Tiago 1:27

DISCOURSE: 2362
PURE AND UNDEFILED RELIGION DESCRIBED

Tiago 1:27. 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.

ERRORS of the most fatal kind were early found in the Christian Church. So speedily had vital godliness decayed, that even in the Apostles’ days a mere form and profession of religion was deemed sufficient. Under the idea of exalting faith, the value of good works was depreciated, and the necessity of performing them denied. Against such errors the Apostle James lifted up his voice like a trumpet: he bore testimony against them in the most energetic manner: he declared that “faith without works was dead [Note: Tiago 2:20.]:” that to be “hearers of the word and not doers of it, was the way to deceive our own souls [Note: ver. 22.]:” that the “religion” which did not produce self-government, “was vain [Note: ver. 26.]:” and that religion, which alone God would acknowledge as “pure and undefiled,” would lead to the most self-denying exercises of love, and to a freedom from all those corruptions with which the world abounded: “Pure religion, &c. &c.”

Let us consider,

I. His description of true religion—

We must remember that the Apostle is here speaking of religion solely in a practical view. He is not speaking of principles. Not that he disregards them: on the contrary, instead of setting aside the doctrines of justification by faith, as some would represent, he insists on the necessity of faith as strongly as St. Paul himself; only he distinguishes between that which is living and operative, and that which is uninfluential and dead; and affirms, that it is the living and operative faith only, which will save the soul.

Nor is the whole even of practical religion in the contemplation of the Apostle in this passage. He does not advert to the exercise of our affections towards God, but only to our actions towards men: and it is in this confined view that we must understand him as speaking in the words before us.

He informs us how religion will influence us in reference to,

1. The world at large—

[The terms here made use of draw the line with great accuracy. It is not required of us to renounce the world entirely: we are social beings, and have many social duties to perform: and, if we were to abandon society altogether, we should withhold from mankind many benefits which they have a right to expect from us. When God calls us “the salt of the earth.” it is necessarily implied that we are to come in contact with that mass, which, by our influence, is to be kept from corruption. But from “the corruptions that are in the world [Note: 2 Pedro 1:4.]” we are to “keep ourselves unspotted.” Its pleasures, riches, and honours we are to despise [Note: 1 João 2:15.], even as our Lord Jesus Christ himself did [Note: João 17:14.]. Nor are we to be conformed to its sentiments and habits [Note: Romanos 12:2.]: even its friendship we are neither to court nor desire [Note: Tiago 4:4.]. If we would approve ourselves Christians indeed, we must “feel such an influence from the cross of Christ, as to be crucified unto the world, and to have the world altogether crucified unto us [Note: Gálatas 6:14.].” Thus, though in the world, we shall clearly shew that we are not of the world.]

2. That part of it which is destitute and afflicted—

[Love is the life and soul of religion: and, as it will extend to all in general, so will it manifest itself particularly towards those who are bowed down with affliction. The “visiting” of the afflicted is an office which the true Christian will delight to execute; yet not in a slight and transient manner: he will so interest himself in all their concerns, as to relieve and comfort them to the utmost of his power [Note: This is implied in the word ἐπισκέπτεσθαι.]. His conduct towards them will resemble that of Job [Note: Jó 29:12; Jó 30:25; Jó 31:16.]. It is the way in which he expresses his obligations to God [Note: Isaías 58:6.]; and in which he shews his love to his Lord and Saviour [Note: Mateus 25:45.]. He considers love and charity as a commandment stamped with peculiar authority by Christ himself [Note: João 13:34.]; and, in obedience to it, he desires to “weep with them that weep, as well as to rejoice with them that rejoice [Note: Romanos 12:15.].” This is “pure and undefiled religion.” Other things may pass for religion before men, but this is religion “before God:” it is that which he will acknowledge as agreeable to his will, and will recompense with tokens of his approbation.]

This description of religion will probably force from us a tribute of applause: but, instead of bestowing on it empty commendations, it will be proper to consider,

III.

The use we are to make of it—

The Apostle doubtless designed that we should regard it,

1. As a criterion whereby to judge of our state—

[“Victory over the world” is one of those marks which are universally found in the Lord’s people, and in no other [Note: 1 João 4:4.]. Other persons, it is true, may be free from open vices, and, through disappointments and infirmities, may become disgusted with the world: but their love of the world is not at all changed, provided they could have the things on which their hearts are fixed, with health and strength to enjoy them.

A delight in all the offices of love to men for Christ’s sake is another mark, whereby Christians are distinguished from all other persons. It is a disposition which springs out of a sense of redeeming love [Note: 1 João 4:10.], and infallibly “accompanies salvation [Note: Hebreus 6:9.].” The want of this disposition argues a total absence of divine grace [Note: 1 Coríntios 13:1.]; whilst the exercise of it warrants an assured confidence in the Divine favour [Note: 1 João 3:17.].

Let us then bring ourselves to this touchstone. Let us ask ourselves, whether we do indeed account it “better to go to the house of mourning than to the house of feasting?” Do we consider ourselves as “pilgrims and sojourners here;” and value our possessions, not so much for the respect or comfort which they procure to ourselves, as for the opportunities they afford us of honouring God and benefiting our fellow-creatures?
Alas! alas! when estimated according to this rule, how little of “pure and undefiled religion” will be found! This is a melancholy view indeed of the Christian world; but it is the view which God himself gives us of it; and it is in vain for us to controvert it; for by his decision we must stand or fall [Note: See Mateus 25:34.]

2. As a directory whereby to regulate our conduct—

[The commands of God relative to these things are clear and express: “Come out from the world, and be separate, and touch not the unclean thing; and I will receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty [Note: 2 Coríntios 6:17.].” Nor is the law respecting sympathy at all less forcibly enjoined: “Bear ye one another’s burthens, and so fulfil the law of Christ [Note: Gálatas 6:2.].”

In a word, I call upon you all to obey these great commands. Remember, it is not to any peculiarities of a sect that we are urging you, but to that which God himself dignifies with the name of “pure and undefiled religion.”
Say not, “This is not my office: I cannot thus come out from the world, nor can I thus devote myself to deeds of charity.” I readily grant that all cannot consecrate an equal measure of their time or property to these offices: but no man in the universe has any dispensation from devoting such a measure of his time and property to these things as his situation and circumstances will admit of. The command is equally obligatory on all: and a disposition to obey it ought to be equally strong in all. The various modes of our obedience will be judged of by God himself, who alone knows what our respective states and circumstances require. But this I say, “He that soweth liberally shall reap liberally; and he that soweth sparingly, shall reap also sparingly.” Respecting the excellence of such religion I dare appeal to your own consciences. See a person, whether of higher or lower rank, laying aside the cares and pleasures of the world, and visiting the abodes of misery: see the disconsolate “widow, and the helpless children,” bemoaning their bereavement, whilst to the anguish occasioned by so severe a loss, the pressure of poverty is added; and, to the want of immediate sustenance, the prospect of permanent and irremediable distress: see the compassionate visitor opening the sources of consolation which the Gospel affords, till the unhappy sufferers are brought to kiss the rod that smites them: see him administering present relief, and devising means for the future support of the family: how is he received as an angel from heaven! And how does “the widow’s heart even sing with joy,” whilst she acknowledges the hand of God in these succours, and, with feelings too big for utterance, adores her Heavenly Benefactor! Go ye, beloved, to such scenes as these, and ye will soon begin to see the beauty of religion, and to understand that paradox, “It is more blessed to give than to receive.” Yea, realize one such scene as this, and ye will need no further persuasion to assist the charity before us, or to emulate the zeal of those who are most active in it [Note: The particular Institution may here be more fully opened, and be further recommended by either local, or general, considerations.]