impulse which he thus imparted to our nature has been deepening and widening ever since. He originated a succession of improving changes, which can no more be stopped than the course of the stars. He broke at once the monotony and the monopoly of religious thinking, opened for it new channels, and made it flow through regions which it had never visited before. There was more thought at work in Palestine during Christ's residence there than ever before. The new leaven soon spread throughout the Roman empire, and became blended with its religions and legislation, its philosophy and literature. The living power of the Gospel, by rousing humanity to action, elicited its true character: opposing elements were set in commotion; the good and the evil rose to the surface; and thus "the thoughts of many hearts were revealed."

Simeon foresaw also that the Holy Child would be "for the fall and rising of many." Here again we meet another wonderful principle-we say principle-for risings and fallings in our world are not mere accidents or chances, but events regulated by a fixed law; and that law is administered by the divine Mediator. We fancy we can see emblems of these moral changes-these risings and fallings-even in the material world. The motions of the heavens-the processes of matter everywhere around us-the revolutions of the seasons—continually remind us of them. This revolutionary principle seems to be in constant operation in the government of our disordered race. It pervades the internal and the external history of humanity: it presides over all the alterations which take place in the ideas, the characters, and the institutions of men. How very remarkably was its energy displayed during the first age of Christianity. Then truth rose higher than it had ever done before: then error and ignorance began to fall; and, blessed be God! they have been falling and falling and falling ever since. Then the old schools of religious teachers fell; and a new one rose under the inspirations of Jesus, which is one day to fill the world with its doctrine. Then the first covenant disappeared, to

give place to a better one. Then, in a word, the ancient church fell, and the new rose into being; and the rise of this new society was one of the grandest results of Christ's descent to our earth; it was, if we may be allowed the expression, the incarnation of one of the sublimest ideas of he Son of God. What a wonderful society is this;-a society which is based on the social affections and social wants of our renewed nature; which is so simple in its constitution and design as to be adapted equally to all climes and all ages; which requires no qualifications for membership but hatred to sin, confidence in Christ, and good will to men; a society which is destined to receive unborn generations into its bosom, and to fill all worlds with the praises of its Founder. Oh! may the blessedness of belonging to this divine society be ours.

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Thirdly Simeon speaks still more definitely of the Saviour. He represents Him as the source of all spiritual blessings. Three precious gifts, he predicted, would flow from this divine Fountain; light, consolation, and glory. He is the light of men. We have already spoken of Christ as the quickener of mind: we must not forget, however, that the great instrument He employs is truth. "In him was light, and the light was the life of men." The divine light that was in Him broke forth brightly upon the world from every part of his outward history. His doctrine, his miracles, his cross, his grave, were all so many beams of pure light. All the truths which the world needs respecting God, man, salvation, and immortality, are to be found in Christ, and only in Christ. May his Spirit breathe them into our dark hearts, that we may live for ever. Christ is the consolation of men. It is quite unnecessary to spend time in formally proving that Christ is the great, the supreme Consoler-that He is the consolation of our erring, guilty, troubled, anxious race. You know the precious truth; instead, therefore, of enlarging upon it as a theological doctrine, let us turn our heavy hearts to it as our great relief. There is enough here to carry us through; is there not? Let me speak to thee, my dear brother. Is

thy poor heart deceived, crushed, wounded by sin? are its recollections bitter? are its tendencies too strong for thy sincere but weak resolves? Still for thee there is consolation! Thy sins, which are many, may be yet forgiven: that guilt which rends thy bosom may yet be removed. Tell Him thy feelings; tell Him thy fears; and He will deliver thee yet. He is able to save to the uttermost. Oh! what a consolation is this amid all thy darkness! Dost thou not feel it? Let me speak to thee also, the tempted one. For thee also there is consolation in Christ. Temptation is a part of thy earthly discipline; thy path to the inheritance is through dreary and dangerous deserts: the world now smiling, now frowning, wearies thee: the trifles of life irritate thee: thy senses often conspire against thy soul. Duty is sometimes but a burden, and thy faith in the best things seems like a dream. These things fill thy heart with dark misgivings. The long conflict with sin and sorrow disheartens thee; and thou art tempted even to give up thy religion altogether. Is it thus with thee? Yet be not cast down: thy lot is not uncommon. Remember that all are tempted; that even thy Lord was tempted while here; He sympathizes with the tempted still, and throws around them the sufficiency of his grace. Thou brother of Jesus, walk as He walked, and firmly trust in the love that died for thee. Thou wilt soon finish thy course, pass through the mysterious gate of death, and enter the joy of thy Lorda joy dearer for thy present sorrow, and brighter for those clouds that now darken thine earthly path,

Having thus meditated a little on the personal holiness of Simeon, and on his enlarged view of Jesus as the Saviour of the world, let us for a few minutes look at

III. THE GLORIOUS END OF SIMEON.

First: He was permitted to embrace the holy infant. He had been studying the predictions and types of the law; he had been long waiting for the Wonderful One, to whom they pointed; and now he was blessed with his presence. "Then took he him up in his arms, and blessed God." There is

Joseph, there is Mary, there is the holy patriarch, and there is the mysterious babe! Who can describe the joy that was there! Oh! it was a blessed hour! the sweetest, the brightest, that had ever passed over Simeon's heart. As he took the incarnate one into his arms, the sunshine of heaven broke upon his soul; as he pressed Him to his heart, ideas, emotions and beatitudes unutterable at once overwhelmed it like a flood; and before he uttered a word of gratulation to the blessed mother, he turned to God, and breathed his praises there; he blessed God. Oh! there are hours when the heart is too full to speak to any but its God. I am anxious to draw one practical sentiment from this affecting scene, which I may do without breaking the law by which the Scriptures should be expounded. It is just this,-What a dreadful thing it is to see death before we see Christ! See death we all mustwe all shall, and that soon; and, like our departed friend, perhaps unexpectedly. But have we seen Christ? Have we embraced Christ? Have we, by faith, seen the divine grandeur of his person, the transcendent excellence of his character, and the preciousness of his cross, as the medium of pardon and the means of perfection? This is the great question. If we have seen the Saviour, then all will be well; then we shall not be alarmed when illness comes; then we shall be willing to leave the dearest friends we have, to descend the valley of death, and, with a firm step and a song of hope, we shall pass across it to the everlasting fields.

Secondly: He was desirous to die. "Lord," said the happy man, "Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation." This is a comprehensive sentence, and admits of a copious interpretation. But we can only just open it to your devout inspection. See, frst, with what calmness he viewed death. To him, it was only the letting him go-the departing from one place for another, and a better. I have seen, he said, all that is worth seeing in this narrow shadowy sphere; I have seen what I was most anxious to see; now let me be loosed, that I may soar to the world of the blessed. Again: he

viewed his death as being entirely under the control of God. How soothing and sustaining this idea of death. The time, the place, the circumstances of our departure, are all preordained by our Father's love. Child of mortality, child of God! why art thou afraid to die? Already has thy Father fixed the year and the hour when thy earthly sun shall set; the kind ministry that is to watch the closing scene; and even the very spot where thou art to sleep till the morning of the great day. All this has been fixed by Him who knows what is best for us; and who is able to bring it to pass. Let then, thy faith repose in the wise dominion of thy Father over thee and thine, and let not the fear of death keep thee longer in bondage.

Thirdly Finally, he viewed his last scene as overspread with peace. "Now lettest thou thy servant depart in peace." The departure of the just is peaceful. He has peace with heaven, with earth, and with his own nature. It were unseasonable to direct you, to-night, to the death-bed of the wicked. There is no peace there. Oh, no! What a scene is that! Oh, what a scene is that! Oh, what a scene is that! Have you ever witnessed it? But how different the death of the Christian! How peaceful his departure !

I have done. I have endeavoured to give you an idea, though a very imperfect one, of the religious history of Simeon. He was just towards men, and devout towards God; he felt and expressed a deep interest in the advent of the Messiah, and its lofty aspects on the moral destinies of humanity; he realized his highest wish on earth, and then expressed his longings to mingle with the spirits of heaven.

THE LATE CALEB MORRIS.