he refreshed my own soul, and the souls of many of my hearers. In my first prayer at the beginning of the work of the day, considering that it was the first day of the year, I took occasion to ask a new year's gift from the Lord; and I hope and desire to believe he has given it, not only by the assistance he gave in public in delivering his messages: But this evening, when alone, I was beginning to turn a little melancholy at the thoughts of the want of a dear wife; but, oh! the Lord turned my heart and thoughts towards himself, and begat in me a desire and longing for himself and the enjoyment of him in heaven; so that I was made to conclude and say, I cannot think but my treasure is in heaven, since my heart is there; for Christ himself, the faithful witness, says that where the treasure is, there will the heart be also; and he is my witness, that my principal desire is in heaven. O, whom have I in heaven but Him, and there is none in all the earth that I desire besides him. O, the Lord be thanked for this new year's day, and new year's visit."

While Mr. Erskine served God with his spirit in the pulpit, he was equally attentive to the other duties of the ministry, as public catechising, ministerial visitation of families, and visiting the sick. In catechising, he often examined his hearers on the subjects of his public discourses; that the truth, thus repeatedly brought forward, might make the more lasting impressions on their memories and hearts. In the visitation of families, he discovered much gravity and dignity, mingled with ardent love to the souls of his people. His general demeanour, though prudent and becoming, was by no means forbidding and austere. On the contrary, when walking for necessary recreation through the bounds of his parish, he often made short friendly calls at the houses of his parishioners; expressed his happiness at finding them well; partook, without ceremony, as circumstances directed, of a homely repast; and recommended religion by his lively and entertaining, as well as instructive conversation. But when he made a ministerial visit, he thought it right to lay aside, in some degree, his usual vivacity, and to guard against those innocent pleasantries which at other times he was apt to indulge. Assuming all that solemnity of appearance and deportment which distinguished him on the most sacred occasions, he generally introduced himself with the words which our Lord required his disciples to use when they entered any habitation: "Peace be to this house." He commonly proposed a few practical questions to each adult, then examined and encouraged the children, and after a pertinent word of exhortation, he concluded with a very particular and affectionate prayer.

Visiting the sick was another exercise in which he discovered the same gravity, wisdom, and affection. He stood prepared alike to sound a necessary alarm in the ears of the thoughtless sinner overtaken by affliction, and to speak words in season for the consolation of the dejected Christian. The following anecdote has been considered worthy of remembrance. When visiting Ann Meiglo, a poor but godly woman, she thus addressed him:

"O sir, I am just lying here, a poor useless creature."

"Think

so?" was his reply. "I think," added she, "what is true, you sir, that if I were away to heaven, I would be of some use to glorify God without sin." "Indeed, Ann," the good man kindly answered, "I think you are glorifying God here, by your resignation and submission to his will; and that in the face of many difficulties, and under many distresses. In heaven, the saints have not your burdens to groan under: your praise, burdened as you are, is more wonderful to me, and, I hope, acceptable to God."

Aware of the vast importance of early impressions, Ebenezer was at great pains in promoting the spiritual welfare of the young. Not satisfied with addressing them particularly in the houses of their parents in the usual course of visitation, he superintended their moral and religious instruction in the parish school. It was his general practice to visit the school on Saturday: and after examining the scholars he exhorted and prayed with them. Instead of going himself to the school, he sometimes invited the children to come to him in the manse; and with this invitation they gladly complied, knowing that the minister never conversed with them on serious subjects with more endearing familiarity, or exhorted them to choose the paths of wisdom in more animating terms than when he met them in his own house. His benevolent attentions to the best interests of the rising generation were happily seconded by the labours of excellent teachers; while his endeavours to preserve order and decorum in the parish were powerfully aided by the pious vigilance and prudent activity of a considerable number of ruling elders.

Another means which Mr. Erskine employed for promoting religion in his parish was the establishment of praying societies. In the year 1714 he composed a set of rules for their direction, which all the members were expected to subscribe; and he continued to assist and cheer them by his presence from month to month, as often as his other avocations would permit.

This faithful minister of Christ did not labour in vain. He was mightily encouraged by perceiving the value that was put upon his services, and the success with which they were crowned. Not only was the place of worship crowded on the Lord's day, but the Thursday lecture was well attended. Even at diets of examination, a large audience was generally present. The substance of his discourses was committed to writing by a number of his hearers, some of whom were accustomed to refresh the memories of their relatives and neighbours by reading to them, on the Sabbath evening, the notes which they had taken during the day. The people distinguished themselves at once by a thirst for knowledge, by a spirit of devotion, and by the propriety of their general conduct. During the time of public prayer and praise, the hearts of the worshippers seemed deeply engaged. It was Mr. Erskine's practice, often to close the public services of the Sabbath, by singing the concluding verses of the seventy-second Psalm. And "O," added a pious eye and ear-witness, when relating this circumstance, "with what rapture was it sung!

Never can I hear such delightful melody till I get to heaven." Mr. Erskine's labours, in short, were so happily successful, that the parish of Portmoak became "like a field which the Lord hath blessed." The exemplary lives, and triumphant deaths, of not a few of its inhabitants gave evidence that the good seed he was enabled to sow was watered by the dews of heaven. Nor was the rich increase confined to the period of his ministry amongst them. It may be affirmed, without flattery, that to this day, the people of that parish, generally speaking, are superior to many, with regard to their attainments in Christian knowledge, and their marked veneration for godliness and honesty; and that, in all probability, the salutary fruits of Mr. Erskine's ministry will continue for several generations to come.

The benefit of this good man's labours was not limited to those that were privileged with his immediate pastoral inspection. The celebrity of his character, as a faithful preacher and a valiant defender of the truth, allured many serious Christians from other parishes, and even from places at the distance of sixty or seventy miles, to attend the administration of the Lord's Supper at Portmoak. So great was the concourse of hearers, that it was often necessary to form two separate assemblies in the open air, in addition to the one which met in the church; and so remarkable was the success attending the word, that many, on their deathbeds, spoke of the hills of Portmoak as Bethels, where God Almighty had favoured them with saving manifestations of his glory and love. On sacramental occasions, too, in other parishes, in various districts of the country, Mr. Erskine's services were uncommonly acceptable; and accompanied with an abundant blessing. The clergymen with whom he corresponded on such occasions were men distinguished alike for soundness of principle and holiness of practice. Such were his esteemed neighbours, the Rev. Messrs. Wardrope of Ballingray, Gibb of Cleish, M'Gill of Kinross, Bathgate of Orwell, Shaw of Leslie, Currie of Kinglassie, Gillespie of Strathmiglo, Hogg of Carnock, and Ralph Erskine, his brother, of Dunfermline. Among his correspondents at a greater distance, were Messrs. William Moncrieff of Largo, Pitcairn of Dysart, Kidd of Queensferry, James Webster of Edinburg, and John Williamson of Inveresk.

It must now also be stated, that after Mr. Erskine had laboured at Portmoak with great pleasure and success for many years, it seemed good to an all-wise Providence to transfer him to a wider and more conspicuous sphere. Several attempts to remove him had proved abortive. After the death of Mr. M'Gill, he received, in the year 1728, a unanimous and urgent call to Kinross. Soon after, he was called, with equal unanimity and earnestness, to the populous parish of Kirkaldy. But, in both instances, the active and affectionate efforts of the people of Portmoak to retain him, and his own strong attachment to them, prevented the desired translation. But a third minister being wanted at Stirling, the Rev. Alexander Hamilton and the whole population of that town and parish turned their eyes to Mr. Erskine, and gave him

a pressing and unanimous call; of which, after maturely weighing all circumstances, he judged it his duty to accept. His transla tion, in consequence, took place, at the beginning of autumn, 1731. His farewell sermon, at Portmoak, was preached from Acts xx. 22: "And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there." "This was a sorrowful day," says a respectable native of that parish, "both to him and his people. The retrospect of twentyeight years of great felicity which were for ever gone, and the uncertainty of what might follow, bathed their faces with tears, and awoke the voice of mourning and wo throughout the congregation, for the loss of a pastor, the constant object of whose ministry was to recommend to their souls the exalted Redeemer in his person, offices, and grace,—who had laboured to rouse the inconsiderate to repentance and serious concern; and who had not failed, when religious impressions took place, to preserve and promote them with unwearied diligence. They had always found in him the affection of a father, and brother, and friend. Even when he administered the merited reproof, or sounded the necessary alarm, they knew it flowed from an affectionate heart, which, while lamenting their sins, loved their precious souls. So much was the minister himself affected, that it was with much difficulty he could proceed till he reached the end of the doctrinal part of his discourse, when he was obliged to pause; and, overcome with grief, concluded abruptly, saying, "My friends, 1 find that neither you nor I can bear the application of this subject."*

Notwithstanding the dissolution of the pastoral relation betwixt this valuable minister and the worthy people of Portmoak, they still cherished for each other a warm affection. One or two individuals removed with him to Stirling; all of them continued to regard him with sincere veneration. Nor did he fail to reciprocate their kindness. When any of them had occasion to take a journey to Stirling, he received them with great cordiality, and gave them pious and animating counsels; and as often as he could make it convenient, he repeated his longed-for visits to Portmoak, and refreshed his old friends and parishioners, by his evangelical discourses and kind attentions.

In the new and important sphere of ministerial exertion which he now occupied, he did not disappoint the high expectations formed by the inhabitants of Stirling. In performing the public

This passage is extracted from an account of Ebenezer Erskine in manuscript, written by Mr. J B—, Portmoak. The writer of this Memoir cheerfully embraces the present opportunity of renewing his grateful acknowledgments to that gentleman, for the assistance he has received from his valuable manuscript. A few years ago, he took the liberty to bring for. ward nearly all its materials in the ample details respecting Mr. Erskine which appeared in different numbers of the Christian Repository, Vols. 3d, 4th, and 5th. In drawing up the present concise Memoir, he has not scru pled to avail himself of his own former labours for that Miscellany; while some interesting particulars subsequently derived from various sources are now added.

and private duties of his office, he maintained the same zeal and assiduity which he had discovered at Portmoak. His ministrations were eminently popular and useful. Soon after his admission, he preached a course of sermons on Christ as the Foundation laid in Zion, (Isa. xxviii. 16;) which, by the blessing of Heaven, proved the means of conversion and edification to many. The Memoirs of a Teacher of youth, noted for intelligence and piety, supply one of the numerous instances of the happy effects arising from his labours. "I went for ordinary," says Mr. Archibald, "to Stirling, where the gospel was preached in great purity and simplicity by Mr. Ebenezer Erskine; which tended much to acquaint me with, and establish me in, the faith once delivered to the saints."" *

It was shortly after Mr. Erskine's translation to Stirling that the SECESSION Commenced; and the conspicuous part he acted with regard to that important event seems now to demand our attention. It will be proper, however, to begin by adverting to that noble fortitude in the cause of truth which he evinced in some public appearances, occasioned by certain ecclesiastical proceedings, that paved the way for ultimate withdrawment from the judicatories of the established Church.

We allude, in particular, to his bold and decided exertions in favour of the doctrines of grace, during the memorable controversy relative to the book entitled The Marrow of Modern Divinity. For a considerable time prior to the act of the General Assembly condemning that book, he had cordially embraced and faithfully preached the pure gospel of the grace of God. With unfeigned concern he found several brethren of the Synod of Fife teaching what is styled Neonomian doctrine; and in opposition to that dangerous, though specious and palatable scheme, he uniformly held that Christ and his blessings are freely and unconditionally exhibited to sinners in the gospel; that the everlasting righteousness of the Son of God is the only ground of justification; and that ministers should beware of every thing that has the least tendency to foster a sinner in his hope of salvation by the works of the law." Entertaining these evangelical sentiments, he deeply regretted the condemnatory Act referred to, and was fully prepared to co-operate with Messrs. James Hogg of Carnock, Thomas Boston of Etterick, and other zealous friends of the gospel, in measures calculated to procure its repeal, or, at least to vindicate those precious truths, which, in their apprehension, it had grievously injured. The Representation and Petition on this subject, presented to the Assembly May 11th, 1721, though originally composed by Mr. Boston, was revised and perfected by Mr. Erskine. He was employed also to prepare the first draft of the "Answers to the Twelve Queries," afterwards enlarged and improved by the Rev. Gabriel Wilson of Maxton-a masterly production, which has undergone many impressions, and which

See a small book, lately republished, entitled, "The Experience of Alexander Archibald."