SACRED POETRY.

LINES

Suggested by the sudden and deeply lamented death of the

REV. DONALD FRASER, Minister of Kirkhill, Who died in consequence of having been thrown out of his gig, when hastening to visit a dying parishioner, on the 12th of July 1836, in the 53d year of his age, and the 34th of his ministry.

By the REV. DUNCAN GRANT, A. M.,
Minister of Forres.

"How are the mighty fallen, and the weapons of war perished!"
THE mighty is fallen! no more in the field,
The arm of the valiant its weapons can wield;
His season of conflict and danger is past,
And sword, shield, and helmet, away has he cast:
The prudent in counsel, the dauntless in war,
No more marches forward in victory's car,
But stripp'd of his armour, the warrior lies,
Where no shouts of triumph are peal'd to the skies.
The mighty is fallen! and over his urn,
The armies of Zion in sore anguish mourn;
They mourn that the mighty, the bold, and the brave,
Who led them to glory, is laid in his grave;
That cold is the heart in which love was enshrin'd,
That dark is the eye which was beaming with mind,
That seal'd is the lip on which eloquence dwelt,
The timid to cheer, and the harden'd to melt.
The mighty is fallen! and perish'd are now,
The weapons of warfare, spear, buckler and bow;
The valiant no longer our armies can train
The shock to endure, and the conquest to gain;
Nor cheer on the spirit of aged and young,

In strains that o'er dastards such dauntlessness flung,
As might be awaken'd when some golden lyre
Is touch'd by the ardours of Gabriel's fire:

The mighty is fallen! the mind that could mount
On pinions, unwearied, to life's blessed fount,
And bear back to mortals, from that sacred spring,
Such dews as are wafted on mercy's own wing;
And fruits, fresh and fragrant, from that happy clime,
Whose fruits are ne'er tainted nor blighted by crime;
No longer, for exiles, spreads banquets of love,
And manna, and mercy, supplied from above.
The mighty is fallen! o'erthrown is the mind,
Which, rarely enlighten'd, profound, and refin'd,
With ease could the bow of the mightiest bend,
And the shaft to its mark unerringly send :
Could thunder from Sinai, the claims of the law,
'Till stout-hearted rebels were smitten with awe;
And then the mild glories of Zion disclose,
Till mercy gave rebels a hope of repose.
The mighty is fallen! the heart that could glow
With ardours which none but the mighty may know;
The heart that for scorners so tenderly felt,
That even the scornful to softness would melt;
That over the contrite so feelingly yearn'd,
That Hope shed her balsam o'er spirits that mourn'd;
The heart, which was feeling's warm, hallow'd, retreat,
And friendship's pure temple, now ceases to beat!
The mighty is fallen! the soldier of truth,
Like David, a champion was found in his youth;
When yet but a stripling in aspect and years,
He tower'd on the battle-field 'bove his compeers,
And reap'd when in boyhood the triumphs of man ;
But still his course brightened as onward he ran,
Till loaded with glory, and full of renown,
His King him advanc'd from the field to the crown!
The mighty is fallen! Bright Star of the North,
Oh! when shall thine equal in splendour come forth?
How long shall we gaze on our now darken'd skies,
Ere one of thy brightness shall gladden our eyes;

An orb that in glory like thee shall career,
Surpassing the radiance of each common sphere
And brighter still growing as nearer it flies
To that blessed sun, who its glory supplies!
The mighty is fallen! no prophet can tell
When one shall arise, like the mighty who fell;
Nor can the sensation produc'd by the shock,
The wailing of widow, and children, and flock,
The deep consternation which thousands appal,
Declare what our country has lost by his fall:
Our bearer the standard has dropp'd from his hand,
And faint and dismay'd are the brave of the land!
'Mid signs so portentous, in seasons so dark,
All Isr'el may tremble for God's holy ark,
And fear, that when legates so wise are call'd home,
Soon tidings of war from their Sovereign may come !
When quickly the righteous are summon'd away,
The judgment presages a still darker day;
And judgment begun at the temple of God,
Portends that the sinner shall sink 'neath his rod !
The fall of the mighty while deeply we mourn,
To Thee, who Almighty art, still would we turn;
When smitten, and wounded, and bleeding, we fiee
To Thee, who was't smitten, and bled'st on the tree!
Thou holdest the stars in thy mighty right hand,
And plantest the heavens with their radiant band!
Thou only the storm of our spirits can calm,
And pour on the wounded thy life-giving balm-
That balm of refreshment, abundantly shed
On widow and fatherless, mourning their dead,
Whose warmest affections around him were twin'd,
And who have embalm'd him, in love, in their mind!
Abide in our Zion, and build up her walls,
Her mighty is fall'n-but her King never falls,
Her wounds He will heal, and her breaches repair,
Tho' fall'n is her mighty,—her King still is there!

The Effect of a Christian's Dying Experience-My first convictions on the subject of religion, says the late Rev. R. Cecil, were confirmed by observing that them, which I felt the vanities of the world could not really religious persons had some solid happiness among give. I shall never forget standing by the bed-side of my sick mother. "Are not you afraid to die?" I asked. "No." "No! Why does the uncertainty of another state give you no concern?" "Because God has said, Fear not; when thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee.'-' Let me die the death of the righteous.'

A Sure Consolation.-Paulinus, when he was told that the Goths had sacked Nola and plundered him of all he had, lifted up his eyes to heaven, and said, "Lord, thou knowest where I have laid up my treasure."

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No. 46.

THE EXCELLENCE OF THE CHRISTIAN'S HOPE.

BY THE REV. ANDREW MILROY,

Minister of Crailing.

Ir needs not any formal demonstration to persuade men that Christian hope is good and desirable; still the serious consideration of the excellence of the hope which the Gospel, wherever received, bestows, may not be without its benefit, both in conveying to the careless a livelier feeling of its unspeakable value, and in strengthening the confidence and exciting the gratitude of those who can, in some measure, unite in the apostle's ascription of praise to their God and Saviour, as having given them to realize this good hope, which is through grace. Is it asked, then, in what respects, on what grounds is the epithet good claimed to the hope which the Gospel alone can inspire? The answer is easy,-Christian hope is good,

I. As to the objects which it embraces, these being essentially and permanently good, fitted to meet the wants of our immortal nature, and, in their possession, to confer true blessedness; and in this respect it is evident the hope of the believer differs from the hope which we naturally cherish; for though, in one sense, all hope may be denominated good, because it is only in proportion as an object presents itself to the mind as beneficial and desirable, that it is hoped for and desired, we can never hope for anything but what appears to us as fitted to contribute to our advantage or delight. Whatever has a threatening or even doubtful aspect, is the subject of apprehension and fear, not of hope. From the very constitution of our nature, it thus follows that every thing we hope for presents to our perception some qualities of good, some elements of happiness; but while this is the case, it is also to be taken into account, that the corrupt bias of the unrenewed heart blinds the judgment in its discernment of what is really good, and engrosses the hopes on objects not in themselves good, but which appear so only because of the perverting influence of wrong affection. What is the amount of the hopes which occupy an unconverted spirit? Looking around us, we see a vast assemblage of imVOL. II.

PRICE 1d.

mortal beings, placed in great diversities of situation, engaged in manifold variety of pursuit, distinguished by varied tastes and gifts; and if we could look inward and survey the hopes which move and actuate them, we should find that these are limited to the mortal sphere in which they live, that they terminate upon deliverance from difficulty or distress, or success in some project of enterprise, some scheme of aggrandisement, or are occupied with bright visions of happiness, to be derived from some connection to be formed, some wealth to be acquired, some temporal advantage to be gained; too often, perhaps, we might find the hopes of numbers centering on objects really criminal, on schemes of sensual gratification, on projects of revenge, on injuring and ruining some fellow-creature.

Not

Now, if this be a true account of the objects which engage the hopes of the natural heart, it follows clearly that such hopes are not good, because the objects embraced are, at best, unsatisfying, defective, reach only to the body and its interests, but leave unenriched, poor, deceived, the better part, the never-dying soul. so, however, with that hope which the Gospel enkindles. It goes forth after objects intrinsically and relatively excellent, needful to the well-being of the life that now is, and of that which is to come,-objects all-satisfying to the soul's highest and most extended desires. The objects of Christian hope are those which the Gospel reveals and offers, those which faith accepts and realizes, those which involve present peace and usefulness,-everlasting felicity. As the chief amongst them, may be enumerated the hope of a free and full pardon, a glorious acquittal, in the day of judgment, the hope of complete extinction of sin,-entire washing from moral pollution,-restoration to the image of God, in knowledge, righteousness, and true holiness,— the hope of deliverance from every enemy that would oppose our spiritual and eternal good,—the hope of an abundant entrance into the heavenly inheritance, where there is fulness of joy-pleasures for evermore. The very enunciation of these things commends them as unspeakably valuable, and vindicates the title good as belonging exclusively to the hope which embraces and insures

human affairs assumes: but not so in regard to the hope of the Gospel-it is sure, infallible, and it is a part of its blessed character to carry along with it, generally, a feeling of its certainty. Is not this, then, the only hope that merits to be called good, the only hope which it should be our great effort to possess and retain ?

III. Still farther, Christian hope may be denominated good, in regard to its moral efficacy. I have already hinted at the blissful influence of Gospel hope, in conveying peace to the human heart. I might speak also of its animating and invigorating power, how it girds the soul with alacrity to run in the way of the divine commandments-how it sheds a cheering light on every thing we have or engage in enhancing the value of our comforts, and softening the weight of our adversities-particularly how, in ministering peace, it engages to holiness, giving force to holy desires, quickening to holy watchfulness, rousing to holy effort; for "every man that hath this hope in him purifies himself as Christ is pure." But on so extensive a subject I cannot enter fully at this time; enough has been suggested to prove, that the hope of the Gospel is good-only good as embracing objects essentially and permanently excellent-fitted to meet all our wants, as resting on infallible security as carrying in it the blessed effects of peace and purity-enough too, I would fain hope, to prompt, in every breast, the earnest desire, let this hope be mine! let it be in me, and abound!

BIOGRAPHICAL SKETCH OF THE

LATE REV. JOHN ERSKINE, D. D., One of the Ministers of Old Greyfriars' Church, Edinburgh.

THIS eminent divine was the eldest son of John Erskine of Carnock, Esq., advocate, so deservedly famed as the author of the "Institutes of the Law of Scotland,"_a work held in high estimation among professional lawyers. John appears to have inherited many of the peculiar characteristics of his father's mind, and he exhibited, even in early life, abilities of no common order. The education which he received previous to entering the university was such as fitted him to pass through the various classes with the utmost honour to himself and gratification to his parents. During his attendance at college, he became a member of a club known by the name of the Hen Club, and which is said to have consisted of gentlemen who had attended the Humanity class at Edinburgh in 1737 and the two following years. When Dr Erskine first set out on his college career, it seems to have been the wish of his family that he should adopt the profession of a lawyer; and there is little doubt that had he done so, his high talents, as well as his father's influence and instructions, would have soon raised him to eminence at the bar. In deference to the decided inclination of his parents, he applied himself for some time to the study of law. But, even while thus engaged, he always entertained a marked partiality for theological pursuits; and at length this taste so much increased, that he came to the resolution of dedicating his life to the sacred profession. His mind was early impressed with the paramount importance of religious truth; and the growing relish which he felt for spiritual objects, as well as the invincible desire for the office of a minister of the Gospel, which, amid all discouragements, retained possession of his mind, con

|firmed him in the determination to which he had

come.

and though, for several years before, his attention had Dr Erskine was now in his twenty-second year; been chiefly directed to the study of the law, his knowledge of which was often of great importance to him afterwards in Church courts; yet, with the full consent of his friends, he bent all the energies of his acute and powerful mind to topics more congenial to his inclinations. In the discussion of subjects of this nature, inpower far beyond his years. The Church and the coundeed, he had already given proof of a dexterity and try had been agitated by a controversy which arose, in consequence of the publication of a work by Professor Campbell of St. Andrews, on the "Necessity of Revelation." In this book, the learned Professor, anxious to oppose some of the infidels of the time, endeavoured unaided reason, a knowledge of the being and perfecto prove man's utter inability to acquire, by his own tions of God, or the immortality of the human soul. A considerable clamour was raised in the Church against some of the tenets which this book contained; and although the author ultimately escaped the censure of the Church, his opinions were reprobated by many pious men, as dangerous in the extreme. Dr Erskine was a doctrine, if proved to be true. Though still a striptoo sagacious not to perceive the consequences of such ling, therefore, he set himself to refute the opinions maintained by Dr Campbell; and in 1741 he published a pamphlet on the subject, full of sound reasoning, and evincing extensive as well as accurate information. This small production was regarded as highly creditable to the youthful author, and attracted the particular notice of Dr Warburton, afterwards Bishop of Gloucester, to whom Dr Erskine had sent a copy. So much, indeed, was the learned divine pleased with the ability displayed in the dissertation, and more especially as it coincided with his own views, that a correspondence commenced between Dr Warburton and his young friend, which continued at intervals for many years.

When Dr Erskine had formed the design of serving God in the office of the ministry, he gave a detailed view, in a letter to his father, of the motives by which he was conscious of being actuated in the resolution he had formed. A copy of this letter he sent to Dr Doddridge, along with a copy of his pamphlet in answer to Dr Campbell; and, from the reply of that eminent Nonconformist, the following extract is made by Dr Erskine's biographer, the able and excellent Sir Henry Moncreiff:

"The account which you gave to your worthy father of the motives that determined your resolution to enter on the ministry, in that excellent letter which you favoured me with a copy of, abundantly convinces me that you were indeed under a divine guidance in that resolution. And I cannot but look on it as a great token for good to the Church, that a gentleman of your distinguished abilities, (of which the pamphlet you sent me is a valuable specimen,) and of your elevated circumstances in human life, should be willing to engage in so laborious a work as the ministry, in the midst of the various discouragements which attend it. I hope God will abundantly bless your labours for the good of souls; and I will venture to tell you, from my own experience, that if he does so, instead of repenting of your choice, you will rejoice in it through the course of your life, and in the nearest prospects of death and eternity.'

In reference to the same subject, Dr Warburton thus writes, in a letter dated 20th February 1744, addressed to Dr Erskine :—

"I heartily felicitate you on your choice of the better part. You have an advantage that numbers may envy, in going to divinity from the study of the civil law. I am pleased too with your new choice on another