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into the State of the Soul; 3dly, Poems on Melancholy Subjects; ending, 4thly, with some Verses on the Tomb. We are not surprised to find that it has passed into a fourth edition, and very much rejoice at it, though it conveys a tacit reproach to us for having so long delayed to place its merits before our readers.

But let us not raise expectations which will not be realized. The work is that of a pious man with a good understanding. It abounds with solemn sentences and nervous expressions, nor is there a total deficiency of elegant diction. But whoever thirsts after pure writing, principally, will not be satisfied with the plain and humble surgeon of Carnwath.

Of the poetry we will only say, that it abounds with excellent sentiments; but it is unquestionably more allied to prose than almost any thing of the sort we ever read. It would be difficult to produce six lines together which tower up to mediocrity. It might, perhaps, be necessary to justify this sweeping condemnation, by some specimens-but the case is clear-it is conceded by the editor; and we are, besides all this, far from wishing to expose to ridicule any thing so wellmeant and breathing so much of a Christian spirit.

Having thus disposed of that part of the work which we wonder the revising judgment of surviving friends could term poetical, we turn to the two other divisions of it. Here we find many expressions which sound discordantly upon our "southern ears," some which do not implicitly obey the rules of English grammar, and others which we apprehend are nova vocabula even to the Scotch themselves. But suffice it to say, on this head, that we wish nothing of a more pernicious quality had ever reached us from that quarter of Great Britain.

The Monthly Memorial is distinguished from the Secret Survey, not only as being less diffusive, but, if

we are not mistaken, as intended by the author himself to have been given at some time to the public; whilst it is evident, we think, that the Secret Survey was never designed to be other than secret.

The circumstance, however, that such a private examination as the Monthly Memorial is intended to this conjecture), and that such an be made public (if we are right in one as the Secret Survey "may eventually" be sent abroad for general inspection, has ever presented itself to us as one main consideration with respect to the question of their utility. can address a large audience with That there are persons who the same simplicity with which they would speak to a dying man, ledging: nor do we deny that a we have no difficulty in acknowMonthly Memorial, or Secret Survey edly for public perusal, the other may be instituted; the one designunder a knowledge of the possibility of such a contingency, without any violation of Christian integrity, or any deviation from that lowliness of mind which becomes the follower of Christ. But we must ever maintain, that the danger arising from seen, and deeply felt, in order to be this quarter ought to be distinctly avoided. It has been a matter of objection with some against all things of the kind, that to commit every secret thought to paper is placing the mind upon a stretch of sincerity from which it may frequently recoil, and thus a habit of dissembling be introduced. think there is weight in this sentiWe

ment.

extent, it does not proceed the length But if allowed to the utmost of discrediting entirely the adoption of these modes of self-examination: it goes rather to the regulation of them when adopted. But upon this question we mean not to pronounce an opinion like that concerning a common-place book vocates on each side. That there in literature, it will always have adhave been many good men who have not pursued this precise me.

thod, no one doubts for a moment and who will refuse to admit the great value of such confessions as those of Corbet, Adam, and Milner; or those, of a more ancient date, from Ephraim the Syrian, St. Augustine, and St. Ambrose.

But it is time to furnish our readers with some extracts, to prove that we have not entertained an unfound

ed opinion of this publication. It will appear, we are persuaded, that although the author was professionally placed amidst scenes calculated to deaden the passive habits, the active ones of seriousness and watchfulness progressively acquired strength and vigour.

The following reflection from the Monthly Memorial, p. 9, is not recommended by novelty in a theoretical sense; but it indicates a state of mind by no means common in the midst of health and worldly avo

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there not a friend to attend and comfort me through all? Ah! no; my friends, the nearest and dearest, are at best but compassionate spectators: they may weep at my bed-side, but cannot take one blow for me in the hottest battle. Yea the angels may minister to me on this side the river, and on that side the river, but not one of them can descend with me into the swellings of Jordan. But, O merciful High Priest! who in my nature hast tasted of death, to sof ten mine, thou shalt go down with me into the flowing stream; and at thy presence the raging torrent shall divide, and I shall have a pleasant entrance into Emmanuel's land. Woe to him that is alone in the hour of death! When I fight my last enemy, be Thou my shield; when I walk in death's dark wale, be Thou my sun; and then foes and

fears shall distress me no more."

Many a thunder-storm is heard without rousing the serious spirit manifested, p. 42. "What awful thunders in the natural heavens have I heard this day! O that they

may remind me of that tremendous day when nations, tongues, and tribes, shall be convened before the bar. O to be at peace with the Thunderer!" But we must not pass by two or three affecting instances of mortality given in some of the preceding pages.

"This day a parent is carried to his long home, who not long ago deplored the apprehended decease of a child; but little thought he that death's suspended scythe should, passing the child, sweep himself away! The tragedy is continued, but the persons changed. The tears still trickle, but are turned from the parent's eye, that being shut in death, and pour down the children's cheeks." p. 24.

“This day I attended the funeral of one who, returning from a visit ma le to his fiends, expires in the open air, falls from his horse, and embraces the cold ground. Little did the family think that morning, when both the heads set out, that one of them had a very long journey before him, even to the invisible world of spirits! Had an angel whispered in this person's ear at his friend's table, Thou hast but four or five hours to live,'

his soul must have felt an anxious confu

sion, which neither the entertainment nor the company could remove! The married pair on whom forty-four annual suns had shone, are separated for ever without a farewell. Though all alone together on the way, the dying person speaks not a word, nor utters a groan." p. 34.

This day has brought me the heavy tidings of a dear, a beloved acquaintance (C. B.) being hurried into the world of spirits. Indeed he was ready, which makes al other circumstances smile, though awful. The high fever was but the fiery chariot to convey him home; the fall that fractured his skull was but hastening his soul to be crowned with glory. Here 1 see that no man knoweth love or hatred by all that is before him in this life." pp. 38, 39.

That Mr. Meikle was more disposed to condemn himself than exult over others--that he was humble as well as watchful-let this reflection testify: "How apt am I to forget that I must die! and how seldom do my thoughts dwell on that momentous change that must pass upon me!" Who would have expected to have heard this language from one who devoted - so

much time to self-examination on the subject of death. But vigilance and abasement are always found together. What a sense of the reality of invisible things is here! "How are my departed acquaintances this night employed? Just as they were employed below, heaven and hell are begun in time. If, then, I have not my conversation more or less in heaven, I may be assured that I shall never personally be there: he that ripens not for glory, must be fitted for destruction; and to such, death is death indeed!" p. 58. Strikingly just are also the observations, p. 63.

"Though death is of great moment to a person's self, yet, a few friends excepted, what a trifle is it to the rest of mankind! what a faint impression will it make, and how soon will the event be forgot! for how should those remember that moniter of mortality, the death of their acquaintance, who forget that they themselves shall die? And it is nothing to the other parts of creation though all the human race should fall into the grave, as the leaves fall thick on the field in autumn. I look through the window, and see that the lilies in the garden hang not their head, though their master is no more; nor the tulips lose their sparkling variety of colour, though their proprietor is pale in death. And yet, surprising to tell, precious in God's sight is the death of his servants, his saints."

We quote the following alarming remarks, from a conviction of the sad prevalency of infidelity respecting eternal punishment.

"How miserable would our life be, if often visited with sickness, or attacked with such acute pain as I felt last night! a pain so intense, that I cannot have a full idea of it, now that it is gone. What language, then, can describe, or what thought comprebend, the wretched state of those who feel pains infinitely more excruciating, and tortures infinitely more agonizing, than any thing in time! while the soul, in every power and faculty, feels anguish and distress, torment, and despair, in a superior degree to the body! And, alas! how many are on the gallop to this dreadful state! O for gratitude to my kind Deliverer; and O to improve the rosy hours of ease and health in preparing for the world to come." pp. 74, 75.

In the eightieth page, we find

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A very common and most melan. choly case immediately follows.

"Whether shall I be most astonished at

the stupidity of the dying sinner, or of his surviving friends? Here an intimate acquaintance of mine expires, and his relations end him straight to heaven; and yet, O strange! and yet, though convinced that his death was at hand, he drops not a single word in commendation of religion; he has nothing to say in praise of free grace. Though the great apostle Paul could say, Brethren, pray for us, yet he asks not one petition to be addressed to the throne of grace for him, either by ministers or Christians that come to see him. He has no complaint of indwelling sin, or the errors of his life. He has not a word of advice to give to any around him. The best of saints have had their fears at death; but this man has no fear, and yet no exercise of grace, or actings of faith. He is never observed to have prayer or ejaculation. Jacob on his death bed could cry, I have wai ed for thy sal vation, O Lord;' and Paul, • I know in whom I have believed; but he says nothing, and yet fears nothing!" pp. 80, 81.

With the short account of the death of a minister of the Gospel, we were much pleased.

"A minister of the Gospel, an eloquent preacher, is called home. In prospect of his approaching change, he built nothing on what he had taught to others, on his high attainments, on his sweet experience; but quitting with all, he came as a needy sinner to an all-sufficient Saviour, held forth in the

Gospel of free grace; and thus chose to take his last hold for eternity." p. 96.

We add another striking instance of mortality.

"Some weeks ago, the mother of a large family lay so ill of a fever, that all hopes of life were lost. A son arrived at man

hood, distant almost fourscore miles, hastens to see his dying parent, but expects, ere he

can arrive, that she shall be no more; but, to his sweet surprise, she is getting better, and her affectionate husband is overjoyed at her recovery. The youth, with cheerful step, returns to the place of his employment, till a second sad message calls him to see his father in his last moments; but ere he arrives, his father is no more! He mingles grief with his disconsolate mother, and piously proposes to come and carry on his father's business, and rear up the younger part of the family, and nourish his mother in her old age. After going to that far distant part to settle his affairs, he returns to settle in his father's family; but, O adorable providence! whose path is in the mighty waters, and that had afflicted the family seizes him; and to-morrow he is to be laid by his father's side. Well, one prop after another may be removed, one comfort after another may perish; but still God lives, and is the widow's judge in his holy habitation. In this providence, God says, Let the widow trust not in a son, but in me.'" pp. 122, 123.

whose foot-steps are not known, the fever

Are we desirous to see the workings of Mr. Meikle's mind, when he himself has been afflicted? We have, in p. 161, a very profitable and interesting description of a Christian who has just lifted up his head from the depths of affliction..

"From a most dangerous situation, in which I continued for two or three weeks, I am now greatly recovered; but I am ashamed before my heavenly Father, that I should in the least dispute his holy will. O how rich is his grace, and how tender his love! He has kindly restored me to health; may I never forget my resolutions, nor for what I wished to live a little longer! I see that past attainments can do nothing in new difficulties. I rust daily and hourly receive grace from Christ for what I may be daily and hourly called to." pp. 161, 162.

Having thus given some extracts from the Monthly Memorial, we shall content ourselves with selecting a few passages from the Secret Survey. Before, however, we proceed, we must remark, that, in our opinion, Mr. Meikle has fallen into a misinterpretation of the passage, "Be ye angry, and sin not." Certainly it can never be so construed (in accordance with other texts) as to allow passion in any sense allied to s commonly-received acceptation.

As to " seeming to be angry" for the purpose of intimidating the men of the world, how would such con duct comport with avoiding the appearance of evil? We cannot allow of any such interpretation. "Nostra arma sunt preces et lacrymæ," said Augustine; and one greater than Augustine has infallibly determined, that "the servant of the Lord must not strive, but be gentle and patient." Nor have we a doubt but that Mr. Meikle was particularly of this opinion; but it is walking on a perilous edge to chuse deliberately to "seem to be angry" upon any occasion. We turn with more satisfaction to what our author says respecting the joys and consolations be at times experienced.

"Though there is always a real communion, though not always sensible, as well

as vital union maintained between the re-
newed soul and God; yet at some times,
for a few moments, I am favoured with such
displays of his love, communications of his
grace, glimpses of glory, and foretastes
of heaven, that all the powers of my soul
are both refreshed and ravished. Nor dare
I challenge this as a delusion, for it comes
in a scriptural rational way; and always
then God is most adored, the Redeemer more
endeared, grace more admired, death more
welcome, sin more abhorred, earth more de-
spised, and heaven more longed for. Yet
this attainment is but of short duration;
for God will have me, even in spiritual things,
What,
to walk by faith, and not by sense.
then, must heaven be, where the joys of
God shall pour into the soul through ever-
lasting day!" pp. 198, 199.

The Scriptures inform us, that the belief of the Gospel produced in the early Christians, "joy unspeakable and full of glory;" and why not in Christians now as well as in that period, it being certain that our Saviour is with his church" always, even to the end of the world?" And to

whom is it to be expected that such communications should be vouchsafed but to those who, like Mr. Meikle, are sober and vigilant, and cast all their care upon Jesus Christ. The apostle having mentioned joy, and peace as "fruits of the Spirit, and having opposed them to works

of the flesh"-declares that " against such there is no law." He assures us, that "the kingdom of God is righteousness, peace, and joy in the Holy Ghost;" and that whosoever serveth God in these, is "acceptable to him, and approved of men." Who are the men, then, who disapprove of all joy systematically? who apply the scythe of their censure indiscriminately to the noxious weeds and fragrant flowers springing up in the path of a Christian ?-What law can they produce against the reception and experience of any fruit of the Spirit?-Many a Christian, without doubt, during his earthly pilgrimage, is clothed with the sackcloth of heaviness and mourning, and lays it not down till he take up the garments of praise and felicity in heaven: but is it not equally true, that they who exclude joy by system have adopted a scheme very different from that Gospel which is glad tidings of great joy to all people." At the same time, we are most feelingly alive to the supreme importance of searching whence such joy springs, and whither it tends; and we find Mr. Meikle himself jealous over his own heart upon this head, in the very passage we have quoted.

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One passage, p. 214, had much better have been suppressed. It seems to indicate that the Secret Survey was meant to be secret.-We insert the following useful reflections on prayer for temporal and spiritual blessings.

"When we are very fond of any created good thing, we are apt to have a full belief that we shall obtain that very good thing; and when disappointed, we conclude, that as our faith has been false in this and that particular, so our faith of perseverance and heavenly glory at last may deceive us, and we perish. But this is our mistake. Our faith of spiritual good should be as full of assurance as possible; but with respect to our faith for the blessings of time, it should be far otherwise; our resignation to the divine disposal should be of equal extent with our faith, and then we shall never be disappointed. Again, our faith in spirituals may be particular for this or that grace CHRIST. OBSERV. No. 116.

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which we stand in need of, as the disciples who pray, Lord, increase our faith.' But our faith in temporals should be general, that what is good the Lord will give; and Wisdom what is good for us; since the want we ought not to presume to teach infinite of a son, and the death of a dear friend, may do us more good than the gift of the one, and the recovery of the other." p. 220.

In an observation which follows, respecting children, there seems a little inconsistency with these remarks. "We are not to expect a promise that our sons shall serve God in the Gospel of his Son, though we may delicate them to God in that view," p. 221.-No; but surely, if we dedicate them to Jesus Christ in faith, we may and ought confidently to rely that He will hear us. He healed the sick of the palsy, seeing the faith of those who brought him. The passage preceding this, we recommend to the attention of those of our readers whom it may concern.

"Moreover, when we have a strong affec

tion for any thing, we are ready to take our fancy for faith, and our passion towards any point as a promise given to us that we shall obtain our desire; and especially, if we recollect any scripture-text that will any way apply to our wish or view, we take it as a promise injected to us, and so allow ourselves to be deluded. But we are not to expect revelations from Heaven (whatever God may grant to some saints) as the rule of our conduct, nor are we to apply parti

cular promises in perishing things; though we may believe, if we belong to God, that he will guide us with his counsel while we live, and afterwards receive us to glory.” pp. 220, 221.

Concerning this posthumous work, we have already delivered our judgment. The poetry is not even moderately moderate. The prose abounds with some singular and some ungrammatical expressions, and has many quaint alliterations. For example, "I am going to a world of friends, where there is neither sin nor self, feud nor fraud."-" I know not what may be my last words: then, since ignorant of mine ultima verba, may my penultima be a song of triumph over death and the grave. We discover, too, a leaning towards the strong doctrinal system of the 3 U

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