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attend my death-bed, and to close my eyes? or shall I
see him wither away in his bloom, and lay him in a
premature grave?” Cease, weak nature, from wading
in this dark and deep stream of perplexity, and keep
on the solid ground of fact and of duty. Cease, fond
parents, from inquiries so profitless, that they cannot,
of themselves, benefit either you, or your children,
even the worth of the dust beneath your feet; and ne-
glect not that which is of more value than much fine
gold. The important fact is this, that, as yet, they are
with you.
Teach them now to fear the Lord; for
thus shall you certainly attend to what belongs to your-
selves; and, if the blessing of God be superadded, you
shall be the instruments of preparing them for a length-sence.
ened life of usefulness, or for an early death of peace.

Nor is it easy for us to keep within proper limits, when we begin, as is very common, to meditate on what may be the state of individuals who have left this world. When the tie that united one of our acquaintances to this lower world is loosed, and he leaves his lifeless body behind him, we are ready, as it were, to follow his discncumbered spirit in its flight,-ready to ask, Whither has it gone? Has it soared to endless happiness, or sunk where hope never enters? It is true that there are cases in which we cannot avoid having our fears; for "some men's sins are open beforehand, going before to judgment." And it is true that there are cases in which we are authorised to entertain the most delightful hopes; for when men during their life have given every evidence of grace, what is left for us but to believe that at their death they have gone to glory? But it is obvious that we may be mistaken on both hands; and that we ought to hold it as a general rule that it is neither our province, nor our interest, to form or to pronounce any positive opinion. When it is considered that the state of the dead, be it what it may, is a fixed state, and, of course, that no opinion or exertion of ours can make the slightest alteration on it, it concerns us to draw instruction from their death to ourselves, to remember, for example, that we must soon follow them to the grave, to avoid whatever may have been faulty, and to imitate whatever may have been praiseworthy in their conduct, and

to feel reminded to attend to the interests of those

who remain with us, while yet our attention can be of

any avail.

CHRISTIAN TREASURY.

Preparation for Death.-The season of sickness or of a death-bed is surely very unsuitable for preparation for eternity, when the body is frequently racked by pain, when the intellectual faculties are often impaired; and even when they are preserved in a perfectly sound state, are, from the general suffering to which the frame is subjected, totally disqualified for the collection of the thoughts. While health and strength are continued with us, while the mind is in full vigour, let us therefore be warned to seek an interest in salvation, so, that, being reconciled to God through Jesus Christ, we may be assured, that "living or dying we shall be the Lord's," that, when the "Son of Man cometh as a thief in the night," he may find us those profitable servants, whom he will invite to " enter into the joy of their Lord,"that the grave may become to our bodies the bed of rest, while our spirits join the assembly of just men made perfect, that death may prove to us the introduction to eternal glory and immortal felicity; and that at the last we may be able to take up the language of the apostle, "O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law; but thanks be to God, who giveth us the victory through our Lord Jesus Christ." (1 Cor. xv. 55-57.) The reflection, that death, which was originally a curse, has been converted into a bless

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ing to the believer, and has been rendered a passage to immortality, ought to inspire our breasts with feelings of the warmest gratitude to him, through whose instrumentality this happy change has been effected. When we consider the intrinsic value of the benefit, and the great cost at which it was purchased, even by the sufferings and death of the Redeemer, it is impossible for us to estimate what ought to be the intensity of our feelings of the deepest obligation. The Saviour has not indeed delivered his followers from temporal death, " for he himself tasted death for every man,' but he has deprived it of all its destructive influence, and has rendered it an introduction into his own preIn order to kindle in the liveliest manner grateful feelings in our hearts, let us remember the price by which he purchased such a boon; let us consider the contradiction of sinners, which, on our account, he underwent; let us call to mind his agony and bloody sweat in the garden; the hidings of his Father's countenance, which he endured for a season for our sakes; his crucifixion, death, and burial. Let us consider what he has achieved; let us remember, that by his glorious resurrection, he became the first fruits of them that slept," and has enabled all his believing followers to cherish the ccrtain hope of a similar deliverance from the grave; that he has assured them, that "concerning them which are asleep," they need " sorrow not even as others which have no hope;" for if they "believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him;" and that he is (John xi. 25) "the resurrection and the life; that "he that believeth in " him, " though he were dead, yet shall he live; and whosoever liveth and believeth in him shall never die." Besides the assurance given to all his followers of a glorious immortality, by his own resurrection, he has, by his ascension into heaven at the Father's right hand, gone to prepare numerous mansions, and, by his continual intercession, he sends supplies of grace and comfort, which cheer the hearts of believers in their most trying circunstances, and diffuse a peace over their departing moments. He is truly said to have "brought life and immortality to light by the Gospel," for what the speculations of Socrates, Plato, Aristotle and Cicero, did but imperfectly explore, and what Moses, in his preparatory dispensation, but dimly shadowed forth, He has fully revealed.-T. RUSSELL.

Nature and Grace.-Nature teaches us to quarrel with our neighbours, but grace teaches us to quarrel with ourselves.-BERRIDGE.

But,

An old Apologue.-A man going out of his beaten and directed way to gather unlawful fruits, fell into a deep pit. In his fall, he caught hold on the arm of a tree growing in it. Thus he hung in the midway, betwixt the upper light from which he fell, and the lower darkness to which he was falling. He looks downward, and sees two worms gnawing at the root of this tree. He looks upward, and spies on a branch a hive of honey. He climbs up to it and feedeth on it. in the meantime, the worms did bite in sunder the root, and down falls man, and tree and all, into the bottom of the dark pit. Man himself is this wretch, who, straying from the way of God's commandments, fell to eat of the forbidden fruit,-instantly he fell. The pit over which he hangeth is the grave; the tree whereby he holdeth is this mortal life; the two worms are day and night; the hive of honey is the pleasures and lusts of this world. Thereupon he greedily feeds, until the two consumers, day and night, in their vicissitudes, have eaten asunder the root of life. Then down drops earth to earth, there it must lodge in the silent grave, neither seeing nor seen, blended in the forgotten dust and undistinguished mould, till it be awakened by the archangel's trump in the great day of Christ.— Old Writer.

SACRED POETRY.

HEAVEN.

BY MRS J. B. PATTERSON.

It is a land Bright, spotless, as the fair, unclouded arch Of yon pure firmament, a land of love And bliss ineffable; there, spirits high And glorious, angel and archangel dwell; Stately their glittering forms, to mortal eye Invisible, they sweep their golden harps, And ever as seraphic strains ascend And fill that dome majestic, lowly bend In adoration deep before the throne, Where, veiled in light intense, the Father sits, And at his blest right hand the Eternal Son, Clothed, wonder infinite! in human form, But nobler far than earth's most noble sons; His countenance divine, as when the sun Shines in his strength, his glistering raiment white, Bound with a golden girdle, and his head White as pure wool, as white as fleecy snow. Lowly they bend, behind their folding wings Their faces veil, and with deep awe and love, "Hail! holy, holy, holy, Lord!" they cry.

And who are these, that multitude who stand With them around the throne? no tongue can tell Their numbers; not angelic spirits they, But bright and pure as angels; fired they seem With more than angel's love, what songs they pour! They tell of perils past, of sins forgiven, Of tears all wiped away, of robes impure Washed in the blood of Him before whose feet They cast their golden crowns, and to his power And love ineffable they joy ascribe! These are the ransomed from yon land of sin, The pardoned rebels, for whose bliss the Son His glory laid aside, and for a space Sojourned in their dim world, bare all their woe, Sustained their punishment, and with his blood This glory purchased for them; these are they For whom the Spirit infinite, of light, Wrought miracles stupendous, changing them From vile and wretched outcasts into pure And blissful souls; within their new-born souls Dwelling as in a temple, till the shrine, Defaced and ruined, is raised up anew, An altar where eternal incense burns. Well may ye strike your harps, and as on wings Of fire send forth your songs of victory, Of victory gained for you by the Lamb! Well may ye hasten on your shining way To do his bidding through the wondrous paths Of his creation, when he sends you forth,Not from his presence, for his presence fills All space, and ever as ye go ye bask In its full sunshine, but to other worlds,Charged with high errands, reaping thence the fruit Of such bless'd toil in knowledge reaching far, And farther still, amidst the glorious depths That finite mind can never fully sound! Well may ye speed your blissful way, and then Returning, fill heaven's crystal dome again With raptured adoration! Mortal eye Hath not beheld your glories, mortal ear Hath never heard your songs, nor mortal heart Conceived your blessedness; it could not bear For one brief moment your exceeding great Eternal weight of glory!"

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MISCELLANEOUS.

He that giveth to the Poor lendeth to the Lord.Edward Colston, a merchant of Bristol, who lived in the seventeenth and the beginning of the eighteenth

centuries, will be ever memorable for his extensive charities. It has been justly observed concerning him, that "to do justice to his character, would oblige one to enumerate almost every kind of charity which can promote the glory of God, or relieve the necessities of man." Scarcely any description of temporal calamity escaped his assistance; and with difficulty can one spiritual want be named, towards the removal of which he did not piously and freely afford his contributions. The charities which have derived either their foundation or improvement from his hand, are so numerous, that their variety becomes surprising. From his bountiful benefactions, the ignorance of the young, the m series of the inferior, and the helpless necessities of the aged, are to this day removed and relieved. The providence of God seemed to bless this extraordinary per son, in a most remarkable manner. It is affirmed of him, that he never insured, and that he never lost ship, notwithstanding the vast extent of his commercial transactions. On one occasion, indeed, one of his vessels, homeward bound, struck upon a rock, immediately sprung a leak, and the water rushed in so rapidly, that the crew were induced to believe that they were in the most imminent danger. In a little time, bowever, the leak stopped without any apparent cause, and the ship arrived in the port of Bristol in perfect safety, When the vessel was examined, it was found, that a fish, said to be a dolphin, was so fast wedged into the fracture made in the timbers, that the ingress of the water was prevented, and the crew were saved. memory of this very extraordinary dispensation of Providence, the figure of a dolphin is carved upon the staves, which are carried in procession by the persess who are educated at the schools which he founded.

Man's Extremity is often God's Opportunity.—The life of John Fox, so celebrated for his Martyrology, was chequered with extraordinary vicissitudes, which involved as extraordinary manifestations of providentia bounty and care. On one occasion, towards the cutclusion of the reign of Henry VIII., he went up to London.

Having no great resources, and meeting with few friends, he was soon reduced to abject poverty, the produce of his own industry and the gifts of kindness being equally exhausted. St. Paul's Church was then the principal place of resort both for company and for business. To this place Mr Fox one day repaired, a sat down in the utmost dejection. His eyes were hol low, his countenance was wan, and his whole appea ance betokened such squalid poverty, that the passengers shrunk from a person whose extreme emaciation re sembled the ghastliness of death. But at length a person he had never seen before addressed him, presente him with a sum of money, encouraged him by kind e pressions of solicitude and regard, and told him to hope for the termination of his wretchedness. Mr Fox r tired, penetrated with a sense of the compassion of Gol and animated with confidence in his promises and grace. Three days afterwards, the Duchess of Richmond made him tutor to the children of the Earl of Surry, then under her care.

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THE

CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF

THE ESTABLISHED CHURCH.

"THE FEAR OF THE LORD, THAT IS WISDOM."

- VOL. I. No. 40.

SATURDAY, DECEMBER 3, 1836.

HINTS ON SPIRITUAL DEPRESSION.

No. VI.

PRICE 1d.

No state of mind is more to be lamented than that in which the visitation of calamity is met by sentiments and conduct such as have now been BY THE REV. WILLIAM MUir, D.D., described, whether proud reasoning would resist, Minister of St. Stephen's Parish, Edinburgh. or false pleasure would bribe away the sense of How ought affliction to be met by us? is a ques- affliction. Yet this state of mind is exemplified. tion at all times interesting. Even in our times Indeed, it is exemplified as one of the most freof greatest prosperity, we cannot conceal from quently recurring proofs of human corruption. ourselves how uncertain is the hold we have of How often, instead of the humble and contrite earthly good. To think of our passing along a bending of our wills to the chastening rod, is there course which neither difficulty shall interrupt, nor "the turning aside from it, as with necks unacsorrow embitter, is the dream of ignorance, or the customed to the yoke!" How often do sympfoolish claim of presumption. We soon learn toms appear of that secret atheism of our fallen that "men are born to trouble;" that the very nature, which would incite us to cast off restraint, persons who remain long, as if they were excep- and to hasten, if possible, whither the dominion tions from the common lot, are still brought to that controuls us might never reach! How often feel its saddening influence; that the most pros- is an endeavour made to procure help and consoperous, in the height of their successes, experience lation from any quarter but from the divine hand! many things that detract from their immediate How often is the urgent endeavour made not only enjoyments, and that calamity at last strikes the to get rid of the poignancy of affliction, but to more deeply, in proportion to the length of the obliterate from the mind all impressions equally of season during which the blow has been suspended. the chastisement, and of him who dispenses it, How ought affliction to be met by us, then? is and the purpose for which it is administered! always an interesting question. But this question, Alas! suffering, though designed to promote our both in speculation and in practice, has been differ- return to God, is often utterly fruitless of all its ently settled. Two schemes of conduct have been blessed effect. The way of our return, as opened proposed as an answer, that are decidedly opposite. up by the Gospel-the way of salvation through On the one hand, a stern philosophy has laboured free and sovereign grace, is what "mars the pride o produce contempt of suffering, and to neutralize of man," and is, therefore, intolerable to the proud the sharpness of calamity, by blunting the sensi- heart, while fellowship with the High and Holy bility that renders us alive to it. On the other One is shunned, because it would bring us under hand, the boasted skill of the gay world has pre- a sense of the very controul, which, by our selfpared and commended the varieties of social plea-indulgence, is felt as most irksome and oppressures, as what shall yield the quickest and best antidote to mortal griefs. The latter prescription s, of course, the more acceptable of the two. An attempt to reason down the consciousness of pain s not likely to meet anywhere with a cordial reception, and the scheme that proposes it, thereore, has been advocated only by some visionaries, who, in their pride of singularity, have rather affected to follow it, than actually reduced it to practice. But the plan of counteracting evils by worldly pleasures, and of quenching the sense of wretchedness in the gaieties of life, is more plausbie, has found multitudes of admirers, has been defended in theory, and been oftener embraced with a momentary but delusive experience of success.

sive. Rather than return to God, we accordingly desire, as our first parents did, to "flee his presence, to hide ourselves from him," and to lose the dread, and even the thought of him, in the coverts of this earth's blighted paradise; or, if compelled to think on him, we think on him as our enemy. O! most falsely accused! not our enemy, even amid the sorest of the chastisements which thou inflictest. Thou bringest us to feel the power of thy arm to smite and wound, but it is that we may seek thy mercy, which is able and ready to bind up and heal.

In answer to the question, then, How ought affliction to be met? the wisdom of the Bible teaches what is infinitely separated both from the

stoic's apathy, and the epicurean's licentiousness. | above the circumstances in which it was received, This neither calls us to root out the sensibility of the heart, or even, in any degree, to suppress it, nor to try to bribe away the consciousness of suffering by worldly expedients. The plan which the wisdom of the Bible proposes, is alone suited to beings endowed with reason, and made for immortality, and what alone can supply present consolation, and secure lasting benefit. We are to recognise the hand that chastens us. We are to confess our sins, and to be grateful that we are visited less than our iniquities deserve. We are to own and adore the sovereignty of God-to acknowledge his rectitude to acquiesce in his will-to seek his favour-to wait on the promises of his mercy in the Saviour-to hold communion with him—and to ask, by the prayer of faith and devotedness, the sanctified use of his dispensations. It is thus that, under sufferings, we are brought to peace; are enabled to endure not only with patience but with cheerful resignation; are sustained by the hope of that "eternal weight of glory" which renders the "present affliction light, and as only for a moment ;" and are prepared for receiving the whole good of "that chastening in which the soul is duly exercised."

I. There are those who have withstood all the means employed to restore them to God. They were visited with calamities, and driven by these into some of the thoughts of penitence. But the seriousness produced, went away with the occasion of it. They have listened to many calls of grace, and have not been insensible to their meaning and importance. But they have not followed whither these calls would have led them. They have been aroused by the pangs of conscience, and at times been agitated by the terrors of the judgment to come. But still even these have not moved them out of their spiritual distance from God. They must own that they are not yet reconciled to him,-that they cannot, with reasonableness, pray to him as their Father; and that they are conscious, therefore, of no train of thought being so ungrateful to them as what would occupy their minds with the perfections of his character, and with the prospect of their final meeting with him. Their wretched experience is now what it has hitherto been; that the varied dispensations of heaven have left them more averse to return to God than before.

Is this experience to be prolonged? Are the warnings of providence to be still ineffectual? Are the calls of grace to be still opposed? While mercy spreads its solicitations without winning, is the rod to wield its terrors equally in vain? Say, what is the only issue of such a course? Can any "harden themselves against the Almighty and prosper?" Are not "despisers at last to see their error, and wonder, and perish ?" "Now is the accepted time. Now is the day of salvation."

II. There are those on whom calamity has inflicted a deep wound. They deem the wound to be incurable. They cannot raise their thoughts

and the instruments that dealt it. They are ever busied among the secondary causes of their griefs. They recur to "the gall and the wormwood which their souls have still in remembrance." And even when they attempt to seek consolation from the Word of God, they are discouraged by the frowning aspects of his providence. But let them seriously consider the whole case. Can they doubt that, through the course of afflictive events, the care of a father has been superintending them? Can they doubt that designs of grace pervade the mysteriousness of the supreme government? Can they doubt that every trial is only to increase in bitterness, by their dwelling exclusively on the circumstances of it, or by cherishing fearful and suspicious thoughts of its dispenser? Let them rise, then, superior to the secondary causes of their afflictions. Let them look to the first canse, an! to the gracious purposes for which He acts. Lei them regard his hand as ordering every tempor loss to promote and enhance an everlasting gain. Let them hear his voice in the calamities of life, as exhorting them with renewed earnestness to seek his favour. Let them meet his chastisements as the zealous watchings of the Shepherd bringing them and keeping them within the fold of redemption. All is harassment and misery to the so while it is estranged in affection from God, while it feels, in his presence, the dread of the slave, o the reluctance of the suspicious child. But draw near to him as reconciled to you by Christ Jesus. Kneel before his rod with the filial reverence that adores the justness of every one of his dispensations. From the same Being who wounds, seek and expect the cure. Pray that you may be enabled to lose your own will in the confiding anproval of his will. This is the very end proposal by him in his discipline over you. The gaining of this brings to you consolation. Here is peace. "He waiteth to be gracious. He hid his face, bes it was as for a moment, that, with everlastag kindness, he might receive you."

III. There are those, whom the conviction of sin is "piercing with many sorrows." It is wel that the conviction of sin is felt. This forms the subject of gratitude to the Spirit of all gra "Woe to them who are at ease in Zion." "Bles ed are they who mourn, for they shall be comfort. ed." But, observe, while the conviction of sin is felt, how it operates, and whither it leads. I ought to lead you to the cross of Christ, to the mercy of God, to the throne of grace, to the bemble and earnest petitioning for pardon. It ought to combine closely the sense of your need, with fisti in the fulness of the divine provision for your neck Never, in its appointed course, will convictina sin tend to separate the greatness of the evil thu a bewailed, from the greatness of the love which b atoned for the guilt, and is able to deliver from power of sin. If the sting of the serpent is fit, Am is to constrain you to look, with the more ferveti intenseness, to the miraculous standard of nee raised by the Gospel for the cure of the persing

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soul. You are sunk in the dust of abasement, imploring forgiveness. But you are still to consider that it were a despite done to the rich grace of the Saviour, did you doubt that the compassion, flowing from his cross, is able to reach and gladden even the chief of sinners.

With a reference to the subject of this section,

COMPLAINT.

With us, Thou art contending,

We faint beneath Thy rod:
Our hearts each blow is rending,—
O! art Thou still our God?
Ills following ills depress us;
Guilt has a poison'd sting;
Reverses, fears distress us-

What can solacement bring?

How dark! No streak of bright'ning Betokens coming day;

We watch, but see the lightning

That tracks th' Avenger's way.
Nature is plung'd in sadness;
Faith welters in the deep;
Hope tries to promise gladness,
But leaves us still to weep.

O, why art Thou contending?
We faint beneath Thy rod;

Our hearts each blow is rending,-
Spare and restore, O God.

BIOGRAPHICAL SKETCH OF

THE REV. FRANCIS SHERIFF, Late Minister of Lady Glenorchy's Chapel, Edinburgh. THIS interesting young man was born in the year 1750, of respectable parents, in the neighbourhood of Hadding#ton. At eight years of age he was sent to school at Musselburgh, and, as his parents were anxious that he should study for the Church, he entered the University of Edinburgh at the age of fourteen.

Mr Sheriff's mind was early impressed with the importance and value of religion, and at college he associated chiefly with some young men of decided piety. Along with them he attended regularly a prayer meeting* which was held in the apartment of the late worthy and much esteemed Mr W. Peebles, who was for upwards of fifty years master of the Orphan Hospital. In the course of his studies he began to keep a diary, with the view of noticing his progress in religious feeling and conduct. The following are his reflections on enering the divinity hall;

"This day I entered the divinity-hall. O what seious considerations ought this to impress upon my nind, and with how much assiduity and care ought I low to be living, as I have enlisted myself to be one of God's pastors to feed his flock! God forbid that I enol my name upon any other end or footing, but to the lory of God, and the good of his people's souls. I low vow before God, that, by his assistance, I shall levote my time and talents to his glory; and that for he future I will not trifle away my time, with any one bing that is not profitable to myself or others. I shall pend all of it (through grace) in reading the languages, livinity, or devotion, or some other thing that may be The records of this prayer meeting, which contained a minute

account of the proceedings of each meeting, would be very interestng, if they could be obtained. It is a curious circumstance that the original projectors, one of whom was the late Dr Balfour of Glasgow, held their first meeting on the branches of a tree in the Meadows; --such was their modesty and their anxiety to escape notice.

and the previous ones, the following language of Complaint" and " Answer" may serve, perhaps, to present shortly, and, it may be, a little more impressively, some of the sentiments which have been brought forward, both on spiritual depression and the grounds of scriptural comfort:

ANSWER.

I smite, but 'tis to cure you;
Yea, life is in my rod;
My chast'nings all assure you
That I am still your God.
Tho' thoughts of guilt depress you,
My cross will heal despair;
In griefs that now distress you,
I future joys prepare.
Darken'd with clouds of sorrow,
You dread an endless night;
But soon revolves the morrow,
And God shall be your light.
Your faith, as ocean rages,

May shriek, may sink in fear;
My voice the floods assuages,
And I myself am near.

The tenderest love is ever

The language of my rod;

Your hearts no stroke would sever,

But bind them all to God.

of advantage to myself, or for God's glory.-O Lord, send a blessing upon my undertakings !"

In little more than a year after these resolutions were formed, Mr Sheriff began gradually to throw aside the vices of the world. He became acquainted with some restraints of religion, and to mingle in the follies and thoughtless young men among his fellow-students, and yielding to the force of evil example, he walked in the way of the wicked, and, at length, even sat down in the

seat of the scorner. Religion and religious men he alike despised, and though his conscience often reproved him, he succeeded, in process of time, in obliterating his former serious impressions, so effectually, that they seldom occurred to his remembrance. For nine years he continued to evince the utmost indifference and even hostility to divine truth.

tion of Mr John Home, the author of the tragedy of In the year 1769, he went to London at the invitaDouglas, and was recommended by him to the Earl of Dunmore, then governor of Virginia, as a proper person to go abroad with his eldest son. Mr Sheriff, however, did not accede to the proposal, but preferred accepting a clerkship in the War Office, which he held for a short time. Anxious, at length, to quit this situa tion, he embraced an offer, which was made to him, of going out with a family to Jamaica, where he remained a year, in an incessant whirl of riot and dissipation. His amiable dispositions and fascinating manners gained him admittance to the fashionable circles of the island. But amid all the gaiety and giddiness which prevailed around him, his mind was ill at ease. indescribable feeling of dissatisfaction which harassed and annoyed him, leading him to long for an opportunity of returning to his native land.

There was an

In the spring of 1772 he embarked for New York, where he arrived after a very dangerous voyage. There he met with his cousin, Major Sheriff, who in

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