insisting on the important topics of transubstantiation, purgatory, holy water, images, and prayers to the Saints. This intelligence did not surprise him, as he had long been preparing to honour the Truth, whether by his life or his death; and, accordingly, having called an old and faithful servant, he told that kind domestic of the stratagem of his enemies; that he had been accused before the Bishop of London, from whose sanguinary and relentless temper he had nothing to hope; bade him prepare without delay a long garment, in which he might decently appear at the stake, and then with the utmost composure, awaited the arrival of the messengers who were sent to apprehend and convey him to the capital, where neither he nor his enemies anticipated any thing but a premature and violent death. The cause of truth and righteousness, however, was yet to derive much important service from the labours of Gilpin, and it is singular by what unexpected means Providence often accomplishes his purposes, and preserves the lives of useful and holy men. It was a favourite saying of the subject of this Memoir, that "nothing ever happens but what is for our good." During his journey to London he met with an accident which fractured his leg, and to those who tauntingly asked him, whether he imagined this misfortune was for his good, he firmly replied " that he believed it would prove so." The event answered his expectations, for before he was able to resume his journey, Queen Mary having died, her sister, Elizabeth, ascended the throne, a stop was put to the reign of terror and persecution, the cause of the Reformation triumphed, and Gilpin, among others, was left to the full exercise of his judgment, and to the prosecution of all his contemplated plans of usefulness among the benighted, degraded, and turbulent people over whom he had received the oversight. With a mind fully alive to the magnitude and difficulties of his undertaking, but supported by an unwavering faith in the promise of divine assistance, he set himself to the task of converting that moral desert into a fruitful field, and he brought to it a zeal that would achieve every thing that was not impossible, and which, ardent though it was, was uniformly kept under the direction of the most enlightened Christian principle. Wisely concluding that he never would make any impression upon a rude, grovelling, and immoral race, until he had convinced them that he had their good at heart, his first object was to conciliate their affections, and this he soon accomplished by the affability and condescension of his manners. Retaining the native dignity of his character, and never forgetful of the gravity that became his profession, he mingled in every society, and became a partner in all the innocent pastimes and recreations of the age. He was the promoter of every improvement in the domestic and social condition of his people was the patron of the arts the encourager of industry-the physician and lawyer, as well as the spiritual guide of the people. In short, he was continually among them-seemed to live only for their good and though his great reputation procured him many offers of the highest preferment, he modestly, but steadily, declined them-the sole object of his ambition being to bring under the power of Christianity, and consequently of civilisation, the wild and neglected district where Providence had placed him. To effect these objects, he was not only instant in season and out of season in expounding and enforcing the truth as it is in Jesus, but his patrimonial estate, together with the income derived from his rectory, were almost wholly expended on useful and charitable objects. His generosity, indeed, was the admiration of the whole country. Forty bushels of corn, twenty of malt, and a whole ox, with a proportionable quantity of other provisions, were the usual consumpt of his family in a fortnight; and while the poor and the way-faring man never appealed to his hospitable door in vain, he was in the habit of making every Sabbath, after divine service, a day of public entertainment, especially from Michaelmas till Easter, during which season he expected all his parishioners and their families in succession, and took care always to guide the conversation into agreeable and edifying discourse. Such public-spirited conduct, together with the extensive scale on which his hospitality was displayed, extended his fame far and wide, insomuch, that Houghton-le-Spring became the resort of all classes, each to see and to hear the Apostle of the North. Among others who waited on Gilpin at his residence, was the famous Lord Burleigh, Secretary to Queen Elizabeth, who being on his return from Scotland, whither he had gone on matters of state, could not resist the opportunity of paying his respects to the pious pastor of Houghton-le-Spring. The call was so sudden, that Gilpin had no notice of the intended honour, till the arrival of the statesman was announced; but the economy of such an establishment was not disturbed, even by the presence of so illustrious a personage, as the Prime Minister of England the daily routine of the household was observed, without the least alteration-and the noble guest was so struck with the polite and hospitable reception he met -with the vast crowds that composed the household of Gilpin with the perfect order, simplicity of manners, and virtuous habits, that characterised the various orders of the people; and, above all, with the dignified, enlightened, and truly Christian character of the owner, that he could not help lingering on an eminence that commanded the last parting view of Houghton-leSpring, and comparing the turmoil and agitation of his own political career, with the peace and happiness of that envied spot, exclaimed, "There is the enjoyment of life, indeed! Who can blame such a man for refusing a bishopric? What can he want to make him happier, or more useful to mankind ?" But the sphere of his ministrations was not limited to the bounds of his parish-the whole of the northern parts of England were then inhabited by a people sunk in the most deplorable ignorance, and totally without the means of religious instruction. Over these wild and neglected districts, Gilpin made it a rule to travel once every year; and in every town and village, when he could collect an audience, did he labour to inculcate the grand doctrines of the gospel, to expose the danger and misery of vice, and impress on their minds the idea of a future judgment. The fatigue incident to these travels, was the least of the difficulties that lay in the way of his apostolic labours. For, in every part of those extensive regions, but particularly in the Debateable Land— which, lying on the Borders, was alternately possessed by the Scotch and English, and was the common theatre on which strife was constantly maintained by the two nations-it was dangerous for any person to go alone, and without escort. Plunder and bloodshed were the order of the day-the utmost vigilance was often ineffectual to secure one's person and property from the attacks of the assassin and the thief; and to displease, or quarrel with a single individual, was sufficient to rouse hundreds to arms, as the avengers of his cause. Into a country, so dreadfully disorganized, few or none had ever entered with the embassy of Peace. But Gilpin had long directed his benevolent views towards its stern and ferocious possessors, and at a fit time he entered and traversed it, preaching the glad tidings of salvation, with a success that surpassed his most sanguine expectations. Every year was this indefatigable servant of Christ seen climbing the steeps, and penetrating the glens of this wilderness, for the lonely cottages of the inhabitants; and although, for so toilsome and dangerous an expedition, the mildest season of the year might seem desireable, yet, as he knew that the people there were most one another." REMARKS ON PSALM CXVIII. BY THE REV. R. S. CANDLISH, A.M., Minister of St George's Parish, Edinburgh. THIS Psalm is a song of triumph, a lyrical poem or saachieved; and it bears the form of a dramatic scene or cred ode, celebrating some great deliverance or victory dialogue, different personages being introduced as taking part in its sacred strains of praise and thanksgiving. Of these the chief and most important naturally is the illustrious conqueror himself, who, as the hero of the scene, takes the lead in the high pomp of worship. He is represented as going up in solemn and majestic state to the temple, there to acknowledge the recent and signal interposition of the Lord on behalf of himself and his people. A crowd of grateful followers swell his train, exulting in his triumph and their own. the gates of the temple, he is received and welcomed by the officiating Levites and the Priests, and within the temple is heard the voice of prayer and benedic. tion. at home and unemployed at Christmas, he left the com- | world, living in malice and envy, hateful, and hating forts of his own mansion at that inclement season, and travelled over the mountainous regions of Westmoreland, Liddesdale, and Northumberland, stopping in every hamlet, and almost in every hut, to tell the people of the way by which they must be saved. Many and severe were the privations to which he was subjected during these excursions. Sometimes being in total want of provisions, more frequently, owing to the want of roads and the distance of places, being overtaken by night, without the shelter of a roof. On those occasions, his habit was to cause the single attendant that accompanied him to ride about with the horses, while he himself, tracing a small circle, walked about on foot, and kept the vital warmth, till the dawn directed his benevolent footsteps on some fresh errand of mercy. Nor was he altogether free from difficulties, even after he had reached an inhabited place, and got a multitude assembled to hear the Gospel from his lips. That wild people, who almost constantly breathed the atmosphere of discord, and were some of them thirsting for the blood of their neighbours, would sometimes burst into feuds in his very presence, and it required the exercise of all his judgment and Christian fortitude to keep the peace between the contending parties. One remarkable instance of this occurred during a prolonged stay at Rothbury a village, situated at the rise of the river Coquet. Among those who repaired to the ministrations of Gilpin, were two persons, between whom there existed a deadly feud. For some time they viewed each other in sullen silence; but happening one day to be seated close to each other, they became mutually so enraged, that in the middle of the service, the preacher was suddenly stopped by the din of arms; and rushing between the combatants, at the imminent hazard of his own life, remonstrated with them in such strong terms, on their outrageous, criminal, antichristian behaviour, that he succeeded in restoring them to peace and harmony so long as he remained among them. On another occasion, he perceived, as he entered the place of public worship, a glove suspended on the wall, which was the customary mode in those days of giving a challenge. He stepped forward, tore it down in presence of the congregation, and made it the burden of his discourse, to show his audience how much at variance all such practices were with the mild and forgiving spirit of the Gospel. It would occupy a volume to particularize all the memorable instances of Gilpin's zeal, or to enumerate all his plans of usefulness within his parish and without, during a long and most laborious life. Nor was its close less characteristic than his better days had been, of a mind wholly bent on doing good. When he felt his infirmities accumulating, and that he was near his end, he ordered himself to be carried to a suitable apartment, and all the various classes of his parishioners to be brought to him to receive his parting blessing and advice. The rich and the poor, the young and the old, came in succession into the presence of their dying pastor, who uttered a short prayer suitable to the circumstances of each; and after he had thus seen the faces of almost all his well-known flock, recollecting the names of some who had not profited by his ministry, he sent for them also, and urged them, with all the solemnity of a dying man, and with all the influence which his venerable character could command, to abandon the paths of folly and sin, and attend to the things that belonged to their peace. Thus lived and died Bernard Gilpin, whose zeal for the glory of his Master, and the salvation of men, was inferior to that of none since the days of the apostles, and the fruits of whose indefatigable missionary labours were visible long after in the districts which were the scene of them, in the high tone of morals, the social happiness and the establishment of order, propriety, and virtue among a people, who, before he went among them introducing the Gospel, were " without God in the At According to this arrangement, the Psalm when sung in the public service of the Jewish Church, would probably be distributed among the different bands or companies of their full choir, some sustaining the character of the prince and his attendants, others personat ing the ministering functionaries of the temple. PART FIRST. Ver. 3. The priests in his train; Ver. 4. The whole company again united; Ver. 5-8. The conqueror alone; "I called upon the Lord in distress: the Lord an "The Lord taketh my part with them that help me : hate me. "It is better to trust in the Lord than to put confidence in man." Ver. 9. The followers assenting; 66 Yes, it is better to trust in the Lord than to put Ver. 10-15. The conqueror alone; 66 They compassed me about; yea, they compassed me about: but in the name of the Lord I will destroy them. "They compassed me about like bees; they are "The voice of rejoicing and salvation is in the ta- Ver. 16. His followers re-echo the sentiment; sy, and with all the accompanying majesty, all the pomp and circumstance of the Jewish ritual; now the sweetness of a single tone, faintly yet clearly heard, and again, the mingled melody of a thousand voices, echoing loud through all the compass of the Temple's vast and gorgeous magnificence. Now, though it may not be very easy to ascertain on what particular occasion this Psalm was originally composed, what national deliverance, or what prince's illustrious triumph it was designed, in the first instance, to celebrate; yet, judging even from the "The right hand of the Lord is exalted; the right ordinary spirit of this sort of religious composition, we hand of the Lord doeth valiantly." might be sure, that ultimately it has reference to the Messiah and to his salvation. That the Jews so understood it, is proved by the use made of verse 26, in Matt. xxi. 9. And our Lord's quotation of the same verse, in Matt. xxiii. 39, as well as the frequent application of verse 22 in different passages of the New Testament (as in Matt. xxi. 42, Aets, iv. 11, Ephesians, The procession is now arrived at the gates of the ii. 20, 1 Peter, ii. 7,) puts the matter beyond doubt. Temple. Ver. 19. The conqueror alone, demanding admission; The Psalm, therefore, celebrates the return of the Messiah from his mortal conflict with the enemies of God and man, delivered from the power of death, triumphant "Open to me the gates of righteousness: I will go over sin and hell, and bringing with him the mighty in to them, and I will praise the Lord." Ver. 20. The Ministers of the Temple, within (throwing open the gates;) This gate of the Lord, into which the Righteous Ver. 21. The conqueror alone within the Temple ; Ver. 22-24. The ministers of the Temple (welcoming Him in triumph); "The stone which the builders refused, is become the head stone of the corner.' "This is the Lord's doing; it is marvellous in our Lord." Ver. 27. The victorious Host (presenting a sacrifice of thanksgiving); God is the Lord, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar." Ver. 28. The conqueror alone (returning thanks, as well satisfied with the whole result); "Thou art my God, and I will praise thee; thou art my God, I will exalt thee." Ver. 29. The whole assembly join again in loud chorus; "O give thanks unto the Lord; for he is good: for his mercy endureth for ever." Such seems the plan of this splendid song of victory. Even now, in simply reading it, we cannot fail to admire its stately and solemn grandeur; but how imposing, how overpowering, must the effect have been, when executed in the perfect style of David's minstrel multitude of those whom he has saved. The Conqueror with his train going up in procession to the Temple, is the Messiah with his followers, the redeemed of every age, entering into that Heaven, of which the Temple was a type; and the ministers of the Temple throwing open the gates to give the Conqueror and his people welcome, may represent the angelic inhabitants of Heaven, who cease not day and night to praise the Lamb that was slain, and among whom there is joy in Heaven over every sinner that repenteth, and every saint, as they conduct him into the realms of bliss. In this view, how complete and comprehensive is the Psalm in both its parts. Part I. Messiah recites the depth of his humiliation, (ver. 5-7.) These are fitting words in the mouth of Him, "who, in the days of his flesh, when he had of fered up supplications and prayers, with strong crying and tears, was heard in that he feared-who, though he was a Son, yet learned obedience by the things which he suffered," (Heb. v. 7, 8,)—“ Who, being made in all things like unto his brethren," experienced and so experimentally learned-in his life of sorrows his agony in the garden his death on the cross-the trials of obedience and the efficacy of that faith, in which having overcome, he exclaims, "It is better to trust in the Lord, than to put confidence in man.” Ver. 10–18 23 bore our sins, He bore the Lord's righteous wrath : Part II. Messiah ascends up on high, claims and LEGH RICHMOND'S MOTHER; 66 THE INFLUENCE OF A PIOUS PARENT. In the interesting Memoirs of the Rev. Legh Richmond, the following passage occurs, strikingly descriptive of the beneficial effect produced upon his mind by the instructions and admonitions of a beloved parent. "I well remember, in the early dawn of my expanding reason, with what care she laboured to instil into my mind a sense of the being of God, and of the reverence which "My mother had six children, three of whom died in infancy. A very affecting circumstance accompanied the death of one of them, and was a severe trial to her Her then youngest child, a sweet maternal feelings. little boy, just two years old, was, through the careless- "The day after the infant's death, she took me to the bed on which my little brother lay; and kneeling down, she wept for a few minutes in silence; and then taking his cold hand in one of her's, and mine in the other, she said, Lord, if it had not been thy good pleasure, it had not been thus. Thy will be done! I needed this heavy trial, to shew me more of myself, and to wean me from the world. Forgive my sins, O God! and let me not murmur.' Then looking at the cherub She then put his hand into countenance of her babe, she added Thou art not lost, but gone before!' mine, and said—' If you live, my child, never forget this; and may I one day meet you both in heaven!' "I have dwelt upon this part of my dear parent's history with the more minuteness, because she has fre. quently told me, that it was not only the greatest shock | word is expressive of fixed, earnest, and scrutinizing which her feelings were ever called upon to sustain; but that she was persuaded it was over-ruled by God for the most salutary purpose, as it concerned the spiritual discipline of her own heart. To the end of her life, she wore a little locket attached to her watch; it contained a lock of her poor little Henry's hair; and she often looked at it, and spoke of it, as a remembrance of God's goodness to her at a most trying season." DISCOURSE, BY THE REV. JAMES BARR, D. D., Minister of Port-Glasgow. "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer but a doer of the work, this man shall be blessed in his deed."-JAMES i. 25. THE real Christian is distinguished from the merely nominal Christian, by nothing so much as by his perseverance in well-doing. In almost everything else, religion may be counterfeited, and that, too, with a resemblance so exact, as to deceive not only observers, but the individuals themselves, who are the subjects of the delusion. A consistent perseverance, however, in the path of duty, is the character of the true Christian only. Others may endure for a while, he continues faithful to the death. Others, sooner or later, draw back unto perdition, he believes to the saving of the soul. He makes a profession of the Gospel, not like others, from considerations of worldly interest or reputation, but under a deep conviction of its truth, and from the experience of its peaceful and sanctifying influence. Religion is with him not merely a matter of necessity, but of choice: not only is his conscience affected; his heart also is engaged. The service which it demands is at once his duty and his happiness. You have a correct and discriminating account of him in the comprehensive and pointed language of our text: "But whoso looketh into the perfect law of liberty, and continueth therein; he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." Without, however, adverting further to the object of the believer's contemplation, as stated in this passage, than simply to remind you that it is the Gospel which is here styled, with the utmost propriety, "the perfect law of liberty," we would proceed to the consideration of the main subject of the text, which you perceive is intended to point out the manner in which the believer views the Gospel. "Whoso looketh into the perfect law of liberty." A law must in the first instance be known and understood. There are two ways in which we may arrive at a correct acquaintance with the perfect law of liberty. It is by means either of the eye or the ear; by examining it for ourselves, or by receiving an account of it from the testimony of others. Both of these are alluded to in our text. The man whom the apostle pronounces "blessed" is he who "Looketh into the perfect law of liberty." He does not merely look at it; he looks into it. The I inspection. The same term is elsewhere used to describe the exercise of the angels in heaven, when it is said, in reference to the redemption of Christ, "which things the angels desire to look into." It denotes the posture of bending forward the body in the spirit of eager curiosity, and in the act of minute investigation. Such is the disposition of the Christian enquirer, looking into the perfect law of liberty. He does not take matter on trust, or at second-hand. It is not enough that he has been instructed in the truths of the Gospel in his youth by parents or others: He must look into it with his own eyes, and form a judgment of it from personal observation. Nor is he satisfied with a superficial inspection, or a general survey: He must look into it particularly-embracing in his enquiry every doctrine it reveals, every precept it recommends, and every ordinance it appoints; considering the nature and importance of each separately, estimating the evidence and excellence of the whole collectively. He gives it not a mere passing glance, but considers it with a steady, deliberate attention; reflecting on it calmly, dispassionately, with personal application, and fervent prayer. need hardly remark, that by this exercise of looking into the perfect law of liberty," is meant a a course of diligent, patient, humble, and prayerful searching of the Scriptures, in which this "perfect law" is presented to our view, and where everything may be learned that is necessary to be known concerning it. The Bible is justly, though familiarly, compared to a looking-glass; it exhibits to a man the reflection of his own image. In a glass he beholds his natural face: but in the mirror of Revelation, he contemplates an exposure of the inner man: he can discover the state of the heart; and see what is his character in the estimation of that God on whom he depends, and to whom he is accountable. But the glass of this "perfect law" sets before him other objects of the deepest interest. It discloses to him the glory of God in the face of Jesus Christ: it unfolds the plan of redeeming mercy; opens up the way of reconciliation, through the blood of the cross, by the operation of the Holy Spirit; makes manifest the privileges of the people of God, both in a state of grace, and in the kingdom of glory. These, and numberless other topics of supreme importance connected with them, or included under them, invite the inquiries of the student of Scripture, and engage his attention from day to day. He looks into them not merely with the bodily eye, but with the eye of faith, realizing their truth, persuaded of their necessity, continually discovering more and more of their grandeur and efficacy, contemplating them with unfeigned growing delight; and by each new discovery animated to pursue his researches, until, in the light of eternity dissipating every shade of ignorance and error, he shall in God's light see light, and know even as he is known. But our acquaintance with this subject may be promoted by other means. "Faith cometh by hearing." The man whom the apostle has pronounced "blessed," employs not only the eye, but also the |