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SERMON XX.

THE CHARACTER OF SIMEON.

LUKE 11. 25.—And, behold, there was a man in Jerusalem, whose name was Simeon, and the same man was just, and devout, waiting for the conso lation of Israel.

MEN often judge very erroneously of what is necessary to constitute a religious character. Some include only the duties which they owe to their fellow men. Honesty, as the world reckons it, and honor, and kindness, measured by the same standard, complete the amount of moral goodness which they claim, and to which they aspire. These I do not depreciate, nor regard as unnecessary. They are of indispensable importance. Without them, a good character is essentially deficient. The objection is, that these are considered as sufficient to the exclusion of the love of God, from which, alone, they can have strength and real worth, and by which they ought to be consecrated and controlled. They have moral excellence, constancy, and efficiency, only when they are the results of unfeigned piety. Our duty to God is of primary obligation. It does, not, however, supersede, but necessarily requires the virtues of social and relative life. Others comprise all religion in a profession of faith, and an observance of external institutions and ordinances; but experience not, nor care for that living power of faith, and holiness, which those outward forms are designed to express and cherish. They have "a name to live, but are spiritually dead." They have "a form of godliness," without its heart-felt influence. Means of grace are of great utility and value, if well improved, but what can they avail if they secure not the gracious benefits to which they are designed to lead? They are not religion, but the means of obtaining, manifesting, and promoting it. Some suppose that all religion consists in excitement. Feeling is every

thing. Candor, Christian liberality, and even strict integrity are practically undervalued: and often spiritual pride, censoriousness and bigotry, are prominent features in their character. A religion which wants feeling, and vital power, as we have already said, is a nullity. The character of God, the love of Christ, and the importance of eternal things, demand, and cannot be reasonably regarded without intense interest and deep feeling; but these ought to be chastened by knowledge, and sobriety of mind, by reverence for God, and the proper exercise of reason. There may be transports of passion in which intelligent piety has no part, and strong excitement in which animal feeling has more influence than divine truth, or the Spirit of God. Knowledge and religious feeling derive their chief value from their scriptural character, and practical effect. The safe tests of religious character are not occasional emotions, but the habitual choice, and purpose of the heart, and the consistent and constant tenor of a holy life. Not a few glory in the soundness of their faith. Truth is every thing with them. But to live under its influence, to extend its blessings to others, and to live and labor for Christ holds a low place in their scheme of religion.

All these partial notions of religion are erroneous, and such characters are essentially defective. True religion consists, essentially, in supreme love to God, and undissembled love to man: and these principles must have their practical manifestation in all the appropriate acts of a pious, pure, upright and benevolent life. Such was the character of Simeon. Let us contemplate his character as here described. It was the character of a good man then; and so it is still. The prominent features have always been, and ever must be the same. It embraces three important characteristics

He was just; he was devout; and he was a believer in Christ. 1st. Simeon was a just man. Justice respects our dispositions and conduct to our fellow men. It consists in rendering to all their due. Human laws are not the measure, but the law of holy love" Thou shalt love thy neighbor as thyself," and "do to others as you would that they should do to you." The native

and fair operation of this principle may be illustrated by several remarks:

1st. Justice requires candor and fairness in judging of the character, motives and actions of our fellow men. Nothing is, to us, more offensive, than a rash, unwarranted depreciation of our character; the imputation of improper motives; or an unfair interpretation of our actions. To do so with our neighbor gives him no less reason of offence, and complaint. What is ungenerous and unjust, when done by him to us, is no less so if we deal thus with him. Our rights to be judged liberally and impartially, are equal, and to respect those rights the obligation is reciprocal, and binds us both with the same force and authority. How often is this obligation violated? Opinions are formed, and unkind suspicions entertained, unwarranted by any obvious, or ascertained facts. It well deserves the stern rebuke which God has given-" who art thou that judgest thy brother?" To his own master he standeth or falleth. In judging his character, motives and actions, to be less upright and virtuous than they appear, is not to render to him what is due. It is to do to him as you would not wish him to do to you. And still more, it is an impious invasion of a province which belongs to God alone. It is his prerogative, and not thine, to search the heart, unless it be thy own. The charity or love which you owe to others— "thinketh no evil, beareth all things, believeth all things, hopeth all things." "There is one lawgiver who is able to save, and to destroy-who art thou that judgest another?" The operation of this ungenerous, and unjust disposition is fruitful of much evil. It leads men to undervalue the kindest actions, and is injurious to themselves, whilst it denies to others the honor which is due to upright and benevolent intentions. Never was there such integrity of motive, and benevolence of intention, as in the life and labors of Christ; yet he was regarded by the Jews as an artful impostor, whose design was to deceive the people. This prejudice rendered them deaf to his divinely important instructions, and his most affectionate counsels, and often led them even to pervert and misrepresent them. They did him inexcusable

wrong; and closed their minds, and hardened their hearts against means and opportunities of the most needful, and reason. able information as to truth and duty. And so it is still with perverse men. The preaching of the gospel; the well timed, and well intended admonitions of generous friendship and benevolent efforts to do good are often resisted and defeated, by imputing them to selfish, and unhallowed motives, of which there is no evidence, nor even reason of suspicion. It is so even in the ordinary intercourse of human life. Kindness, generosity, and labors of love, not seldom, lose their value and advantage to the receiver by the unwarranted suspicions of him who exercises, and bestows them. The loss is fully deserved by his suspicion and illiberality; but the kindness and favor were undeservedly bestowed upon one who ungenerously depreciated them.

I next remark, that justice to our fellow men demands at least with equal authority and obligation, tenderness and forbearance in speaking evil of them.

If to deny them their due, in the judgment which we form of them, is unjust; it is even more so to pronounce and utter that judgment, and in any case to injure their reputation maliciously, or even causelessly, and wantonly. The divine prohibition is explicit: "Speak not evil one of another, brethren; He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law." There are exceptions to this law. Where the protection of the person's reputation, property, or virtue, or the happiness of others, depends upon our making known the evil deeds or designs of wicked men, then silence or concealment would be criminal. Justice to the injured, or those who are exposed to danger, demands that we give the information which will vindicate and protect them, although it may reveal the wickedness of those who do, or intend evil. But we must wait the call of duty, and not needlessly nor wantonly speak evil of others. This is what the Apostle forbids, and which the law of Christian kindness prohibits. To benevolent minds it is unpleasant to expose the follies and sins of their neighbor, even

when duty requires it; and where it is not so required, they will exercise caution, tenderness and forbearance. So we wish, and need that others do with us, and this we owe to them. This would preserve peace, and good will, where now they are often sacrificed by a malevolent, or at best an inexcusable freedom in traducing their character, and publishing their infirmities and faults.

My own personal observation does not warrant me to pronounce a severe judgment in relation to this matter: but the social conversation of the world is unfairly reported if there be not a considerable amount of this mischievous gossip, and tattle. Is it true, or not that the characters of the absent, and sometimes, slyly, of the present are the theme of severe animadversion? Half suppressed insinuations are used to the injury of others. Rumors confessed to be doubtful are whispered, and diffused. The narrators with professions of unwillingness to believe, and of grief for the accused, give needless, and unkind circulation to defamation, and allegations disreputable to the fame of their neighbors and even of those for whom, when present, they profess much respect, and friendship. This indefinite, and indirect slander, report says, is often indulged, is favorably received, and even adds a zest to conversation which might otherwise be tame and insipid. Forbearance, and the silence of love are not cherished, and still less the benevolence which would command, and seek to maintain and honor the reputation of their fellows. Is this just? Who would wish to have this measure dealt out to themselves? Who would not recognise it as wrong, and complain? Reputation is of more value than mere worldly property, and to wound and injure it is robbery no less iniquitous than the fraud, or violence which secures unjust gain. Be just. "Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice." Ephes. 4:31. "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." James 1:26.

I again remark, that justice to our fellow men demands a prac

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