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 and thus humbling himself beneath the just hand of God, he will be again made righteous, and exalted. Job cannot, however, comprehend his suffering as an act of divine justice. His own fidelity is a fact, his consciousness of which cannot be shaken: it is therefore impossible for him to deny it, for the sake of affirming the justice of God; for truth is not to be supported by falsehood. Hence Bildad's glorious promises afford Job no comfort. Apart from their being awkwardly introduced, they depend upon an assumption, the truth of which Job cannot admit without being untrue to himself. Consequently Bildad, though with the best intention, only urges Job still further forward and deeper into the conflict. But does, then, the confession of sin on the part of constantly sinful man admit of his regarding the suffering thus appointed to him not merely not as punishment, but also not as chastisement? If a sufferer acknowledges the excessive hideousness of sin, how can he, when a friend bids him regard his affliction as a wholesome chastisement designed to mortify sin more and more, - how can he receive the counsel with such impatience as we see in the case of Job? The utterances of Job are, in fact, so wild, inconsiderate, and unworthy of God, and the first speeches of Eliphaz and Bildad on the contrary so winning and appropriate, that if Job's affliction ought really to be regarded from the standpoint of chastisement, their tone could not be more to the purpose, nor exhortation and comfort more beautifully blended. Even when one knows the point of the book, one will still be constantly liable to be misled by the speeches of the friends; it requires the closest attention to detect what is false in them. The poet's mastery of his subject, and the skill with which he exercises it, manifests itself in his allowing the opposition of the friends to Job, though existing in the germ from the very beginning, to become first of all in the course of the controversy so harsh that they look upon Job as a sinner undergoing