GEORGE BARCLAY was born in Kilwinning, a small village in Ayrshire, on the 12th of March, 1774. His parents moved in humble life, but appear to have given pleasing evidence of piety. They belonged to a class of original seceders from the Scottish kirk, called Antiburghers, the Rev. Mr. Jamieson, Mrs. Barclay's only brother, being the minister of the congregation where they regularly worshipped. George was the only child of his mother, who died when he was only seven months old. The reports respecting this excellent person are very gratifying. She was of an amiable disposition, obliging in her manners, kind to the poor, and her death was much lamented. before and after she had children of her own. Twice, about this period, his life was in imminent danger, and on each of these occasions he had but a hairbreadth escape from sudden death. At school he did not make any great proficiency; but this appears to have arisen more from the carelessness of the master, and the mode of tuition then prevalent, than from any want of ability in him. Being of a lively disposition, he was generally the first in youthful frolics. But, as he never rebelled against parental authority, and as he enjoyed the reputation of being a good and an amiable boy, we have no reason to believe that his youthful follies were very serious, although he himself was accustomed After his mother's death he became to speak of them with much contrition the special object of his father's care and considerable severity. Few, howand affection. He could read the Bible ever, are so faithful in diving into the when four years of age; he regularly depths of their depravity, and bringing attended to the form of secret prayer; up thence reasons for penitence and huand often had his natural affections ex-miliation, as was the subject of this brief cited, even to tears, in attending the memorial. sacramental services of the church, and in reading narratives of the pious dead. At this time, however, the fear of God was not before his eyes. Those evils which prove us to be "transgressors from the womb" began to bud, and blossom, and bring forth fruit, even at that early age; and soon it became evident that he had entered the wide gate, and was treading the broad road that leadeth to destruction. When about six years of age his father married a second time. He was much beloved by his step-mother, both VOL. II.—FOURTH SERIES. On his thirteenth birth-day he was bound an apprentice to a cabinet-maker. Referring to this period of his history, he says, in a deeply interesting account of his conversion found among his papers after his decease, "I entered on my apprenticeship a servant of sin, without God, without hope, and void of much concern about any thing important, in regard either to this world or the one to come. For three years longer he lived without remorse for the past, regard for the present, or any intention to repent and reform for the future; or, if he did " B were occasionally my experience. I have no conviction that I was either penitent or believing; it is likely, then, that these states of mind were occasioned by what I considered failure or success in my self-righteous endeavours. Although more correct in my outward conduct, and in regard to the company I kept, yet when I sinned it did not pierce me very deeply, and when I refrained or fled from it, this excited my self-complacency, and encouraged me in my endeavours to establish my own righteous form any resolutions to amend, they were never carried into effect, and were soon forgotten. "I had," he says, "many witnesses in myself that I was a sinner against God, an apostate from him, and an enemy to him, in my mind and by wicked works. I had abundant proof that I was guilty and condemned that I needed a divine Saviour, and a free redemption-that I must be created anew, and by energy divine be converted to God, or God and glory could never be mine. These things I did not learn at once. I became, however, theness." subject of divine teaching; and he who opens the eyes of the blind, and turns the cursed current of the rebel's heart, has, I trust, taught me what flesh and blood cannot reveal, and has led me in the way I knew not." When about sixteen years of age he began to feel concern about his soul. He had been religiously brought up; but he neither understood, nor relished, nor had embraced the gospel. "The bent of my soul," he observes, "was towards the self-righteous circle; as my concern increased, I made towards it; in due time I entered it, and went about to establish my own righteousness." In the winter of 1790, a cousin and companion of his own, and nearly of the same age, made a public profession of religion. This led Mr. Barclay's father to propose to him that he too should get prepared to join the congregation at the next communion. This proposal was gratifying to him; principally, perhaps, because it flattered the pride of his heart, while it suggested no necessity for his exercising repentance towards God, and faith in our Lord Jesus Christ," as an indispensable pre-requisite to church fellowship. That very night he retired, and prayed, and wept about the matter. "I now," he says, "entered on a new course, but it was not the narrow way, though in course of time I trust it led me to it. But I should tremble to recommend the same road to another, in order to attain the same end. Who would recommend the course of Saul of Tarsus, in order to conversion to the faith of Christ? Yet his zeal in the former led to the latter. My course was, I believe, as unsuitable as his to this end; therefore it is meet that with him I should say, 'by the grace of God I am what I am.' About this period I worshipped I know not what. Depression of spirits, and elevation of affections, The ministry under which Mr. Barclay then sat does not appear to have altogether met his case. His uncle, with whom he then chiefly resided, was indeed a man of God, and exercised to godliness; but his ministry, although earnest and impressive, was deficient in proving the souls of men to be under sin, guilty, condemned and helpless, and as such directing them clearly and definitely to the dignity and death of the Son of God, as the only refuge from the wrath to come. It was, therefore, little calculated to arouse and convict the sinner, or to undeceive and unshelter the self-righteous. Indeed, an impressive ministry, which dwells on the generalities of religion, but which does not prominently bring forward, and solemnly enforce, the reasons why a sinner should flee to Christ, and wherefore it is that Jesus is able to save to the very uttermost, has a direct tendency to make the awakened sinner enter on a self-righteous course. In this course the subject of this memoir long laboured. He prayed, and vowed, and covenanted with God. He was admitted to the church; attended to the Lord's Supper; had intercourse with serious people; but, being ignorant of God's righteousness, and going about to establish his own righteousness, he did not submit to the righteousness of God. At length, however, the affairs of his soul became involved beyond remedy, in as far as his own efforts could go. He became "dead to the law." All hope of obtaining what he sought after by his own doings was completely taken away. He saw that the judgment of God, which is according to truth, was evidently and justly against him. These convictions filled him with deep concern, and brought him to this conclusion, that if he perished eternally, it was right that he should; but, if saved, it could be owing to pure and sovereign mercy. Referring to this momentous period, he says, "I recollect that this very sentiment possessed my heart, while the coming judgment frequently dwelt upon my mind. Righteousness and the remission of sins were what I now saw I needed, and without which I could not be saved; and these, I trust, I then obtained through the knowledge of the obedience and death of the Lord Jesus Christ. The atonement of the Son of God was the first thing that re lieved my perplexed and guilty mind. Indeed, nothing else could. My convictions were become quite distinct, and nothing but a redemption equally well established could be of any avail to me. This remedy I perceived in the death of Jesus, and gladly welcomed redemption through his blood. This was a remedy for my disease-a refuge for my unsheltered soul, to which I thankfully resorted, and where I found access and enjoyment according to the extent of my knowledge, which I trust was real, though even then very limited. The light, however, in which I then discovered the redemption of the Lord Jesus, I well remember. It was revealed to me under the suitable and interesting idea of RIGHTEOUSNESS. I perceived that Jesus, by his obedience unto death, had fulfilled all righteousness, had magnified the law of God, and made it honourable. In this point of view I discovered it, depended on it, and rejoiced in it. Oh! how it suited the necessities of my soul, and satisfied the desires of my heart. I perceived it was persuaded of it-was pleased with it-and was profited by it, all at once. I regarded the gospel, not as a history, but as a Sovereign remedy. I embraced it not as a sound system, but as a faithful and acceptable saying, and that in order to personal salvation. My real, spiritual, pressing necessities compelled me; and its grace, and truth, and infinite suitableness, fully satisfied my soul. That which also relieved and supported my troubled soul, was the knowledge of the person of Christ, the propitiation, as the mighty God. This was a rock under my sinking feet: for, if my necessities were great, the provision which God had made, by the divine ransom, was much more abundant. This gave peace and confidence to my mind. I found in my experience the truth of the following scripture, This is the rest, and this is the refreshing, whereby ye may cause the weary to rest.' I sat under his sha The rags he once counted his own, Washed white in the blood of the Lamb.' truly my fellowship was with the Father, 'Tis more, 'tis God diffused through every part, 'Tis God himself triumphant in the heart.' "These discoveries formed the foundation of my dependence as a sinner, and the spring of my happiness as a believer. Through divine teaching and tender mercy I had now obtained that knowledge of the gospel which gave me reasons of hope and joy towards God. I felt the foundation of God under me, and rested my soul on it with unhesitating confidence. I thus found a refuge and portion in God himself. I continued, however, to feel with increasing sensibility the evils of my heart, and to be affected with my shortcomings and transgressions. When I had little or no doubt of my standing in the divine favour, and being an heir of life ternal, I groaned, being burdened with a sense of want of conformity to God, and the prevalence of inward corruption. I sought deliverance earnestly, and my |