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In Philippians iv. 5, St. Paul gives the following injunction to Christians:-"Let your moderation be known unto all men."

Now, if this admonition implies, as some maintain, that it is possible for the mind to be so affected by religion as to lose its balance upon other subjects-in short, that we have need of a warning not to be too religious-then we should be driven to the difficult task of ascertaining what degree of serious feeling is desirable and worthy of attainment; and it would become necessary to assign some limit to the yearnings of the soul after Divine light and instruction. Some would argue from St. Paul, that our religion is to be moderate in its demands upon the attention of its votaries; that, instead of requiring the untiring research of an inquisitive mind, and the sole efforts of an undivided affection, some middle course should be found, by which, without neglecting the care of our souls, a degree of anxiety may also be bestowed upon worldly objects. They would deprecate the violent removal of our affections from the attractive scenes of worldly ambition to the realities of an invisible kingdom, and suggest, that without despising the claims of our Creator, we need not unreasonably refuse to pay some degree of reverence to human opinions and popular usages.

Such, in the view of some persons, is the meaning to be derived from the words, "Let your moderation be known unto all men.” They would render it in other words-"Let religion engross less entirely our time and thoughts; and, in inculcating it upon others, be careful not to shock their prejudices by exacting too rigid a performance of its duties.”

But to any one who has tried the experiment, no argument is necessary to prove the impossibility of dividing our energies between the pursuits of time and eternity, between God and mammon. There is a variety and repugnance between the elements of worldly ambition and the more exalted aims of religion, that renders their combination impracticable. A man who exercises such moderation in his religious views as is thus implied, will find that there are influences at work within his breast which will gradually drive from it all religious feeling whatever; or, if he persists in striving to entertain the one without rejecting the other, must leave him an object of self-reproach, as a hypocrite and a dissembler.

The Divine language to a willing disciple is-" My son, give me *thine heart." Nothing less than the whole heart, and the entire affections, is demanded by God; and if these cannot be yielded with grateful acquiescence, nothing less will meet with acceptance from Him. It is the first sign of the reconciliation between the awakened soul and its Maker, that it seals the allegiance to a new Sovereign by declaring a life-long enmity to those objects that have hitherto

interfered with his dominion. The returning backslider says, “O Lord, our God; other lords beside Thee have had dominion over us; but by Thee only will we make mention of thy name." If a moderate indication of religious feeling were consistent with the love of a true disciple, how large would be the number of Christians! How many would take Christ's yoke upon them, and rejoice in the lightness of a burden that now they shrink from, as beyond the powers of their feeble resolution! The kingdom of heaven would no longer suffer violence; and the designation of a warfare would cease to be appropriate to the Christian life. The conflict between religious opinions and worldly practices would subside into a calm of slothful indifference; and the cause of Satan would triumph so soon as the Christian soldier had laid down his arms.

But, in truth, the moderation which is enjoined upon us in the passage quoted from Phil. iv. 5, is of a very different character from that just suggested. The verse is intended to remind us that one who has taken upon him the Christian profession, should be moderate in his enjoyment of worldly things, however lawful; and, for the sake of Him whose favour he covets, should forego many practices and pleasures that to another, less deeply impressed with serious things, might appear harmless, or even beneficial. "No man that warreth, entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier." And the motive for such a course seems to be pointed out, rather in the example afforded to others by this conduct, than in the benefit which also, in some degree, results to those who are by this means removed from the reach of many temptations. It is enjoined upon us, that others should wit. ness our moderation, and take knowledge of us that we have been with Jesus; that our thoughts have been elevated, and our desires changed; so as to produce a distaste for those sources of enjoyment in which the natural heart of man takes delight.

The man who thus learns to wean his affections from temporal things, is not deprived of the opportunity of exercising the warmest feelings of his nature, in contemplating objects worthy of the deepest interest. Although his hopes and fears are no longer excited to the same extent by the vicissitudes that attend his career in life, yet there is no void left in his breast which cannot be filled by higher aims, and more exalted motives. The dreams of worldly ambition may have faded into obscurity, and the voice of popular fame no longer * entice his busy footsteps; yet there are visions of a more inspiring character, on which his ardent gaze loves to dwell; and his spiritual perceptions are awakened to recognize a heavenly call, that rouses him to active diligence in the work of his divine Master.

His anxiety is no longer to inquire how near he can keep to the

world, or how many of its associations he can encourage without detriment to his religious progress; but, rather, how large a portion of zeal may be thrown into his spiritual duties; how great the number of hours that can be withdrawn from the pursuit of mere earthly advantages.

And yet such a course renders the believer liable to the charge of euthusiasm, from those who flatter themselves that they entertain moderate views on the subject of religion. It is indiscreet, some will remark, to run directly contrary to the opinions and habits of our fellow men; and the cause of truth must suffer from the violent support thus rendered by its adherents. But it may be replied, that the Bible holds out to us no hope of our ever being able to assimilate its requirements with the practices of the world; and there can be no neutral ground on which the disciple of Christ can meet those who do not own his supremacy. The moderation that is claimed by the advocates of such a false alliance affords the evidences of a defeat under the specious appearance of a truce, and serves as an inducement to the faithful soldier to cast away his arms at a time when he has most need of them.

There are some, who, having engaged to devote themselves to God, still cast a lingering look back at the scenes of worldly enjoyment they profess to have forsaken; and, like the fugitives of Sodom, require a Divine caution, lest the snare should prove fatal. Arguments are not wanting to persuade them of the innocent character of many things they have left behind with regret; and the tempter fails not to remind them of those least open to objection, when their minds are first set upon the dangerous retrospect. And if he succeeds in inducing them to relax slightly in the self-denial they have undertaken; if here an unpleasant duty is gradually neglected, and there an unholy practice regains it sway, the foundations of their religious feeling are fast giving way, and the edifice begins to totter. If our religion is not of a progressive character, increasing with our growth, and gaining strength as we advance in our career, the backward movement must soon commence, and the author of evil approaches to lead us captive at his will.

Our great safeguard, then, against the allurements of the world, consists, under the guidance of the Holy Spirit, in the moderation enjoined by the apostle.

As one who strives for the mastery is temperate in all things, and does not risk his success by making experiments upon his powers of withstanding hurtful and debilitating influences, so let us not endanger our heavenly prospects by too close an acquaintance with the things of earth. For the very desire to cling to such associations argues the feebleness of our spiritual desires; and the

glances that are directed so longingly downwards must hinder us from gazing up to the place where our treasure and our heart should abide. There was a time in our past experience, we may reflect, when we had our conversation in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; but the time arrived when we could no longer resist the heavenly call, and with stedfast purpose we have now forsaken the scene of our former blindness. Let us not, then, afford grounds for any to believe that we regret the blessed change, or entertain any desire to return to our previous condition, as slaves to earthly pleasures. But rather let our feelings be described in the words used by St. Paul, when recording the triumphs of that faith, which we strive to imitate, Heb. xi. 15, 16. "Truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned; but now they desire a better country, that is, an heavenly."

H. C. A.

NOTES OF LESSONS AND CRITICISMS.

RESUMING, as promised, our examination of "Notes" sent us for that purpose, we would first recall to our readers the features which we stated would mark good specimens of such Notes. We observed (Vol. for 1852, page 35,) that there should be "a comprehensive grasp of the whole Lesson, and the one great truth to be deduced or enforced a searching and complete analysis of the various parts of the Lesson; a skilful choice of the points on which great stress is to be laid, whilst others are comparatively passed over; a minute enquiry as to what terms or phrases will need explanation; a store (be it small or great) of illustrations, and, occasionally, anecdotes; and lastly, the application of the Lesson to the personal religion or moral character of the children." We also remarked, that although much would occur in the Lesson which was not in the Notes, the perusal of the latter would yet show, with tolerable accuracy, what the teacher intended to say. This follows from the very purport of writing Notes, which is to compel an investigation of the Lesson, and to fix its points upon the memory, by the very act of committing them to paper.

With these remarks, we introduce the following Notes, from amongst many which we have yet by us, furnished by our friends for review :

SIN.

"What is sin?" Prov. xxiv. 9; Luke xii. 47; James iv. 17; 1 John v. 17 Exemplified, Gen. iii. 6, 11; 1 Kings xiii. 20, 23.

Sabbath-breaking, Ex. xx. 8; xxxi. 14, 15.

Thoughtlessness in the house of God, Ex. iii. 5; Eccles. v. 1.

Pride, Prov. xvi. 5; xxi. 4.

Lying, Prov. vi. 16, 17, 19.

The consequences.

Shame, Gen. iii. 8; Rom. vi. 21. Sorrow, Gen. iii. 16, 17, 19; Job xiv. 1.

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Exclusion from heaven, Gal. v. 19-21; Eph. v. 5; Heb. xii. 14; Rev. xxi. 27.

The remedy.

The Gospel-peace-love.

A ransom-the ram instead of Isaac.

Christ instead of us.

Illustrated by-Sin offering, Lev. iv. 2—12.

Scape goat, Lev. xvi. 20-22, with Is. liii. 6, 12. These were types-the Gospel tells us of the reality; and we by faith lay hold upon it.

It is but fair to add, that the writer of the above appends the remark, that "there was much intermediate matter brought before the minds of the children. The above must be considered only as rough Notes to assist the memory."

But, for two reasons, we cannot give him the benefit of this. For, in the first place, as he sent the Notes on purpose to be criticised as such, to send an imperfect specimen was to render the examination of it somewhat partial; and, in the second place, we suspect that the said "intermediate matter" was not part of the preparation, but was developed during the delivery. It might be answered, and with great truth, that this unpremeditated part of the teaching might prove the most valuable; but we are dealing, not with possibilities, but probabilities; and no one will deny that a carefully and thoroughly prepared Lesson is more likely to be effectively delivered than one only partly drawn up.

Our readers will perhaps gather from these remarks, that we consider the Notes imperfect; and, certainly, they seem to us too concise. "What is sin ?" is rightly put first, and well illustrated; but sin is scarcely explained in its nature. "Sin is the transgression of the law," would, in our opinion, have been the right groundwork of the first part of the lesson, involving at once the Law-the Lawgiverhis revealed will-and then its solemn sanctions.

Again, is there evidence that the remedy was fairly described and brought before the class? Where is man's hopelessness and helplessness in himself displayed? Where the necessity of help from God? Where the uselessness of human effort? All are sinners-Christ

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