Here, therefore, it might seem as if all was over. There is no clearer or purer faith possible for man; and Job had achieved it. His evil had turned to good; and sorrow had severed for him the last links which bound him to lower things. He had felt that he could do without happiness, that it was no longer essential, and that he could live on, and still love God, and cling to Him. But he is not described as of preternatural, or at all Titanic nature, but as very man, full of all human tenderness and susceptibility. His old life was still beautiful to him. He does not hate it, because he can renounce it; and now that the struggle is over, the battle fought and won, and his heart has flowed over in that magnificent song of victory, the note once more changes: he turns back to earth, to linger over those old departed days, with which the present is so hard a contrast; and his parable dies away in a strain of plaintive, but resigned melancholy. Once more he throws himself on God, no longer in passionate expostulation, but in pleading humility.+ And then comes (perhaps, as Ewald says, it could not have come before) the answer out of the whirlwind. Job had called on Him had prayed that He might appear, that he might plead his cause with Him; and now He comes, and what will Job do? He comes not as the healing spirit in the heart of man; but, as Job had at first demanded, the outward God, the Almighty Creator of the universe, and clad in the terrors and the glory of it. Job, in his first precipitancy, had desired to reason with Him on His government. The poet, in gleaming lines, describes for an answer the universe as it then was known, the majesty and awfulness of it; and then asks whether it is this which he requires to have explained to him, or which he believes himself capable of conducting. The revelation acts on Job as the sign of the Macrocosmos on the modern Faust; but when he sinks crushed, it is not as the rebellious upstart, struck down in his pride--for he had himself, partially at least, subdued his own presumption--but as a humble penitent, struggling to overcome his weakness. He abhors himself for his murmurs, and "repents in dust and ashes." It will have occurred to every one that the secret which has been revealed to the reader is not, after all, revealed to Job or to his friends, and for this plain reason: the burden of the drama is not that we do, but that we do not, and cannot, know the mystery of the government of the world, that it is not for man to seek it, or for God to reveal it. We, the readers, are, in this one instance, admitted behind the scenes--for once, in this single case because it was necessary to meet the received theory by a positive fact, which contradicted it. But the explanation of one case need not be the explanation of another; our business is to do what we know to be right, and ask no questions. The veil which in the Egyptian legend lay before the face of Isis, is not to be