CHRISTIAN MODERATION.

(Concluded.)

THERE is a solemn import in the declaration of our blessed Lord to his disciples, "Ye are not of the world, even as I am not of the world; " and lest we should suppose this distinctness of character and of calling to apply to the apostles alone, we have repeated injunctions in holy scripture, addressed to the children of God in all ages. "Be not conformed to this world, but be ye transformed by the renewing of your minds." "Therefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing." "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light." "The grace of God which bringeth salvation hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live righteously, soberly, and godly in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." "Let us therefore go forth unto him without the camp, bearing his reproach; for here we have no continuing

city, but we seek one to come." The history of the church, however, incontestibly proves that there is a very lamentable tendency in the professing people of God, to decline from the holy distinctness of character, and separation from the world, especially at periods immediately succeeding remarkable revivals of true religion. Thus it was with the Israelites of old, even while Moses the servant of God was yet with them, and thus there is much reason to fear it is now, with many whose minds are enlightened by gospel truth, who, while they profess to be the selfdenying followers of a crucified Master, are so conformed to the customs and maxims of a vain world, that there scarcely remains any trace whereby observers may take knowledge of them that they have been with Jesus, except, perhaps, it may now and then be found that their "speech bewrayeth them."

Indeed we sometimes hear suggestions, and more than suggestions, earnest recommendations that Christians should avoid singularity and conform to prevailing customs. The agreeable party, where God is forgotten, the innocent dance, the delightful concert, are all vindicated, and mothers are easily convinced that their young people must not be seeluded from the world, and that it is their duty to accompany, and, alas! too often to encourage them with their presence. It may safely be affirmed, that all these palliations of evil proceed from the adversary of souls, for they savour not the things that be of God, but the things that be of men; they tend to conceal, nay to destroy, the line of demarcation, which should distinguish the church from the world; and they will assuredly prove, whenever yielded to, like the insidious letting-in of water, which will soon

become an overwhelming flood, to sweep away every vestige of religious profession from families. How often do these declensions give great occasion to the enemies of God to blaspheme, while, with a triumphant scoff, they say, “Aha! aha! so would we have it.'

Needless singularity, however, is scarcely less dangerous; it injures one's own soul, by encouraging the growth of spiritual pride; it creates strong prejudices against religion, and causes the way of truth to be evil spoken of. How, then, it may be asked, is the Christian to act? By what compass is the course of safety to be steered? How is it possible to use the world without abusing it?

The inquiry is deeply interesting; and every attempt to furnish a scriptural answer, may be useful, and at all events has a claim to attention. Perhaps one of the safest and most practical rules is contained in the portion of scripture to which, in your last number, I solicited the special consideration of your readers-" Let your moderation be known unto all men, the Lord is at hand."

I have already confessed, that it would be difficult to define exactly how this principle of Christian moderation should be applied to the variety of circumstances in which Christians may be placed: to lay down one general rule, which will admit of no modifications, I believe to be impossible, constituted as society now is; neither do I think it would be at all desirable. We have abundant evidence from scripture, as well as from the providential arrangements by which we are surrounded, that the constitution of human society, with its various ranks and gradations, is in accordance with the will of our bea

venly Father, and ordained for wise and beneficent purposes: the levelling principle, therefore, which would disturb and seek to overthrow these distinctions I hesitate not to denounce, as opposed to the dictates of true humanity, as unscriptural and unchristian; what a stern rebuke does such a principle meet with, in the conduct of patriarchs, prophets, and old Testament saints, as well as in the uniform practice of the apostles and first Christians: in all these bright examples we have lessons strikingly beautiful and impressive of the most genuine politeness, subordination and submission, and I need scarcely remind the readers of the Christian Lady's Magazine, that it is written, "Be courteous," "honor the King," ," "submit yourselves to every ordinance of man, for the Lord's sake," "let every soul be subject to the higher powers-render to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour," and such like.

True religion will indeed correct and sanctify the gradations of society, but never attempt to obliterate or destroy them. Such, then, being the case, it necessarily follows, that the application of the rule of Christian moderation must admit of modification, That which would be moderate in royalty and nobility, would be the reverse, to the very extreme, in the lower walks of life. Nevertheless, the king, whose heart is under the influence of divine grace, will have as much scope to let his moderation be known in his royal palace, as will the child of God, who is the humble inhabitant of a cottage; and on the other hand, the love of this present evil world, and an indulgence in its vanities, though within the

limits of a very narrow circle, may become as apparent in the latter, and will as certainly draw down the visitation of our Father's chastening rod, as did the display of Hezekiah's wealth, when he entertained the ambassadors of the Babylonish monarch.

We must not, however, at once conclude that each Christian is to be the judge of his own conduct in this matter; this is a fatal error, and one which I believe to be, in the present day, the parent of much inconsistency. The text which is under consideration, points our attention to the judgment of others, not to our own, as our guide in this matter to the effect which our whole deportment will have on the minds of all who have the opportunity of witnessing it; 'all men,' whether our superiors, our equals or our inferiors. Every action indicative of the Christian's character must make known his moderation to all around; and consequently, it must not be alone what he may consider moderate, but what they also will mark and acknowledge as such.

I would desire here to make an earnest appeal to the hearts and consciences of every Christian, who may read these lines, as well as to my own; let us ask ourselves, as in the sight of that God before whom all things are naked and open, Is our daily conduct regulated by this moderation? Do those with whom we have intercourse, whether casually or as our intimate friends, our family, our domestics, see that our whole deportment is governed by moderation? Are our occupations and pursuits, the arrangement of our establishments and families marked by Christian moderation? May it please God to awaken us to a deeper conviction of the important duty, and enable us to practise it with greater energy and consistency.