Standard Jet DBnb` Ugr@?~1y0̝cßFNa7?(,`B{6߱anC53"y[/|*||f_Љ$g'DeFx -bT4.0dv Y  = 251S  Y   Y cY  Y Y  Y  $Y  Y   Y C Y C Y  Y  Y 2CY  Y   Y  Y ConnectDatabaseDateCreateDateUpdate FlagsForeignNameIdLvLvExtraLvModule LvPropName OwnerParentIdRmtInfoLongRmtInfoShortTypeCCCCCCYYIdParentIdName        OYS Y Y Y  Y 2ACMFInheritableObjectIdSID  AtYObjectId Y`SY  Y Y Y  Y x Y Y  Y AttributeExpressionFlagLvExtra Name1 Name2ObjectId Ordernzf edY"ObjectIdAttribute -Y`SY Y Y  Y  x Y  Y  Y  Y ccolumn grbiticolumnszColumnszObject$szReferencedColumn$szReferencedObjectszRelationshiptit   YYYszObject$szReferencedObjectszRelationshipYv1b N  : k & W  C t/  @@@@X  @@OJmJLJkQkiQ^JmYdbkWYfkmJL^Qk`kvkJMQk`kvkdL[QMmk`kvkhoQiYQk`kvkiQ^JmYdbkWYfkmdfYMbdmQk`kvkOL  @~  @ @           d k f  >@>@Topic Notes?t@DDD88888886 @Aύ>@Aύ>@MSysRelationships>vDDDDDDDDDDB Aύ>@Aύ>@MSysQueries>v88888888886 Aύ>@Aύ>@MSysACEs>v22222222220 Aύ>@Aύ>@MSysObjects>v88888888886 Aύ>@Aύ>@MSysDb?t.........., Aύ>@Aύ>@Relationships>v<<<<<<<<<<: Aύ>@Aύ>@Databases>v44444444442 Aύ>@Aύ>@Tables>v.........., jYNY Y d YID TitleComments9l9ll99l9ll9YYIDPrimaryKeyHv1bLVAL{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fswiss\fprq2\fcharset0 Arial;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red128\green0\blue0;} {\stylesheet{ Normal;}{\s1 heading 1;}} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\nowidctlpar\cf1\lang2058\b\f0\fs22 Except Ye Repent\par By Dr. Harry Ironside\par \cf0\b0\par Introduction\par Chapter 01 - Repentance: Its Nature and Importance\par Chapter 02 - The Book of Repentance\par Chapter 03 - John's Baptism of Repentance\par Chapter 04 - Christ's Call to Repent\par Chapter 05 - The Ministry of Peter\par Chapter 06 - The Ministry of Paul\par Chapter 07 - Repentance Not to Be Repented of\par Chapter 08 - Repentance from Dead Works\par Chapter 09 - Repentance in the Apocalypse\par Chapter 10 - They Repented Not\par Chapter 11 - Does God Ever Repent?\par Chapter 12 - Impossible to Renew Unto Repentance\par Chapter 13 - Repentance and Forgiveness\par Chapter 14 - Hopeless Repentance\par Chapter 15 - City-Wide Repentance\par Chapter 16 - The Preaching that Produces Repentance\par Chapter 17 - But Is Repentance Desirable?\par \par \par \pard\keepn\nowidctlpar\s1\sb240\sa120\b\f1\fs32 Introduction\par \pard\nowidctlpar\b0\f0\fs22\par \par Fully convinced in my own mind that the doctrine of repentance is the missing note in many otherwise orthodox and fundamentally sound circles today, I have penned this volume out of a full heart. I hope and pray that God will be pleased to use it to awaken many of His servants to the importance of seeking so to present His truth as to bring men to the only place where He can meet them in blessing. That place is the recognition of their own demerit and absolute unworthiness of His least mercies and a new conception of His saving power for all who come to Christ as lost sinners, resting alone upon His redemptive work for salvation, and depending upon the indwelling Holy Spirit to make them victorious over sin's power in daily life.\parzLVAL \par The pages have been written during a busy summer, as I have gone from place to place trying to preach and teach the very truths herein emphasized. Most of the book was scribbled out in Pullman cars while speeding from one appointment to another. If there seems at times to be lack of continuity of thought, I hope the manifest defects of the treatise may not hinder the reader from getting the message I have endeavored to set forth as clearly as possible, under difficult circumstances.\par \par I have not written for literary critics or for theological quibblers, but for earnest people who desire to know the will of God and to do it. And so I send forth this book, in dependence on Him who has said, "Cast thy bread upon the waters: and thou shalt find it after many days." If He be pleased to use it to arouse some at least to a deeper sense of the importance of reality in dealing with souls, I shall be grateful.\par \pard\cf1\f2\fs23\par \lang1033\fs22\par \cf2 formatted for e-Sword by David R. Cox\par tech@davidcox.com.mx\cf1\par \lang2058\fs23\par }  dg r  6 z 3 } $ 17 But is Repentance Desirable?2iPD16 The Preaching That Produces RepentanceRdX15 City Wide Repentance@414 Hopeless Repentance>213 Repentance and Forgiveness"{xL@ 12 Impossible to Renew Unto Repentance&m^R 11 Does God Ever Repent?dB6 10 They Repented not>Z:. 09 Repentance in the ApocalypseQPD 08 Repentance From Dead WorksHL@07 Repentance not to be Repented of6|@XL06 The Ministry of Paul7@405 The Ministry of Peter0.B604 Christ's Call to Repentance\(NB03 John's Baptism of Repentance<]"PD02 The Book of Repentance8oD801 Repentance: Its nature and ImportancembV00 contentsZ(LVAL{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fswiss\fprq2\fcharset0 Arial;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;} {\stylesheet{ Normal;}{\s1 heading 1;}} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\keepn\nowidctlpar\s1\sb240\sa120\lang2058\b\f0\fs32 Repentance: Its nature and Importance.\par \pard\nowidctlpar\b0\f1\fs22\par \par More and more it becomes evident that ours is, as Carlyle expressed it, an "age of sham." Unreality and specious pretence abound in all departments of life. In the domestic, commercial, social, and ecclesiastical spheres hypocrisy is not only openly condoned, but recognized as almost a necessity for advancement and success in attaining recognition among one's fellows.\par \par Nor is this true only where heterodox religious views are held. Orthodoxy has its shallow dogmatists who are ready to battle savagely for sound doctrine, but who manage to ignore sound living with little or no apparent compunction of conscience.\par \par God desires truth in the inward parts. The blessed man is still the one "in whose spirit there is no guile." It is forever true that "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy." It can never be out of place to proclaim salvation by free, unmerited favor to all who put their trust in the Lord Jesus Christ. But it needs ever to be insisted on that the faith that justifies is not a mere intellectual process -- not simply crediting certain historical facts or doctrinal statements; but it is a faith that springs from a divinely wrought conviction of sin which produces a repentance that is sincere and genuine.\par \par Our Lord's solemn words, "Except ye repent, ye shall all likewise perish," are as important today as when first uttered. No dispensational distinctions, important as these are in understanding and interpreting God's ways with man, can alter this truth.\par \par No one was ever savLVALed in any dispensation excepting by grace. Neither sacrificial observances, nor ritual service, nor works of law ever had any part in justifying the ungodly. Nor were any sinners ever saved by grace until they repented. Repentance is not opposed to grace; it is the recognition of the need of grace. "They that be whole need not a physician, but they that are sick." "I came not," said our blessed Lord, "to call the righteous but sinners to repentance."\par \par One great trouble in this shallow age is that we have lost the meaning of words. We bandy them about until one can seldom be certain just how terms are being used. Two ministers were passing an open grocery and dairy store where, in three large baskets, eggs were displayed. On one basket was a sign reading, "Fresh eggs, 24 cents a dozen." The second sign read, "Strictly fresh eggs, 29 cents a dozen." While a third read, "Guaranteed strictly fresh eggs, 34 cents a dozen." One of the pastors exclaimed in amazement, "What does that grocer understand 'fresh' to mean?" It is thus with many Scriptural terms that to our forefathers had an unvarying meaning, but like debased coins have today lost their values.\par \par Grace is God's unmerited favor to those who have merited the very opposite. Repentance is the sinner's recognition of and acknowledgment of his lost estate and, thus, of his need of grace. Yet there are not wanting professed preachers of grace who, like the antinomians of old, decry the necessity of repentance lest it seem to invalidate the freedom of grace. As well might one object to a man's acknowledgment of illness when seeking help and healing from a physician, on the ground that all he needed was a doctor's prescription.\par \par Shallow preaching that does not grapple with the terrible fact of man's sinfulness and guilt, calling on "all men everywhere to repent," results in shallow conversions; and so we have a myriad of glib-tongued professors today who give no evidence of regeneration whatever. Prating of salvation by grace,LVAL they manifest no grace in their lives. Loudly declaring they are justified by faith alone, they fail to remember that "faith without works is dead"; and that justification by works before men is not to be ignored as though it were in contradiction to justification by faith before God. We need to reread James 3 and let its serious message sink deep into our hearts, that it may control our lives. "If I regard iniquity in my heart, the Lord will not hear me." No man can truly believe in Christ, who does not first repent. Nor will his repentance end when he has saving faith, but the more he knows God as he goes on through the years, the deeper will that repentance become. A servant of Christ said: "I repented before I knew the meaning of the word. I have repented far more since than I did then."\par \par Undoubtedly one great reason why some earnest Gospel preachers are almost afraid of, and generally ignore, the terms "repent" and "repentance" in their evangelizing is that they fear lest their hearers misunderstand these terms and think of them as implying something meritorious on the part of the sinner. But nothing could be wider of the mark. There is no saving merit in owning my true condition. There is no healing in acknowledging the nature of my illness. And repentance, as we have seen, is just this very thing.\par \par But in order to clarify the subject, it may be well to observe carefully what repentance is not and then to notice briefly what it is.\par \par First, then, repentance is not to be confounded with penitence, though penitence will invariably enter into it. But penitence is simply sorrow for sin. No amount of penitence can fit a man for salvation. On the other hand, the impenitent will never come to God seeking His grace. But godly sorrow, we are told, worketh repentance not to be repented of. There is a sorrow for sin that has no element of piety in it-- "the sorrow of the world worketh death." In Peter's penitence we see the former; in the remorse of Judas, the latter. Nowhere LVALis man exhorted to feel a certain amount of sorrow for his sins in order to come to Christ. When the Spirit of God applies the truth, penitence is the immediate result and this leads on to repentance, but should not be confounded with it. This is a divine work in the soul.\par \par Second, penance is not repentance. Penance is the effort in some way to atone for wrong done. This, man can never do. Nor does God in His Word lay it down as a condition of salvation that one first seek to make up to either God or his fellows for evil committed. Here the Roman Catholic translation of the Bible perpetrates a glaring deception upon those who accept it as almost an inspired version because bearing the imprimatur of the great Catholic dignitaries. Wherever the Authorized Version has "repent," the Douay-Rheims translation reads, "Do penance." There is no excuse for such a paraphrase. It is not a translation. It is the substituting of a Romish dogma for the plain command of God. John the Baptist did not cry, 'Do penance, for the kingdom of God is at hand.' Our Lord Jesus did not say, 'Do penance and believe the gospel,' and, 'Except ye do penance ye shall all likewise perish.' The Apostle Peter did not tell the anxious multitude at Pentecost to 'Do penance and be converted.' St. Paul did not announce to the men at Athens that 'God commandeth all men everywhere to do penance' in view of a coming judgment day. No respectable Greek scholar would ever think of so translating the original in these and many other instances.\par \par On the contrary, the call was to repent; and between repenting and doing penance there is a vast difference. But even so, we would not forget that he who truly repents will surely seek to make right any wrong he has done to his fellows, though he knows that he never can make up for the wrong done to God. But this is where Christ's expiatory work comes in. As the great Trespass Offering He could say, "Then I restored that which I took not away" (\cf1\ul Psa_69:4\cf0\ulnone ). Think not tLVALo add penance to this -- as though His work were incomplete and something else were needed to satisfy God's infinite justice.\par \par In the third place, let us remember that reformation is not repentance, however closely allied to, or springing out of it. To turn over a new leaf, to attempt to supplant bad habits with good ones, to try to live well instead of evilly, may not be the outcome of repentance at all and should never be confounded with it. Reformation is merely an outward change. Repentance is a work of God in the soul.\par \par Recently it was the writer's privilege to broadcast a Gospel message from a large Cleveland station. While he was waiting in the studio for the time appointed an advertiser's voice was heard through the loud speaker announcing: "If you need anything in watch repairing go to" such a firm. One of the employees looked up and exclaimed, "I need no watch repairing; what I need is a watch." It furnished me with an excellent text. What the unsaved man needs is not a repairing of his life. He needs a new life altogether, which comes only through a second birth. Reformation is like watch repairing. Repentance is like the recognition of the lack of a watch.\par \par Need I add that repentance then is not to be considered synonymous with joining a church or taking up one's religious duties, as people say. It is not doing anything.\par \par What then is repentance? So far as possible I desire to avoid the use of all abstruse or pedantic terms, for I am writing not simply for scholars, but for those Lincoln had in mind when he said, "God must have thought a lot of the common people, for He made so many of them." Therefore I wish, so far as possible, to avoid citing Greek or Hebrew words. But here it seems almost necessary to say that it is the Greek word metanoia, which is translated "repentance" in our English Bibles, and literally means a change of mind. This is not simply the acceptance of new ideas in place of old notions. But it actually implies a complete reversalLVAL of one's inward attitude.\par \par How luminously clear this makes the whole question before us! To repent is to change one's attitude toward self, toward sin, toward God, toward Christ. And this is what God commands. John came preaching to publicans and sinners, hopelessly vile and depraved, "Change your attitude, for the kingdom is at hand." To haughty scribes and legalistic Pharisees came the same command, "Change your attitude," and thus they would be ready to receive Him who came in grace to save. To sinners everywhere the Saviour cried, "Except ye change your attitude, ye shall all likewise perish."\par \par And everywhere the apostles went they called upon men thus to face their sins -- to face the question of their helplessness, yet their responsibility to God -- to face Christ as the one, all-sufficient Saviour, and thus by trusting Him to obtain remission of sins and justification from all things.\par \par So to face these tremendous facts is to change one's mind completely, so that the pleasure lover sees and confesses the folly of his empty life; the self-indulgent learns to hate the passions that express the corruption of his nature; the self-righteous sees himself a condemned sinner in the eyes of a holy God; the man who has been hiding from God seeks to find a hiding place in Him; the Christ-rejector realizes and owns his need of a Redeemer, and so believes unto life and salvation.\par \par Which comes first, repentance or faith? In Scripture we read, "Repent ye, and believe the gospel." Yet we find true believers exhorted to "repent, and do the first works." So intimately are the two related that you cannot have one without the other. The man who believes God repents; the repentant soul puts his trust in the Lord when the Gospel is revealed to him. Theologians may wrangle over this, but the fact is, no man repents until the Holy Spirit produces repentance in his soul through the truth. No man believes the Gospel and rests in it for his own salvation until he has judged himselfjLVALz as a needy sinner before God. And this is repentance.\par \par Perhaps it will help us if we see that it is one thing to believe God as to my sinfulness and need of a Saviour, and it is another thing to trust that Saviour implicitly for my own salvation.\par \par Apart from the first aspect of faith, there can be no true repentance. "He that cometh to God must believe that he is, and that he is the rewarder of them that diligently seek him." And apart from such repentance there can be no saving faith. Yet the deeper my realization of the grace of God manifested toward me in Christ, the more intense will my repentance become.\par \par It was when Mephibosheth realized the kindness of God as shown by David that he cried out, "What is thy servant, that thou shouldest look upon such a dead dog as I am?" (2Sa_9:8). And it is the soul's apprehension of grace which leads to ever lower thoughts of self and higher thoughts of Christ; and so the work of repentance is deepened daily in the believer's heart.\par \par "Let not conscience make you linger,Nor of fitness fondly dream, All the fitness He requireth Is to feel your need of Him. This He gives you,'Tis the Spirit's rising beam."\par \par The very first evidence of awakening grace is dissatisfaction with one's self and self-effort and a longing for deliverance from chains of sin that have bound the soul. To own frankly that I am lost and guilty is the prelude to life and peace. It is not a question of a certain depth of grief and sorrow, but simply the recognition and acknowledgment of need that lead one to turn to Christ for refuge. None can perish who put their trust in Him. His grace superabounds above all our sin, and His expiatory work on the cross is so infinitely precious to God that it fully meets all our uncleanness and guilt.\par \pard\cf2\f2\fs23\par } LVAL{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fswiss\fprq2\fcharset0 Arial;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;} {\stylesheet{ Normal;}{\s1 heading 1;}} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\keepn\nowidctlpar\s1\sb240\sa120\lang2058\b\f0\fs32 The Book of Repentance.\par \pard\nowidctlpar\b0\f1\fs22\par \par "Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy" (Jas_5:11). \par \par If asked to give the primary theme of the Book of Job in one word, I should reply, "Repentance." As Genesis is the book of Election, Exodus of Redemption, Leviticus of Sanctification, Numbers of Testing, and Deuteronomy of the Divine Government, so Job, possibly written by the same human author and at about the same time, is distinctively the book of Repentance. I know all will not agree with me as to this. Most, perhaps, will insist that the outstanding theme of this ancient drama is, Why do the godly suffer? or something akin to this. But they mistake the secondary for the primary theme when they so insist. Unquestionably this book was divinely designed to settle for all time -- and eternity too -- the problem of why a loving and all-wise God permits the righteous to endure afflictions such as those from which the wicked are ofttimes shielded. But behind all this there is another and a deeper problem; it is the evil in the hearts of the best of men and the necessity of judging oneself in the light of the holiness of God; and this is repentance.\par \par To illustrate this theme in such a way as to make evident to every man the importance and necessity of repentance, God takes up the case of Job, the patriarch of the land of Uz, and gives us in detail an account of the process that led him at last to cry, "I abhor myself and repent in dust and ashes."\par \par How different is God's method from the one we would naturally follow! If I had tLVALo write a book on repentance, and I wanted a character to illustrate properly this great subject, I fancy I would select a very different man from Job. If searching through the Holy Scriptures for such an illustration I might possibly think of David -- so highly exalted, so greatly blessed -- yet who in a moment of weakness and unwatchfulness fell into so grave a sin and afterwards repented so bitterly. The sobbings of his heartfelt penitence and self-reproach, as breathed out in the divine ear in the language of Psalm 51, is indeed the classical passage on the repentance of a child of God who has failed.\par \par Or I might select Manasseh, the ungodly son of a most pious father, whose horrid vices and unmentionable wickednesses dragged the name of Hezekiah into the dust and brought grave reproach upon the honor of the God of Israel. And yet Manasseh was brought at last to repentance and humbled himself before God, and was eventually saved in answer probably to that dishonored father's prayers offered so long before. What a fine picture of a truly repentant soul does Manasseh present as he bows low before the throne of God confessing his manifold transgressions and seeking forgiveness for his scarlet sins.\par \par Or I might turn to the New Testament and endeavor to tell again the story of Saul of Tarsus, blameless indeed outwardly before the Law, but a bitter persecutor of the church of God until the risen Christ appeared to him, as he fell stunned and blinded by "the glory of that light," on the Damascus turnpike, crying when convinced of his error, "Lord, what wilt thou have me to do?" His after life proved the sincerity of his repentance and the depth of his contrition.\par \par Or if one turned from the pages of holy writ to those of history and biography, he might cite the repentance of the man of the world as seen in Augustine of Hippo or Francis of Assisi, the genuinely changed profligate, or as in the cases of John Bunyan, Ignatius Loyola, John Newton, or, in our own times, of Jerry MLVALcAuley, the river thief. In each of these men, when brought into the presence of God, we have a change of attitude indeed that lasted through life.\par \par But if any or all of these were cited as illustrations of the necessity of repentance, how many there would be to say: 'Yes, we quite realize such men needed to repent. Their sins were many, their wickedness great. It was right and proper for them to repent in the agony of their souls. But I, thank God, am not as they. I have never gone into such depths of sin. I have never manifested such depravity. I have not so far forgotten what is right and proper. I am a just man needing no repentance.' Do you say that none would literally use such language as this? Perhaps not, yet the spirit of it, the inward sense of the words, has often been uttered in my own hearing, and I am persuaded in the ears of many others of God's ministers.\par \par Now, in order that none may so speak, when we turn to this ancient book in our Bibles, we find that God searched the world over, not for the worst man, but for the best, and He tells us his strangely pathetic story and shows how that good man was brought to repentance -- that thus "every mouth might be stopped," and all the world of men might be brought in guilty before Him. For if a man of Job's character must needs repent, what shall be said of me, and of you, who come so far behind him in righteousness and integrity and have sinned so deplorably and come so far short of the glory of God? Can you not see then the wisdom of Jehovah in selecting such a man to show forth the need that all men should repent?\par \par Consider then the case of Job. A wealthy Oriental sheik, apparently, he lived in the days before the knowledge of God had been lost, though it is evident that idolatry, particularly the worship of the heavenly bodies, already had supplanted in places the older worship. For, be it remembered, paganism is not a step upward in the evolution of religion from the lowest fetichism to pure monotheism. It isLVAL rather a declension, as Romans 1 shows us. Men turned from the living and true God to these vain idols, and "for this cause God gave them up" to all sorts of unclean practices. But Job had escaped all this. He was perfect in his behavior, upright in all his ways, one who reverenced God and detested iniquity.\par \par In the first and second chapters we get a remarkable revelation of things in the unseen world. Job is the subject of a conversation between God and Satan, the accuser of the brethren who accuseth them before our God day and night. The Lord challenges Satan, asking, "Hast thou considered my servant Job, that there is none like him in the earth ... one that fears God and eschews evil?" Remark, Job was all that God said he was -- a saint, a man of faith, a true child of God. This book gives us, then, not the repentance of a sinner, but the repentance of a saint.\par \par Satan denies the truthfulness of the divine estimate of Job and particularly declares that Job does not love and reverence the Lord for what He is in Himself, but for what Job received at His hand. To prove the contrary, the devil is permitted to wrest from the patriarch all that he possessed. Instead of renouncing God, Job exclaims, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." Thus far Satan is defeated, but he is relentless.\par \par On a second occasion he reiterates his implication that Job does not love God because of what He is, but because he really loves his own life most and recognizes that he is indebted to God for it. Permission is given Satan to put his corrupting hand on Job's body, filling it with a loathsome disease, so that death is really to be preferred to life. In his dire extremity, as he sits mournfully in the ash heap scraping the horrid filth from his open sores with a piece of pottery, when even his wife bids him renounce God, he rises triumphantly above his very great trial, exclaiming, "Shall we receive good at the hand of God, and shall we not receive evil?LVAL " He glorifies God in the fires. Satan is defeated. Jehovah has made manifest the fact that this man is loyal to Him and loves Him for Himself alone, and not simply for His gifts. It is a marvelous thing thus to find one to whom God means more than all earthly possessions, yea, than life itself.\par \par Thus the first scene ends with Satan baffled and defeated. In what follows we need to remember that Job knew nothing of that which had transpired in the unseen world. Had he done so, he would never have gotten into the deep perplexity that ensued after his friends came with their bitter accusations against his character.\par \par In the next part of the book God has another object in view altogether. Job was a good man. He was altogether righteous, as God Himself knew and declared. But Job knew it too -- knew it so well that he did not realize the actual corruption of his own heart. And after all, it is what a man is by nature that counts, not simply what he does. To repress one's nature is one thing; to be free of inbred sin altogether is quite another. Job's life had been such that he had apparently forgotten that he was as sinful in himself as any other, though wonderfully preserved by divine grace. God therefore designed to bring this good man to repentance, to give him to realize that his nature was vile, though his life had been so well regulated, so that thus he might magnify the loving-kindness of the One who had made him His own.\par \par So Job's three friends, all men of importance like himself, came to condone with him. Each proved true to his own clearly indicated character. Eliphaz of Teman was distinctly the man of experience. An observant student of natural law, he again and again declares, "I have seen." Bildad of Shuah was the typical traditionalist. Ask the fathers, he says; they are wiser th