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quences of sin and holiness lave all that simplicity, directness and pungency, which belong to Divine Truth, quick and powerful, and sharper than any two-edged sword-a discerner of the thoughts and intents of the heart.

With these remarks, we lay before the reader an account of the author, extracted from the Christian Review, an English periodical publication.

The Rev. ROBERT POLLOK was born at Muirhouse, parish of Eaglesham, in North Britain, October 19, 1798. His father still occupies the same farm, and is esteemed by his neighbours as a very worthy and intelligent person. Robert was the . youngest of the family, and his early days were spent on the farm with his father, in such labours as the seasons called for. He was always fond of reading; and the winter's evenings were employed in this manner, when his companions were perhaps engaged in some trifling amusement. He is not known to have made any attempts at poetry when very young

At fourteen years of age, he commenced the study of the Latin language; and, a few months after this, he produced the first poem which he is known to have committed to paper. In October, 1815, when seventeen years of age, he entered the University of Glasgow, where he studied five years; at the end of which time he obtained the degree of Master of Arts. While at college, he was a very diligent and exemplary student, and distinguished himself so far as to have several prizes awarded him by the suffrage of his fellows: besides the regular exercises, he composed a number for his own pleasure and improvement, and several of these were poetical. Before he had finished his curriculum, his health was considerably impaired.

In the autumn of 1822, he entered the United Secession Divinity Hall, under the care of Dr. Dick. Here his discourses attracted considerable notice, and called forth some severe criticisms from his fellow-students. A mind like his could not submit to the trammels of common divisions : the form of an essay suited better the impetuosity of his genius; and he occasionally indulged in lofty descriptions, both of character and external nature. In May, 1827, he received license to preach from the United Secession Presbytery of Edinburgh. During his previous trials, he was employed in superintending the printing of his poem. His first public discourse is said to have produced a powerful sensation on the audience. The text was, “How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him.” Some descriptive parts, respecting those who serve Baal rather than God, are said to have been awfully grand. He preached only three other times, when he was obliged to retire from public service. His labours had been too great for his constitution, in which the seeds of consumption had long before been sown. By some medical gentlemen of eminence in Edinburgh, he was advised to try the effects of a warmer climate : Italy was his intended retreat; and, after providing himself with letters of introduction to some learned men on the continent, he set out, accompanied by a sister. He had got as far as the neighbourhood of Southampton, when, overpowered with the fatigues of travelling, he was compelled to desist. He here fevered, and after a few days expired, far from the scenes of his birth and his studies. It is comforting to learn, that Mr. Pollok's death was that of a true saint; his last moments being characterized by patience, resignation and faith,

• Mr. Pollok's mind was certainly of a very superior character: of this there need no other proof be given than the encomiums which his “Course of Time” has called forth-encomiums, many of them, penned before his death was known, but which did not appear till after he had gone beyond the reach of earthly applause. His habits were those of a close student: his reading was extensive: he could converse on almost every subject: he had great facility in composition; in confirmation of which, he is said to have written nearly a thousand lines weekly of the last four books of the “Course of Time.” The poem, as a whole, was, however, no hasty performance: it had engaged his attention long. His college acquaintances could perceive that his mind was not wholly devoted to the business of the classes; he was constantly writing or reading on other subjects. Having his time wholly to himself, he amassed a prodigious store of ideas. It was his custom to commit to the flames, every now and then, a great number of papers. He had projected a prose work of some magnitude-a review of Literature in all ages-designed to show that literature must stand or fall in proportion as it harmonizes with Scripture Revelation. But death has put an end to this, as to many other projects.'

We now proceed, as was promised, to exhibit an Argument of each book, forming a brief Analysis

of the poem.

BOOK I. A solemn invocation of Almighty God commences, and the object of the poem is stated, to describe

B

time gone, man's second birth, his final doom, the righteous saved, and providence approved.'

Far onward in eternity, long after the period of the doom of man and its immediate consequences, two sons of Paradise' appear in discourse, and looking for the arrival of some heavenly messenger, or stranger from one of the many worlds which serve as seminaries for heaven. At length they perceive and welcome one of the latter character. He explains the reason of an anxious concern his countenance manifests—he had desired, when matured for heaven, and on his flight toward it from his native world at a vast distance, to explore beyond the visible creation of God. He had seen abodes of awful misery, which he describes, and now asks information respecting them. The youths introduce him, for this purpose, to an ancient ‘Bard of Earth,' now in bliss, who tells him the place he saw is hell, shows the design of it, and of certain appearances in it, and consents, at his request, to instruct him in the history of its inhabitants, and of MAN.

BOOK II. The “heavenly Bard' describes to the stranger the Earth, now renewed, where Adam and his race, of whom he declares himself one, had formerly dwelt-its beauty at creation and God's formation of the first human pair. Their introduction to Eden and their fall by sin are noticed. The Divine plan of Redemption, which, as related, excites devout admiration in the auditors, is dwelt upon and explained with holy rapture. The stranger compares his own previous thoughts and experience with the new things he hears, and asks if men lost not their reason and understanding in their fall. The Bard describes the BIBLE as their guide, its contents, design, and effects in those who embraced it; the abuse of it by multitudes, and the various monstrous productions of error and sin— the unfaithful magistrate, and specially the unfaithful minister of religion, saddest among the damned.' He dilates on the vain and selfish occupations of men, and on the character of sin-of that pride of heart which adores self and rejects God, and ripens the soul for ruin, proving itself to be madness, preparing woes for the resurrection.

BOOK III. The mirror of Truth described, as a test of moral state in heaven. The Bible its resemblance on earth, although much neglected, and abandoned for the unsatisfying pursuits of the world. These pursuits more largely described. Men seek happiness, but forget to love God, truth and virtue, and are disappointed. Vain efforts of philosophy to nurture on earth a plant that shall afford genuine happiness. Holiness alone produces this precious fruit, itself being the genuine tree of life, replanted by the Son of God, unseen in the mists of sin and folly. The cost of a banquet on its fruit. Superior love of other things-gold preferred-sensual pleasure--and fame and notoriety leading to infidel excesses. Wisdom remonstrates and instructs, as does all else, but with little effect. Her true character-how misconceived by men. Narrative of one of the race, to whom mercy is shown of God alluding, it would seem, to the amiable, evangelic Cowper. Lessons read to men by Death, and be

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