these? What is his "religion ;"* (in the sense in which our translators have here used the word,) his outward signs of being a Christian?

The extreme simplicity of the Christian worship must have often struck the Ancients (as indeed it does the Mahometans and Idolaters of the East, at the present day) as contrasted with the numerous and often splendid rites and religious observances of all others. The sacraments of baptism, and the Lord's supper, are very simple, not burdensome or elaborate ceremonies; and of these, one only was appointed to be observed repeatedly: the public worship was left to be prescribed and regulated in all its particulars, at the discretion of the governors of each separate church, in each country and age. No sacrifices, no peculiar meats, no incense, or outward sprinklings and purifications from legal defilement, to be repeated from time to time; no temple, except the hearts of the worshippers themselves; no priest, except their great High Priest in Heaven, were instituted in the Gospeldispensation. What then was each Christian,

* ΘΡΗΣΚΕΙΑ.

See Sermon iv.

in every age and country, to do as a Christian? By what outward acts and demeanour was he to testify that sense of religion which the Jew and the Pagan proclaimed to the world by their religious exercises and observances?

The answer was, by purity and beneficence, practised for Christ's sake. His followers were to be marked out by imitating his example of an unsullied life, and of active kindness, towards their brethren, towards strangers, towards enemies. 66 By this," said He, " shall all men know that ye are my disciples, if ye love one another;" and again (Luke xi. 41), "Give alms of such things as ye have, and behold all things are clean unto you." So also the Apostle instructs the Hebrews, (xiii. 16,) " To do good and to communicate, forget not; for with such sacrifices God is well pleased."

And thus speaks likewise the Apostle James, here, in answer to any who might be supposed inquiring what are the characteristic religious exercises and observances (the "religion," as our translation has it) of the Christian. "Pure religion," says he, " and undefiled before God and the Father" [our God and Father] " is this;

to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world." It is no longer by visiting at stated times the Temple at Jerusalem, with offerings for Jehovah's altar there, that you are now to manifest your devotion to Him as manifested in Christ Jesus, but by visiting those whom He is pleased to regard as Himself; "Forasmuch as ye did it," says He, " unto one of the least of these my brethren, ye did it unto ME;" by visiting in their affliction the fatherless and the widow, and making an offering of your goods for their relief: it is not by avoiding the touch of things ceremonially unclean, or by abstaining from particular meats, or by outward sprinklings and purifications, that you are to present yourselves, now, as undefiled worshippers in the Lord's sight, but by keeping yourselves unspotted from the world;" unstained in soul by its corruption, by covetousness, ambition, vanity, envy, resentment, sensuality, intemperance, and every sin into which intercourse with the world will be apt to seduce you for "out of the heart," says our Lord, “ proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit,

66

66

lasciviousness, an evil eye [i. e. envy,] blasphemy, pride, foolishness; all these evil things come from within, and they defile the man."*

When the Apostle is describing the outward conduct that should characterize all Christians, and testify their inward feeling of devotion to their Lord, though he means, no doubt, to include every species of beneficence, he briefly illustrates his meaning by specifying some particular objects who are among those that have an especial claim to it, the "afflicted widows, and fatherless;"-the " orphans," as he expresses it: for "orphan," which is originally a Greek word, is the very one employed in this passage. And certainly those who have the misfortune to have lost their nearest natural protectors, have, when other points are equal, an especial demand on the benevolent protection of their fellowchristians generally.

Kindness in relieving the afflicted and needy, is, as I have explained, though not "religion" properly so called, yet a necessary fruit of pure religion. If the inward principle be right, and

*Mark vii. 21.

well-fixed, and flourishing, it cannot fail to lead to the outward actions which are the natural effects of it. And one who is truly and deeply impressed with Christian sentiments, will not merely hold himself bound to shew kindness and to do good, but will study anxiously how to do the most good. He will consider how to make his beneficent endeavours as effectual as possible.

There is a great difference in the different modes of bestowing our alms; and he who is charitable from right motives, will be curious and diligent in making his selection. But one who is led merely by feelings of compassion, without sound principle to guide him, may be led by those feelings to bestow gifts which will do more harm than good; or at least, much less good than a more judicious plan would have effected.

But many persons are accustomed, both in this and in other matters, to trust confidently that they are doing right as long as they follow the dictates of their heart; that is, resign themselves to whatever impression happens to be made on their feelings. We should remember, however, that the heart and the head both,-our feelings and our understanding alike, are the gift of our