and maintaining our own innocency. And these two articles do comprehend the whole of the effects of true religion; which were exactly what the apostle meant to describe. Had St. James intended to have set forth the motives and principles of religion, as they ought to subsist in the heart of a Christian, I doubt not but he would have mentioned love to God, and faith in Jesus Christ; for from these must spring every thing good and acceptable in our actions. In natural objects it is one thing to describe the root of a plant, and another its fruits and flowers; and if we think a writer is describing the roots and fibres, when, in truth, he is describing the fruit or flowers, we shall mistake his meaning, and our mistake must produce great confusion. So in spiritual affairs it is one thing to set before us the principle of religion, and another the effects of it. These are not to be confounded. And if we apply a description to one, which was intended for the other, we deal unfairly by the writer of the description, and erroneously by ourselves. Therefore, first, let no one suppose the love of God, the think

ing of him, the being grateful to him, the fearing to disobey him, not to be necessary parts of true religion, because they are not mentioned in St. James's account of true religion. The answer is, that these compose the principles of true religion; St. James's account relates to the effects. In like manner concerning faith in Jesus Christ. St. James has recorded his opinion upon that subject. His doctrine is, that the tree which bears no fruit cannot be sound at the root; that the faith which is unproductive is not the right faith: but then this is allowing (and not denying,) that a right faith is the source and spring of true virtue: and had our apostle been asked to state the principle of religion, I am persuaded he would have referred us to a true faith. But that was not the inquiry on the contrary, having marked strongly the futility of a faith, which produced no good effects upon life and action, he proceeds in the text to tell us what the effects are which it ought to produce; and these he disposes into two comprehensive classes (but still meaning to describe the effects of religion, and not its root or prin

ciple,) positive virtue and personal inno

cence.

Now, I say, that, for the purpose for which it was intended, the account given by St. James is full and complete. And it carries with it this peculiar advantage, that it very specially guards against an error natural, I believe, and common in all ages of the world; which is, the making beneficence an apology for licentiousness; the thinking that doing good occasionally may excuse us from strictness in regulating our passions and desires. The text expressly cuts up this excuse, because it expressly asserts both things to be necessary to compose true religion. Where two things are necessary, one cannot excuse the want of the other. Now what does the text teach? it teaches us what pure and undefiled religion is in its effects and in its practice : and what is it?" to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." Not simply to visit the fatherless and widows in their affliction: that is not all; that is not suf

ficient; but likewise "to keep himself unspotted from the world."

To visit the fatherless and widows in their affliction, is describing a class, or species, or kind of virtue, by singling out one eminent example of it. I consider the apostle as meaning to represent the value, and to enforce the obligation of active charity, of positive beneficence, and that he has done it by mentioning a particular instance. A stronger or properer instance

could not have been selected: but still it is to be regarded as an instance, not as exclusive of other and similar instances, but as a specimen of these exertions. The case before us, as an instance, is heightened by every circumstance which could give to it weight and priority. The apostle exhibits the most forlorn and destitute of the human species, suffering under the severest of human losses; helpless children deprived of a parent, a wife bereaved of her husband, both sunk in affliction, under the sharpest anguish of their misfortunes. To visit, by which is meant to console, to

comfort, to succour, to relieve, to assist such as these, is undoubtedly a high exercise of religion and benevolence, and well selected: but still it is to be regarded as an example, and the whole class of beneficent virtues as intended to be included. This is not only a just and fair, but a necessary construction: because, although the exercise of beneficence be a duty upon every man, yet the kind, the examples of it, must be guided in a great degree by each man's faculties, opportunities, and by the occasions which present themselves. If such an occasion, as that which the text describes, present itself, it cannot be overlooked without an abandonment of religion but if other and different occasions of doing good present themselves, they also, according to the spirit of our apostle's declaration, must be attended to, or we are wanting in the fruit of the same faith.

The second principal expression of the text, "to keep himself unspotted from the world," signifies the being clean and clear from the licentious practices to which the world is addicted.

So that "pure religion

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