when the mind is gratified, the intellect engaged, the natural feelings roused: the danger, lest we fancy this religion. These things accompany religion, as the shadow accompanies the man; but the shadow is not the man.

There is a way, however, by which we may put our feelings to the test, and ascertain whether the shadow has a real substantial cause. We may examine to what end our hearing leads; what we are doing doing in obedience to God; doing as disciples of Christ, to advance his kingdom and promote his glory. What do we, which except as his people we should not do? what are we denying ourselves, which except as his people we should not deny ourselves? "What do we more than

others ?"

If conscience tells us that we have little of this kind to prove that we do not belong to the class of forgetful hearers; it is better to listen to conscience now, than to wait till she hereafter speaks more loudly. When the rain comes, and the winds blow, and beat upon your house, you will need the sure foundation which that man hath, who "heareth the sayings of Christ, and doeth them." He is blessed in his deed. And let none, for want of the deed, forfeit the blessing.

LECTURE VII.

THE EFFECT OF TRUE RELIGION UPON THE LIFE AND HABITS.

JAMES i. 26-27.

26. 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.

The more we value a possession, the more anxious we are to know that it is secure. St. James points at various signs, by which the safety of the soul may be discovered. Because a man may seem to be religious, have many things about him which belong to true religion, and yet be as "nothing" in the sight of God. And he may

deceive his own heart, by looking partially to his case, and judging himself too favourably. Just as in regard to bodily health; a man might trust to a florid countenance or a ready appetite, and conceal from himself an inward decay of strength which should have warned him of danger. We might justly say of such an one, If any man seem to be in good health, and yet is unable to perform the functions for which health is given, to apply his mind or exert his limbs; this man's health is vain. what St. James says of religion.

And this is If it is true

religion, it must order the life and regulate the habits. For example, it must govern the use of the tongue. As he had before expressed himself, it must render a man "slow to speak, slow to wrath." Not because every man who bridleth his tongue is religious; but because a man cannot have genuine religion, who bridleth not his tongue. A man of calm, easy, natural temper, has little temptation to insolence or petulance of language. Another may have some point to gain, and refrain his lips from speaking "unadvisedly." This does not constitute them religious. But the truly religious man, though provoked or reviled, has a restraint laid upon him, that he should not "revile again." Though of warm or hasty nature, through the Spirit he controls that nature, that the fire may not kindle, and he may not "offend with his tongue."

This is one proof, by which the state of the heart is seen. But there is also another.

27. Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

True religion will show itself by exciting in the heart a love towards men: a feeling for their wants, their distresses, their sorrows. And it will be active in relieving them, not only because such is the precept of the gospel; nor only because such is the example left by Christ himself, who healed the body whilst he instructed the soul, and was not insensible towards the wants of earth whilst he opened the way to heaven. In addition to this example and

to the precepts of the gospel, there is an impulse in the Christian's breast to comfort and relieve his suffering brethren, just as there is an impulse in the parent's heart to sustain his helpless children. Those whom Christ so loved, as to give himself a ransom for their sins; those whom God so loved, as to send his only Son for their salvation; shall he hold them in no regard? Shall they pine without relief, or grieve without consolation?

This character does not belong to those alone who are largely provided with this world's good. Whoever is so, will impart a share of his blessings to those who have less. But it is not necessary to be rich, in order to exercise this "work of faith and labour of love:" the poor may equally practise the virtues of charity. They may perform offices of kindness towards their afflicted neighbours; support their drooping spirits; cheer their loneliness; drop in words of comfort and advice. In this way they may express their thankfulness to God, who has made their own lot easier and smoother. In this way they show their love to their Lord and Saviour, who has said, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

A third rule is added by St. James here, as a part of true religion. To keep himself unspotted from the world.

To go through the world without being corrupted by it, is the test of an "honest and true heart." " I pray not," said our Lord of his disciples, "that thou shouldest take them out of the world; but

that thou shouldest keep them from the evil." Taken out of it they cannot be; there their duties and their trials lie. Unspotted in it they may be; for they have that within them, and that above them, which will enable them to "overcome the world" to resist its temptations, to oppose its errors, to forego its cares.

Plain rules are thus laid down before us, by which it may be known whether the faith in Christ Jesus, which we profess, has real possession of our hearts or no.

If it has such possession, it will make us conscientious in our discourse; mindful of the purpose for which man was endowed with the distinctive power of speech. We shall "keep our tongue, as it were, with a bridle :" not to stop and silence, but to direct and guide it according to the rules of duty: to turn it aside from what is light and vain, and unprofitable, and uncharitable, into the proper course of discretion, meekness, and courtesy.

Again: the same faith will open the heart to sentiments of compassion, of sympathy with the distresses of others will incline every one, as far as their opportunities extend, to relieve the calamities which belong to human life, and to diminish its evils.

"So to use this world, as not abusing it," will be the prevailing object of life; to look on things temporal, chiefly as they bear on things eternal: and to be ever governed by the maxim, "Go thou, and seek the kingdom of God."

This is true religion and undefiled before God and