'_O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands_.'--Job xiv. 13-15.
The book of Job seems to me the most daring of poems: from a position of the most vantageless realism, it assaults the very citadel of the ideal! Its hero is a man seated among the ashes, covered with loathsome boils from head to foot, scraping himself with a potsherd. Sore in body, sore in mind, sore in heart, sore in spirit, he is the instance-type of humanity in the depths of its misery--all the waves and billows of a world of adverse circumstance rolling free over its head. I would not be supposed to use the word _humanity_ either in the abstract, or of the mass concrete; I mean the humanity of the individual endlessly repeated: Job, I say, is _the human being_--a centre to the sickening assaults of pain, the ghastly invasions of fear: these, one time or another, I presume, threaten to overwhelm every man, reveal him to himself as enslaved to the external, and stir him up to find some way out into the infinite, where alone he can rejoice in the liberty that belongs to his nature. Seated in the heart of a leaden despair, Job cries aloud to the Might unseen, scarce known, which yet he regards as the God of his life. But no more that of a slave is his cry, than the defiance of Prometheus hurled at Jupiter from his rock. He is more overwhelmed than the Titan, for he is in infinite perplexity as well as pain; but no more than in that of Prometheus is there a trace of the cowardly in his cry. Before the Judge he asserts his innocence, and will not grovel--knowing indeed that to bear himself so would be to insult the holy. He feels he has not deserved such suffering, and will neither tell nor listen to lies for God.
Prometheus is more stonily patient than Job. Job is nothing of a Stoic, but bemoans himself like a child--a brave child who seems to himself to suffer wrong, and recoils with horror-struck bewilderment from the unreason of the thing. Prometheus has to do with a tyrant whom he despises, before whom therefore he endures with unbewailing unsubmission, upheld by the consciousness that he is fighting the battle of humanity against an all but all-powerful Selfishness: endurance is the only availing weapon against him, and he will endure to the ever-delayed end! Job, on the other hand, is the more troubled because it is He who is at the head and the heart, who is the beginning and the end of things, that has laid his hand upon him with such a heavy torture that he takes his flesh in his teeth for pain. He cannot, will not believe _him_ a tyrant; but, while he pleads against his dealing with himself, loves him, and looks to him as the source of life, the power and gladness of being. He dares not think God unjust, but not therefore can he allow that he has done anything to merit the treatment he is receiving at his hands. Hence is he of necessity in profoundest perplexity, for how can the two things be reconciled? The thought has not yet come to him that that which it would be unfair to lay upon him as punishment, may yet be laid upon him as favour--by a love supreme which would give him blessing beyond all possible prayer-- blessing he would not dare to ask if he saw the means necessary to its giving, but blessing for which, once known and understood, he would be willing to endure yet again all that he had undergone. Therefore is he so sorely divided in himself. While he must not think of God as having mistaken him, the discrepancy that looks like mistake forces itself upon him through every channel of thought and feeling. He had nowise relaxed his endeavour after a godly life, yet is the hand of the God he had acknowledged in all his ways uplifted against him, as rarely against any transgressor!--nor against him alone, for his sons and daughters have been swept away like a generation of vipers! The possessions, which made him the greatest of all the men of the east, have been taken from him by fire and wind and the hand of the enemy! He is poor as the poorest, diseased as the vilest, bereft of the children which were his pride and his strength! The worst of all with which fear could have dismayed him is come upon him; and worse now than all, death is denied him! His prayer that, as he came naked from the womb, so he may return naked and sore to the bosom of the earth, is not heard; he is left to linger in self-loathing, to encounter at every turn of agonized thought the awful suggestion that God has cast him off! He does not deny that there is evil in him; for--'Dost thou open thine eyes upon such an one,' he pleads, 'and bringest _me_ into judgment with _thee_?' but he does deny that he has been a wicked man, a doer of the thing he knew to be evil: he does deny that there is any guile in him. And who, because he knows and laments the guile in himself, will dare deny that there was once a Nathanael in the world? Had Job been Calvinist or Lutheran, the book of Job would have been very different. His perplexity would then have been--how God being just, could require of a man more than he could do, and punish him as if his sin were that of a perfect being who chose to do the evil of which he knew all the enormity. For me, I will call no one Master but Christ--and from him I learn that his quarrel with us is that we will not do what we know, will not come to him that we may have life. How endlessly more powerful with men would be expostulation grounded, not on what they have done, but on what they will not do!