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It is impossible to reach anything beyond mere conjecture as to the question who this Simeon was; some have imagined that he was

pensation differs from that of the present, inasmuch as the former existed in connection with a less extensive revelation than the latter; and it may reasonably be doubted whether even the

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THE

CHRISTIAN PARLOR MAGAZINE.

DECEMBER, 1844.

SIMEON.

BY REV. W. B. SPRAGUE, D. d.

(SEE PLATE.)

THERE is now and then a character introduced in Scripture, the description of which is alike brief and interesting; enough only is said to awaken a feeling of regret that we cannot contemplate the individual in all the features of his character and in the whole history of his life. We have a striking example of this in Simeon, a man whose history occupies but a few lines of the inspired record; and yet the little that is said of him is so intensely interesting, and appeals so strongly to the best sensibilities of the Christian, that one can scarcely repress an impatient desire to know something more of him than inspiration has been pleased to furnish. It becomes us, however, in all these cases, to keep down an overweening curiosity, and be satisfied to wait for an increase of our knowledge from the glorious revelations of heaven. One thing that endears to the Christian the prospect of Heaven is, that he may hope to meet there not only his own friends who have died in the faith of Jesus, but multitudes whom he has never even seen in the flesh, but whose example, as exhibited in their history, has awakened his veneration, quickened his diligence, and aided his preparation for his final

rest.

It is impossible to reach anything beyond mere conjecture as to the question who this Simeon was; some have imagined that he was

the President of the council and father of the celebrated Gamaliel; but this, besides being a mere gratuitous assumption, is rendered improbable by the fact that if it had been so, the evangelist could scarcely have failed to record so honorable a circumstance. We know that he was an inhabitant of Jerusalem; that he was a person of most exemplary piety; that he lived in devout expectation of the Messiah—the consolation of Israel; and that he was occasionally favored with extraordinary divine communications, one of which was that he should not die till he had actually beheld the promised Saviour.

True piety has substantially the same characteristics in all ages. The piety of the patriarchs and prophets and all the ancient saints was constituted of the same elements with that which glows in the bosoms of Christians at the present day. Moses, and David, and Simeon had the same faith and hope, the same humility, and love, and zeal, and sense of dependence on God, that were evinced by Paul and Stephen, by Brainard and Edwards, and that are still felt and manifested by every true disciple of Christ. And yet after all, the piety of the ancient dispensation differs from that of the present, inasmuch as the former existed in connection with a less extensive revelation than the latter; and it may reasonably be doubted whether even the

prophets themselves, who were the chosen organs of divine communication, and many of whose predictions are minutely descriptive both of the present and future glory of the church, had anything like the same amount of religious knowledge, that falls to the lot of the great mass of Christians at the present day. They, with prophetic vision, looked forward to a Saviour to come; and they recognized in their types and sacrifices the shadowing forth of his atonement; and they confided in its merits as the only ground of their hope of acceptance; but still they were by no means thoroughly instructed in respect to the whole Christian economy, and even the Saviour himself, notwithstanding the explicitness of his instructions, left some things to be more fully explained by his disciples. As knowledge lies essentially at the foundation of piety, we must suppose that as the knowledge of the ancient saints was less extensive than that of good men under the Christian dispensation, their piety had less expansion, and vigor, and symmetry, than Christianity is adapted to produce.

What reason have we for gratitude that our lot has been cast in this superior light-that we see the things which kings and prophets desired to see but were not permitted the privilege! Even the noblest spirits of the ancient dispensation, in the light of whose faith and piety we are accustomed to walk, saw only as in the twilight and mist, those objects which we contemplate in the brightness of noonday. But how does their example-especially, how does the example of Simeon, reprove us for the comparative indifference which we too often manifest toward our higher privileges! He was waiting in anxious expectation for the consolation of Israel. It was the burden of his thoughts, and wishes, and prayers, that he might be permitted to behold with his bodily eyes that Saviour, whom he had long been accustomed to contemplate with an eye of faith. But how small is the number even of the professors of Christianity, who, now that the Saviour has actually come, are habitually looking and longing for the tokens of his spiritual presence. We have the fullest assurance that our great High Priest, having accomplished the purposes of his advent to this earth, has passed into the heavens, and that he is ready to succor us when we are tempted; ready to help in every time of need; and yet how few of our thoughts and affections are directed towards him, how much are we inclined, even in our sorrow, to seek comfort from other sources,

rather than to cast ourselves at once in the exercise of faith on the "consolation of Israel !"

It was under a supernatural impulse that Simeon was led to visit the temple, just at the moment when the parents of Jesus had brought their child thither in obedience to a requirement of the Jewish law. Whether he came with the actual expectation of meeting the infant Saviour, or whether he only obeyed a divine impulse guiding him to the temple without any knowledge of the scene that was to pass there, does not appear; but whichever may have been the case, he arrived there at the very time for see. ing a well known prophecy accomplished and the strongest desire of his heart fulfilled. By the prophetic gift which had been imparted to him, he recognized the child Jesus as the consolation of Israel for which he had been waiting; and forthwith he clasped him in his arms, and in the spirit of sublime rapture, burst forth in a strain at once devotional and prophetic, "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." As if he had said, I have been waiting for this manifestation of thy grace to the children of men; I have been long contemplating him as the great subject of prophecy from the beginning of the world, and have been personally favored with divine communications concerning his approaching advent; and now at length mine eyes behold him, mine arms embrace him; what can I ask more? The purpose for which I have desired to live is accomplished-now let me depart and mingle in the scenes that are beyond the veil-let me bid adieu to all that is earthly, and go and take possession of that inheritance which Jesus is here on the earth to purchaselet me ascend to his Father and my Father, to his God and my God, that as I have waited to welcome him on earth, I may also wait to welcome him in Heaven, when he shall return to take possession of his mediatorial kingdom!

"Mine eyes have seen thy salvation." It is the language not of faint, wavering hope, but of assured confidence, not unlike that of the apostle when he said, "I know in whom I have believed." And many a saint since the days of Simeon has been able to appropriate this language to himself. Yonder is a disciple who has grown old in the school of Christ; who has been taking lessons at the foot of the cross, perhaps for more than half a century. Once his faith was like a grain of mustard seed; he had only a trembling hope of an interest in the Saviour; as he compared his inward exercises with the scriptural standard of piety, he greatly

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doubted whether the renewing influence of the spirit had ever been exerted upon his heart. But the graces of the Christian have gradually become developed in his character; his spiritual vision has become more distinct, his spiritual affections more lively; the things that are invisible and eternal have become more and more the all-engrossing objects of his pursuit, and the evidences of his discipleship have in the same proportion become bright and satisfactory. And now in the maturity of his religious character, in the confidence that has been inspired by many successful struggles with temptation and corruption in a review of the many expressions of his Saviour's love which have cheered him in his onward course, he exclaims without one anxious doubt or fear, " mine eyes have seen thy salvation!" "I have beheld Christthe great deliverer from sin and death by an eye of faith-I have seen him in the glories of his person and in the riches of his grace-I have welcomed him as my Saviour by a compliance with the terms on which he offers himself to me-I have heard him whisper in my ear the assurance that my transgressions are forgiven through the efficacy of his blood, and that ere long he will take me up to dwell in his presence and to sit with him upon his throne. Sure I am that this is no dream of fancy-Simeon saw not Jesus with the eye of sense more clearly than I see him by an eye of faith. And why may I not say, as he did, let me depart in peace? Why should I wish to remain longer in this world of strife, and wo, and sin, when the great end of my life has been accomplished in my being brought into union with my Saviour? I would not indeed decline any service or any suffering which he may appoint to me on earth-I would be reconciled to his will, even though his will should be that I should be detained yet many years from the glories of his presence; but so far as my own personal comfort is concerned, I would say, let me depart

"Fly swifter round, ye wheels of time,
And bring the welcome day."

Who needs be told that this language of Simeon has often been upon the lips of the dying saint, as he has been "lingering upon these mortal shores" in the full triumph of faith? Well do I remember a Christian-one of the most afflicted of all God's people-in whose heart the spirit of Simeon glowed, and on whose lips the substance of this very expression trembled, just as her spirit was taking its flight to its celestial home. Though years and

years have passed away since I witnessed the scene, well do I remember the drunken husband and miserable children, and the many nameless circumstances of degradation around her deathbed; and equally well do I remember how she lifted her sightless eyeballs in gratitude to God that he had not left her to suffer alone-that the presence of her Redeemer dissipated the gloom of the dark valley, and that she had a delightful confidence of soon being admitted to one of the heavenly mansions. It was faith in Christ -it was her being able to say that she had seen God's salvation, that rendered her death bed a scene of so much triumph; and this is the secret of every triumphant Christian's dying scene. Wherever there is even composure in death, apart from a recognition of Christ as the conqueror of death, and the author of salvation, there is evidence of deep delusion-there is ground for nothing but dark and fearful forebodings.

But Simeon, was by no means so engrossed in the contemplation of his own personal privileges and prospects, but that he dwelt with delight on the more general bearings and influences of the Saviour's advent; he contemplated him not only as the glory of his people Israel, but as a light to lighten the Gentiles. Even the apostles of our Lord, more than thirty years subsequent to this period, were yet so far under the dominion of Jewish prejudices, that they were dreaming of the exclusive claims of their own nation to the privileges of Messiah's kingdom; but here was Simeon, in the spirit of prophecy, taking into his view the glory which the gospel was destined to spread over the Gentiles as well as over the Jews. And what he saw would be, it is our privilege to know has actually taken place. To the Jews was the gospel first preached; the Saviour not only by his personal ministry, but by that of his apostles also, offered himself to them as the "consolation of Israel;" and though they rejected him with disdain, and have continued to reject him through every succeeding generation, yet they will ere long come bending to him in humble acknowledgment of the right and the glory of his reign. And what the Jews in their infatuation and obstinacy have refused, the Gentiles have already in great numbers accepted -this light which Simeon saw and rejoiced in at its earliest rising, has been gradually mounting towards mid-heaven; and now the influence of its quickening beams is felt in a greater or less degree among a large portion of the nations. We are witnesses of the truth and the power

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