supplication to God for her; especially that covenant mercy might illumine and comfort her dying moments. When I arose from prayer, she said, Thank you, sir-thank you; and thank God.' I said: Well, my dear friend, yours is a very solemn position: my counsel to you is, look alone to Jesus; cast your soul on his merits; lean on his power; and he will sustain and comfort you.' 'I feel all that, sir, to be true; he is, indeed, my Saviour! Oh! what shall I do to praise him for keeping me to this happy hour! May God bless my dear children and husband! May he bless you, sir, and restore you to health of body, making you more and more useful to all around!' "I saw her only once again after this interview; and, on the sabbath after her interment, her death was improved for the edification of the living. The chapel was crowded, and I read the above notes for the congregation, having written them out on the evening of the day when I was with her. "As to persecution I could fill sheets with details of its working; but it is nothing new. Some are bought away from the place where they wished to attend; but the majority are not of this character. A parish clerk, being convinced of the sinfulness of his position, has given up his place; and this has created no small stir among his neighbours. If a child comes to our day-schools, the parents are visited by the rector, and very significant hints are given that the parents may live to regret their having thus acted; and, indeed, everything done that can be possibly thought of in order to effect the ruin of our schools: however they prosper. May they be a very great blessing! "The Dorcas Society, under our female management, is doing much good for our numerous poor people. They are materially relieved by it. I request that this institution may not be forgotten by our worthy secretary, if temporai things be placed at his disposal for us." IRISH EVANGELICAL SOCIETY. THE Committee would respectfully direct the attention of the friends of the Society to page 90 of the Report of British Missions, recently published, in which is recorded a statement of the special contributions made for the purpose of liquidating the debts of this Institution and of the Colonial Missionary Society. It is a circumstance that calls for devout thankfulness that the effort proved so successful. Great praise is due to one gentleman in particular, by whose unremitting exertions the work has been accomplished. In the Report it is stated, that "when the accounts of these two Societies were audited in May, 1846, the debt on the Irish Evangelical Society amounted to £1,722 0s. 2d, and arose chiefly from liabilities assumed on account of the Congregational Union of Ireland, upon the happy adjustment of all differences with that body." Of the amount contributed towards the arrears of both Societies, the sum of £1,635 has been appropriated to the Irish Evangelical Society. Two or three of the promised donations are not yet received, but may be confidently expected. The difference between the amount contributed and that of the debt, has been met by a portion of a legacy subsequently received by the Committee. This is a joyful release, awakening gratitude, and affording encouragement and hope for the future. The Committee would reiterate a sentiment found in their Report, to which they attach great importance: "They would assure their friends that the most rigid economy will be observed, and that future debts will, as much as practicable, be avoided. Desirable as it may be to extend the operations of the Society, and loud and vehement as the cry may be from the sister land, Come over and help us!' they would incur no responsibility which the contributions of the churches will not afford them reasonable prospect to meet." That they may be enabled to fulfil this pledge, the Committee earnestly appeal to the pastors and churches of Britain for that pecuniary support which, it is confidently believed, they are able to render. Unless a much larger amount of contributions be received than heretofore, not only will no new stations be adopted, but existing ones must be abandoned. This will be greatly to be deplored, as a strong feeling in favour of our operations in Ireland, awakened by the distribution of the Relief Fund during the famine, still exists. Shall the cause of Christ in our distracted sister country be suffered to languish? Shall the opportunity opened up to us by the providence of God, be permitted to pass by unimproved? This must be the case unless vigorous efforts are made to replenish the funds of the Society. The Committee indulged the hope that the adjustment of the unhappy differences that too long existed amongst the friends of the Society, would have enkindled a more glowing zeal for the spread of the Gospel in Ireland in connection with our distinctive principles as Congregationalists; and have secured for the Society a more generous and greatly-enlarged measure of pecuniary support. The Committee regret to state that hitherto their hopes have not been realized. Nothing has been received since the Annual Meeting in May beyond the ordinary receipts at this period of the year. There is, therefore, grounds for serious apprehension that the income of the Society will after all fall short of its expenditure. The Committee will, however, still cherish the hope, that the result of the simultaneous collections for British Missions to be made at the close of the present month, will dissipate their fears. To the pas tors of the churches the Committee would especially appeal. They would urge upon them the importance of making themselves acquainted with the operations of the Society. Let a fair exposition of its labours and its claims be laid before the people, and it may be confidently expected, that, to the extent of their ability, they will cheerfully respond. Ireland never more required the faithful exhibition of the Gospel than at the present moment, and was never more ready to receive it. Let the increased expenditure of the Society, consequent upon the amalgamation with it of the Irish Congregational Union, be urged as a reason for enlarged benevolence. Let all the churches do something, the smaller as well as the larger, and the result will be as cheering as the necessity is great. The Committee, with great anxiety, but not without some hope, would now leave the cause in the hands of their brethren throughout the country, praying that the blessing of God on those who "devise liberal things," may rest upon them. 497 Theology. BURIAL OF THE WICKED. SOLOMON says, "I saw the wicked buried, who had come and gone from the place of the holy," Eccl. viii. 10. The moral, amiable man we are now considering is not yet buried: that event is yet to come. He is now going and coming from "the place of the holy"-where the pious meet to worship God; where God comes to meet his people; where holy services are performed; where holy communion is enjoyed; where preparation is made for the holy assemblies and employments of heaven. He helps to build the house, and support its ministry. He regularly attends the public exercises; is an attentive hearer; and understands and approves the doctrine, and order, and public duties of the house. Yea, more; he sometimes feels sharp conviction, and is afraid of being lost. He is not a new creature in Christ Jesus, and feels himself to be liaole to die in sin. He may die, and be "buried, and in hell lift his eyes, being in torment." He goes and comes. He makes no disturbance. He countenances nothing unbecoming. He finds no fault with the preaching. He speaks not of the faults of Christians. We respect and love him, and greatly desire his salvation. O that he might be converted, and live before the Lord! But, up 1. He is destitute of spiritual discernment. He is "the natural man still; and "receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned," 1 Cor. ii. 14. Intellectual beauty, propriety, and fitness, he perceives, understands, and approves; but the holiness of God's truth, law, and character, he does not receive. The excellency of Christ, as "the Lord our righteousness," reliance on him, and devotion to him, as "all his salvation and all his desire," he does not feel, so as to esteem and love him supremely. To the new nature, repentance, faith, and new obedience, he is experimentally and practically a stranger. 2. He does not worship in spirit and in truth.-While his understanding is informed, and his judgment satisfied, his soul is not drawn forth after God, as his supreme delight and portion. The glory of God he does not behold; nor can he say in heart, "O how love I thy law!" "How sweet are thy words to my taste:" "more to be desired than gold; yea, than much fine gold." "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee!" 3. He does not enjoy holy communion with God and his people.—“ Enoch walked with God." "Noah walked with God." Communion is the common interest and happiness which friends enjoy in each other. They meet together as friends. They sit and talk together as friends. They communicate and receive mutually each other's thoughts, emotions, and counsels. So God and his people commune in the sanctuary. They mutually love each other, and the same things. Thus they walk together: "But how can two walk together, except they be agreed?" The sinner has another interest, in which God finds no pleasure. The world engrosses his thoughts, affections, and pursuit his heart is not with God. 4. He is not preparing for the sanctuary above.-A kind of indefinite opinion he may have of heaven, as a place of happiness: but to the particulars which go to make up that happiness he is experimentally a stranger. As communion with God and his people is no part of his happiness on earth, so has he no conception of the same as an essential part of the happiness of heaven. "C That they may behold my glory," prayed the Saviour, for his people's presence with him in heaven. But this man does not see the glory of Christ at all; nor has he any just thought of it as filling heaven with holy delight and joy. Much rather would he have heaven like earth, than have earth like heaven. The essential thing is wanting in his preparation for heaven-a taste for the enjoyment of heaven. Thus the sinner, of whom we speak, is the same in the family, on the sabbath, with his books, and in the house of God. He is amiable, but defective in the essential pre-requisites for the service and enjoyment of God. He is an unregenerate man; and therefore "he cannot see the kingdom of God." The Lord Jesus wept over such an one. He is of an earthly mind. He desires to be saved; but his self-righteousness is a garment in which he hopes to appear at the marriage of the King's Son. "He goes to, and comes from, the place of the holy;" but without an essential change he will be buried with the wicked. We see him always, when at the house of God. We weep and pray over him. "Lord, open his eyes, that he may see!" GOOD MEN THE BEST DEFENCE OF A COUNTRY, Being the Substance of a Discourse delivered in the Congregational Chapel, St. Andrew's, on Sabbath Evening, the 1st of October, 1848, on occasion of the Death of the Rev. Dr. Russell, of Dundee. "Now Elisha was fallen sick of his sickness whereof he died. And Joash, the king of Israel, came down unto him, and wept over his face, and said, O my father, my father, the chariot of Israel, and the horsemen thereof," 2 KINGS xiii. 14. AMONG the faithful witnesses for God under the Old Testament dispensation, few occupy a more prominent place than the prophet Elisha. He was originally a person in good circumstances; yet, like the disciples of Jesus on a similar occasion, when the prophet Elijah cast his mantle over him, "he left all and followed him." He was anointed as successor to Elijah by the special appointment of Jehovah himself, and had the honour of waiting on that illustrious man of God during the latter years of his life, of enjoying his instructions, and witnessing his miracles. He was the only person that was allowed to be present on the memorable occasion of Elijah's translation, and was favoured with his parting counsels. He was emboldened to ask, that a double portion of his master's spirit might rest upon him, and obtained his request. He beheld, when the chariot and horses of fire appeared, and parted them both asunder, and saw the prophet go up by a whirlwind into heaven. God also wrought special miracles by the hand of Elisha, as recorded in the preceding chapters of this book, not inferior to those of his predecessor. But from the period of Jehu's accession to the throne of Israel, we hear nothing of him till towards the close of his eventful life, about forty years afterwards. Yet it is probable that he continued to work miracles, to teach the people, and to superin tend the schools of the prophets, as he had opportunity; and it marks the goodness of God to Israel, that Elisha was spared so long, and that he was suffered to go on with his work without molestation. But the longest and most useful life must have an end: after a ministry of upwards of sixty years, the time drew near when Elisha must die. He was now seized with his last sickness, and was laid upon a death-bed, and waited in faith and hope for his approaching change. The illness of the prophet was reported to King Joash, grandson of Jehu; and though he seems to have paid little attention to Elisha during his life-time, he was now sensibly affected with the thought of losing so wise a counsellor, and so faithful a subject. Laying aside the cumbrous forms of royalty, he came to visit him as a private individual; and as he stood by, and saw the venerable man under his own humble roof, and stretched on the bed of death, he could no longer control his feelings, or conceal his emotions, "he wept over his face;" and exclaimed, in the fulness of his heart, "My father, my father! the chariot of Israel, and the horsemen thereof!" It is somewhat singular that these were the very words which Elisha himself had used when Elijah was parted from him and caught up into heaven. It is possible that the king might be aware of this fact, and that he could not find more appro priate terms to express the feelings of his heart; or the language might be proverbial in Israel to denote the value of wise and good men, and to intimate that they are the only true patriots-the best bulwarks of their country. Chariots and horsemen were the principal means of defence at that period, and constituted the main strength of an army (Psalm xx. 7). The kings of Israel had lately been taught the folly of trusting in such resources, and had been greatly reduced by the invasion of their enemies: the Syrians" had left them but fifty horsemen and ten chariots, and had made them like the dust by threshing," (ver. 7.) And Joash, though no friend to real religion, was now obliged to confess that such men as Elisha were the true defenders of their country; and, no doubt, he regretted that he had not prized so faithful a monitor as he ought, and only awoke, as it were, to a discovery of his value when he was about to lose him. It is thus with good men in every age: they are treated with neglect by the world while they live, and their worth is not known till their services are no longer available, and they are removed by death. The doctrine of the text is, that good men, and especially eminent and faithful ministers, are not only the brightest ornaments, but the best safeguards of their country. Its ob 1. They are so, first, by the wholesome instructions which they inculcate. It is the tendency of Christian doctrine to promote the best interests of the community. The Gospel is designed, not only to bring glory to God in the highest, but peace on earth, and good-will to men. ject is to enforce that righteousness which exalteth a nation, and to denounce that sin which is a reproach to any people. "The grace of God, that bringeth salvation, teacheth us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." Now it is easy to see, that were men to live in accordance with the principles of true religion, which it is the business of ministers to teach and enforce, the world would present a very different aspect from what it does now. Intemperance, with its vast train of attendant evils, would disappear, and they would learn to cultivate sobriety and selfdenial, which of themselves have a tendency to promote health and prolong life, to strengthen and exhilarate the powers both of body and mind, and to ensure social comfort and domestic peace. Instead of indulging in sensual pleasures, which debase the moral character, and sow the seeds of disease and death in the physical constitution, they would learn to crucify the flesh with its affections and lusts, and to cultivate purity and chastity in heart and life, which are essential not only to peace of conscience, but to bodily health. Dishonesty and fraud would be put down, and men would act towards each other with integrity and uprightness. The angry passions would be kept in abeyance, and they would learn to love one another, to forgive injuries, and to render good for evil. Wars would cease to the ends of the earth, and they would cultivate and diffuse the arts of peace. Indolence and sloth would be put to shame, and they would learn to labour, working with their hands the thing which is good. The hearts of the fathers would be turned to the children, and the hearts of the children to the fathers, so that the duties of domestic life would be faithfully and cheerfully performed, and there would be no neglect on the one side, nor insubordination on the other. Husbands would love their wives, and wives would reverence their husbands. Masters would render to their servants that which is just and equal, and servants would study to be obedient in all things to their masters according to the flesh. In a word, the evil-doer would cease out of the land; the functions of magistrates and judges might be safely dispensed with; nation would not lift up sword against nation, nor learn the art of war any more; there would be nothing to hurt or to destroy; the paradisaical state would be restored, and "there would be no more curse.' Thus godliness is profitable for all things, and wisdom is better than strength; and those who inculcate such doctrines are "the chariots of Israel and the horsemen thereof." 2. They are the best defence of a country by their holy and blameless example. They are not among those who "despise governments," and who are accustomed to "speak evil of dignities;" they honour all men; and not only fear God and love the brotherhood, but honour the King. They submit to every ordinance of man for the Lord's sake: they render unto all their dues, "tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour." The most devout Christian is generally the most loyal and dutiful subject. They are also exemplary in all the relations of private life: they are kind husbands, tender and watchful parents, steady and faithful friends, peaceable and obliging neighbours. If engaged in secular pursuits, they are diligent in business, punctual to their promises and engagements, and study to owe no man anything but love. They are ever ready to embrace opportunities of doing good; and none are more active than they in devising means for promoting the temporal or spiritual welfare of their fellowmen. They enter heartily into every scheme which has for its object the diffusion of Divine truth; and, by promoting the cause of pure and undefiled religion, accelerate the civilization, and consequent peace, prosperity, and happiness of the world. They seek to reclaim the wanderer, to reform the profligate, to instruct the ignorant, to soothe and comfort the mourner, and thus strengthen the weak hands and encourage the feeble knees; they are eyes to the blind, and feet to the lame; the blessing of him who was ready to perish comes upon them, and they cause the widow's heart to sing for joy. Such persons are the salt of the earth, the pillars of society, the ornament and defence of their country, "the chariots of Israel and the horsemen thereof." 3. Good men are especially the true defenders of their country by their prayers: "The effectual fervent prayer of a righteous man availeth much ;" and who knows what evils may have been averted from a land, or what blessings obtained, in answer to the intercessions of the faithful servants of God? The statesman may rely on the wisdom of councils or the faith of treaties, the warrior on the bravery and discipline of his soldiers, and our own countrymen may think themselves secure from invasion behind "the wooden walls of old England;" but may not our safety as a nation be traced rather to the fervent prayers of some poor neglected Christians, unknown and despised by the world, but precious and honourable in the sight of God; or to the powerful pleadings of zealous and faithful pastors, "who sigh and cry for the abominations that are done in the land." God complains of ancient Israel, that "there was not a man among them to stand in the gap before him" to avert his wrath; which indicates the importance attached to such intercessions: the same thing is intimated, Ezek. xiv. 14, Jer. xv. 1. Examples of this kind abound in Scripture. The intercession of Abraham would have saved Sodom, had ten righteous persons been found in it; the prayer of Moses secured the victory to Israel over Amalek; at the intercession of Joshua the sun and moon stood still in their habitation. The efficacy of prayer is also seen in the victory obtained by Jehoshaphat over the Ammonites and Moabites, 2 Chron. xx. 12. We see it especially in the destruction of Sennacherib's army; we see it also in the infliction and removal of the great drought, at the intercession of Elijah, in the reign of Ahab (James v. 17, 18); and it is said of Mary Queen of Scots, that she dreaded the prayers of Knox more than the English army. Good men are also the peculiar care of Providence: so, where Elisha prayed that the Lord would open the eyes of his servant, "the young man saw the mountain full of horses and chariots of fire round about Elisha." As the servants of God are thus the best defence of their country, so their removal is a public calamity, and ought to be mourned as a general loss; even this ungodly king "wept over the face of Elisha," and "devout men carried Stephen to his burial, and made great lamentation over him." Among other losses of this kind which the Christian church has lately been called to sustain, we have to lament the removal of a well-known master in Israel--Dr. Russell, of Dundee. He was a native of Glasgow, where he was born, in October, 1779. In early youth he had few advantages of birth, fortune, or education; he was tossed on the rough ocean of life, and had to fight his way through many difficulties and discouragements, arising from the neglect of those to whose care he was committed. But whatever might be the motives or intentions of his friends, this mode of training, no doubt, contributed to that firmness of mind and independence of character which so strongly marked his subsequent career. Like most of our first pastors, he was originally designed for a mechanical employment, but God had reserved him for a higher sphere. At a comparatively early age he was admitted as a student into Mr. Haldane's theological academy, in the year 1803, and soon gave indications of future eminence he had a great thirst for general knowledge, and was of retired and studious habits. After preaching for some time in Montrose, he received a call to Aberdeen, and was ordained over the church in Frederick-street, in 1807; but his style of preaching was not appreciated, and he was unable to maintain |