the angels in their song at the nativity. She first gave thanks unto the Lord, and then spake of Jesus to all them that looked for him in Jerusalem. Though her talent was nearly worn out, she made the best use of it possible in communicating these glad tidings to others; for, indeed, we cannot but speak of the things which we have seen and heard of the Saviour of man. While some may despise or reject the Redeemer, there are always more or less that cordially, if not anxiously, receive information so highly interesting to their immortal concerns. And when such friendly instructions are communicated by the lips of the aged, who have tasted that the Lord is gracious, they seldom fail of being cordially received, and produce the most happy effects. Go thou therefore and do likewise! As a conclusion to our present contemplations, that as Anna gave thanks for the sight of her Saviour, and that her life had been prolonged to so great an age, let us not be forgetful of our obligations to the Lord, that he has given us an hope in his Son, and lengthened our days to old age. Let this be our consolation and the theme of our song while so rapidly retiring from the trials and dangers of this vain world, in prospect of a world of felicity, which shall for ever endure! What the evidences were which Anna possessed of her interest in the Messiah that was to come, while in her more early years, is to us unknown, as her general history is not recorded. But possibly the aged person who reads this paper may have for many years professed the Gospel of salvation, without arriving to a desirable assurance of a personal interest in Christ the Lord. If so, the case of the widow Anna may afford encouragement. Her feet were directed to the temple at the very instant the Saviour was presented; she saw, her faith was confirmed, and her heart rejoiced. So may it be with you; the Spirit of Christ, through the testimony of his Gospel, can reveal the Saviour to your heart, so as to leave no room to doubt or hesitate that Christ is yours; and thus, instead of lingering in fear, you will possess a desire to depart and be with him in glory, in whose presence there is fulness of joy, and at whose right hand there are pleasures for evermore. To thy temple I repair; Lord, I love to worship there; From thy house when I return, THE SAINTS OF GOD I love to think of heav'n, where I shall meet Swain. WHATEVER relates to a state of existence beyond the grave must certainly be of the highest interest to man. To an aged Christian especially, who is advancing to his heavenly home, it must be a pleasing inquiry," Whether there he shall meet and per"sonally know the happy individuals with whom " he enjoyed the sweets of Christian fellowship "while passing through this vale of tears?" There is certainly something in the expectation of such an enjoyment, that irresistibly entwines itself around the heart, while a contrary thought casts a gloom over the endearments of friendship. Some there are who have doubted, whether the supposition of the saints personally knowing each other in heaven is satisfactorily warranted by Scripture testimony, and therefore it is sufficient for them to believe that the final happiness of the redeemed will be infinitely complete by their glorified persons in the immediate presence of God and the Lamb for ever. Whether such persons may have felt sufficient interest in the subject, to induce them to search the Scriptures with desirable attention or not, should by no means prevent us from examining for ourselves, that if true we may enjoy the comfort of it, and enhance our gratitude to the Lord of grace and glory. In order, therefore, to make our inquiry the more easy and familiar, it will be presented in two parts, thereby allowing time for the reader to pause and indulge such reflections as the subject will naturally excite. THE FIRST PART. Let us listen to the general voice of mankind upon the subject, for it is a fact, with the exception of a few individuals who disbelieve the Bible and the immortality of the soul, and assert that death will extinguish their existence for ever, there is a general impression on the mind both of good and bad men, that in futurity we shall know each other, whether they profess it or not. I cannot divest myself of an opinion, that this thought is instinctive in human nature, and that although some goodmen may have had their doubts respecting it, which I imagine arise more from their incapacity to ascertain the precise medium or manner with which the knowledge may be communicated, than the case. fact itself. The argument of Addison on the belief of a future state, may have its weight in the present "The desire of man," says he, "after a fu"ture state of happiness, is a strong presumptive proof that such a state actually exists, otherwise "God would not have implanted that desire in his "breast." So in the present case, if total ignorance of each other is to be the lot of the righteous in heaven, how is it that the thought of really knowing each other in futurity should so universally prevail? It may perhaps be pleasing to the reader to be informed how strongly Socrates and Cicero, with the contemporaries of those great and admired sages of antiquity, were persuaded of meeting and personally knowing each other in a future state. "Who would not," says Socrates in his Apology, part with a great deal to purchase a meeting with Orpheus, Hesiod, Homer, &c.? If it be true that "this is to be the consequence of death, I would " even be glad to die often. What pleasure will it 'give to live with Palamedes and others who suf"fered unjustly, and to compare my fate with "theirs? What an inconceivable happiness will it "be to converse in an other world with Sisyphus, 66 Ulysses, and others, especially as those who in"habit that world shall die no more." Plato makes Socrates promise himself wonderful delight in a future state, in the company of Musaus, Hesiod, Homer, and other eminent men, who died before him. Cicero has this remarkable passage in his treatise on old age. Having mentioned Pythagoras, |