Misapplied Texts. By Rev. WILLIAM WEBSTER, M.A., late Fellow of Queen's College, Cambridge. Joint Editor of Webster and Wilkinson's TH "Let your Greek Testament, &c., &c. (No. V.) moderation be known unto all men."-Phil. iv. 5. THE great variety of cases and circumstances under which this text is quoted is a sufficient proof of its wide and general misapplication. It is easier, however, to set forth the error involved in many of its popular usages than to give a single definite equivalent in English which adequately expresses the force and meaning of rò èπLELKès. It may be sufficient, therefore, to direct attention to the true meaning of the passage, and to leave it to the reader to carry out the train of thought it suggests. Under the fallacious guise of moderation being here inculcated many have acquiesced in a Laodicean lukewarmness, or have cherished an empty profession from which all earnestness and energy, all life and zeal, had departed. The erroneous character of these interpretations would be generally acknowledged if the slightest consideration were given to the context in which this precept occurs. The moderation enjoined is one which is consistent with rejoicing in the Lord, with the habitual remembrance-the Lord is at hand, or the Lord is near, with freedom from mental distraction, with a spirit of thankfulness, and the habit of making known our requests unto God. Which of these Christian qualities is called into exercise by any of those cases and circumstances under which moderation is said to be recommended with Apostolic authority? The only popular explanation in harmony with the context is that which regards this passage as parallel with other texts which teach the duty of using this world and not abusing it. According to this view the text says nothing virtually to those who had learnt in a great measure to set their affections on things above, and condemns those only who are careful and troubled about many things; whereas in reality the Apostolic injunction is rich in instruction to all who have set their hearts on the attainment of the true riches. The word èπLEIKès is of much wider meaning than is implied by the moderate and temperate use of social blessings and worldly enjoyments. This is the only passage where the word is thus rendered. In James iii. 17, it occurs among the characteristics of the wisdom from above as pure, peaceable, gentle. In the pastoral epistles it occurs as describing one of the qualities required in bishops (1 Tim. iii. 2); one, too, in which they ought to instruct the people. (Tit. iii. 2.) We meet with it in connection with άyaboîs, as descriptive of the character of a Christian master (1 Pet. ii. 18), and also where Paul entreats us (2 Cor. x. 1), by the meekness and gentleness of Christ, πpaórηTOS καὶ ἐπιεικείαν, where the former word is used to denote natural mildness of disposition, and the latter that gentleness or moderation which is formed by a careful consideration of the circumstances and position of others. In conformity, then, with other passages, this might be ren«lered, "Let your gentleness be known unto all men." I do not suggest this as a better translation of the passage, for I am afraid that even now the idea of gentleness is associated with a preponderance of the passive graces, and an absence of the active virtues. The moderation inculcated is one which keeps under restraint all thoughts, feelings, and desires which may hinder the exercises of holy joy and earnest devotion. The apostle explains his meaning in verses 8 and 9, where he draws to the life a sketch of the Christian gentleman, which ought to be considered as his own interpretation of TÒ TIELKIES. He urges the Philippians to manifest in their daily life a spirit of fairness and equity; to cultivate a habit of consideration in the maintenance of their just and legal claims, to temper the inaccuracies and supply the defects of rigorous justice by the gentleness of charity and equity. According to this explanation of the term, moderation is, indeed, a rare and valuable quality. The more we have of it the better for all communities and classes. But with reference to many popular misapplications of the text we can only say that they are immoderately bad, and very seldom deserve to be considered even moderately good. "Can earth afford Such genuine state, pre-eminence so free, For re-subjecting to Divine command The stubborn spirit of rebellious man."-WORDSWORTH. A Scripture and Science. (No. V.) "Ye are the light of the world."—Matt. v. 14. SUBJECT: The Analogies of Light. NALOGY denotes the resemblance of two or more objects to each other; but as the objects are essentially different, the analogy existing between them must never be mistaken for identity. Our Lord asserts, in the text, the existence of a variety of analogies between the light and the life of his own disciples. Let us consider these analogies. I. CHRISTIAN LIFE, LIKE THE LIGHT, IS ACTIVE. Light, like heat and sound, is not a substance, but a mere motion. An elastic substance of the most attenuated nature, more subtle than the air, or any gas or combination of gases-invisible, intangible, and as far as the most delicate instruments of human construction are concerned, imponderable-a substance of whose existence the senses give no evidence-an elastic substance fills all space, as far as space is cognizable by us. As a stone cast into a quiet pool originates a series of waves which may be seen to move from the point of impact to the shore; and as the motion of the hand, or the utterance of any sound, causes a similar series of waves in the atmosphere, so do certain substances or chemical operations, or mechanical processes, such as friction or impact, originate a series of minute waves in the elastic medium already mentioned, and known to physicists as ether. These waves strike the organ of vision, the retina of the eye, and become perceptible as light, as other waves in the same medium, but differing in length and rapidity of motion, affect the sense of touch as heat. These waves of light are very small, but their motion is inconceivably rapid. In one second of time, four hundred and eighty-two million of millions of these waves strike the eye, and cause the perception, by the mind, of red light: and seven hundred and seven million of millions occurring at the same time, are perceived as violet light or colour. fifty thousand of these waves will, in many cases, not measure an inch in length, and yet so wonderfully perfect is the construction of the eye, that each of these minute and rapid waves leaves upon it its own peculiar impression. Taking green light, we find that its velocity and wave-length represent the average Over velocity and wave-length of the spectrum colours. Fifty thousand of these waves of green measure one inch. And five hundred and seventy seven million of millions of these are formed in one second of time. This gives eight minutes and a half as the time in which light comes to our world from the sun. Light is thus rapid as well as active-rapid in its activity. This being the nature of light-not being itself a substance, but a motion, its very existence depends upon its activity, and its shade of colour upon the degree of that activity. It ceases to be, when it ceases to be active. Thus have we, in light, a most forcible illustration of the activity of Christian life. The vitality of religion is maintained by effort. The true life of the soul depends upon that soul's individual exertions. Mere passivity never can win the kingdom of heaven, since active life is the condition of development. II. CHRISTIAN LIFE, LIKE THE LIGHT, IS PURE. Water and fire are often used as representations of things pure and holy. Water cleanses and fire purifies. Filthy garments are made clean by water, and impure metallic compounds are made pure by the heat of a furnace; but in the case of these two emblems, it is to be observed, that water becomes less pure itself, by washing, and fire, while it purifies one metal, contaminates other objects, by evaporating the impurities, or by making them combine with other bases at a high temperature. Water and fire enter the scene of corruption, and though pure when they enter, they are not pure when they depart. Wind passes through a valley of poison, and carries with it the poison to other places. Water comes in contact with filth, dissolves it and carries it to a locality that was pure. Fire attacks the scene of corruption, turns all to vapour and noxious gases, which become injurious to life all around. Animals carry the poison in their lungs and the filth upon their feet, and, though some can pass through water without being wet, none can pass through poisonous gases without contamination. But look at light! It comes beautiful and pure from the sun. It darts forth across the abyss of space with inconceivable velocity, and enters some scene of corruption, and mingles with decay and death: and then it passes on in its glorious pathway, having brightened and blessed every object in its way. It goes, however, as it came, absolutely pure. It takes with it not a trace of corruption. The poison of death is not carried on its wings, as it is upon those of wind and water. Its influence has been of a healing nature, for it found the air unfit for animal life through an excess of carbonic acid, and decomposed this deadly gas, causing its solid part-carbon-to form a part of growing vegetation, and setting the other part-oxygen -free, for the support of animal existence. When all is done, the light is as pure as ever. The lesson arising from this point of analogy is this:-Real Christian life is not injured by contact with sin. The holy nature of religion is not made impure by mingling with moral defilement. The life of religion is as pure in the heart of the missionary who spends his life in seeking to rescue from the bondage of evil those who live in pagan lands, or dwell in the haunts of vice in the cities of Christendom, as in that of the monk who spends his life in prayer in a state of separation from the world. Nay, the history of Christian enterprise shows that the holiest men are those who, for the sake of Christ, have often come in contact with most unholy scenes. Preston. EVAN LEWIS, B.A., F.R.G.S., F.E.S. (To be continued.) The Preacher's Finger-Post. THE HIGHEST GOOD. "The Lord is my portion, saith my soul; therefore will I hope in him."-Lamen. iii. 24. GOD is the highest good. He is the eternal fountain of all good. "All good proceeded from Thee, and as sunbeams from the sun." The text suggests these remarks co.. Ding the highest good. I. MAN'S POSSESSION OF THE HIGHEST GOOD. "The Lord is my portion." What does this mean? How can man finite possess the infinite? There is such a thing as possessing persons. Not in the sense of a slaveholder possessing his slaves, or a tyrant his serfs, but in a higher sense far. Το possess a person is to posses the love and friendship of another. The little child possesses his parents, he has their hearts. The father may be a monarch, swaying his sceptre over millions, yet the child has him, and with his lisping tongue he may say "that monarch is mine, I have his heart." Thus a good man possesses the Infinite. We offer two remarks concerning this wonderful possession. First: It answers the profoundest cravings of human nature. The deepest hunger of the soul is for persons. Men crave for the love--the moral self of pesons. The gifts of those, however costly, whose love we |