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No fubject is more interefting, or can be a fitter theme, for thofe vefted with a poetical genius, than thefe of an evangelical nature, either directly founded upon fome particular portion of facred writ, or drawn from it, by juft and neceffary confequence. No writings, for juftness of fentiment, and fublimity of file, can equal or compare with thefe of divine infpiration and though the myfteries of Chriftianity, and the wonders of our holy religion, ftand in no need of gay trimings and poetical embellishments to fet them off; yet, fuch is the fuperior excellency of infpired poely, that the brightest and most elevated defcriptions of a mortal pen muft vail to it: and therefore, fays a celebrated writer, If any would attempt to be mafter of true eloquence, and aim at a proper elevation of ftile, let him read, with unremitting diligence, the antient prophets, and infpired apostles; for their writings are an abundant fource of all the riches and ornament of fpeech.'

Where will you find fuch ftrong figures, bold metaphors, and furprisingly beautiful images, than in the writings of Mofes, the Ifraelitifh law-giver, whom Longinus himself, a Gentile critic, cites as master of the true fublime file? Where can there be feen, among all our celebrated moderns, fuch grandeur, variety, and juftnefs of ideas, or more pomp and beauty of expreffion, than in the writings of Job? And is not poetical excellencies, depth of thought, and sublimity of ftile, carried to its utmost pitch, in the writings of David, the prophet Ifaiah, and in some paffages of the leffer prophets?-When this is the cafe, is it not furprifing that fo many, endued with fine poetical abilities, fhould fo much neglect, in their various compofitions, to read their Bibles, adopt the fentiments, and attempt to imitate the fublime ftile of the infpired writers?

It hath been now a long and just complaint, that poely, which is of a divine original, fhould have been fo much debafed to the worst of purposes, in decorating vice and profanenefs; and that men, endued with fuch a happy talent, fhould fo much employ it, in furnishing out theatrical entertainments, or upon ludicrous and profane trifles. How happy would it have been for the world, what an ornament to Chriftianity, and advantage to the church, and how honouring to themselves, as well as beneficial to the interests of religion, had they employed it on evangelical and divine fubjects, in pointing out the beauties of creation, the bounty of providence, the depths of redeeming love and grace, and the excellency and sweetness of true religion and practical godlinefs!

The Rev. Mr. ERSKINE, Author of the following Poems, was happy in employing his poetical talent to the best of purposes: the fubjects he made choice of to handle, were of the utmost importance for mankind to know; his manner of treating them, truly evangelical; and the fpirit that breathes through them, heavenly and divine; tending to warm the heart, excite to genuine devotion, and to infpire the mind with juft and proper fentiments of God, and true religion.

The fentiments of Dr. Bradbury, relative to our Author's poetical talent, is very just. 'Mr. Erfkine's Poems, fays he, are greatly to be efteemed, for the 'fweetness of the verfe, the difpofition of the fubjects, the elegancy of the compofition, and, above all, for that which animates the whole, the favour of 'divine and experimental knowledge.'

The following lines of two celebrated English poets, in commendation of another, may not improperly be applied to our Author.

Say, human feraph, whence that charming force!
That flame! that foul! which animates each line;
And how it runs with fuch a graceful eafe,
Loaded with pond'rous fenfe! Say, did not He,
The lovely JESUS, who commands thy breast,
Inspire thee with himself?-

No vulgar themes thy pious mufe engage,
No fcenes of luft pollute thy facred page.
You in majestic numbers mount the fkies,
And meet defcending angels as you rife.-
Regard the man, who in feraphic lays
And flowing numbers fings his Maker's praife:
He needs invoke no fabled mufe's art,

GROVE.

The heavenly fong comes genuine from his heart!

From that pure heart which God has deign'd t' infpire, With holy raptures and a facred fire.

Thrice happy man!

GLASGOW, Sept. 24th.

1778.

EUSEB.

THE

CONTENT S.

TABLE of the GOSPEL-SONNETS.

Page 3 29

THE Publishers Preface to the Poetical Works, A Defence of rhyme and musical metre, A general Preface, fhewing the Author's intention of writing the Sonnets, viz. to open up fome of the great myfteries of the gospel, and commend Chrift to the foul; to point out fome of the special doctrines he intends to elucidate; to affign rules to be observed, for reading them with profit and advantage,

A Recommendatory Poem on reading them, wrote by a Lady,

PART I.

The BELIEVER'S ESPOUSALS.

37,-47

48

Preface, containing a pathetic call to read the Efpoufals with attention, and displaying the mysterious nature of the spiritual marriage,

CHAP. I.

49

A general account of man's fall in Adam, and the remedy provided in Chrift; and a particular account of man's being naturally wedded to the law as a

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Sect. 4. Man's ftrict attachment to legal terms, or to the law as a condition of life,

55

57.

Sect. 5. Mens vain attempt to seek life by Chrift's righteousness, joined with their own; and legal hopes natural to all,

CHA P. II.

The manner of a finner's divorce from the law, in a work of humiliation, and of his marriage to the Lord Jefus Chrift; or, the way how a finner comes to be a believer,

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Sect. 1. Of a law-work, and the workings of legal pride under it, Sect. 2. Conviction of fin and wrath carried on more deeply and effectually in the heart,

ib.

64

Sect. 3. The deeply humbled foul relieved with some saving difcoveries of Christ the Redeemer,

66

Sect. 4. The workings of the Spirit of faith, in feparating the heart from all felf-righteoufnefs, and drawing out its confent to, and defire after Chrift, alone and wholly, Page 68 Sect. 5. Faith's view of the freedom of grace, cordial renunciation of all its own ragged rightecufnefs, and formal acceptance of, and clofing with the perfon of glorious Chrift,

CHAP. III.

71

The fruits of the believer's marriage with Chrift, particularly gofpel-holinefs, and obedience to the law as a rule,

73

Sect. 1. The fweet folemnity of the marriage now over, and the fad effects of the remains of a legal fpirit, ib. Sect. 2. Faith's victories over fin and Satan, through new and further difcoveries of Chrift, making believers more fruitful in holiness than all other pretenders to works,

75

77

Sect. 3. True faving faith magnifying the law, both as a covenant and a rule. Falfe faith unfruitful and ruining, Sect. 4. The believer only, being married to Chrift, is justified and fanctified; and the more gofpel-freedom from the law as a covenant, the more holy conformity to it as a rule, Sect. 5. Gospel-grace giving no liberty to fin, but to holy service and pure obedience,

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80

83

caution to all against a legal fpirit, especially to those that have a profeffion, without power, and learning without grace,

CHAP. V.

84

Arguments and encouragements to gofpel-minifters, to avoid a legal strain of doctrine, and endeavour the finner's match with Chrift by gospel means,

87 ib.

· 88

Sect. 1. A legal fpirit the root of damnable errors,
Sect. 2. A legal ftrain of doctrine discovered and difcarded,
Sel. 3. The hurtfuinefs of not preaching Chrift, and diftinguishing duly
between law and gospel,

90

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Sect. 4. Damnabie pride and felf-righteoufnefs, fo natural to all men, have little need to be encouraged by legal preaching, Sect. 5. The gospel of divine grace the oply means of converting finners; and therefore fhould be preached moft clearly, fully, and freely, 94

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An exhortation to all that are out of Chrift, in order their clofing the match with him; containing alfo

es and directions,

98

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