us.

solemn scene of all, sprang from a sincere but spurious religiousness, which too often finds its counterpart among There are morbid dispositions whose eagerness to communicate evil tidings outruns their zeal in any other direction. There is not a scandal in the Church, not a danger in the world, nor a sorrow past, present, or future, which forms not a favourite topic of their conversation. It is a strange manifestation of our love of the Church to be always speaking of her divisions and her weaknesses. If we really feel them, let us make it rather the subject of prayer than of talk. And then how rapidly evils seem to grow as they are repeated! Much of this talk may, no doubt, be due rather to idleness than to evil intention; but we ought to remember that fardeeper and more painful wounds have been inflicted, and often far more harm done to the cause of God by an idle, than even by an evil tongue. Against the latter we may be on our guard; the former takes us at unawares. Words are

winged messengers of peace or of war, of life or of death; and it is far better, difficult as to some it may seem, to be silent than to speak, when such speaking is in the service of the devil, rather than of God.

The attitude of these fifty men, standing "to view afar off,” seems to indicate a mixture of religion and unreligion, similar to that implied in their question to Elisha. They seem rather to have desired the gratification of their religious curiosity than to derive any spiritual lesson. And so it often is in our days. Whenever a great work, such as a revival, is going on, a large number, a mixed multitude, are attracted who really have no spiritual interest at all in the matter, but "come to view afar off." But there is also a lesson for good to be learnt from the distant attitude of these men. One of the most precious qualities even in ordinary life is delicacy. Most painful is the want of it even on the part of those who mean

Some one is convinced. Such cases pre-eminently almost called it shame

it well. When they touch us, their hand seems rough, and their grasp coarse. And as there is social, so, and much more, is there spiritual delicacy. of sin and converted unto God. require much delicacy-we had facedness. It is impossible to explain, far less to impart, this quality; it must be felt and come spontaneously. But much good has been hindered or retarded by the absence of such delicacy. Let us beware of anything approaching religious platitudes or religious charlatanry. In real religion there is a shrinking from the touch of man and a holy reticence, corresponding to the solemn transaction which has taken place between God and the soul. It is known to God, and will become known to our fellow-men alike by our profession and by the fruits which we bear. For why should we not declare what God has done for our souls? But this does not imply that others should intrude into our innermost sanctuary, and drag into public view that which can only prosper in quiet heart-converse with our God. Against this practice of courting a publicity which too often encourages hypocrisy and destroys all religious modesty, our protest must be emphatic. However we may admit the zeal of such persons, we deprecate their interference. We tell them to let these things alone if they cannot delicately handle themand if they cannot stand afar off, to remain in Jericho. And now the two prophets have neared the banks of Jordan. The mantle of Elijah must be baptized in its

waters.

In the most deeply solemn sense we all must stand by the brink of Jordan. Have we the mantle of Elijah wherewith to divide the waters? Can we pass over dry-shod? Where is now the Lord God of Elijah? In that hour, be it ours to remember that the Lord is nigh unto all such as call upon Him, to such as call upon Him in truth.

CHAPTER III.

DEPARTED, NOT DEAD.

"And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? And when he also had smitten the waters, they parted hither and thither: and Elisha went over."-2 KINGS ii. 9-14.

WHEN Elijah had smitten the waters with his mantle, a miracle took place far greater than even that which Joshua and Israel had witnessed. The waters of Jordan were divided hither and thither-not now before the ark of Jehovah, but before one who in his day and generation had holpen to bear it. If ever, here was proof offered that not the altar but He to Whom the altar is reared, imparts holiness and power, and that efficacy attaches not to any outward thing, but to the spiritual faith which clings to spiritual realities, and twines around them.

But what strong act of faith this on the part of Elijah! It seemed to show that, with age and trials his faith had not grown weak nor decrepit. As he neared the close of his pilgrimage, he would sum up all his former experience in one

grand daring act of faith. He would risk all upon its issue. Such had been the faithfulness and loving-kindness of the Lord to him, such was his present trust in God, that in the most trying hour of all, as he stood by the waters of Jordan, he would stake all on this one act. With his mantle he would smite Jordan. It was as he had expected. They two went over as on dry ground. And is not this true of every Christian? As he nears the close of his pilgrimage, and reaches the Jordan which has yet to be crossed, he must take the distinctive mark of his calling, his mantle, the Righteousness of Christ, and wrapping it up, in one grand act of faith. smite with it the waters, even the cold flood of death. Most assuredly they will part. The calmness, and sometimes the triumphant joy with which they who, in anticipation, had perhaps dreaded the last scene, are able to pass through those waters as on dry ground, is surely a miracle infinitely greater than even the literal dividing of the waters of Jordan.

The prophet's mantle, which thus proved superior to the elements of this world, was, as we know, the badge of his office. As so employed and distinguished, not because it belonged to Elijah, had it commanded obedience. Not the individual, but the office, or rather that which constitutes the office, the message of God which he bears, is entitled to respect and attention. "Now, then, we are ambassadors for Christ." But if we have no message from Christ, no special mission from the Lord, we are impotent, no matter what name, honour, or emoluments men may have bestowed upon us. But possession of the prophet's mantle renders us superior to earthly powers and elements. In some respects, indeed, all Christians "have this honour." Spiritually they already have authority, and the nearer they approach glory, the more they rise superior to earthly things. In the "world to come" this rule and superiority will appear in its fullest

literality. All things will then be put under their feet and be subject to them. When the waters divided, as Elijah smote them with his mantle, and when St. Peter walked on the Lake of Galilee, may it not have borne symbolic reference to the time when creation, delivered from its curse, shall not, as at present, be in discord with, but in obedience to ransomed man, its God-appointed head and master?

Not with uncertain nor trembling hand, nor with weak and wavering faith had the prophet bent over Jordan. He had smitten its waters. The most daring and certain faith is not presumption. It presumes nothing; it only trusts in One Who is tried and precious. The stronger our faith-that is, our trusting in Christ-the more glorifying to God. It is another mark of faith on the part of Elijah that he now invited his successor to ask what he should do for him before he was taken away. The proposal, be it remembered, was made to one who, in that lonely walk, had proved himself prepared for spiritual gifts, and willing to take up the cross and follow the Lord. And already Elisha had passed through Jordan with his master, and made experience of the God of Israel. And yet Elijah himself could scarcely have anticipated the special request. Instead of asking perhaps for some directions to guide him in his future office, or seeking some confirmation of the presence of God to encourage him in entering upon it, Elisha entreats: "Let a double portion of thy spirit rest upon me." Not power, nor zeal, nor eloquence, nor even ability to work miracles; in short, not anything outward constituted in the mind of Elisha the distinctive qualification for, and characteristic of the prophetic office. The Spirit made the prophet. Yet so deep was the sense of his inability and weakness, so high his spiritual ambition to win many souls, that he craved a double