manner? Oh that God would speak and open His lips against thee! Thou hast expressed a desire to state thy case to Him. The result would be very different from thy expectation. Now, beneath any mistaken view held by sincere persons there is almost always a sort of foundation of truth; and they have at least as much logic as satisfies themselves. Job's friends are religious men; they do not consciously build on lies. One and all they are convinced that God is invariable in His treatment of men, never afflicting the innocent, always dealing out judgment in the precise measure of a man's sin. That belief is the basis of their creed. They could not worship a God less than absolutely just. Beginning the religious life with this faith they have clung to it all along. After thirty or forty years' experience they are still confident that their principle explains the prosperity and affliction, the circumstances of all human beings. But have they never seen anything that did not harmonise with this view of providence? Have they not seen the good die in youth, and those whose hearts are dry as summer dust burn to their sockets? Have they not seen vile schemes prosper, and the schemers enjoy their ill-gotten power for years? It is strange the old faith has not been shaken at least. But no! They come to the case of Job as firmly convinced as ever that the Ruler of the world shows His justice by dispensing joy and suffering in proportion to men's good and evil deeds, that whenever trouble falls on any one some sin must have been committed which deserved precisely this kind and quantity of suffering. Trying to get at the source of the belief we must confess ourselves partly at a loss. One writer suggests that there may have been in the earlier and simpler conditions of society a closer correspondence between wrong-doing and suffering than is to be seen nowadays. There may be something in this. But life is not governed differently at different epochs, and the theory is hardly proved by what we know of the ancient world. No doubt in the history of the Hebrews, which lies behind the faith attributed to the friends of Job, a connection may be traced between their wrong-doing _as a nation_ and their suffering _as a nation_. When they fell away from faith in God their obedience languished, their vigour failed, the end of their existence being lost sight of, and so they became the prey of enemies. But this did not apply to individuals. The good suffered along with the careless and wicked in seasons of national calamity. And the history of the people of Israel would support such a view of the Divine government so long only as national transgression and its punishment were alone taken into account. Now, however, the distinction between the nation and the individual has clearly emerged. The sin of a community can no longer explain satisfactorily the sufferings of a member of the community, faithful among the unbelieving.