scribes who expounded the law of Moses; but to the proclamations of those who went about to bring the Gospel, i. e. good-tidings, of peace, pardon, and salvation, for those who had been God's enemies.

Peace accordingly in this sense you will find much and strongly spoken of by the sacred writers; and the more perhaps because the intelligence was not only most important, but, to those who received it, strange and unexpected, and to many of the Jews, very unwelcome. That the "Gentiles should be fellows-heirs,"-that God would "break down the wall of partition, putting no difference between them and the Jews,"—that they "who before were not a People, were now to be the People of God,”—this Mystery, as it is often called by the sacred writers, and which they so often advert to in such expressions as those just cited, was the wonder of the believers, and the stumbling-block to the unbelievers, among the Jews. Mary and Joseph marvelled, we are told, at hearing from Symeona

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Symeon, there can be I think little doubt, was himself a converted-according to the common expression-a "devout Gentile," and thence was led to advert first to the en

that Jesus was to be a "light to lighten the Gentiles" and many who probably were otherwise disposed to receive the receive the Gopel were "offended" at this part of his character. When the prodigal son (i. e. the Gentiles) was received with joy and feasting by his father, his brother "was angry, and would not come" in: when the labourers who had been called at the eleventh

lightening of the Gentiles, before he spoke of the "Glory of Israel."

The description of him as a man in Jerusalem," seems much more suitable to a Gentile than to one of the Jewish nation and again, the epithet which is rendered "devout," and which seems to have ordinarily signified one who had renounced idolatry and worshipped Jehovah, is, accordingly, very rarely indeed applied to Jews, and very frequently to Gentiles. The name indeed of Symeon seems Jewish; but this is no indication of his race, as it seems to have been common for those who had connexions both with Jews and Gentiles, to bear, in consequence, two names; as Silas or Silvanus, Saul or Paul,-a man of the very name of "Symeon, who is also called Niger," and many others.

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Symeon could not indeed, as a proselyte of the gate, "devout Gentile," have gone "into the Temple," and there met the child, after Joseph and Mary had brought him in: but on looking to the original we find nothing more related there, than that Symeon went to the Temple, and accosted the parents as they were bringing in the child: viz. as they were passing through the court of the Gentiles.

hour (the Gentiles again) received equal payment, the others murmured to find them made equal to themselves.

For this reason the Apostles repeated the more frequently and earnestly their allusions to God's proclamation of peace. You will find

such allusions in almost every passage of the New Testament (and they are very numerous) in which the words "peace" or " enmity" occur. For instance, (Col. i. 20; Eph. ii. 13,) Christ "having made peace through the blood of his cross," it pleased the Father “by Him to reconthat were, cile all things unto Himself. And you, some time, alienated and enemies in your mind by wicked works, yet now hath He reconciled." So also to the Ephesians. "Ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise; having no hope, and without God, in the world. But now, in Christ Jesus, ye, who some time were afar off, are made nigh by the blood of Christ. For He is our peace:-that He might reconcile both [Jews and Gentiles] unto God, in one body by the cross, having slain the enmity thereby."

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Besides numberless other passages to the same effect.

And not only is the Gospel of peace announced in the manner I have stated, but care is taken by our Lord to warn his followers against supposing that it was temporal, worldly, peace He promised them; both in his prophecies of discord, already cited, and also when He is consoling his disciples, with an assurance of heavenly peace: "Peace," said He, "I leave with you: my peace I give unto you: not as the world giveth, give I unto you. In the world ye shall have tribulation; but be of good cheer, I have overcome the world."

Still it is most true that one blessed result of Christianity, in proportion as it is received heartily and in the true spirit of it, is, mutual peace and good-will among mankind. Numberless are the exhortations to brotherly-love (i. e. love of Christians towards their fellow-Christians, as such),—to universal benevolence,—to meekness, compassionateness, forbearance, numberless are the warnings against party-spirit, jealousy, strife, and hostile bitterness; and what is more, all these are clearly founded on the very

character of the evangelical doctrine. We are taught to forgive, " even as God for Christ's sake hath forgiven us ;"-to "love one another as He hath loved us ;"-to be tender and considerate towards weak brethren "for whom Christ died," even as "while we were yet sinners Christ died. for us;" and "to be gentle unto all men, in meekness instructing them that oppose themselves," since God" willeth not that any should perish."

But all this is the Christian's duty; not his reward. To labour, and often vainly to "labour for peace" in this world, is his appointed trial; peace with God is his promised consolation. His endeavours to promote universal peace (not with a view to his own interest and convenience, but from Christian benevolence) must be unremitting, for this is his concern; but his enjoyment of a peaceful life will in a great degree depend on others. All wars and tumults,—all animosity, and malice, and evil-speaking, would indeed be at an end, if all men were sincere Christians;-if, without being altogether perfect, they possessed that Christian temper, which the Author of our religion has made the characteristic of it; for