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CHRISTIAN MODERATION
TO lay the foundation of a sinner’s hope, is the first duty of a minister: but he must proceed to raise the superstructure also, even such a practice as the Gospel is intended ultimately to produce. The Apostle doubtless felt it a privilege to insist on joy in the Lord; “Rejoice in the Lord alway; and again, I say, rejoice:” but he felt no less the importance of inculcating the duty of moderation with respect to all the things of time and sense; since without that it would be impossible for any one to maintain that high exercise of mind which joy in the Lord imports. It is by a conformity to this latter precept, no less than by his obedience to the former, that the true Christian will be distinguished. In fact, this precept enters very deeply into the divine life: and it is only in proportion as its influence is exhibited in our lives, that we have any satisfactory evidence of our conversion to God.
That it may operate effectually on our hearts, let us consider the two parts of which it consists;
I. The duty enjoined—
The word which we translate “moderation,” imports such a kind of meekness and gentleness as results from an indifference to the world, and a superiority to all the things of time and sense. Perhaps our language does not contain any word of precisely the same import: but the Apostle’s meaning is sufficiently conveyed by the term that is here used. We should have a calm composed state of mind in reference to all things here below; and maintain a constant “moderation.”
1. In our hopes and fears—
[We are apt to magnify the importance of approaching events, and to have our feelings agitated by prospective good or evil, far beyond what they would be by the actual existence of the things foreseen. Good is regarded by us without its manifold circumstances of alloy; and evil without its attendant consolations. In reality, as it is something future that is the mainspring of action to the whole world, so it is by anticipation, rather than by actual experience, that the happiness of mankind is chiefly affected. We say not this in relation to things spiritual and eternal; for in reference to them the very reverse is true: the circumstance of their being future and invisible diminishes, and almost destroys their influence upon the mind: but in reference to things of a temporal nature it is so: upon them our imagination exerts all its energies: it paints them in colours of the liveliest or deepest hue; and draws from them by far the greatest portion of its pleasures or its pains. The man whose ambition is fired by prospects of distinction, the heir who looks forward with uncertainty to the possession of an inheritance, the lover who seeks to be assured of a reciprocity in the object of his affections, what pictures do not these persons draw of happiness, if they shall attain, or of misery, if they shall loses the object of their desire! But such extra-vagant feelings ill become the Christian; his desires should be curbed by a sense of the vanity of all earthly things, and their utter insufficiency to make us happy. He should commit himself, and all that pertains to him, to the disposal of an all-wise Providence: and leave it to God “to give, or to take away,” as he shall see fit; prepared in either case to bless and glorify him for the dispensation. In a word, he should “be without carefulness,” “casting all his care on God who careth for him.” This lesson our blessed Saviour teaches us in his Sermon on the Mount [Note: Mat_6:25-34.] — — — and to have a practical experience of it in our souls is one of the highest attainments of the Christian.]
2. In our joys and sorrows—
[Though it is true, that the mass of mankind are chiefly influenced by what is future, yet there are circumstances wherein a few give up themselves altogether to their present emotions. The voluptuary imagines that he cannot drink too deep of the cup of pleasure; and the mourner, that he cannot yield too much to the anguish of his mind. Both are alike deaf to good advice: the one refuses to be counselled; the other, to be comforted. But “moderation” is the frame which best befits the Christian. He is not insensible to the feelings of humanity; nor is he forbidden to rejoice or grieve, according as the one or other of these emotions is suited to his state. But an equableness of mind is that which he should cultivate under all circumstances: he should not suffer himself to be too much elevated or depressed by present things. His joy should be in God: his sorrows should be chiefly called forth by his own short-comings and defects: and he should be so filled with a sense of the infinite importance of things eternal, as to rise superior to all the vanities of this lower world. St. Paul, in a few verses after the text, informs us how he was affected by the changes which he experienced: “I have learned,” says he, “in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every-where, and in all things, I am instructed, both to be full and to be hungry, both to abound and to suffer need [Note: ver. 11, 12.].” Thus it should be with us also: we should be like men of another world, mere pilgrims and sojourners here; thankful for the accommodations which we meet with on the road; and not cast down, if we find some inconveniences; but mainly intent on our journey to a better country, and studious to improve all present circumstances so as most to advance us in our meetness for the heavenly inheritance.]
3. In our spirit and conduct—
[There is in mankind at large, a very undue degree of confidence, both as to the sentiments they embrace, and the line of conduct which they pursue. Every one is ready to fancy himself infallible, and to account all deceived and perverse who differ from Him. Hence arises, in the generality, a vehemence in asserting their own opinions, and an intolerance towards those who differ from them. But this disposition of mind must be studiously avoided by every true Christian. There should be in the whole of our sentiments and demeanour, a diffidence which inclines us to suspect ourselves, and a candour which disposes us to make all due allowance for others. Doubtless it becomes us to be thoroughly persuaded in our own minds, and to act agreeably to that persuasion: but still we should allow to others the same liberty which we claim for ourselves, and be content that others should think and judge for themselves, without desiring to impose upon them any restrictions of our own. How happy would it have been for the Christian world, if such moderation had obtained in the Church, from the period of its first establishment in the apostolic age! But man is a tyrant, and loves to give law to his fellow-men. Few are disposed to distinguish aright between things essential, and things indifferent. If it were said to them that contrarieties may both be right, it would appear a paradox inexplicable. But so it is, and so it is declared by God himself to be, in many things which have most divided men, and called forth against each other their bitterest invectives. The contests about observing days, or eating things offered to idols, how violent they were in the apostolic age! How severely did the weak condemn the strong! and how acrimoniously did the strong despise the weak! yet both the one and the other, so far as they acted to the Lord, were accepted of him, whether they exercised, or forbore to exercise, the liberty which they possessed [Note: Rom_14:1-6.]. The same thing at this moment obtains amongst the various denominations of Christians throughout the world. It were difficult to enumerate them all; yet all are as confident of their own exclusive sentiments and habits, as if they had a special revelation from heaven that they alone were right: and the very idea of an unity of action among them, even in things wherein they are all agreed, is by many reprobated as an unbecoming indifference towards their own peculiar party. But is this the “moderation,” that is productive of meekness, and gentleness, and love? No: it is a spirit most contrary to real Christianity, and most studiously to be shunned by all who would adorn their Christian profession. The true temper to be cultivated, is that of the Apostle Paul, who, “though he was free from all, became the servant of all, that he might gain the more [Note: 1Co_9:19-22.].”]
Such is the duty here enjoined. Let us now consider,
II. The argument with which it is enforced—
The nearness of death and judgment is a common argument with the Apostles, in support of their various exhortations: and it is fitly applied on this occasion: for we may well be “moderate,” in relation to all earthly things, when we consider how speedily the Lord is coming,
1. To terminate all the things of time and sense—
[Whatever we have here below, it is but of short duration: whether we are visited with comforts or afflictions, they are all both light and momentary, and therefore unworthy of any serious regard. Let any one look back upon his past life, and see how transient have been both his pleasures and his pains: they are all passed away like a dream; and little remains of them but the bare remembrance that they once existed. Shall we then suffer our minds to be so affected with earthly vanities, as if they were to endure for ever? No; we should sit loose to them, not elated by the enjoyment of them, nor depressed by their loss. This is what we are taught by infallible authority: “This I say, brethren,” says the Apostle; “the time is short: it remaineth that both they that have wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not: and they that use this world, as not abusing it: for the fashion of this world passeth away [Note: 1Co_7:29-31.].”]
2. To assign to each that portion which his peculiar case requires—
[The end for which God sends to us a diversity of dispensations is, that we may improve them all for the good of our souls. Our improvement of the various talents committed to us will be particularly inquired into, and form the ground of the sentence that shall be passed upon us. To pass that sentence, our Lord is just ready to come: and therefore the only thing which ought materially to affect us should be, not so much the quality of the dispensations, as the improvement that we make of them. Look, for instance, at the Rich Man and Lazarus: how little remains to them of the comforts or sorrows which they experienced on earth! What is the rich man the better for all his sumptuous fare; or the poor man the worse for all his penury and want? But the use which they made of their respective dispensations, that is now the only thing worth a thought. So it will soon be with us: the things which here appeared so important, will have altogether vanished away, and nothing will remain but responsibility for the improvement of them. I say then to all, “Set your affections on things above, and not on things on the earth:” and in the prospect of your Lord’s second advent to judge the world, be moderate in relation to all present things, whether pleasing or afflictive [Note: 1Co_4:3-5.], and let it be your one concern to “be found of him in peace, without spot and blameless [Note: 1Pe_4:7 and 2Pe_3:14.].” Let your moderation too be so constant and abiding, that it may “be known unto all men.” True it is, that moderation is not of itself calculated to attract notice: it is, in its very nature, unobtrusive and retired. But where it so prevails as to regulate the heart and life, it of necessity diffuses a holy light around us, and serves, by the contrast it exhibits, to gain the admiration of the world. Men gaze and are astonished, when they see we are not under the power of earthly things, as others are: and they are constrained on such occasions to confess the wisdom and excellence of our ways. Thus then let our moderation operate under all circumstances, whether prosperous or adverse: and then shall the efficacy of divine grace be acknowledged, and “God shall be glorified in us.”]