. An inquiry into the true object of the book of Job, p. 279.
1. Its object is to establish the sinfulness of man, the
impossibility of his justifying himself before God,
his consequent need of a Redeemer, and the doc-
trine of a future life to be obtained through that
Redeemer. The poem itself is an apologue.
p. 279.
(1.) Respecting the character which Job is made to
personate, and the drift of the argument be-
tween him and his friends. p. 281.
(2.) Respecting the appositeness of the literal history
of Job.
p.
289.
2. A discussion of the dramatic poem contained in the What the predecessors of the Christian Dispensation announced
book of Job. p. 285.
(1.) A brief statement of the argument. p. 285.
(2.) An analysis of the poem. p. 287.
3. Grounds, on which the poem is maintained to be an
apologue. p. 309.
(1.) The internal evidence afforded by the subject of
the poem. p. 310.
(2.) Certain declarations made by the author. p. 311.
BOOK III.
RESPECTING THE OBJECT OF THE CHRISTIAN DISPENSATION. p. 313.
CHAPTER I.
The object of the Christian Dispensation was to enforce the vital
doctrine of redemption through a divine Mediator and the
consequent certainty of eternal life with a degree of clearness
and fulness hitherto unknown. p. 315.
prospectively, this concluding Dispensation has exhibited
in actual accomplishment, and to the end of time will
teach and enforce retrospectively. Its object is to teach
the vital doctrine of an atonement through the sacrifice of
Christ and of a happy immortality thus recovered, with a
degree of light and distinctness which can only spring from
a now actually completed redemption. p. 315.
CHAPTER II.
Respecting the allied nature of the Levitical and Christian cove-
nants as illustrated by St. Paul on the general principles of
ancient covenanting. p. 318.
The Levitical and Christian Dispensations are each a covenant
between God and man: and their nature is fully illustrated
in Heb. viii. and ix ; a portion of Scripture, for the right
understanding of which some degree of care and attention
is necessary. p. 318.
I. An obscurity is thrown over Heb. viii and ix, by a vari-
ation of phraseology in our common English transla- tion, which does not appear in the Greek original.
p. 330.
1. The word Diatheke is sometimes rendered Covenant
and sometimes Testament. p. 330.
2. This variation is unwarranted and intolerable.
p. 331.
3. The word must be uniformly rendered, either in the
one sense or in the other sense. p. 332.
II. The word ought to be uniformly rendered Covenant
and never Testament. p. 332.
III. Remarks on the ceremonial of ancient covenants. p. 338.
1. They were ratified by the slaughter of a victim, as
in the primeval covenant made between God and
Noah : whence the formula was handed down to
all the posterity of Noah. p. 338.
(1.) The covenant of God with Abraham. p. 339.
(2.) The covenant of Abraham and Abimelech.
p. 339.
(3.) The covenant of Jacob and Laban. p. 340.
(4.) The mode of covenanting among the Greeks.
p. 340.
(5.) The mode of covenanting among the Romans.
p. 341.
2. The slaughtered victim, over which the ancient co-
venants were ratified, was strictly and properly a
sacrifice. p. 342.
IV. Respecting the proper version of Heb. ix. 15—20.
p. 344.
1. The expression, the ratifier of the covenant, is capa-
ble of three different applications. p. 346.
(1.) Its first application. p. 346.
(2.) Its second application. p. 347.
(3.) Its third application. p. 347.
2. The expression, over the dead, means over the dead
victims. p. 349.
3. Reasons why the Greek word, denoting the ratifier,
is in the masculine gender, as it occurs in Heb. ix.
16, 17. p. 351.
V. Respecting the nature of the Apostle's argument, which
is carried on through Heb. viii and ix. p. 352.
1. The basis of the argument is Heb. ix. 16, 17. p. 352.
2. The argument thrown into a regular syllogistic form.
p. 352.
3. The accordance of the argument with the general
context. p. 353.
(1.) The drift of the context antecedent to Heb. ix.
16, 17.
(2.) The drift of the context subsequent to Heb. ix.
16, 17. p. 355.
p. 353.