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ROBERT POLLOK, A.M.

en trace the simple manners and rigid at have grown, for ages, from that noble hich was restored to Scotland at the ReHis forefathers appear for centuries bere been tenants of the soil in this district; teresting to notice that his ancestors, on al side, were honoured to suffer in those as which desolated this part of Scotland beJand 1688-one having suffered banishment; aving not only been driven into exile, but slavery; and a third apprehended by a agoons, and shot. This was a noble pedigree, it a manifest influence on Pollok's dispositastes.

dhood, spent amid the simplicity and soliese rural scenes, gave frequent indications domitable resoluteness and energy which, period, formed so prominent a feature of eter. But two circumstances in his early serve especial notice, as exerting a permanent ary influence in training the intellect and 3 of the future poet.

these was the instructions of a mother who, cares of a numerous household, and the osed by circumstances which called for in3 well as frugality, found time to imbue the f her children with heavenly truth. "By as taught to read the Bible, and made to to memory the Shorter Catechism, with part 'salms of David." The testimony of many of ellent of the earth, from the days of Timothy rst century, to those of Richard Cecil in the ath, might well vindicate us from any suspiattaching too much importance to the home on which Pollok enjoyed from this woman of gned piety;" but we have his own grateful ny recorded long afterwards, when his "Course e" had been given to the world, and his ear had to drink in the voice of fame. Speaking of ology of his poem, he remarked to his brother, 8 my mother's divinity-the divinity that she me when I was a boy. I may have amplified 1 what I learned afterwards, but in writing em I always found that hers formed the groundthe point from which I set out. I always drew s first, and I was never at a loss. This shows," ded with devout gratitude, "what kind of a

she was."

, in tracing the development of a mind of high al susceptibility like Pollok's, should we attach importance to the scenery around Mid-Moorto which he removed with his parents in his h year. The daily communion which he there with Nature formed a large part of his education hinker and a poet; and few spots could have better fitted for a poet's sanctuary.

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ile the elements of poetry were thus gathering him, a little incident occurred, which, however portant it might seem in the lives of most men, be regarded as marking an important era in the al history of Robert Pollok, which it is the chief n of these remarks to trace. While residing in ouse of an intelligent relative, two books fell is hands, which introduced him to his first actance with British poets. One of these was e's Essay on Man," which charmed him with xquisite harmony of its versification, and led him ake some attempts in rhyme. It could not be of him, however, as of Pope, that he "lisped in Ders, for the numbers came; " and it soon became nt that rhyme was not destined to be the vehicle thoughts. Soon after, another book fell into ands, which exerted a far mightier influence over haracter, not merely informing him in regard to

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the structure of poetry, but unveiling to him its essence, and haunting him with thoughts which at length stirred within him, if not an equal, at least a kindred flame. This was Milton's "Paradise Lost."

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"He found a copy of it one day," says his brother, among some old books on the upper shelf of a wallpress in the kitchen, where it had lain neglected for" years. Though he had never seen "Paradise Lost" before, he had often heard of it, and he began to read it immediately. He was captivated with it at the very first: and after that, as long as he stayed at Horsehill, he took it up whenever he had the least opportunity, and read with great eagerness. When he was leaving the place, his uncle, seeing him so fond of the book, gave it to him in a present, and from that time Milton became his favourite author, and, I may say, next to the Bible, his chief companion. Henceforward, he read more or less of him almost every day, and used often to repeat aloud, in bed, immediately before rising in the morning, what was his favourite passage in "Paradise Lost" the apostrophe to Light in the beginning of the Third Book.-From this hour, Pollok became the subject of a new impulse.

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At the close of the session of 1822, Pollok finished his course of study at the University of Glasgow, and left behind him that venerable seminary, bearing with him a degree in Master of Arts, and other more decided marks of distinction.

In the autumn of the same year, we find him entering on the study of theology, in the Hall of the Secession Church, under the tuition of Dr. Dick; a professor whose finely balanced powers fitted him not merely to occupy, but to adorn this office; combining, as he did, in most rare conjunction, independence of judgment, without the silly affectation of originality or novelty; solid learning, without pedantic display; dignity, without reserve; and in whose academic instructions theology was beheld, not in the ungainly dress of the schools, but in the beautiful and seemly garments of an elegant literature—

"Not harsh and crabbed, as dull fools suppose;
But musical as is Apollo's lute."

It was in the earlier part of Pollok's career as a student of theology that the "Tales of the Covenanters" were produced. The immediate circumstance that prompted their publication must not be unnoticed in a sketch of his character. He was in

straitened circumstances; and yet, at the age he had now reached, he could no longer brook the thought of being dependent on a parent, who had laboured up to his ability, yea and beyond his ability, to secure for him and his brother the privileges of a college life. What was to be done? He would write a tale -a series of tales. And where could a fitter theme than the days of the Covenant be found for one whose earliest associations were interwoven with

stories of martyr and moss-trooper; whose enthusiasm had led him, in his earlier days, to institute an annual pilgrimage of all the youth of the district to Lochgoin, where John Howie penned the "Scots Worthies," and where a flag, a drum, and a pair of drumsticks, with Captain Paton's sword and Biblestrange associates, but all the fitter emblems of the times are still preserved as venerable relics of the days when the Church registered her second martyrology, and a second time won her birthright? The Tales were published, and realized a sum sufficient to relieve the immediate wants of Pollok.

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faith of the truth, and no stranger to the hard lessons of adversity, he set himself to that work which was to enrich the English literature, to give at once expression and impulse to the deep-toned piety of his native country, and to earn for himself an early immortality. There are not wanting indications that he had, more than once, been in some danger of being seduced to those frivolous themes which were the fashion of the hour, and of wandering from that holy mount on which Milton and the ancient prophets sat. But these temptations, like the ill-omened birds that crossed the path of the seer, rather passed before his mind than rested on it, and, when at length he did consecrate his genius to a worthy theme, it was with no lingering look to those more crowded regions where poetry submits to be shorn of its strength, and to make sport before the Philistines, when it might have roused slumbering nations to life, and sounded a note that would have been heard through all time.

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It was in this spirit of devout self-consecration that Pollok entered on the composition of "The Course of Time," in the beginning of December 1824, and at the age of twenty-seven. The first hint of his poem, we learn from some interesting reminiscences by his brother, was suggested by Byron's lines to darkness, which he took up one evening in a moment of great mental desolation. While perusing those lines, he was led to think of the resurrection as a theme on which something new might be written. He proceeded, and on the same night finished a thousand verses, intending that the subject of the poem should be the Resurrection. Meanwhile, thoughts and images crowded upon his mind, which it would have been unnatural to introduce, under such a theme; when all at once the whole plan of his work rose before him, with the completeness and the vividness of a prophet's vision. "One night," says his brother, "when he was sitting alone in Moorhouse" old room, letting his mind wander back and forward over things at large, in a moment, as if by an immediate inspiration, the idea of the poem struck him, and the plan of it, as it now stands, stretched out before him; so that at one glance he saw through it from end to end, like an avenue, with the resurrection as only part of the scene. He never felt, he said, as he did then; and he shook from head to foot, overpowered with feeling; knowing that to pursue the subject was to have no middle way between great success and great failure. From this time, in selecting and arranging materials, he saw through the plan so well, that he knew to what book, as he expressed it, the thoughts belonged whenever they set up their heads."

From this time till the finishing of his poem, his whole soul was on fire with his subject. In the old room at Moorhouse, on the sublime path between Moorhouse and Eaglesham, when hastening to join the worshippers on the "hallowed morn,' on the lofty summits of Balagich, and, oftenest of all, when he communed with his own heart upon his bed and was silent, he was struggling with his great argument, and seeking to give to the images of truth that moved before his spirit "immortal shape and form." Thoughts rushed upon his mind as if, like the widow's cruse, it had been supplied by miracle, and only the weariness and faintings of his body seemed to clog the movements of a spirit that, at this period, spurned repose.

coming forth fused and molten, in a moment took their appropriate and permanent form.

There is one fact connected with this composition which we have peculiar pleasure in recording. His brother informs us that "he kept the Bible constantly beside him, and read in different places of it, according to the nature of what he was compos ing; so that his mind, it may be said, was all along regulated by the Bible. Finally, he prayed to God daily, morning and evening, for direction and assist ance in the work." "The Course of Time" is thus literally the fruit of prayer; the inspiration that dictated it was implored on bended knees; and those beautiful lines of his invocation are not a mere cou pliance with the fashion of poets, but the genuine cardiphonia-the deep utterance of the heart."

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In the beginning of July 1826, Pollok brought the writing of his great poem to a close. Nineteen months had thus elapsed from the time of his com mencing the composition; but enfeebled health and other influences had created considerable pauses; and we have his own authority for believing that the time in which he was actually engaged in versification, did not exceed eight months.

The intense and protracted mental exertion imposed by the composition of such a work, in so short a space of time--an exertion, compared with which he found the study of the most difficult Greek and Roman classics to be an amusement, and which, night after night, brought him to the borders of fever-may well be imagined to have told unfavourably on a cotstitution which had already been shaken by disease. The chariot-wheels had indeed caught fire through the rapidity of their own motion, the consequence 1 which was, that by the time that the poem was con cluded, he appeared emaciated and pale, and di tressing fears were awakened, that in writing "The Course of Time" he had been entwining a splendid wreath, to be laid upon an early grave. The labours and anxieties connected with obtaining a publisher and carrying his poem through the press, served to give the disease a deeper seat in his constitution, and to bring out more unfavourable symptoms.

The consequence was, that when, in the spring of 1827, having been admitted a licentiate of the Se cession Church, he delivered his first public dis course in one of the chapels of his own denomination in Edinburgh, the practised eye of Dr. Belfrage of Slateford, a minister and physician of the same re ligious body, detected in his feeble appearance, and countenance alternately flushed and wan, the inroads of pulmonary disease. This was followed on the part of the kind physician, by an invitation to Slateford Manse, a lovely retreat, situated a few miles from Edinburgh, at the base of the Pentland Hills, where Pollok, in addition to the luxury of retirement, coul enjoy the double advantage of Dr. Belfrage's Christia friendship and medical skill. The invitation was gratefully accepted, and from this sweet spot we find Pollok soon after writing to his venerable father at Moorhouse, in terms of high satisfaction both with his host and with the scene. "I am still at Slateford," says he; "my health is improving; but Dr. Belfrage insists that two or three weeks more of medical treatment are necessary, and he refuses to let me leave him. I am therefore a prisoner, but it is in a paradise; for everything here looks as if our world

had never fallen.'

The growing voice of fame now began to reach him from all quarters of the kingdom. Reviews of In some poets, such as Pope, we trace the progress highest authority sounded the praise of the young of the composition from the first rude and inhar- poet, who, all at once, unpatronised and unprophesied monious sketch, to the perfect verse; but in Pollok had ascended to mid-heaven. From the very throne some of his finest passages were thrown off at once; of criticism, laurels were flung upon his path, and they were not laboriously beaten into shape, but men of high authority, whose praise was fame, sought

ROBERT POLLOK, A. M.

out the young poet in his retreat to cheer him in his onward course. Among these attentions, none gratified him so much as the visits of the venerable Henry Mackenzie, author of the "Man of Feeling," then in his eighty-fourth year: "I felt his attention," says he in his letter to his father, "to be as if some literary patriarch had risen from the grave, to bless me and do me honour."

Still the insidious malady was secretly advancing, and its progress was at once increased and betrayed by an alarming illness, which seized him in the month of June, and greatly diminished his strength. It now became evident to Dr. Belfrage, and other medical advisers of first eminence, that removal to a foreign climate was indispensable, and even this was tremblingly recommended, as affording but faint hope that his sun would not go down at noon-day.

Italy was proposed, and especially the salubrious air of Pisa in the Grand Duchy of Tuscany. In this proposal Pollok cheerfully acquiesced; and it is with a kind of sad interest that we behold the dying poet under the influence of that false hope with which Consumption dazzles her victims, indulging daydreams of returning health, to be devoted to yet higher achievements in literature, when he returned laden with the classic stores, and refreshed by the bright remembrances of Italy.

Generous friends now hastened to provide a fund sufficient for the respectable maintenance of the poet in a foreign clime. Among these, honourable mention must be made of Sir John Sinclair, Dr. John Brown, Dr. Belfrage, and Sir John Pirie, afterwards Lord Mayor of London, whose prompt and thoughtful regard, not exhausted in a few distant and splendid acts, displayed all the tender earnestness of parental solicitude.

A short experimental voyage to Aberdeen and a sad farewell to Moorhouse, in which, under the influence of dark forebodings, scarcely owned and yet impossible to be repressed, every eye but his own was suffused with tears, and every voice but his own faltered with emotion, was followed by a speedy departure for London, whence it was intended that he should now sail, with all despatch, for Italy. Arrived in London, places were taken, in a ship bound for Leghorn, for himself and a kind sister, who was chosen to be the companion of his voyage.

But it was destined that he should never see the Italian shores. The ship not sailing on the appointed day, he was visited by a distinguished physician in the interval, who, perceiving that all hope of recovery was now gone, soothingly but firmly discouraged his leaving his native country. A residence in the southwest of England was recommended, and the neighbourhood of Southampton ultimately fixed upon. There, after a journey of two days, most fatiguing to his fevered and emaciated frame, we find him arriving on Saturday, 1st September; in a few weeks more to "shake hands with Death, and smile that he

was free."

He took up his abode in a neat cottage at Shirely Common, about a mile from Southampton. The mild air of that rich and lovely region helped to soothe his chafed spirit. In a spacious garden adjoining the cottage, where the air was so calm that "you could hear the apples falling from the trees one after another," he delighted to walk with his sister and feel at times the gentle breezes borne to him from the neighbouring sea, and laden with autumnal incense; and then sitting down, at intervals, on a cushion which he had brought with him from London, he would hear his sister read to him from the Bible, which had now become his only book.

But his weakness rapidly increasing, he was soon compelled to abandon this congenial exercise and to

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confine himself entirely to bed. His faithful sister, whose deep affection had so long made her "hope against hope," now found it necessary to apprize him of the solemn prospect that "the earthly house of his tabernacle was soon to be dissolved." This was done with all the tender skill of a woman and a sister, and was received by him in a manner worthy of the author of "The Course of Time." His mind was solemnized, but not saddened; and if, in the thought of soon entering on eternity, he knew no raptures, neither did he know any fears. Once, and only for a moment, did a shade of doubt obscure his hopes, but it passed away, leaving him gazing upon the unclouded truth. There have been men of genius who have rushed into the arms of Death mortified by the world's ingratitude or neglect; but Pollok, with the voice of the world's praise swelling and deepening around him, willingly heard the summons which called him up to a nobler immortality.

Writing to his father, of whom he had frequently spoken during his illness with great veneration, he thus expressed himself: "My sister is often much distressed, but we pray for one another, and take comfort in the gracious promises of God. I hope I am prepared for the issue of this trouble-whether life, or death."

His growing weakness brought on frequent seasons of drowsiness, the intervals between which were employed by his sister, at his own request, in reading to him from the Scriptures, especially from the Book of Psalms and the Gospel of John, which he greatly relished. In this manner several of his last days and nights were spent, when at length, on the morning of Tuesday, September 18, 1827, he gently breathed his last, and entered into the joy of his Lord.

His mortal remains were interred on the following Friday in the church-yard of Millbrook, a quiet spot, remote from the din of cities and near to the sea. He was buried according to the forms of the Church of England, the Rev. Mr Molesworth reading the burial-service by the side of his grave. An elegant obelisk of granite, reared by those admirers of his genius who had sought to prolong his life, marks the last earthly resting-place of this highly gifted man, and bears, with the dates of his birth and death, the following simple inscription:

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Thus ended, at the early age of twenty-nine, the earthly course of Robert Poliok-a course too short for hope, but not too short for immortality. There sought, with captious arrogance, to depreciate his have been small critics, who, since his death, have poem by petty and nibbling fault-finding; and, even one great man, in an hour of conversational ease, let fall a remark which, when taken at its real value, was more fitted to injure his own fame than Pollok's." But that poem is not to be lightly estimated which, in the rapidity and extent of its circulation, has found no equal in modern times; parts of which, such men as John Wilson declared, would compare to advantage with any thing in British literature, and which the venerable James Montgomery, with the generous admiration of a kindred spirit, has pronounced to be one of the most extraordinary productions of the age.

[Mr. Thomson concludes with an extremely welldrawn, and, to our mind, judicious estimate of

Pollok's character and talents. We have extracted so largely from the memoir, that we have no space for even a specimen of this part of the sketch. The whole, however, is eminently interesting.]

THE MINOR PROPHETS.

EACH prophet had a gift of his own. His natural talents were not superseded, but were used by the Spirit who inspired him; and men of every grade and of every turn of mind found themselves suitably addressed. "O, Jerusalem, Jerusalem, how often would he have gathered thee under his wing!" Joel is chronologically the first of the minor prophets, ministering about 865 years B.C. Hear his words. They pour forth a flood of desolation on the land, but at the same time declare what might be gotten instead. As he is the first, the very first prophet since David, whose words were committed to writing, how interesting it is to find in him the prediction of the outpouring of the Holy Spirit. Jonah then appears, B.C. 810. In him we see a prophet who shrank from his awfully solemn burden; but we also see in him how the Lord can use whom he will, and effect what he will. He is the prophet of Nineveh, blessed to awaken a mighty metropolis by few and feeble words. He is himself a monument of the Lord's grace to the rebellious, and his success is not the less so. Amos, a few years later, lifts his voice suddenly among the Ten Tribes; while Jonah is sent from Galilee to Nineveh, Amos is sent from Judah to | the kingdom of Israel. And there he appears, a shepherd and a stranger, yet a man of power, speaking to Israel in words all tinged with rural glow, while his theme is the Lord's righteous judgments. Soon is he followed by Hosea, whose blasts against the backslider are like notes of Sinai's trumpet, waxing louder and louder, ever abrupt and startling. He, too, traversed the Ten Tribes, and exhibited to them their God unwilling to punish, but by no means clearing the guilty. About 730 B.C., Micah appeared in Judah, cotemporary with Isaiah, and possessing much of his texture of mind, with even more sensitive tenderness. Mercy as well as judgment are his themes, and we leave him in the attitude of one rapt in adoring love at the view of the God whom he proclaims to his fellow-sinners: "Who is a God like unto thee?" &c. Nahum, whom some have fancied a dweller in Capernaum, and at all events a Galilean, prophesied B.C. 710. In him we see how men of Galilee-how James and John-might be truly "sons of thunder." He is the prophet that announces Nineveh's doom; and never were thunderclaps heard more terrific than in his message. No Greek tragedian ever approached his sublimity of style. Let us stay for a moment, and hear him describing the entering in of the foe at the breach in the walls:

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There is abundance of all covetable vessels;—
Emptiness, and emptiedness, and void;
Heart-melting, and tottering of knees;
There is intense pain in all loins,
And all faces withdraw their colour."

Ch. ii, 10, 11, Dr. Henderson's Tr.

Or stay one moment longer to see him painting the besiegers pouring into the city. His language so i arrested Jerome (see Henderson), that he despaired of translating it, and every critic has spoken of it as unrivalled::

"The sound of the whip, and the sound of the rattling |
of the wheels;

The horses prancing, and the chariots bounding;
The mounting of horsemen, the gleaming of swords;
The lightning of spears,

The multitude of slain,
And the mass of corpses;

There is no end to the carcasses--
They stumble over their carcasses."

Ch. iii. 2, 3, Henderson's Tr.

It is probable that Nahum uttered his prophecies among the Ten Tribes. It was some comfort to the godly there to know that God would glorify himself on his proud enemies. About 630 B.C., in Judah, Zephaniah arose, a man of God in spirit like Jere. miah, and cotemporary with him. Both he and Jeremiah began to prophesy (it is thought) in the reign of tender-hearted King Josiah. This prophet points out the moral causes of Jerusalem's ruin. It would add interest to his history if it could be proved, from chap. i. 1, that he was great-grandson to good King Hezekiah. But seldom has a more rapt prophet appeared than the next we meet-Habakkuk. It is likely he was a Levite, if not even one of the singers of Israel (iii. 1, 19); and it may have been in one of his watchings by night in the house of the Lord (ii. 1) that he received his message. We feel him to be a prophet in the position of watchfulness and expectation-his loins girt, his lamp burning, his soul calin and happy. His magnificent strains set before us God our gladness, in times of sin, and trial, and judgment. It was about his time, or somewhere probably about 590 B.C., that Obadiah was heard, perhaps in the temple, denouncing Edom's doom. He is the prophet of Edom, soaring, like the eagle, above the rocky dwellings, and darting down upon them with his message of woe. Sin against the brethren is the burden of his prophecy. After this, the seventy years' captivity came on. And at the return from Babylon, Haggai appeared, with his five messages, delivered with interrogatory vehemence to selfish men. Zechariah, like another Ezekiel, full of both clear and dark sayings, stands beside him, dealing with the destiny of Israel, and exhibiting them at last under the happy booths of the Feast of Tabernacles. Malachi closed the whole. He is the prophet who gives "a last lingering look at the Mosaic dispensation." The sins of Israel and their future hopes are set before them, and then we are suddenly left by the prophet in expectation of some scene yet to arise. The Jews call him " the seal of the prophets," because with him ends the line of prophets until the Baptist arose, breaking the silence

ILLUSTRATIONS OF SCRIPTURE EVIDENCES.

of four centuries, and ushering in " the prophet like unto Moses." Proximus huic sed longo proximus intervallo !—Presbyterian Review.

THE UNTHANKFUL.

IS IT THE WILL OF GOD IN CHRIST JESUS THAT IN EVERYTHING WE GIVE THANKS?-Then this serves to condemn the horrid ingratitude of Christians.

1. Those that in nothing will give thanks, at no time, for no mercy. These are swine that devour all that drops from the tree of God's bounty, and never look up whence it cometh. These are worse than the ox and ass that know their owner's and master's cribs.-Isa. i. 3. These are mere Heathens, who, though they profess "they know God, yet do not glorify him as God, nor are thankful."-Rom. i. 21. These are like buckets that run greedily down into a well when they are empty with open mouth; but when they be full, they turn their hinder part upon the well that filled them. Thus do unthankful men call greedily for mercies; and when God hath filled them, they "turn the back, and not the face."

2. Another kind of unthankful men is that sort who, having received mercies from God, arrogate the honour of them to themselves. Let Papists and Pelagians, old and new, who attribute more to free-will than to grace, which the one makes the root of merits, the other gives the casting of the scale in man's conversion to it let these see how by such principles they can acquit themselves from the crime of sacrilegious ingratitude, for they rob God of his glory; and then

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Unthankfulness was the sin of Noah and Lot after their deliverances the one from water, the other from fire (Gen ix., xix.); the sin of Israel, that forgat their Rock, their Husband, that found them in "the waste howling wilderness " (Deut. xxxii.); and. when they "lay in their blood, no eye pitying them, cast out to the loathing of their persons" (Ezek. xvi. 1-36); the sin of David (2 Sam. xii. 7-9); the sin of Solomon (1 Kings xi. 9); the sin of Hezekiah (2 Chron. xxxiii. 25).

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The great sin of the Gospel is unthankfulness, by sinning against the light, love, free grace, and rich patience of God in it. This is "to turn his grace into wantonness;" to prefer darkness before light; to "neglect so great salvation;" not to come under Christ's wing when he calls to us; to "despise his goodness and long-suffering, leading us to repentance," not to "come to him that we may have life;" sist his Spirit, and trample on his blood. The sin of the greatest sinners in the book of God is unthankfulness; the sin of the angels that kept not their first station, the sin of Cain in his offering, the sin of the Sodomites, the sin of the old world, the sin of Saul, the sin of Jeroboam the son of Nebat, the sin of Nabal, the sin of Hanun, the sin of Judas, the sin of Julian, and of Antichrist-all is unthankfulness.Cooper.

ILLUSTRATIONS OF SCRIPTURE
EVIDENCES.

BY JAMES TAYLOR, D.D., GLASGOW.

AMONG the ancient Egyptians horticulture seems to have received great attention. Their gardens were laid out in the old French style, as common in England a century ago.

"Grove nods to grove, each alley has its brother, And half the garden just reflects the other."

let them hear, not me, but St. Austin, thundering EGYPTIAN GARDENS, VINEYARDS, ET C. against them: "O Lord, he that assumes the glory of any good he hath to himself, and ascribes it not to thee, that man is a thief, and a robber, and like the devil, who robbeth thee of thy glory." Thus also they who attribute their riches, children, honours, victories, health, safety, knowledge, &c., to their wits, labours, merits-these are ungrateful robbers of God. Thus they burnt incense to their drag and yarn.Hab. i. 15, 16. Thus Nebuchadnezzar gloried in the great Babel of his own building.-Dan. iv. 30. Thus the Assyrian also ranted and vaunted himself, as if by his own great wisdom and valour he had conquered the nations.-Isa. x. 13-15. But mark the end of these men; how the Lord took it, and how he dealt with them for it. He turned Nebuchadnezzar out to graze among the beasts. He kindled a fire in the Assyrian's forest, and burnt it. He struck Herod, that he was eaten up with worms, because he gave himself, and not God, the glory.-Acts xii. 23.

3. Another sort of unthankful ones there is, that seem to be very thankful; but it is only complimentally, and with the lip. These are like apes that eat up the kernel, and leave God the shells; they care not to go to the cost of a heart or a life-thankfulness; they are cursed hypocrites; they put him off with the blind and the lame in sacrifice, and never once give him the male of their flock.-Mal. i. 14. God will pay them in their own coin; they are thankful in jest, and God will damn them in earnest. "That man," saith Lactantius, "cannot be a godly man that is unthankful to his God." And Aquinas saith, that "unthankfulness hath in it the root and matter of all sin;" for it denies or dissembles the goodness of God, by which we live, move, and have our being, yea, and all our blessings, the thankful acknowledgment whereof is our indispensable homage unto God. Unthankfulness was a huge ingredient into Adam's sin: to sin against his Maker as soon as he was made; yea, by whom he was so fearfully and wonderfully madelittle lower than the angels!-Ps. cxxxix. 14, viii. 5.

The flower beds are square and formal, the raised terraces run in straight lines, arbours of trellis-work occur at definite intervals, covered with vines and other creepers. Some of the ponds are stored with water-fowl, and others with fish. Vegetables are depicted in great variety and abundance. It is, indeed, impossible to look at any representation of an Egyptian garden without feeling some sympathy for the complaints and murmurings of the Israelites in the desert. "We remember the fish which we did eat in Egypt freely, the cucumbers, and the melons, and the leeks, and the onions, and the garlic; but now our soul is dried away, there is nothing at all beside this manna before our eyes."

Closely connected with the garden was the vineyard, which opens a new field of scriptural illustration. The infidel philosophers of last century endeavoured to prove the late origin of the Mosaic history from the mention which it makes of wine as used in Egypt. They affirmed, on the authority of Herodotus, that no vines grew in Egypt; and on the authority of Plutarch, that the Egyptians abhorred wine as being the blood of those who had rebelled against the gods. In reference to the dream of the chief butler of Pharaoh

Bible Illustrated, &c., p. 47.

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