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tions that are given, at a period when he is neither qualified to discover the truth for himself, nor to appreciate the grounds of evidence on which it rests. Were we asked to survey the social system, and to name that part of it which most strikingly illustrates the wisdom and benevolence of God,-which is the most widely beneficial in its results, the most essential to the comfort and happiness of society, the best guarantee of social order and advancement; we should (notwithstanding the difficulty of making a selection, where all is so wise and perfect) point to the FAMILY ARRANGEMENT, that admirable device of Omniscient Wisdom, whereby the wants of infant humanity are provided for a practical education in part secured the exercise and consequent expansion of the affections promoted that arrangement whereby each of us was taught a fellow-feeling with our kind, and united with society and formed to a fitness for it, ere yet we had learned to speak or walk-that arrangement which leaves no man a solitary recluse, but binds up all nations and kindreds in little domestic monarchies, cemented by strong natural affections, and governed by paternal authority alone--that arrangement which, by conferring power on the parent, and teaching the children subjection from their earliest years, makes every house a school of early training for public life that family arrangement, we regard as one of the masterpieces of Divine Wisdom. Destroy it, or break down the barriers by which its integrity is as yet preserved, and you will do more to demoralize, and ultimately to disturb society, than could be effected by any other supposable means. anarchy would be so dreadful-no devastation so universally ruinous, as that which must spring from the disruption or decay of these domestic societies and valuable as many of our social institutions are our schools, our colleges, our senates, our municipal and civil institutions, none of them all can bear comparison, in point of practical utility, with the simple and unostentatious arrangement of Providence, by which we are united together in families.

No

Hence God takes one of his chosen titles: "He is the God of families,"- " of all the families of the earth." As such he should be acknowledged, not by individuals merely, but by families in their collective capacity. Every head of a family should be God's priest in his own house, as well as the instructor and pattern of his children and kneeling down with his children around him, should offer up daily thanks for family mercies, and spread out all the family wants at God's footstool. Oh! if that family be peaceful which is knit together by strong natural affection, how much is its peace hallowed and confirmed, when natural affection is strengthened and purified by the benign influence of Religion! And how consoling to a parent's mind must the reflection be, that, although he may and must be soon removed from among his children on earth, he has committed them as a Family into the hands of his and their Father in Heaven!

The family institute being a chief means of the

world's education, the question arises, Ought Religion to be made an exception to that general rule which prescribes the duty of a parent to instruct his children? If so many civil and secular advantages flow from the family arrangement, in consequence of the means thereby afforded for the diffusion of common knowledge amongst mankind, shall we suppose that God had no respect, in this remarkable arrangement, to the diffusion of religious and moral instruction? On the supposition that there is a God, and that man is capable of religion, this exception cannot, on any ground, whether of reason or of expediency, be for one instant admitted; for this were virtually to affirm, that God has less regard for the diffusion of knowledge, in proportion as the subject to which it relates is important to mankind. In the Bible, God declares that the very end for which the Family Arrangement was devised and established, was, that by means of it, religion might be maintained in the world, and transmitted from father to son for ever "Did not God make one? Yet had He the residue of the spirit, and wherefore one? that He might seek a GODLY SEED." (Malachi, ii. 15.) It was, then, with a view to raise up a Godly seed, that the Family Arrangement was formed; and as this can only be secured by the religious instruction of youth, it follows that the teaching of religious truth is the first duty of parents-a duty so fundamental, that it rests on the very end for which marriage was ordained.

BIOGRAPHICAL SKETCH OF

BERNARD GILPIN. AMONG the many illustrious names which adorned the annals of the Church in Britain during the sixteenth century, that of Bernard Gilpin stands pre-eminent-a man, whose zeal in the cause of pure and undefiled religion was so fervent and whose public labours for the spread of the Gospel were so incessant, extensive, and successful, as to have procured him the distinguished appellation of the Apostle of the North, while his character exhibited such a bright display of every quality we are accustomed to esteem in man, and venerate in the Christian-his life was such a beautiful portrait of the minister inculcating faith, and the Christian bringing forth the fruits of it in the world, that it deserves to be made familiar to the mind of every reader, as an epistle to be known and read of all men. This venerable person was born in Westmoreland, of a family of tinguished for their services both in peace and war-in rank, established for centuries in that county, and dis

Church.

the year 1517, so remarkable for the birth of the Reformation in Germany. After receiving the elementary principles of education at a provincial school, he was, on his parents discovering his strong predilection for retirement and study, removed to the University of Oxford, in order to prepare himself for entering the himself principally to the study of Theology, and with At that distinguished seminary, he devoted such indefatigable zeal and industry did he endeavour to master the original languages of the Scriptures, and accomplish himself in all the subsidiary branches that learned divine, that he was acknowledged, by universal were thought essential to the character of an able and courted by all who were eminent for rank and literaconsent, to be the first man of his day: his society was ture and after being loaded with the highest honours which his own University nad to confer, he was trans

great concern about them; but Mr Gilpin was so upright, and discovered such sincerity in his words and actions, that it grieved him to the heart to see him continue in the darkness of prejudice and error; and he fervently prayed to God, that he would open the mind of that honest priest to the knowledge of the truth." The prayer was not ineffectual. Gilpin was so impressed with the result of this controversy, that he determined not to lose a day till he had entered on a rigid and impartial enquiry into the authorities and proofs by which the two systems of opinion were supported. By daily searching the Scriptures, and fervent solicitations for direction from the Father of Lights, he soon gained such an insight of the truth, that he threw himself into the ranks of the Reformers and from that moment his life, with all his powers of body and soul, became a constant living sacrifice to the cause and the glory of God. Passing over several years, in the course of which he was appointed preacher to the Court-spoke with the most intrepid spirit against the reigning vices of the higher orders secured the favour of the famous Cecil, afterwards Lord Burleigh, and travelled on the Continent for a while, to enlarge his acquaintance with the Reformed opinions, we hasten to the most splendid part of his career-his appointment to the rectory of Houghtonle-Spring. In order to understand the nature of hig situation, it is necessary to observe, that he returned to England, after the accession of Mary to the throne that he was perfectly aware of the persecuting measures which had been adopted by the Court against all who embraced the reformed opinions, and that he had come to his native country, not knowing the things that were to befal him there, but determined to suffer all things in defence of what he had embraced, and believed to be the cause of truth. The charge of Houghton-le-Spring, too, was just the situation for a man possessed of the spirit and energies of Gilpin. Lying in the most northern part of England, its remoteness had exempted it from the influence of the Act of Uniformity, passed in the days of Edward, establishing the new religion. The ancient superstition continued there in all its force, and acquired fresh vigour, from the known attachment of Mary to that faith; and when it is added that the character of the population was debased by the grossest ignorance,-that the institutions of law were little if at all respected, that as to personal security, every one was the avenger of his own quarrel, and as to property,

ored to the New College, which had been founded by Cardinal Wolsey, and which was supplied, through his intuence, with the most illustrious men in the kingdom. The peaceful course of academic life on which he then entered, was interrupted by the keen discussions to which the spread of the Reformed principles gave rise; and as he had been bred up in the Romish faith, and had hitherto enjoyed no opportunity of judging of the new opinions, but from the representations of those who were opposed to them-it is not to be wondered at, that be regarded them with an unfavourable eye, and exerted his great influence to give the death-blow, to what he sincerely, though ignorantly, considered a pestilential heresy. At an earlier period, he had signalized himself as the champion of the established religion, in a public disputation with the celebrated Hooper, afterwards Bishop of Worcester; and when, during the tolerant reign of Edward VI, the influx of the persecuted Protestants of the Continent into England became greater, and the utmost encouragement was given to the professors of the Reformed faith, insomuch, that many of them were preferred to the highest places and Peter Martyr was established as Divinity Lecturer at Oxford all eyes were turned to Gilpin, as the best qualified to controvert the doctrines that were so zealously and powerfully taught by this continental divine and his associates. The advocates of Popery saw, with the utmost anxiety, that the whole University were carried away by the eloquent discourses of the new teacher of theology-and that unless some immediate and decisive steps were taken, it would be lost to their cause for ever and, accordingly, they went, from day to day, with the most urgent solicitations, to Gilpin, to come forward in the defence of the common faith, and vindicate it from the attacks that threatened the stability and existence of the established form of worship. But Gilpin's mind, though not convinced, had been greatly staggered, by his former discussions with Hooper, as to many of the tenets and practices of the Church; and when he at length yielded to the pressing demands of his friends, to engage in a public controversy with Martyr, it was less in the chaacter of a partisan, than of one who was desirous of discovering on which side the truth lay. No sooner was his deterinination known, than the curiosity of the pubhe was wound up to the highest pitch the friends of both parties made the most assiduous and extensive preparations, and long before the hour of meeting, the great ball of the College was crowded by an immense throng of people, divided in sentiment, and each confident of the success of his cause, from the powers of the respective champions. It was a deeply interesting and some idea may be formed of the Herculean labours solemn meeting. Martyr began the proceedings of the of the man who undertook to reclaim such a lawless day, by stating at length the opinions of the Reformers people to order, religion, and virtue. on the various points of Christian doctrine and duty vent and resolute than Gilpin's would have shrunk from ad by showing that the prevailing notions on these sub- the task, but it was exactly such a post as was requisite Jeets were destitute alike of support from Scripture and for the development of resources and zeal like his. He the writings of the Fathers. Gilpin listened with the had not been long, however, in the discharge of his immost profound attention to his long and learned dis-portant duties in this place, when the success of his course; and when at length it came to his own turn to take part in the debate, he rose with the utmost solemmity, and in the midst of an assembly, who waited in breathless expectation, to hear him enter on an indignant and overwhelming refutation of his adversary, he declared himself so struck with the force of Martyr's reasoning, and with a comparison of the weakness of his own arguments with those of the Reformer, that he had nothing to reply, and abruptly gave up the contest, by declaring his resolution never again to engage in the controversy, till he had obtained all the information of which he was desirous, and well sifted the arguments on both sides of the question. Such an honourable acknowledgment betokened a mind that was a sincere Lover of truth and Peter Martyr, contrasting it with the conduct of the rest of his opponents, remarked, "That they were such hot-headed zealots, he had no

"The good old rule

Sufficeth them: the simple plan,

That they should take who have the power,
And they should keep who can ;"

A mind less fer

labours, and the severe invectives he threw out against the supine and ignorant priests around, gave rise to a formidable conspiracy against him; and as his enemies conceived, that if he were accused before Tonstall, the Bishop of Durham, who was his relative, and through whom he had obtained his appointment, that prudent and mild ecclesiastic would find means of screening him from their vengeance, they resolved to appeal to Bonner, the Bishop of London, whose fiery zeal in the Popish cause promised him a useful instrument for the accomplishment of their designs; and that prelate, entering into their views, warmly applauding their zeal for the Church, and promising to bring the offender to the stake in a fortnight, summoned Gilpin to repair to London without delay, to answer to an impeachment, consisting of thirteen articles, the chief of which was, that he preached repentance and salvation by Christ, instead of

insisting on the important topics of transubstantiation, to his hospitable door in vain, he was in the habit of purgatory, holy water, images, and prayers to the Saints. making every Sabbath, after divine service, a day of This intelligence did not surprise him, as he had long public entertainment, especially from Michaelmas till been preparing to honour the Truth, whether by his life Easter, during which season he expected all his paror his death; and, accordingly, having called an old and ishioners and their families in succession, and took care faithful servant, he told that kind domestic of the stra- always to guide the conversation into agreeable and tagem of his enemies; that he had been accused before edifying discourse. Such public-spirited conduct, tothe Bishop of London, from whose sanguinary and re- gether with the extensive scale on which his hospitalentless temper he had nothing to hope; bade him pre-lity was displayed, extended his fame far and wide, inpare 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

somuch, 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 ineffeetual 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 desire able, yet, as he knew that the people there were most

one another."

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 amlet, 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 accompaled 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 bene-illustrious conqueror himself, who, as the hero of the velent footsteps on some fresh errand of mercy. Nor was be 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 f their neighbours, would sometimes burst into feuds 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

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

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. At 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. 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 personatin the middle of the service, the preacher was suddenly ing the ministering functionaries of the temple. stopped by the din of arms; and rushing between the combatants, at the imminent hazard of his own life, recastrated with them in such strong terms, on their ettrageous, criminal, antichristian behaviour, that he succeeded in restoring them to peace and harmony so ag as he remained among them. On another occasion, be perceived, as he entered the place of public worship, a dove suspended on the wall, which was the customary de in those days of giving a challenge. He stepped ward, tore it down in presence of the congregation, ad 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 mezable instances of Gilpin's zeal, or to enumerate all his as of usefulness within his parish and without, durng 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 inirmities accumulating, and that he was near his end, he cdered himself to be carried to a suitable apartment, and all the various classes of his parishioners to be ought to him to receive his parting blessing and advice. The rich and the poor, the young and the old, came in ression into the presence of their dying pastor, who red a short prayer suitable to the circumstances of ; and after he had thus seen the faces of almost all is 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, 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 ory of his Master, and the salvation of men, was infeFor 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 ne of them, in the high tone of morals, the social ness and the establishment of order, propriety, and virtue among a people, who, before he went among tem introducing the Gospel, were " without God in the

PART FIRST.

The procession advances slowly up the hill towards the Temple.

The conqueror speaks alone, reciting the details of his victory, his attendants occasionally joining in to express their glad assent.

Ver. 1. The general company in the conqueror's train;

"O give thanks unto the Lord; for he is good: be.
cause his mercy endureth for ever."

Ver. 2. The common people in his train;
"Let Israel now say, that his mercy endureth for
ever."

Ver. 3. The priests in his train;
"Let the house of Aaron now say,
endureth for ever."

that his mercy

Ver. 4. The whole company again united;
"Let them now that fear the Lord say, that his
mercy endureth for ever."

Ver. 5-8. The conqueror alone;

"I called upon the Lord in distress: the Lord an-
swered me, and set me in a large place.
"The Lord is on my side; I will not fear: what
can man do unto me?

"The Lord taketh my part with them that help me :
therefore shall I see my desire upon them that
hate me.

"It is better to trust in the Lord than to put confidence in man.

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Ver. 9. The followers assenting;

"Yes, it is better to trust in the Lord than to put
confidence in princes."

Ver. 10-15. The conqueror alone;
"All nations compassed me about: but in the name
of the Lord will I destroy them.
"They compassed me about; yea, they compassed
me about: but in the name of the Lord I will
destroy them.

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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 ordinary spirit of this sort of religious composition, we might be sure, that ultimately it has reference to the Messiah and to his salvation. That the Jews so under-s stood 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, Acts, iv. 11, Ephesians, ii. 20, 1 Peter, ii. 7,) puts the matter beyond doubt. The Psalm, therefore, celebrates the return of the Mes

Ver. 19. The conqueror alone, demanding admis- siah from his mortal conflict with the enemies of God sion;

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Open to me the gates of righteousness: I will go 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

One shall enter."

Ver. 21. The conqueror alone within the Temple ; "I will praise thee; for thou hast heard me, and art become my salvation. 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

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eyes.

This is the day which the Lord hath made; we will rejoice and be glad in it."

Ver. 25. The conqueror alone (in intercessory prayer);

Save now, I beseech thee, O Lord; O Lord, I beseech thee, send now prosperity."

Ver. 26. The ministers of the Temple (pronouncing a twofold benediction, first, on him as the Saviour, and secondly, on the people whom he has saved);

"Blessed is he that cometh in the name of the Lord: we have blessed you out of the house of the 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."

and man, delivered from the power of death, triumphant over sin and hell, and bringing with him the mighty 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.

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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 in the garden his death on the cross-the trials of obeexperimentally learned-in his life of sorrows his agony dience 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 describe Messiah's severest trials. 1. The consent and combination of all nations and all men against him, (10-12.) "He was despised and rejected of men." (Compare also Psalm ii, as explained in Acts, iv. 25.) He bore the opposition, above all, he bore the sins of all men, men of all kindreds, and peoples, and tongues. 2. The rage of a single foe (ver. 13;) the head of the

Ver. 29. The whole assembly join again in loud confederacy-the serpent who was to bruise the heel of chorus;

the woman's seed (Gen. iii. 15)—the great adversary, "O give thanks unto the Lord; for he is good: for Satan, the tempter in the wilderness, the prince of 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

this world, who, in the hour and the power of darkness, came to assail Messiah, and found nothing in him. (John, xiv. 30.) (See also Heb. ii. 14.) 3. A trial yet more terrible, the hiding of his Father's countenance; (ver. 18)—Yes, it pleased the Lord to bruise him. He was smitten of God (Isaiah, liii. 4-10.) When He

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