tomb. It is thy resting-place. Thou shalt there moulder on, awaiting thy glorious change. Hope shall keep its lamp within thy sepulchre. Thou art sleeping in Jesus. Triumphantly shall I hail thee, as now with deepest tenderness I forsake thee. Coinpanion from the first, how imperfect would be my present joy, but that I know our union is only suspended, and that we shall embrace and unite again.' What a change! How striking in all its circumstances! How unlike anything that could have been anticipated! more. The shock of painful surprise, and the sense of the loss sustained by this 'translation,' we shall let those who knew him best tell in their own words. Of the three honoured elders of the Church who originally proposed the testimonial in acknowledgment of his public services, one, the late Mr. J. H. Young of Glasgow, had been taken away a few months before in a similar manner. The two who carried it into effect, Mr. Morton of Greenock and Mr. M'Cowan of Glasgow, have the first claim to be heard as to what Dr. Finlayson was, and their sorrow at his loss. Mr. M'Cowan, writing in much sorrow to the mourning widow, says: 'I scarcely know how to address you under the crushing calamity which has just overtaken you. The telegram which was put into my hands yesterday quite stunned me, and I cannot yet realize what has happened. Can it really be that Dr. Finlayson has been taken away from us? I think of meeting him on Monday night (the 14th October) so buoyant and well,-of the proceedings of the week before, of my intercourse with him during the past ten years, always to me so agreeable and cheering,-and my heart is very sad that I shall see his face no The voice that has called so suddenly home one whom I rejoiced to count a friend, speaks to us all. We were proud to assemble a few days ago to strew his path with a few earthly honours; and God, as if to show us who remain how unworthy they were of his acceptance, has, in a moment, taken him to Himself, to share the honours and the joys of the redeemed. You would fain bring him back and tend him more lovingly than ever. Nay, nay, to be with Christ is surely far better.' Mr. Morton, also writing to the widow, says: 'I have heard only this morning of the death of my warm friend and your beloved husband. I sympathize with you deeply. The blow has been severe; for I am persuaded no couple ever lived more happily than Dr. Finlayson and you. And now you must travel alone till you rejoin him, where he has already rejoined Thomas (a likeminded son taken away three months before), in his Father's house. How well I remember his remark respecting Mr. Young's death, "It was like the translation of Elijah"! He dwelt on this idea, and I cannot help thinking that his divine Guide has given him the kind of death he desired. An abundant entrance has been given him into His heavenly kingdom. How grateful I am that Monday's proceedings took place before his death! And altogether, what a fitting end to a most useful and even glorious life! His work was done; and in entering the heavenly mansions, few, I am persuaded, were better prepared to receive the Master's welcome: "Well done, good and faithful servant." All know the eminent abilities of the Doctor, and his great services to the Church. But it is mainly his nearest friends that knew his eminent goodness. How these friends have noticed, as years progressed, his ripening character! By nature he was likeable, but grace hal improved on nature; and no one brought into contact with him could fail to be impressed with the beauty of his moral and spiritual nature. You have hallowed memories you are entitled to cherish.' But of the character and services of the deceased, none are better qualified or entitled to speak than the Manse Board, while none have spoken in warmer or truer terms. At the first meeting held after the decease of Dr. Finlayson, they resolved to insert in the record of their proceedings, an expression of the deep sense of the loss which they have sustained in his removal from their fellowship; of their admiration of the uniform urbanity, the manly sincerity, the unswerving integrity, and the Christian wisdom and devotedness which characterized alike his public and private life; of their high estimate of the business tact, the knowledge of human nature, and the power of persuasion, which he brought to the discharge of the business of the Church, and of the disinterestedness and efficiency of those labours and services by which he so largely contributed to the progress and utility of the Manse Scheme-labours and services which obtained the recompense of so well-merited acknowledgment in the testimonial presented to him by his friends and fellow-labourers so very short a time before his gracious Master called him to enter on a higher and an everlasting reward above; and of their most cordial sympathy with his bereaved widow and family, and with the congregation of Rose Street Church, Edinburgh, over which he had presided as minister for twenty-five years, under that dispensation of Divine Providence, by which they have been so suddenly deprived of his genial fellowship and of his invaluable ministrations.' Sharing in this estimate of the worth of the departed, Mr. Wood of Campsie has expressed the sorrow of many, when he says, 'We could ill spare such a man of God; so useful, so full of abounding generous feeling in every good work, and so warm in his personal friendships.' And not less true is the tribute of Dr. John Brown (author of Horæ Subseciva), who, being unable to be present at the funeral, wrote: He was a man we should all delight (and sorrow thus) to honour. He was a true and manly Christian minister, who both fed and led his people like a flock.' In selecting and putting together these notices of our departed friend, our aim has been to let those who knew him best tell what he was, and what a loss his death has been to them and to the Church. A memorial volume is, we believe, in preparation, in which his life and labours will be traced, and his character portrayed. Had we ventured on any delineation of the man, we should not have forgotten the masculine sense which formed an original and fundamental as well as most conspicuous element in his character,-the judicial babit of his mind, which prevented him from pushing his principles, or from running in his life into little, petty, or foolish extremes,-and the breadth of view, the swiftness of insight, and the accuracy of perception that marked all his judgments. No man was readier to avow his obligations to the gospel of the grace of God; with Paul, he gloried in saying, 'By the grace of God I am what I am.' No minister could have preached the gospel more fully, freely, or constantly; none felt more profoundly that it alone was the remedy and Heaven's remedy for the sins and sorrows of this world and the sufferings of the next. His life-long devotion to the welfare of the ministry of the gospel, in which he unconsciously allied himself with the largest-minded men of all ages and Churches, was one of the highest claims he had on the gratitude and affection of the Christian public. His sympathy especially with and delight in aiding and serving his younger brethren in the ministry is indelibly inscribed on many a heart. While he loved the United Presbyterian Church warmly, the Church with him was always the whole company of believers, i.e. Christians, wherever they were to be found. That such a ministry had many seals' there is good reason to declare. He deliberately said so himself, to the praise of God. That he was the honoured instrument in building up many in their holy faith there is also abundant proof; while not a few, with whom he had only casual intercourse, have felt their obligation to him for wise counsels and stimulus and encouragement in their Christian course. Besides the masculine sense that formed so distinguishing a mark of character, there was another which, from its nature, was less observed, indeed was often overlooked, but which pervaded his whole life, and was inseparable from all his activity-we mean, the unaffected modesty of a true man. Twenty-two years ago, describing the character of one of the Rose Street elders, then deceased, he described himself. Speaking of the elder's retiring modesty and unobtrusive zeal, he said: There are some men who do much, with little noise or bustle to attract attention. You see the result of their labours, but not the process of operation. While you contemplate, enjoy, and admire the fruit of their wisdom, kindness, and enlightened zeal, they themselves withdraw and shun, rather than court, your notice and approbation. The services which such men render to the cause of Christ, and the influence for good which they exert, are often seen and felt only after they are gone.' This, all will admit who knew Dr. Finlayson, is peculiarly applicable to his own life. The 'process of operation' he kept in the background, as it ought to be kept. Hence a large portion of the Christian public was taken by surprise when they saw him so highly honoured, and even some friends discovered only after he was gone' how large and how useful a place he filled in the Church, and what a hold he had on their hearts. That is the explanation, we do not doubt, of the universal sorrow over his sudden death. To an old college friend, who had sent congratulations on his new honours, he wrote a few days before his death: I am as much humbled as elated by it all. It does not seem to me that anything I have done entitled me to be so singled out, and my fear is, that in the future I may fail to justify their commendations. Certainly I feel encouraged, and even constrained, to devote remaining time and strength to the Lord's work.' These words give us a glimpse of the true state of his heart at the moment when he received so many proofs of private and public regard; and the words we add from the same letter will show that he was looking forward to the final rest and reward of the faithful labourer as not far distant. He referred to the failing health of a common friend and of some contemporaries, and said, 'These things admonish that the time is short, and carry the thoughts upward and forward to the rest that remaineth. It is a glorious prospect and sure, and is glorious to all who are found in Him.' That comfort, that hope the strong man needed and had. Those who sorrow over his loss, and who enjoyed and prized his friendship as one of their greatest earthly blessings, may cheer themselves in the Lord in the hope of a happy reunion; and 'what embracings, and greetings, and congratulations, and inquiries, and recountings then'! ANCIENT UNION NEGOTIATIONS. THE story is rather an old one, but is not on that account the less instructive, in these days of attempted unions. God's children will always be seeking to be like their Father, and as He gathers together the dispersed of Israel, their desire and aim will be the same as His. The history of which we write goes back to about 720 B.C. The scene of it is Jerusalem. The chief negotiator is Hezekiah, king of Judah, one of the noblest men of whom Scripture speaks. The child of a wicked father, Hezekiah rose superior to all the evil influences of his early days; and when, at the age of twenty-five, he ascended the throne, recalled in personal character the memory of Israel's greatest king. The first year of his reign was marked by a great reformation. The temple, which had been closed by Ahaz, was re-opened, repaired, and beautified. The priests and Levites were assembled, and in earnest words the king exhorted them to revive the worship of Jehovah, and set up the full ceremonial of sacrifice and offering. The effect was immediate. The Levites present assembled their brethren, and set vigorously to work, that the temple services and ritual, so long neglected, should be restored in their completeness. They report their success to the king, who joys in their joy. A public dedication of the temple succeeded. Sacrifices were brought into the house of the Lord, and offered for expiation by the priests, according to the law of Moses. The service of song was also revived. Sacrifice was accom panied with praise. Hezekiah, himself a psalmist, inaugurated his reign by restoring the music of the Church, so that once more the voice of melody was heard in the tabernacles of the righteous. While the burnt-offering was being presented, the whole congregation stood worshipping, and the song of the Levites, with music of stringed instruments and blowing of trumpets, made a joyful noise to the Lord. The festival was the introduction to the regular daily temple worship, which during the days of Ahaz had wholly ceased. King and people rejoiced together in the good work. Now follows the incident to which we ask the attention of our readers. God's people had for long been divided. There were the two kingdoms of Judah and Israel. Often had the division become war. Judah vexed Ephraim, and Ephraim vexed Judah. Though Jerusalem was the place where men ought to worship, no subject of Israel's king would enter its gates. The calf-worship of Dan and Beer-sheba absorbs the majority of Israel, and even the true people of Jehovah in Israel dare not venture into the territory of Judah to serve God in His temple. This noble reforming king, Hezekiah, having cleansed God's house and set up the forms of appointed worship, proposes a healing measure to the tribes. He opens up union negotiations even with the most distant and most ill-disposed of them, and he did it on this wise. He resolves that the Passover shall be NO. I. VOL. XVII. NEW SERIES.-JANUARY 1873. B observed with great magnificence in the cleansed and restored temple; and he issues invitations throughout the tribes, that they may come all of them to Jerusalem on this great occasion, so that the enmity of centuries might cease, that brother might meet brother again, and the love of Jehovah might shine on the whole nation. Hezekiah longed for the unity of the tribes, and the manifestation of that unity in this act of worship. The Passover was the memorial of God's mercy for all the tribes when He delivered their fathers from wrath in Egypt, and so fitting was it that this ordinance and its teachings should be the basis of union. Messengers are sent on this royal errand all over Israel as well as Judah. Come to worship together once more at Jerusalem, is the invitation. Let us forget our enmity in the common central fact of God's redemption. Difficulties arose in the way of these union negotiations, as of others more recent. Especially the powerful tribe of Ephraim was scornful. They no doubt mistrusted Hezekiah's motives, and thought his aim could only be political. Does he not want to be monarch over all the people of Israel, as well as his own corner of Judah? But not all so acted. Several from the other tribes humbled themselves and came. Some at last even from that Ephraim, so scornful and suspicious. A great gathering it must have been. A noble evangelical alliance. There took part at this first Passover in Hezekiah's reign the congregation of Judah, with the priests and Levites, and the congregation of those who had come out of Israel, and the strangers who came out from both kingdoms. Such was the peace and refreshing, that the ordinary period of the feast could not satisfy the worshippers. The one week flowed over into two, so there was great joy in Jerusalem, for since the time of Solomon, the son of David, king of Israel, there was not the like in Jerusalem.' Many derided the large loving proposals of the king, but those who accepted them in the same spirit got such increase of grace and happiness as must have made their after life a walk with God. Are there not lessons from these facts in Chronicles for the modern Church in all its tribes, separate, and, alas! so many of them loving. to be separate? Reformation must prepare for union. Heart and life reformation must, cannot but issue in union. Let the evil spirits of distrust and unbrotherliness and uncharitableness be cast out, and then the Spirit of love will find a congenial home. And why not rally the scattered tribes around the same central fact of redemption redemption, not in type, but in reality redemption, not prefigured in slain beasts, but actually accomplished for us through the Lamb of God, who taketh away the sin of the world? The centre of unity is the cross of Christ; and when that cross of our loving Lord is seen, and when all gather beneath its shadow, dare we dispute there? Never. Redeemed by the same precious blood, and realizing that redemption, we shall walk together in unity of heart and service. Christ, our Passover, has been sacrificed for us.' Let that be the rallying cry of the Churches, and then will come festive times, work and song will commingle, Paradise will be regained, earth and heaven will be one! Poetry. BEFORE THE CROSS. FROM THE GERMAN. 'O Haupt voll Blut und Wunden.'-GERHARDT. O HEAD, all wounds and bleeding, O Head, in shame encircled With crown of wreathen thorn! O Head, but lately laden With honours all divine, Now crushed with blows and insults, O Face, but lately radiant Thy cheeks have lost their colour, 'Twas mine, all mine, the burden, On whom the wrath should fall! Receive me, O my Shepherd! STOW. The Gleaner. NATURAL EFFECTS OF PRAYER.-That all the effects of Christian prayer upon the soul, or most of them, are natural, a Christian cannot admit: he believes them to be chiefly due to the transforming power of the grace of God, given, as at other times, so especially in answer to prayer. But that some effects of prayer upon the soul are natural consequences of directing the mind and the affections towards a superhuman object, whether real or ideal, may be fully granted. Thus it has been observed, that persons without natural ability have, through the earnestness of their devotional habits, acquired in time powers of sustained thought, and an accuracy and delicacy of intellectual touch, which could not else have belonged to them. The intellect being the instrument by which the soul handles religious truth, a real interest in religious truth will of itself often furnish an educational discipline; it alone educates an intellect which would otherwise be uneducated. The moral effects of devotion are naturally more striking and abundant. Habitual prayer constantly confers decision on the wavering, and energy on the listless, and calmness on the excitable, and disinterestedness on the selfish. It braces the moral nature by transporting it into a clear, invigorating, unearthly atmosphere; it builds up the moral life, insensibly but surely remedying its deficiencies, and strengthening its weak points, till there emerges a comparatively symmetrical and consistent whole, the excellence of which all must admit, though its secret is known only to those who know it by experience. Akin to the moral are the social effects of prayer. Prayer makes men as members of society different in their whole bearing from those who do not pray. It gilds social intercourse and conduct with a tenderness, an unobtrusiveness, a sincerity, a frankness, an evenness of temper, a cheerfulness, a collectedness, a constant consideration for others, united to a simple loyalty to truth and duty, which leavens and strengthens society. Nay, it is not too much to say that prayer has even physical results. The countenance of a Fra Angelico reflects his spirit no less than does his art; the bright eye, the pure ele |