contact with men at all, for wherever there are human beings there are sorrows to be sympathised with, wants to be relieved, characters to be fashioned. And while this Jewish maid was utilising her captivity, her parents, if alive, would be eating their hearts out with anxiety and anguish, imagining for their daughter the worst of destinies. Instead of the horrors which usually follow such a captivity, she is cared for in a comfortable home. Little did the parents, think that there was any work to be done in Syria, which none could so well do as their little girl. The Lord had need of her, and knew that when the parents heard all they would not resent that their daughter had been thus employed. None of us see much further into the ways of Providence than those parents saw. Now, as then, those who are bound up in one another are separated, in order that ends even more important than the growth and gratification of natural affections may be attained. Significant, also, is the dismay of Joram, King of Israel, when he received the letter bidding him find healing for Naaman. So little did he believe in Elisha's power that he concluded the King of Syria sought to pick a quarrel with him by asking him for a favour he knew he could not grant. But while the king is helplessly tearing his clothes in a passion of despair, Elisha sends him a message which, at least for the present, gives him some calmness: "Why hast thou rent thy clothes? Let him come now to me, and he shall know that there is a prophet in Israel." Elisha is ashamed that the King of Israel should have exhibited such weakness before a foreign potentate. He feels that the honour of Israel's God is implicated, and boldly takes upon himself the responsibility of the cure. Bold it certainly was, and tells of a confident faith that God will be faithful to His servants. The king had no such faith. There was a power resident in Israel of which he took no account. Like many other governments, this Israelitish monarchy was unaware of its own resources, because it did not condescend to reckon what was spiritual. Frequently in civil history you find governments brought face to face with matters for which they are, with all their resources, incompetent. In modern Europe, and as much in our own country as in others, everything gives place to politics. Nothing stirs so much excitement. Differences in religion do not sever men as differences in politics do. We should, therefore, recognise what is here suggested, and should counter-balance an undue regard for political movements and political power by the remembrance that the hardest tasks of all are accomplished by quite another power, and by a power which the politician often overlooks. What have we seen time after time in our own Parliament, but the civil power rending its garments over evils which it cannot cure? Are not the remedies which have been proposed for prevalent vices absurdly incompetent? And it is the Church's