versaries of that noble and catholic institution.

The Jews' Society largely shared his patronage, in behalf of which his zeal was incessant, and his labours were great. When the first stone of the episcopal chapel was laid at Bethnal Green, he made a donation of 200 guineas. To promote the interests of the society he took extensive journeys over the greater part of England and Scotland, during the summer months of several successive years, from 1815 to 1830. In 1818 he went to Amsterdam, and preached a sermon there, on the anniversary of the battle of Waterloo, entitled the Royal Edict, from 2 Chron. xvii. 9, which was presented to the king and to the chief persons connected with the government, and printed in Dutch, French, and English, for the purpose of being circulated in the Netherlands. In 1825 he preached for the society at the Rev. Lewis Way's chapel in Paris; and in the latter part of the summer set out upon his usual “northern journey' for the last time. He attended the annual meeting in London so lately as the year 1835.

He may be considered as one of the founders of the Church Missionary Society. In the autumn of 1797 we find him in London, upon this business, whither he went expressly "to consult Mr. Wilberforce about instituting a Missionary Society." But, if not the founder, he was perhaps the greatest of all benefactors to it, as he was the honoured instrument of raising up, and sending forth, its most efficient and valued missionary, the Rev. Henry Martyn, whose first religious impressions, though they appear to have originated in the conversations of his sister, were much confirmed by Mr. Simeon's ministry. An intimate friendship then commenced between them, no less distinguished for a truly parental regard on the one hand, than it was for a grateful, reverential, and filial affection, on the other. He owed it to Mr. Simeon's conversation, first, that he gave himself to the ministry of the Gospel, whereas he had purposed to study for the law, and next, that he went out as a missionary, to which subject his attention was arrested by hearing Mr. S. remark upon the benefit which had resulted from the services of Dr. Carey in India. When Henry Martyn set sail for India Mr. Simeon accompanied him on board the

vessel, as he afterwards did Mr. Thomason; circumstances to which we have heard him revert with grateful enthusiasm but a few years since.

The measures which Mr. Simeon adopted to advance the cause of evangelical truth within the bosom of the establishment, form a most important illustration of his character, and cannot be overlooked in any history, however brief, of his life. He engaged extensively in the plan of purchasing advowsons and presentations, in order to bestow them upon clergymen who gave prominence to those views of Christian truth which he deemed most important. Rejoicing, as we do, in the result of this movement, as visible in the revival and extension of religion in the church, we offer no opinion upon its abstract propriety; not being called upon to say how far such a line of procedure was compatible with any theory of a strict ecclesiastical system. Of his disinterested zeal and pureness of intention, there can be no doubt. They whose views are in accordance with his own will think that by this course he conferred the highest benefit upon the national establishment; whilst they who take opposite views may consider the precedent dangerous, since other parties, as they argue, most opposed in doctrine, might thus secure livings to their own adherents, political or religious, for very different purposes.-We do not even venture to solve the problem, how it comes to pass that such an expedient should be considered necessary in a pure state of the church of Christ, and, above all, in such "a perfectly pure and apostolical church" as that by law established assumes to be! Had the apostolical succession, it might be not unfairly asked, failed at that juncture, that it could be really needful to form a private society, and to subscribe large sums of money, either to preserve the doctrines of the Reformation from dying out of the establishment, or to secure a succession of godly and spiritually-minded men to serve at her altars?

Upon these points, however, we do not enter, as they are beside our present province and object. We remark only upon the diligence, and energy, and fearlessness of consequences, with which Mr. Simeon pursued what he conscientiously deemed the path of duty, and upon this there can be but one opinion, as he employed for spiritual purposes a sys

tem often perverted to far inferior ends. It must have been most gratifying to him to observe the state of religion within his own communion, at the close of his career, compared with what it was at its commencement; and he could not but rejoice in having been the means of securing, to so many churches, faithful and devoted men to proclaim the unsearchable riches of Christ.

Of the genuineness and decision of his personal piety, ample evidences are before us. Nothing less than this could have sustained him under the difficulties of the first years of his public life, or have prompted him to the arduous and self-denying labours of more than half a century. We would not, however, by the use of vague generalities, be understood to imply that his religious course was one of unmixed tranquillity and unbroken comfort, though, like every faithful disciple, he had a large overbalance of enjoyment upon the whole. His path was not without those thorns and briers of which others have had largely to complain; and in his experience might be seen, by the few who knew him inti mately, traces of that moral conflict, without which the power of evil cannot be effectually overcome, nor the habits of holiness permanently established. He was naturally of a quick and irritable temperament, which he would be the first to deplore, and subject to the minor failings incident to sanguine and energetic minds; and he must have been more or less than man to have been wholly unconscious of the large space he filled in the public eye, considering also how much he was idolized by some of his friends, and deferred to in his own immediate circle. But it was delightful to observe how much the power of religion triumphed in his case, by which he was enabled to keep so much of this in abeyance, and to cultivate those graces of the spirit which rendered him, in so extensive a degree, an object of veneration and regard.

His habits of devotion were fixed and exemplary. The Bible seemed to be not the text-book of his sermons merely, but the solace and joy of his heart. The usual epithet by which he designated it was "that blessed book." Though he was the life of every company he entered, he could not only bear to be alone, but had delight in retirement. Besides the handsome rooms he occupied in college, as senior fellow of King's, he had con

trived a kind of upper chamber, hollowed out in the roof, which he used as his oratory, or place of prayer, whither he retired when he wished to be, as he expressed it, "alone with God," and where he occasionally pursued his studies with unremitting earnestness. By a small step-ladder, he could instantly get out and walk upon the leads, between the two roofs, where he had the advantage of ample air and exercise, in unbroken privacy, without coming down into the town at all. Such were the favoured advantages of his position, and such the hallowed purposes to which he devoted them. Our devout affections, like all our mental habits, derive strength and stability from exercise. As we cannot long remain among precious odours without bearing away a portion of the fragrance, nor dwell in an atmosphere of light without reflecting, like Moses, something of the brightness which shines around us, so we cannot long engage in converse with God in secret, without obtaining a most beneficial result to our own character, and being prepared, as Mr. Simeon was, to become to others also, by God's blessing, "a savour of life unto life."

We cannot wonder that his influence was great. This arose partly from his reputed wealth, partly from his family connexions, partly from the understood fact that he had preferment at his disposal, and partly from the intercourse he held, for religious purposes, with the undergraduates of the university. But neither of these causes, nor all of them combined, could have secured him so high a place in the affections of his friends, nor have enabled him to exercise so salutary a control over the minds of others, if he had not been a truly estimable man, and of competent ability himself. His kindness to Henry Kirke White is upon record; and also to the excellent Thomas Scott, to whom he sent £590 by one post; and in other instances, not necessary to name, he opened his own purse, and the purses of others also, to extend effectual aid to cases of real charity connected with the cause of religion.

As his name was a tower of strength, so he was completely a magnet of attraction to his friends. If they prospered, the circle of their enjoyment was not complete unless Mr. Simeon were at once informed of it. If they suffered, he was the first person whose sympathy

was sought. If they were in difficulty, his advice was sure to be solicited. A letter from Mr. Simeon was the last thing that gladdened the heart of Henry Martyn before he left India for Persia. We cannot withhold the following exquisite picture, descriptive of Mr. M.'s visit in Calcutta, from a communication from Mr. and Mrs. Thomason to Mr. Simeon.

"This bright and lovely jewel first gratified our eyes on Saturday last. We were all filled with joy unspeakable, and blessed God for the rich opportunity of loving intercourse. I immediately put into his hand your long and affectionate letter, in order that you might be of the party. Martyn read it in the corner of the sofa; sat by him, and

I sat looking on: so the letter was read, and the tears flowed."

In a few hours after this Mr. Martyn had sailed for Persia, departing suddenly, because he could not trust his feelings to bid them farewell.

"As an angel of love and mercy he had appeared amongst them-as an angel he may be said to have vanished out of their sight.""*

Mr. Simeon's influence was sustained by incessant mental activity; and his indefatigable devotedness to the grand objects of his life may be held up as a pattern to the whole Christian world. Besides his occasional publications, and his widely extended correspondence, his printed works extend to twenty-one large octavo volumes, containing a series of discourses, from Genesis to Revelation, in 2,536 sermons, averaging about 600 pages a volume. Of course these must be of unequal merit, though some are very valuable; but the toil connected with them was immense. We have before us some of his manuscripts, in which several of the outlines are written over four, five, and even six times, till he could bring them to that point of precision and force in which he so much delighted. Many preachers labour for quantity, and some for splendour: Mr. Simeon laboured for brevity and effect. He rarely preached more than thirty or thirty-five minutes, and his problem seemed to be, how much useful truth he could condense into the shortest possible time, with the greatest possible effect upon the heart and conscience. On the

Monday, as he told the writer of these lines, he employed perhaps as much as eight hours more in writing them fairly

Life of Thomason, p. 184.

out for the press, with the enlargements that had occurred to him in preaching, and his latest improvements. So careful was he in his preparation for preaching, that he sometimes read his sermon five times over in private, and twice as nearly as possible with the tone, attitude, and manner he purposed employing in the pulpit. Such are the slow and toilsome steps by which eminent excellence is not unfrequently attained.

If it be said that this labour in some respects reduces his claim to genius, it will be acknowledged that it exalts his industry in at least an equal proportion. It should be added that he did all this, not under the spur of necessity, nor from the love of lucre, but, as we doubt not, from a sincere desire to serve his generation according to the will of God. Had he not been eminently conscientious in the redemption of time, he could not have accomplished a tenth part so much in a still longer life. But he never lost a moment. He would rise at four in the morning; and, if sleepless in the night, would at once light his fire and proceed to work. He had his slate by his pillow, that if a useful train of thought occurred he might put it down, and would not fail carefully to copy it in the morning.

Notwithstanding his eminent reputation, he never attained preferment in the church, but continued, for more than fifty years, the humble and laborious minister of Trinity Church. College livings might have fallen to him, as fellow of King's, but for none of these is it probable that he would at any time have been willing to relinquish the position he held in Cambridge. He never held any tutorship or prominent office in the university, and therefore possessed no university authority; but he was in the habit of inviting, as any other gentleman might do, a number of undergraduates to his rooms once a week, to instruct them in framing sermons, taking Claude as his text-book. This was the chief direct influence he exerted in the university, apart from his public preaching.

His last hours were peaceful, and in accordance with the character he had latest expressions were noticed in the sustained through life. Some of his review department of our last number, but others might be added. It may be generally observed, that those great principles which formed the chief topics of his ministry, constituted the sufficient ground of his consolation and hope in

the near approach of death. He retained the full use of his faculties, as was always his particular desire, to the last, and for several weeks he had the prospect of dissolution immediately before his eyes. His latest mental efforts appear, from the accounts which his friends have furnished, to have been employed upon the great subject of man's acceptance with God, which he reasoned out in his usual clear and pointed way. "I am a poor fallen creature, and our nature is a poor fallen thing; there is no denying that, is there? It cannot be repaired; there is nothing that I can do to repair it. Well! then that is true. Now, what would you advise in such a case?" As he paused for a reply, it was given him: "Surely to go as a fallen creature to the Lord Jesus Christ, confessing your sins, and imploring, and expecting, pardon and peace." To which he immediately answered, "That is just what I am doing, and will do."

Archdeacon Hodson justly observes that nothing was more striking in his character and experience, than the union he exhibited of perfect peace and deep self-abasement.

Upon his death-bed the lowliest expressions of chastened humility and penitence were most of all frequent with him. He seemed as though he could not too much magnify the riches of Divine grace, or too much abase himself in the presence of God. "Infinite wisdom," he said, with great intensity of utterance, 'has devised the whole with infinite love; and infinite power enables me to rest upon that love. I am in a dear Father's hands! All is secure. When I look to HIM I see nothing but faithfulness, and immutability, and truth; and I have not a doubt or a fear, but the sweetest peace. I cannot have more peace. But if I look another way -to the poor creature-O, then there is nothing-nothing-nothing, but what is to be abhorred and mourned over. Yes, I say that; and it is true." He died, full of years and honour, on Sunday afternoon, 13th November, 1836, at the very time that he was appointed to preach his course of sermons before the university at Great St. Mary's Church.

The Rev. Professor Scholefield mentions, that years ago Mr. Simeon appointed an epitaph to be inscribed upon his tomb, to this effect, that for so many years (fifty-four years as it proved, for

he left the number to be filled up after his decease) he made the foundation of his hope, and the subject of his preaching, "Jesus Christ, and him crucified.”

He was buried in the Fellows' vault of King's Chapel; and his funeral was attended, besides his own friends, by nearly 700 gentlemen connected with the university, some of them the most eminent and influential of that body. The lectures of almost all the colleges were suspended, and every disposition was shown to attest the estimation in which he was held, perhaps with a commendable desire to take the last opportunity of paying that tribute of public respect to his character which had too long been withheld, and thus of repairing, so far as might be possible, the injustice and neglect of former years.

We have thought this extended notice of the life and labours of Mr. Simeon particularly due to the character, the celebrity, and the position of so remarkable a man. It is always pleasing to bear testimony to distinguished worth, wherever it may be found. We are not without the hope that the frequent recurrence of kindred excellence, in men of different communions, will at length facilitate that approximation to each other of the various sections of the Christian church, which all good men must desire. Attached as we may be to our respective peculiarities, we yet should value, far beyond all secondary considerations, those grand essentials of vital godliness, which are no less dear to numbers who differ from us, upon minor points, than they are to ourselves. the Trojan hero rejoiced to find men bearing his own image, and some who honoured his name and race, on every shore he visited, so we, with far higher feelings, are happy to own as friends and brethren all who bear the image, and love the name of Christ, in whatever latitudes they may be found, or whatever be the divisions of the great Christian world to which they belong. Amidst the controversies that abound, and are likely to abound in our times, to the result of which "the Truth itself" forbids us to be indifferent, we hope always to be able to say, with the utmost simplicity and fervour, and to verify the declaration by the uniform consistency of our course, "Grace be with ALL them that love oUR LORD JESUS CHRIST in sincerity."

As

The following tract on the subject of the unity of the Church is so excellent in itself, and, at the same time, so peculiarly seasonable, that we have much pleasure, by the kind permission of the esteemed author, in laying it before our readers, and in urging it upon their serious and prayerful regard. Among Evangelical Dissenters we have heard but one opinion expressed respecting it, viz., that of unqualified approbation.-EDITOR.

"God has laid down very plainly, in the following passages of his word, the marks by which his children may be known from all others. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us,' 1 John i. 9, 10. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. Ye are all the children of God, by faith in Christ Jesus, John iii. 36; Gal. iii. 26. Whosoever, therefore, shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven,' Matt. x. 32, 33. They that are after the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. For as many as are led by the Spirit of God, they are the sons of God,' Rom. viii. 8, 9, 14. Hereby we know that he abideth in us by the Spirit, which he hath given us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit,' 1 John iii. 24; iv. 13. Now the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, haired, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsaffering, gentleness, goodness, faith, meekness, temperance. and they that are Christ's have crucified the flesh, with the affections and lusts, Gal. v. 19-24. 'Then said Jesus to his disciples, if any man will come after me, let him deny himself and take up his cross and follow me,' Matt. xvi. 24. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him,' 1 John ii, 15. Know ye

not that the friendship of the world is enmity with God? Whosoever, therefore, will be a friend of the world, is the enemy of God,' James iv. 4. If ye forgive men their trespasses, your heavenly Father will also forgive you, but if ye forgive not men their trespasses, neither will your Father forgive your trespasses,' Matt. vi. 14, 15. 'God is love, and he that dwelleth in love, dwelleth in God, and God in him. We love him, because he first loved us,' 1 John iv. 16. 19. He that saith he is in the light and hateth his brother, is in darkness even until now. He that loveth his brother, abideth in the light,' 1 John ii. 9, 10. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death,, 1 John iii. 14. Hereby we do know that we know him, if we keep his commandments. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him,' 1 John ii.3, 4; iii. 6.

Those, therefore, in whom these scriptural marks of regeneration appear are the children of God, and the disciples of Christ; and those in whom they do not appear are the enemies of God and of Christ. If any man is proud, and selfrighteous, or denies the doctrines of grace, or proves that he has not the Spirit of God, by his irreligious tempers and habits, or indulges his passions, and does not exercise Christian self-denial, or is of a worldly spirit, or does not love the children of God, he is no child of God. If, on the contrary, any man confesses his sins, relies exclusively on Christ for his salvation; if he maintains the doctrines of grace and upholds the authority of Christ in the world; if he proves by Christian tempers and habits, that he is governed by the Spirit of God, if he loves all good men, and habitually obeys the law of God, he is a Christian.

"All such persons, by whatever other peculiarities they may be marked, are the children of God. Every one that doeth righteousness is born of him,' 1 John ii, 29. 'Ye are all the children of God by faith in Christ Jesus,' Gal. ii. 26. 'As many as are led by the Spirit of God they are the sons of God,' Rom. viii. 14. All such persons are disciples of Christ. thine, and thine are mine,' They are all the body of which Christ is the head. For by one Spirit are we all bap. tized into one body,' 1 Cor. xii. 13. And this one body is the church. 'He hath put all things under his feet, and gave him to

All mine are Jolm xvii. 10.