that, if God is with us, we cannot suffer trouble. There is rea.l comforl in the thought 1hnt evil is sent by God, if only by the removal of the common assumption that it indicates desertion by him. Y. Vl'E MAY l?i.FER THAT IF EVIL PROCEEDS FROM Goo IT 18 PERMITTED FOR TIIE BAKE OF ULTlllfA1'E GOOD. For God does not delight in sending evil. His hel\rt is not in it. But his heart is in mercy. He may seem to send the two indifferently; but he does not best-0w them with equal pleasure nor with similar results, for the good is sent for its own sake, and the evil only that it may lead to higher good in the future, Ver. 40.-Self-ezamination. It is interesting t,o watch the progress of the thoughts and feelings of the writer who addresses us as a sufferer in the overthrow of Jerusalem . .At first he bewails his lot., then he calls to God for assistance. After doing so he regains faith, and calls to mind the merciful kindness of God. 'l'his helps him to the assurance that the trouble is but temporary. He feels that since it comes from God it must not be complained of. It is rl\ther a call to reflection and self-examination. I. CHASTISEME:!l:T SIIOULD LEAD TO SELF-EXAMINATION. It does us little good until it makes us thoughtful. We must sit still under it and think. Then we should turn our thoughts in upon ourselves. We are inclined to look anywhere else, to discuss the justice of God, to complain of the conduct of men, to criticize the course of events. But the one thing necessary is to look within. This is difficult, as any one who has honestly tried it knows quite well. It is not necessary habitually. Too much intro- spection develops a morbid subjectivity. But there are special occasions for self- cxamination, and trouble is one of them. II. SELF-EXAMINATION SHOULD INVESTIGATE CONDUOT. It is "our ways n that we are to inquire into. l. The important question is as to what we do and how we live. People examine their feelings. The examination is delusive and unwholesome. They examine their opinions. But opinions should not be matters of moral trial so much as questions for calm intellectual testing. The chief point is as to our behaviour. 2. The most important questions of conduct are those which concern our habitual actions. "Our ways" are not isolated deeds, but courses of action. We may be surprised into a fall or spurred into a good deed. More significant is our normal, everyday conduct. This is what we should investigate most closely. , 111. THE DIVESTIGATON OF CONDUCT SHOULD BE BEABOHING AND .JUDIOIAL, 1. It should be searching. Evil is subtle. Plausible excuses cover bad deeds. We must not be content with condemning conscious and confessed wickedness. The hidden evil of our heart must be searched out. The detective must do his part before the magis- trate does his. 2. It should be perio<lical. We must "try " our ways. It is unprofit- able and demoralizing t,o conscience to confess guilt which we do not feel and see. Until we are convinced of it we are dishonest in attempting to blame ourselves for it. Conviction must precede the sentence. We should also be just to ourselves. Whole- sale self-accusation is often dishonest and rarely profitable. We we.nt point and specific charges in our jud.,,CYJD.ent of ouroelves-the Law of God, the voice of conscience, the example of Christian standards by which to try ourselves. If we find the process diffi- cult, we may pray that God will carry it on for us (Ps. cx.xxix. 23, 24). IV. THE CONVICTION wmCH FOLLOWS THE TRIAL OF OUB OWN CONDUOT BBOULD LEAD us TO REPENTANCE. It is of no use unless it does this. The mere sense of guilt is depressing and, left t-0 itself, may 1ead us to ruin through despair. Repentance should follow. We are to know that we are in the wrong way only in order that we ml\.y turn from it to the right way. We all sin, and therefore self-examination should lead all of us through conviction of sin to repentance. Then we can return to God. He waits only for our confession of guilt. When we own to it he will pardon it.
Ver. 44.-God rovering himself with a cloud. There are dark hours when God not only seems t-0 be hidden from view, but to be so wrapped in thick clouds that even our prayers cannot penetrate to him. Let us consider when and how far this is really the case. I. SoMETIMEB IT IB ONLY APPARENT. We lose heart and confidence. Discouraged and saddened, we cease to believe that God is listening to our cry. We can never liee Gc,d nor hear any audible respouse to our cry and must always pray in faith i cm. III. l-G6.] THE LAMENTATIONS OF ,JEREMIAH.