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THE CURE OF EVIL-SPEAKING
By John Wesley
PeaceMakers.net, Inc. since 1983
"If thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: If he will hear thee, thou hast gained thy
brother. "But if he will not hear thee, then take with thee one or two
more, that in the mouth of two or three witnesses every word may be established.
"And if he shall neglect to hear them, tell it unto the Church. But if
he neglect to hear the Church, let him be unto thee as an heathen man and
a publican." Matthew 18:15-17.
1. "SPEAK evil of no man," says the great Apostle: — As plain a command
as, "Thou shalt do no murder." But who, even among Christians regards this
command? Yea, how few are there that so much as understand it! What is
evil-speaking? It is not, as some suppose, the same with lying or slandering.
All a man says may be as true as the Bible; and yet the saying of it is
evil-speaking. For evil-speaking is neither more nor less than speaking
evil of an absent person; relating something evil, which was really done
or said by one that is not pleasant when it is related. Suppose, having
seen a man drunk, or heard him curse or swear, I tell this when he is absent;
it is evil-speaking. In our language this is also, by an extremely proper
name, termed backbiting. Nor is there any material difference between this
and what we usually style tale-bearing. If the tale be delivered in a soft
and quiet manner, (perhaps with expressions of goodwill to the person,
and of hope that things may not be quite so bad,) then we call it whispering.
But in whatever manner it be done, the thing is the same; — the same in
substance if not in circumstance. Still it is evil-speaking; still this
command, "Speak evil of no man," is trampled underfoot; if we relate to
another the fault of a third person, when he is not present to answer for
himself.
2. And how extremely common is this sin, among all orders and degrees
of men! How do high and low, rich and poor, wise and foolish, learned and
unlearned, run into it continually! Persons who differ from each other
in all things else, nevertheless agree in this. How few are there that
can testify before God, "I am clear in this matter; I have always set a
watch before my mouth, and kept the door of my lips!" What conversation
do you hear, of any considerable length, whereof evil speaking is not one
ingredient? and that even among persons who, in the general, have the fear
of God before their eyes, and do really desire to have a conscience void
of offense toward God and toward man.
3. And the very commonness of this sin makes it difficult to be avoided.
As we are encompassed with it on every side, so, if we are not deeply sensible
of the danger, and continually guarding against it, we are liable to be
carried away by the torrent. In this instance, almost the whole of mankind
is, as it were, in a conspiracy against us. And their example steals upon
us, we know not how; so that we insensibly slide into the imitation of
it. Besides, it is recommended from within, as well as from without. There
is scarce any wrong temper in the mind of man, which may not be occasionally
gratified by it, and consequently incline us to it. It gratifies our pride,
to relate those faults of others whereof we think ourselves not to be guilty.
Anger, resentment, and all unkind tempers, are indulged by speaking against
those with whom we are displeased; and, in many cases, by reciting the
sins of their neighbors, men indulge their own foolish and hurtful desires.
4. Evil-speaking is the more difficult to be avoided, because it frequently
attacks us in disguise. We speak thus out of a noble, generous, (it is
well if we do not say,) holy indignation, against these vile creatures!
We commit sin from mere hatred of sin! We serve the devil out of pure zeal
for God! It is merely in order to punish the wicked that we run into this
wickedness. "So do the passions" (as one speaks) "all justify themselves,"
and palm sin upon us under the veil of holiness!
5. But is there no way to avoid the snare? Unquestionably there is.
Our blessed Lord has marked out a plain way for his followers, in the words
above recited. None, who warily and steadily walk in this path, will ever
fall into evil-speaking. This rule is either an infallible preventive,
or a certain cure, of it. In the preceding verses, our Lord had said, "Woe
to the world, because of offenses;" — unspeakable misery will arise in
the world from this baleful fountain: (Offenses are all things whereby
any one is turned out of, or hindered in, the ways of God:) "For it must
be that offenses come:" — Such is the nature of things; such the wickedness,
folly, and weakness of mankind: "But woe to that man," — miserable is that
man, "by whom the offense cometh." "Wherefore, if thy hand, thy foot, thine
eye, cause thee to offend;" — if the most dear enjoyment, the most beloved
and useful person, turn thee out of or hinder thee in the way, "pluck it
out," — cut them off, and cast them from thee. But how can we avoid giving
offense to some, and being offended at others? especially, suppose they
are quite in the wrong, and we see it with our own eyes? Our Lord here
teaches us how: He lays down a sure method of avoiding offenses and evil
speaking together. "If thy brother shall trespass against thee, go and
tell him of his fault between thee and him alone: If he shall hear thee,
thou hast gained thy brother. But if he will not heal thee, then take with
thee one or two more, that in the mouth of two or three witnesses every
word may be established. And if he shall neglect to hear them, tell it
unto the Church: But if he neglect to hear the Church, let him be unto
thee as all heathen man and a publican."
I.
1. First, "If thy brother shall sin against thee, go and tell him of
his fault between thee and him alone." The most literal way of following
this first rule, where it is practicable, is the best: Therefore, if thou
sees with thine own eyes a brother, a fellow-Christian, commit undeniable
sin, or hearest it with thine own ears, so that it is impossible for thee
to doubt the fact, then thy part is plain: Take the very first opportunity
of going to him; and, if thou canst have access, "tell him of his fault
between thee and him alone." Indeed, great care is to be taken that this
is done in a right spirit, and in a right manner. The success of a reproof
greatly depends on the spirit wherein it is given. Be not, therefore, wanting
in earnest prayer to God, that it may be given in a lowly spirit; with
a deep, piercing conviction, that it is God alone who maketh thee to differ;
and that if any good be done by what is now spoken, God doeth it himself.
Pray that he would guard thy heart, enlighten thy mind, and direct thy
tongue to such words as he may please to bless. See that thou speak in
a meek as well as a lowly spirit; for the "wrath of man worketh not the
righteousness of God." If he be "overtaken in a fault," he can no otherwise
be restored, than "in the spirit of meekness." If he opposes the truth,
yet he cannot be brought to the knowledge thereof, but by gentleness. Still
speak in a spirit of tender love, "which many waters cannot quench." If
love is not conquered, it conquers all things. Who can tell the force of
love?
Love can bow down the stubborn neck, The stone to flesh convert; Soften,
and melt, and pierce, and break An adamantine heart.
Confirm, then, your love toward him, and you will thereby "heap coals
of fire upon his head."
2. But see that the manner also wherein you speak be according to the
Gospel of Christ. Avoid every thing in look, gesture, word, and tone of
voice, that savors of pride or self-sufficiency. Studiously avoid everything
magisterial or dogmatically, everything that looks like arrogance or assuming.
Beware of the most distant approach to disdain, overbearing, or contempt.
With equal care avoid all appearance of anger; and though you use great
plainness of speech, yet let there be no reproach, no railing accusation,
no token of any warmth, but that of love. Above all, let there be no shadow
of hate or ill-will, no bitterness or sourness of expression; but use the
air and language of sweetness as well as gentleness, that all may appear
to flow from love in the heart. And yet this sweetness need not hinder
your speaking in the most serious and solemn manner; as far as may be,
in the very words of the oracles of God, (for there are none like them,)
and as under the eye of Him who is coming to judge the quick and dead.
3. If you have not an opportunity of speaking to him in person, or cannot
have access, you may do it by a messenger; by a common friend, in whose
prudence, as well as uprightness, you can thoroughly confide. Such a person,
speaking in your name, and in the spirit and manner above described, may
answer the same end, and, in a good degree, supply your lack of service.
Only beware you do not feign the want of opportunity, in order to shun
the cross; neither take it for granted that you cannot have access, without
ever making the trial. Whenever you can speak in your own person, it is
far better. But you should rather do it by another, than not at all: This
way is better than none.
4. But what, if you can neither speak yourself, nor find such a messenger
as you can confide in? It this be really the case, it then only remains,
to write. And there may be some circumstances which make this the most
advisable way of speaking. One of these circumstances is, when the person
with whom we have to do is of so warm and impetuous a temper as does not
easily bear reproof, especially from an equal or inferior. But it may be
so introduced and softened in writing as to make it far more tolerable.
Besides, many will read the very same words, which they could not bear
to hear. It does not give so violent a shock to their pride, nor so sensibly
touch their honor. And suppose it makes little impression at first, they
will, perhaps, give it a second reading, and, upon farther consideration,
lay to heart what before they disregarded. If you add your name, this is
nearly the same thing as going to him, and speaking in person. And this
should always be done, unless it be rendered improper by some very particular
reason.
5. It should be well observed, not only that this is a step which our
Lord absolutely commands us to take, but that he commands us to take this
step first, before we attempt any other. No alternative is allowed, no
choice of anything else: This is the way; walk thou in it. It is true,
he enjoins us, if need require, to take two other steps; but they are to
be taken successively after this step, and neither of them before it: Much
less are we to take any other step, either before or beside this. To do
anything else, or not to do this, is, therefore, equally inexcusable.
6. Do not think to excuse yourself for taking an entirely different
step, by saying, "Why, I did not speak to any one, till I was so burdened,
that I could not refrain." You was burdened! It was no wonder you should,
unless your conscience was seared; for you was under the guilt of sin,
of disobeying a plain commandment of God! You ought immediately to have
gone, and told "your brother of his fault between you and him alone." If
you did not, how should you be other than burdened, (unless your heart
was utterly hardened!) while you was trampling the command of God under
foot, and "hating your brother in your heart?" And what a way you have
found to unburden yourself! God reproves you for a sin of omission, for
not telling your brother of his fault; and you comfort yourself under his
reproof by a sin of commission, by telling your brother’s fault to another
person! Ease bought by sin is a dear purchase! I trust in God, you will
have no ease, but will be burdened so much the more, till you "go to your
brother and tell him," and no one else!
7. I know but of one exception to this rule: There may be a peculiar
case, wherein it is necessary to accuse the guilty, though absent, in order
to preserve the innocent. For instance: You are acquainted with the design
which a man has against the property or life of his neighbor. Now, the
case may be so circumstanced, that there is no other way of hindering that
design from taking effect, but the making it known, without delay, to him
against whom it is laid. In this case, therefore, this rule is set aside,
as is that of the Apostle, "Speak evil of no man:" And it is lawful, yea,
it is our bounden duty, to speak evil of an absent person, in order to
prevent his doing evil to others and himself at the same time. But remember,
meanwhile, that all evil-speaking is, in its own nature, deadly poison.
Therefore if you are sometimes constrained to use it as a medicine, yet
use it with fear and trembling; seeing it is so dangerous a medicine, that
nothing but absolute necessity can excuse your using it at all. Accordingly,
use it as seldom as possible; never but when there is such a necessity:
And even then use as little of it as is possible; only so much as is necessary
for the end proposed. At all other times, "go and tell him of his fault
between thee and him alone."
II.
1. But what, "if he will not hear?" if he repay evil for good? if he
be enraged, rather than convinced? What, if he hear to no purpose, and
go on still in the evil of his way? We must expect this will frequently
be the case; the mildest and tenderest reproof will have no effect; but
the blessing we wished for another will return into our own bosom. And
what are we to do then? Our Lord has given us a clear and full direction.
Then "take with thee one or two more:" This is the second step. Take one
or two whom you know to be of a loving spirit, lovers of God and of their
neighbor. See, likewise, that they be of a lowly spirit, and "clothed with
humility." Let them also be such as are meek and gentle, patient and long-
suffering; not apt to "return evil for evil, or railing for railing, but
contrariwise blessing." Let them be men of understanding, such as are endued
with wisdom from above; and men unbiased, free from partiality, free from
prejudice of any kind. Care should likewise be taken, that both the persons
and their characters be well known to him: And let those that are acceptable
to him be chosen preferable to any others.
2. Love will dictate the manner wherein they should proceed, according
to the nature of the case. Nor can any one particular manner be prescribed
for all cases. But perhaps, in general, one might advise, before they enter
upon the thing itself, let them mildly and affectionately declare that
they have no anger or prejudice toward him, and that it is merely from
a principle of goodwill that they now come, or at all concern themselves
with his affairs. To make this the more apparent, they might then calmly
attend to your repetition of your former conversation with him, and to
what he said in his own defense, before they attempted to determine anything.
After this they would be better able to judge in what manner to proceed,
"that by the mouth of two or three witnesses every word might be established;"
that whatever you have said may have its full force by the additional weight
of their authority.
3. In order to this, may they not,
Briefly repeat what you spoke, and what he answered?
Enlarge upon, open, and confirm the reasons which you had given?
Give weight to your reproof showing how just, how kind, and how seasonable
it was?
And, Lastly, enforce the advices and persuasions which you had annexed
to it? And these may likewise here after, if need should require, bear
witness of what was spoken.
4. With regard to this, as well as the preceding rule, we may observe,
that our Lord gives us no choice, leaves us no alternative, but expressly
commands us to do this, and nothing else in the place of it. He likewise
directs us when to do this; neither sooner nor later; namely, after we
have taken the first, and before we have taken the third step. It is then
only that we are authorized to relate the evil another has done, to those
whom we desire to bear a part with us in this great instance of brotherly
love. But let us have a care how we relate it to any other person, till
both these steps have been taken. If we neglect to take these, or if we
take any others, what wonder if we are burdened still? For we are sinners
against God, and against our neighbor; and how fairly soever we may color
it, yet, if we have any conscience, our sin will find us out, and bring
a burden upon our soul.
III.
1. That we may be thoroughly instructed in this weighty affair, our
Lord has given us a still farther direction. "If he will not hear them,"
then, and not till then, "tell it to the Church." This is the third step.
All the question is, how this word, "the Church," is here to be understood.
But the very nature of the thing will determine this beyond all reasonable
doubt. You cannot tell it to the national Church, the whole body of men
termed "the Church of England." Neither would it answer any Christian end
if you could; this, therefore, is not the meaning of the word. Neither
can you tell it to that whole body of people in England with whom you have
a more immediate connection. Nor, indeed, would this answer any good end:
The word, therefore, is not to be understood thus. It would not answer
any valuable end to tell the faults of every particular member to the Church,
(if you would so term it,) the congregation or society united together
in London. It remains that you tell it to the elder or elders of the Church,
to those who are overseers of that flock of Christ to which you both belong,
who watch over yours and his soul, "as they that must give account." And
this should be done, if it conveniently can, in the presence of the person
concerned, and, though plainly, yet with all the tenderness and love which
the nature of the thing will admit. It properly belongs to their office
to deter mine concerning the behavior of those under their care, and to
rebuke, according to the demerit of the offense, "with all authority."
When, therefore, you have done this, you have done all which the word of
God, or the law of love, requireth of you: You are not now partaker of
his sin, but if he perish, his blood is on his own head.
2. Here, also, let it be observed, that this, and no other, is the third
step which we are to take; and that we are to take it in its order after
the other two; not before the second, much less the first, unless in some
very particular circumstance. Indeed, in one case, the second step may
coincide with this: They may be, in a manner, one and the same. The elder
or elders of the Church may be so connected with the offending brother,
that they may set aside the necessity, and supply the place, of the one
or two witnesses; so that it may suffice to tell it to them, after you
have told it to your brother, "between you and him alone."
3. When you have done this, you have delivered your own soul. "If he
will not hear the Church," if he persist in his sin, "let him be to thee
as an heathen man and a publican." You are under no obligation to think
of him any more; only when you commend him to God in prayer. You need not
speak of him anymore, but leave him to his own Master. Indeed, you still
owe to him, as to all other Heathens, earnest, tender goodwill. You owe
him courtesy, and, as occasion offers, all the offices of humanity. But
have no friendship, no familiarity with him; no other intercourse than
with an open Heathen.
4. But if this be the rule by which Christians walk, which is the land
where the Christians live? A few you may possibly find scattered up and
down, who make a conscience of observing it. But how very few! How thinly
scattered upon the face of the earth! And where is there any body of men
that universally walk thereby? Can we find them in Europe? or, to go no
farther, in Great Britain or Ireland? I fear not: I fear we may search
these kingdoms throughout, and yet search in vain. Alas for the Christian
world! Alas for Protestants, for Reformed Christians! O, "who will rise
up with me against the wicked?" "Who will take God’s part" against the
evil-speakers? Art thou the man? By the grace of God, wilt thou be one
who art not carried away by the torrent? Art thou fully determined, God
being thy helper, from this very hour to set a watch, a continual "watch,
before thy mouth, and keep the door of thy lips?" From this hour wilt thou
walk by this rule, "Speaking evil of no man?" If thou seest thy brother
do evil, wilt thou "tell him of his fault between thee and him alone?"
afterwards, "take one or two" witnesses, and then only "tell it to the
Church?" If this be the full purpose of thy heart, then learn one lesson
well, "Hear evil of no man." If there were no hearers, there would be no
speakers of evil. And is not (according to the vulgar proverb) the receiver
as bad as the thief? If, then, any begin to speak evil in thy hearing,
check him immediately. Refuse to hear the voice of the charmer, charm he
never so sweetly; let him use ever so soft a manner, so mild an accent,
ever so many professions of goodwill for him whom he is stabbing in the
dark, whom he smiteth under the fifth rib! Resolutely refuse to hear, though
the whisperer complain of being "burdened till he speak." Burdened! thou
fool! dost thou travail with thy cursed secret, as a woman travaileth with
child? Go, then, and be delivered of thy burden in the way the Lord hath
ordained! First, "go and tell thy brother of his fault between thee and
him alone:" Next, "take with thee one or two" common friends, and tell
him in their presence: If neither of these steps take effect, then "tell
it to the Church." But, at the peril of thy soul, tell it to no one else,
either before or after, unless in that one exempt case, when it is absolutely
needful to preserve the innocent! Why shouldest thou burden another as
well as thyself, by making him partaker of thy sin?
5. O that all you who bear the reproach of Christ, who are a derision
called Methodists, would set an example to the Christian world, so called,
at least in this one instance! Put ye away ye ill-speaking, tale-bearing,
whispering: Let none of them proceed out of your mouth! See that you "speak
evil of no man;" of the absent, nothing but good. If ye must be distinguished,
whether ye will or no, let this be the distinguishing mark of a Methodist:
"He censures no man behind his back: By this fruit ye may know him." What
a blessed effect of this self-denial should we quickly feel in our hearts!
How would our "peace flow as a river," when we thus "followed peace with
all men!" How would the love of God abound in our own souls, while we thus
confirmed our love to our brethren! And what an effect would it have on
all that were united together in the name of the Lord Jesus! How would
brotherly love continually increase, when this grand hindrance of it was
removed! All the members of Christ’s mystical body would then naturally
care for each other. "It one member suffered, all would suffer with it;"
"if one was honored, all would rejoice with it;" and every one would love
his brother "with a pure heart fervently." Nor is this all: But what an
effect might this have, even on the wild, unthinking world! How soon would
they descry in us, what they could not and among all the thousands of their
brethren, and cry, (as Julian the apostate to his heathen courtiers,) "See
how these Christians love one another!" By this chiefly would God convince
the world, and prepare them also for his kingdom; as we may easily learn
from those remarkable words in our Lord’s last solemn prayer: "I pray for
them who shall believe in me, that they may be one, as thou, Father, art
in me, and I in thee, — that the world may believe that thou hast sent
me." The Lord; hasten the time! The Lord enable us thus to love one another,
not only "in word and in tongue, but in deed and in truth," even as Christ
hath loved us!
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HOW MAY DETRACTION BE BEST PREVENTED OR CURED?
BY THE REV. MATTHEW POOLE, A.M.,
"He that backbiteth not with his tongue,
nor does evil to his neighbor;
nor takes up a reproach against his neighbor."
Psalm 15:3
Among the many sins for which God is contending with England, and especially
with the professors of religion in it, I doubt not but one, and that none
of the least, is, the gross misgovernment of their tongues. The abuses
of the tongue are many, one whereof is the malignity of it. And whereas
in David's time a malignant and virulent tongue was the badge and cognizance
of an atheist: "Behold, they belch-out with their mouth: swords are in
their lips: for who, say they, doth hear? "Psalms 59.7; now, alas! this
spot is become the spot of God's children, and high professors of religion.
A man can scarce come into any company, but his ears shall be filled with
censures, detractions, reproaches; party against party, person against
person. Instead of that old Christian love and charity for which the ancient
Christians were noted and applauded even by their adversaries, " Behold,"
said they, "how the Christians love one another!" men's hearts are generally
full of rancor, and their tongues of sharp reflections, contemptuous and
reproachful expressions, censures, and slanders, against their absent,
and ofttimes innocent and more worthy, brethren. This is the disease which
I would endeavor to administer some physic to from these words.
The coherence is plain. David proposeth a question: "Lord, who shall
abide in your tabernacle ? Who shall dwell in your holy hill?" (Psalm 15.1)
By which you may understand either Sion, where the ark then was, or Moriah,
where the temple was to be built; and by either of them, the church of
God here, and especially the heavenly temple hereafter.
So that it is as if David had said, and asked, " What is the qualification
of the true members of God's church, of the citizens of the New Jerusalem?
By what properties are they known and distinguished from other men ? "
To this, David does not answer, that they are so differenced by their high
talks, by their crying-out upon the sins of other men, or the wickedness
of the times by their frequent attendance at God's tabernacle; but by the
uprightness of their hearts, by the good government of their tongues, by
the holiness of their lives: " He that walketh uprightly, and worketh righteousness,
and speaketh the truth in his heart." verse 2.) And in this third-verse
that I have now read: He that backbiteth not with his tongue, nor does
evil to his neighbor, nor takes up a reproach against his neighbor." It
is the last Clause which I intend to speak to, because it will comprehend
the former: "Nor takes up a reproach against his neighbor." The Words I
Shall explain in the handling of the doctrine, which is this:--
DOCTRINE: It is the duty, and must be the care, of every true Christian,
not to take up a reproach against his neighbor. I shall first explain the
point, then prove it, and lately apply it
I. For EXPLANATION, three things are to be inquired into:--
QUESTION I. " Who is my neighbor ? "--There are some men of fame in
the world that will tell you, that, " in the language of the Old Testament,
by 'neighbor' is to be understood' one of the same country and religion,'
popularins Israelita; " and it is the peculiarity of the gospel, that every
man is made my neighbor. But if we examine Scripture, we shall find this
to be a gross mistake. I need not go farther for the confutation of it
than to the Decalogue itself: " You shall not bear false witness against
your neighbor." (Exod. 20. 16.) I suppose it will seem a very hard saying
to affirm, that it is lawful to bear false witness against a stranger.
So when God commands, " You shall not lie carnally with your neighbor's
wife," (Lev. 18. 20) I presume these gentlemen would not allow themselves
that liberty with the wife of a stranger. If God may be his own interpreter,
this controversy will quickly be ended from Lev. 19., where, if you compare
two verses,--verse 18, "You shall love your neighbor as yourself," with
verse 34, "But the stranger that dwelleth with you shall be unto you as
one born among you, and you shall love him as yourself; "--you will not
need the help of an artist to form this conclusion, that" the stranger
is, in God's account, and ought to be in mine account, my neighbor." To
the same purpose you may please to compare two other places of scripture
together: Deut. 22. 4, "You shall not see your brother's ass nor his ox
fall down by the way, and hide yourself from them; you shall surely help
him to lift them up again; " With Exod. 23.4, 5: " If you meet thine enemy's
ox or his ass going astray, you shall surely bring it hack to him again.
If you see the ass of him that hate thee lying under his burden, you shall
help with him." He who is my " brother, "which is nearer than a neighbor,
in the one place, is mine " enemy," and he that " hates me" in another
place. And it is further observable to this end, that the Hebrew word and
the Greek a "neighbor," is usually rendered in Scripture by eteros ''another;"
as: "He that loves another hath fulfilled the law, for the law saith, "You
shall love your neighbor as yourself." (Rom. 13. 8, 9.) Most true therefore
is that of St. Augustine, Proximus est oamnis homo homini" Every man is
a neighbor to any other man." Nay, the more intelligent part of the Jews
were of this opinion; and Kimchi upon these words saith, " He is called
my neighbor with whom I have any business." And the scribe, of whom we
read, Luke 10, knowing tile mistakes of many of his brethren, asks our
Savior this question, " Who is my neighbor ? " (Verse 29.) And our savior
gives him an answer, the sum of which is this, that even the Samaritan
was to be looked upon as his " neighbor."
Question II. " What is a reproach ? "I answer, in general,
1. It is nothing else but an evil report, or an evil speech, uttered
concerning another. Now a report is evil two ways:--
(A.) When it is evil in itself, a false report.--When a man belies his
neighbor, and bears false witness against him, either in judicial proceedings,
or in common conversation. These kinds of evil reports David was exercised
with: " False witnesses did rise up; they laid to my charge things that
I knew not." (Psalm 35. ll.)
(B.) When it is evil to a man's neighbor, when your speech tends to
your neighbor's disparagement and defamation.--And here I must inform you,
that a man may be guilty of reproaching men by commendations, as David
speaks of his enemy: " His words were softer than oil, yet were they drawn
swords." (Psalm 55. 21.) It is the usual practice of some men to smooth
the way to a reproach by a commendation to raise a man's reputation, that
he may tumble it down with more advantage.
2. When a man publisheth a neighbor's secret infirmities or sins.-This
all causes allow to be a kind of detraction: and good reason; for through
the matter may be true and good, yet the principle from whence this proceeds
is evil. It proceeds from want of love to my neighbor, and of the just
care that I ought to have of credit; and the ends, either of speaker, or
of the speech in its own nature, or of both, are evil,--even to bring his
neighbor into contempt or disgrace.
3. When a man aggravates the real or supposed faults of his neighbor
either in opinion or in practice.--Certainly the professors of this age,
and this city, are deeply guilty in both these respects.
(A.) In aggravating other men's real or supposed errors and mistakes.--Often
times men call that an error through their won ignorance or prejudicate
opinion, which in the judgement of far wiser and better men than themselves,
and in reality, is a precious truth of God; and the pardonable mistakes
of their neighbor they decry as fundamental and damnable errors, or at
least as errors dangerous to salvation. I am far from pleading for errors
that are really damnable, or highly dangerous, such as those of the Papists,
Socinians, Quakers, and the like; but there are other and lesser differences
among Protestants, who, "holding the Head," as the apostle speaks, differ
in doctrines of less moment, or in the methods and modes of worship, in
rites and ceremonies, which possibly one man thinks to be necessary, another
to be lawful and indifferent, another sinful; and by these differing opinions
it is lamentable to consider, and, I confess, I cannot think of it without
horror and loathing, how Protestants traduce and defame one another. The
one is "superstitious, idolatrous, a formalist, a profane person, and one
that hath no sense of religion." The other is an " heretic, a schismatic,
a fanatic, a licentious, lawless person, that follows his own sensuality,
and hath not the fear of God before his eyes." Thus they mutually rail
at one another, as if they had neither sense nor conscience. Nay, the disease
is grown to that height, that, not content to censure men's opinions they
will also judge of their consciences and secret intentions, as if they
maintained such doctrines against the light of their own consciences; a
censure which proceeds from deep ignorance of the merits of the cause.
It were, I confess, a very desirable thing that all men were of one mind;
and Christians indeed are to labor for it, and to pray for it: "I beseech
you, brethren by the name of our Lord Jesus Christ, that you all speak
the same thing, and that there be no divisions among; you; but that you
be perfectly joined together in the same mind and in the same judgment."
(l Cor.1. 10.) But if a man consider the great weakness of most men's understandings,
the infinite variety of their parts and apprehensions, educations, inclinations,
interests, or what the scripture hath foretold, "There must be heresies,
that they which are approved may be made manifest," (I Cor. 11. 19,) I
think he will conclude, that he who shall expect this absolute harmony
and uniformity in this world must either dreamer or a dote. And therefore
the Holy Ghost hath directed us what to do in case of such differences
of judgment; to wit, to talk charitably toward those that differ from us:
"If your brother be grieved with your meat, now walks you not charitably;
" (Rom. 14. 15 ;) and to agree with others as far as we can: " Let us therefore,
as many as be perfect, be thus minded: and if in anything you be otherwise
minded, Good shall reveal even this unto you. Notwithstanding whereto we
have already attained, let us walk by the same rule, let us mind the same
thing." (Phil. 3. 15, 16.) But for those mutual reproaches and censures
one against another, I must take the boldness to charge you all, as you
tender your salvation, to have a care of them; for though these points
wherein you differ be disputable, yet this is out of all dispute, that
you ought to "love your neighbor as yourself," and that you ought not "
to take up a reproach against your neighbor." And therefore take heed,
lest while you condemn another man for disputable and lesser errors, you
do not run into an indisputable crime and fundamental miscarriage.
(B.) Men are guilty of reproaching their neighbors by aggravating their
errors in practice and conversation.--When men censure and reproach others
for things indifferent and of small moment: as, for example, in their habits
and garbs. I am not ignorant that there are great miscarriages in men's
habits, and that the bush that hangs at the door does frequently discover
what is within, and tell the pride of men's hearts; and there are certain
bounds and limits to be observed, that men's habits be agreeable to their
quality, estate, calling, and condition in the world: but yet there is
a just latitude in these things; the lawfulness of them does not consist
in a mathematical point; these are to be regulated by the custom of times
and places. Now if a man see another that does a little vary from his fancy
or practice, whose garb is a little more ornamental than his, though not
much extravagant; if now he Judgeth the state of this man, and concludes
him to be a profane or carnal person, this is a " reproach." So, again
when a man commits some miscarriage towards his neighbor through carelessness,
or forgetfulness, or mistake, it is a common thing for men to charge it
as a malicious design, intended for their hurt: this is a " reproach."
And you may easily multiply instances in your own thoughts.
QUESTION III. "What is it to take-up a reproach against a man's neighbor
? "
I answer: It is a defective manner of expression and therefore is diversely
supplied; but especially and most reasonably two ways: and, accordingly,
a man may be guilty of taking-up a reproach against his neighbor two ways:--
1. When he takes it up into his mouth.--The Hebrew word is often so
used; as Exod. 20. 7: "You shall not take the name of the Lord your God
in vain." Not take it; that is, not lift it up upon your tongue, or not
take it into your mouth. So, Isa. 14. 4: " You shall take-up this proverb
against the king of Babylon; " that is, You shall take it up into your
lips, you shall utter and - publish it. Thus, Ezek. 26. 17: " They shall
take-up a lamentation for thee; " which is explained in the following words:
" And say to thee, How art you destroyed! " And therefore, elsewhere, the
word "lips" or "mouth" is added; as Psalm 16.4: " Their drink-offerings
of blood will I not offer, nor take up their names into my lips." Psalm
1. 16: " What hast you to do to declare my statutes, or that you should
take my covenant in your mouth ? "And this phrase of taking-up may possibly
respect the situation of the mouth above the heart; which, according to
the opinion of the Hebrews, is the seat of the understanding. As if he
had said: " If there should rise in your heart an evil thought or device
against your brother, let it die there; let it never come up into your
mouth." Now, in this respect, a man may be guilty of this sin of taking-up
a reproach against his neighbor two ways:--
(A.) When he is the author and first raiser of a reproach.--Such as
Sanballat was: " There are no such things as you say, but you feignest
them out of your own heart." (Neh. vi. 8.)
(B.) When a man is the spreader or promoter of it.--Suppose it comes
from another fountain, if you art the conduit pipe by whom it is conveyed
to others, you art guilty of it. " You shall not go up and down as a tale-bearer
among your people." (Lev. xix. 16.)
2. When a man takes it into his ear.--So some expound these words:"
You shall not receive, not admit, not endure, a reproach against your neighbor."
You know, the receiver of stolen goods is as obnoxious to the law as he
that takes them away: so then a man may be guilty of this sin, not only
by speaking, but also by the hearing of a reproach against his neighbor;
and so he may be three ways:--
(A.) When a man quietly permits it, and gives no check to it.--This
certain the great law of charity commands me not only to do no harm to
my neighbor, but also to suffer no hurt to be done to him which it lies
in my power to prevent or remove. If another set his house on fire, I must
lend my help to quench it; I must pull my neighbor's ox out of the pit,
though another man hates him in; and, consequently, when the good name
of my neighbor is invaded by another, if I patiently bear the reproach,
I make myself guilty.
(B.) When a man hears a reproach against his neighbor greedily; and
with delight.--It is a sin, and that of no small size, for a man to take
pleasure in the sins of others; and therefore the apostle makes it an aggravation
of sin: " Who knowing the judgment of God, that they which commit such
things are worthy of death, not only do the same, but have pleasure in
them that do them." (Rom. 1. 32.) " Charity rejoiceth not in iniquity,
but rejoiceth in the truth." (I Cor. 13. 4, 6.) Consider, I beseech you,
the commonness of this sin. If a reproach be fastened upon one who is a
man's enemy, or of another party, men commonly hear such reproaches with
delight; not considering that this is not only a blemish to his own party,
but also a blot to Christianity, a reproach to the Protestant religion,
a sin against God and against the gospel, a scandal to men; and these things
should rather call for tears, than laughter and approbation. And therefore,
when a man seems to approve another man's reproach, and encourage the reproacher,
he involves himself in the guilt of it. It is the saying of a very learned
man upon the Proverbs, that " it is not easy to know whether is a greater
sinner, or whether is the greater plague to a commonwealth,--he that spreads
a reproach, or he that willingly receives it."
(3.) When a man easily believes reproach.--It is said indeed, "Charity
believeth all things; " (I Cor. 13. 4, 7;) but the object of this belief
is the good of my neighbor, and not his evil. Charity readily believes
well concerning its neighbor, where there is the least color or foundation
for it; but it is slow to believe evil concerning him; and when a man is
prone to believe evil concerning another man, it is a great sign of an
uncharitable disposition: the reason is, he cause men do most readily believe
those things which comply with their own desires and inclinations; as,
in wars and differing factions, every man is apt to believe good tidings
concerning his own party. Good men are the least suspicious, and slowest
to believe evil of others; of which you have are remarkable instance in
Gedaliah: when Johanan told him of Ishmael's design to murder him, it is
said, he "believed him not." (Jer. 40. 14.)And when it was pressed upon
him a second time, and Johanan offered to punish the conspirator, and to
prevent the execution of the treason, he said, " You shall not do this
thing: for you speakest falsely concerning Ishmael." (Verse 16.)
You may observe how backward fond parents are to believe any ill report
concerning their children: and whence does this proceed? Even from an inordinate
love and kindness to them; and therefore, on the contrary, men's credulity
unto evil reports concerning their neighbors does proceed from want of
love and affection to them. So much for the explication.
II. The proof of the doctrine shall consist in the representation of
the sinfulness and injury of this practice of censuring, back-biting, and
reproaching of others. And that I may more effectually dissuade and affright
myself and you from it, I shall discover to you how pregnant a sin this
is: there is a complication of injuries in it. It is injurious, first,
to God; Secondly, to yourselves; Thirdly, to the party censured or reproached;
Fourthly, to other men.
(A.) To God and Christ in divers particulars.
1. It is an invasion of God's prerogative.--You know how dangerous a
crime this is, when it is committed against an earthly prince; nor can
you in reason think it less criminal and hazardous, when it is committed
against Him who "accepts not the persons of princes," and who is"greater
than the kings of the earth." And therefore observe how severely God rebukes
this sin in Rom. 14.; when men did censure and reproach one another, either
for the observation of days and meats, as guilty of superstition, or for
the neglect of them, as proceeding from licentiousness; what saith the
apostle? "Who art you that judges another man's servant? " (Verse 4.) And,
" But why do you judge or set at nought your brother ? for we shall all
stand before the judgment-seat of Christ." (Verse 10.) As if he had said,
"You do set yourself on the throne of God, and you do take God's work out
of his hands."
2. This is a manifest breach of the laws of God and of Christ.--The
things, as I said before, which you do censure and reproach another for,
are oftentimes doubtful and liable to dispute; but the command of God against
this sinful practice is evident, and without controversy. He whom you censure
possibly may sin; but you that do reproach him certainly does sin, and
that against clear light; and so you do put your-self into the number of
those that "rebel against the light," which is mentioned as a great aggravation
of sin. (Job 24. 13.) The law of God has so evidently forbidden this sin,
that if your conscience does not smite you for it, if you can't go on quietly
in this sin, it is a sign you art in a deep sleep, if not " dead in trespasses
and sins." That this practice is so great a breach of the laws of God and
of Christ, will appear by these particulars:--
(A.) It is against particular and express scriptures, forbidding this
practice.--The text is evident: it is not like some places of scripture,
which are " hard to be understood," and soon " wrested; " but it is so
plain, that " he that runs may read it: " none shall dwell in God's holy
bill that allow themselves in this practice. Again: " You shall not raise
a false report " against your brother. (Exod. 23. 1.) A false report: either
that which you know to be false, then you are guilty of forgery; or that
which in the issue shall be found to be false, in which case you are guilty
of rashness and uncharitableness. In the Hebrew it is " a vain report,"
a report that lacks the solidity of thorough information, and of real use
to your neighbor. " Speak not evil one of another. He that speaketh evil
of his brother, and judgeth his brother, speaketh evil of the law, and
judgeth the law; " (James iv. 11 ;) and so, in the grossest sense, is an
Antinomian. Ministers must put people in mind "to speak evil of no man."
(Titus 3. 2.)
(B.) This is against the fundamental law of love and charity, which
is the chief of the laws of God.--So great a law, that the rest of the
laws of God must give place to it. Sacrifice, Sabbath, the worship and
service of God, must frequently give place unto this duty of mercy and
charity to men; by which you may see, as how great a duty this is, so how
great a sin the violation of this command is. God accepts no man's person,
he regards no service, where this is wanting. Though men pretend, or express,
ever so much love to God, though they do or suffer ever so much for him,
yet if they "have not charity, it profiteth nothing." (I Cor.13. 3.) And,
" in this the children of God are manifest, and the children of the devil:
whosoever does not righteousness is not of God, neither he that loves not
his brother. If a man say, I love God, and hates his brother, he is a liar:
for he that loves not his brother whom he hath seen, how can he love God
whom he hath not seen?" (I John 3. 10; 4.20.)
But possibly some may ask, " Who, then, is my brother, to the love of
whom I am thus obliged ? Possibly he is one of my own party and religion;
and such I do love." No, every man is your brother in this sense, and the
object of your love. It is true, good men are the principal objects of
your love; but not the only objects of it. The commands of the gospel in
this matter are general: "Honor all men. Love the brotherhood;" (1 Peter
2. 17 ;) that is, love them in a more eminent degree. "As we have opportunity,
let us do good unto all men, especially unto them who are of the household
of faith." (Gal. 6.10.) But now, all persons, yes, even those that censure
and reproach others, will pretend they love them: but, be not deceived:
if you do sincerely love your neighbor, you will be ready to do all good
offices for him, to seek his good, to maintain his credit, to interpret
all things in the best sense, to cover his failings. " Charity shall cover
the multitude of sins." (I Peter 4. 8.) Did you love your neighbor, you
would not be so apt to censure him, so greedy to hear, nor so ready to
believe, evil reports concerning him. When God shall come at the last day
to try men's love to their brethren by the rules and characters of it which
he did prescribe in 1 Cor.13, I doubt multitudes of persons will be found
deeply guilty, that thought themselves in a manner wholly innocent. You
should do well to study that chapter, and to labor thoroughly to understand
it; and that I commend to you as an excellent antidote-against this wicked
practice.
(C.) This is a sin against that great and royal law of Christ, which
even the heathens have admired, and the emperor Severus did so highly applaud:
"Whatsoever you would that men should do to you, do you even so to them:
for this is the law and the prophets." (Matt. 7. 12.)--Now, let your own
consciences answer the question: Would you be thus dealt with by others
? Would you have all your infirmities sharply censured ? your secret miscarriage
published to the world? the whole course of your lives ripped up, and all
your actions severely examined ? No, no; they that are so forward to censure
the real or supposed miscarriages of others, would have their own more
tenderly dealt with; and, generally; those that are most severe judges
of others are most partial to themselves. They that will most freely defame
other men, will not endure to be reproved and admonished themselves. They
that will turn the edge of the sword to others, would have the back only
turned to themselves.
(D.) It is a sin against the great law of maintaining peace amongst
men. "This is prescribed as a remedy against this very sin: " Let us therefore
follow after the things which make for peace, and things wherewith one
may edify another." (Rom. 14. 19.) " Follow peace with all men."(Heb. 12.
14.) " If it be possible, as much as lieth in you, live peaceably with
all men." (Rom. 12. 18.) He said indeed, If it be possible, because in
some cases it is impossible to have peace with wicked men without the neglect
of our duty, and without the loss of truth and holiness; but as far as
it is possible, we are obliged to promote it. But what peace can there
be in the midst of censures and reproaches ? The natural offspring of such
parents are contentions, divisions, animosities; while peace lies bleeding
and languishing.
(E.) It is against that great command laid upon all Christians, of excelling
other men.--Christ requires more from Christians than he does from other
men: "What do you more than others ? " (Matt. v. 47.) Christians must be
free from the vices of other men: " This I say therefore, and testify in
the Lord, that you walk not as other Gentiles walk."(Eph. 4. 17.) So, Luke
12. 25, 26: "The kings of the Gentiles exercise lordship; " they are proud,
ambitious, imperious. " But it shall not be so among you ;" Christians
must be in the world like "lights shining in a dark place." They must have
all the virtues that others have, and they must be clean from all the vices
and lusts in which others live. Now, the very Heathens have condemned this
practice of reproaching and traducing others: detractors were infamous
amongst them; and therefore it is a shame this should be practiced by Christians.
(F.) This is a sin against the whole design and scope of the scriptures.--These
are, as I may say, the two poles, upon which the heavenly globe of the
scripture turns; the love of God, and the love of our neighbor." You shall
love the Lord your God with all the heart, and you shall love your neighbor
as yourself." (Matt.22. 37, &c.) " Love is the fulfilling of the law;
" (Rom. 13. 10 ;) and the law is enforced by Christ, John 13. 31: " A new
commandment I give unto you, That you love one another." So, than, all
the scripture has but one neck; and this the detractor cuts off, and so
makes himself the greatest anti-scripturist in the world.
3. This is a great injury to God, because it is a confederacy with God's
greatest enemy, the devil.--God judges of men's relations by their works,
and not by their talks. " If you were Abraham's children, you would do
the works of Abraham." (John 8. 39.) And, verse 41:"You are of your father
the devil, and the lusts of your father you will do." Now this among others
is the devil's great work and office, who is hence called "the accuser
of the brethren," (Rev. 12. 10,) and from whence he hath his name diabolus,
which is "a calumniator, a slanderer, a reproacher." And these men, as
they do the devil's work, so they are called by the devil's name: " Not
slanderers ;" in the Greek, mh eicxolous, " not devils." (1 Tim 3. 11.)
And as they do the devil's work, so they serve the devil's great design.
" God is love," and therefore his design is to promote love in the world.
The devil is a malignant and hateful spirit, and his work is to promote
hatred, contention, and strife among men: and that is effectually done
by this way.
(II.) This is an injury to yourself in these particulars:--
1. Hereby you do contract guilt, the worst of all evils.--A man's sin
may injure another man; but the greatest and the worst part of it falls
upon his own head. "Wickedness," saith Seneca, " drinketh up the greatest
part of its own poison." He that sinneth against me wrongeth his own soul."
(Prov. 8. 36.) You woundest another man's name; but you woundest your own
conscience: which of these is the worst? He whom you reproaches gets a
blot before men; and you do procure to yourself a blot before God. You
accusest him before other men; and your conscience will accuse thee for
it before God.
2. Hereby you do expel or weaken that excellent grace of love, that
necessary and fundamental grace, that sweet and amiable grace.--As all
virtue is a reward to itself, so is this in a more special manner. Infinite
is the pleasure of the holy soul, in loving God, and loving all men, and
loving enemies. O, this is a most delightful work ! And, on the contrary,
hatred, and malice, and envy, as they are most sinful, so are they very
miserable, works, and a great torment to him that has them. While the mind
of a wicked, malicious man is like "the raging sea," continually " casting
up mire and dirt," and is its own tormentor; the mind of a good man, exercising
itself in love, is, as it were, " a sea of glass like unto crystal," calm
and serene; it enjoys God, and itself, and other men, yes, even a man's
enemies: by this holy art a man may get comfort out of his enemies, whether
they will or no.
3. Hereby you do lay a foundation for your own reproach.--" Judge not,
that you be not judged. For with what judgment you judge, you shall be
judged: and with what measure you mete, it shall be measured to you again."
(Matt.7. 1, 2.) I think this text should strike a terror into all persons
who are guilty of this sin. The law of retaliation prescribed by God is
frequently inflicted by him also: "He shall have judgment without mercy,
that has shown no mercy. ' (James 2. 13.) So that you do engage the great
God against thee, to pour contempt upon your name, and to make thee a reproach
in the world.
(III.) It is a great injury to he person whom you do censure and reproach;
and that in these particulars:--
1. You do rob him of he best treasure which he has in the world. --"A
good name is rather to be chosen than riches; " (Prov, 12. 1;) and, consequently,
you art more criminal than he that dies by the hands of justice for taking
away another man's goods: you rob him of that which you are not able to
give him; you rob him of the most lasting good which he has, and that which
alone will abide after death. So that your cruelty extends beyond the grave,
and tends to this,--to make his name rot above ground, while his body rots
in it. And this injury is the greater, because it cannot be prevented:
there is no fence against this vice; it is the arrow that flies by night,
which no man can either observe or avoid, and it is an injury which can
hardly be repaired. Breaches in men's estates may be made up, liberty lost
maybe recovered, a conscience wounded may be healed; but a reputation can
hardly ever be restored. Calumniare fortiter, aliquid adhaerebit, " Slander
a man resolutely, and something, to be sure, will stick."
2. Hereby you do disenable him from getting good, both as to his outward
and as to his inward man. As to his outward man: who knows not the necessity
of a good name for the successful management of a man's worldly concernment
? By one act of this sin you may possibly undo a man and all his family.
It hinders him also from receiving inward good as to the state of his soul:
at least he is not likely to get any good from thee. Whereas it is your
duty to " rebuke your neighbor, and not to suffer sin to rest upon him;"
(Lev. 19. 17; ) this is the way to make that work altogether unsuccessful:
it stops his ear against your counsels, it hardens his heart against your
admonition; and many times such reproaches make men careless, and by degrees
impudent; and when once they have lost their reputation by your calumnies,
they are not careful to regain it, and, it may be, judge it impossible.
3. Hereby you do hinder him from doing of good in the world.--It is
certain, a good name is of absolute necessity to make a man considerably
serviceable in the world: when a man hath once lost this, the very good
which he does is despised and disregarded. And this reason especially concerns
you in the reproaching of three sorts of person, which I do therefore in
a special manner caution you against.
(A.) In reproaching of magistrates, of kings, and persons in authority.--Magistrates,
though bad in themselves, yet are to be looked upon as great blessings;
and if we had the Persian experiment of absolute anarchy but for a few
days, that every man might do that which seemed right in his own eyes,
we should all be sensible of this truth. Now, the magistrate's reputation
is the great supporter of that majesty and authority which he bears, and
the magistrate's authority is the people's benefit. And therefore all persons
should be tender in this particular; they should not expose kings and magistrates
to contempt and scorn, nor beget irreverence in people toward them. And
therefore they ought to take heed, not only of divulging false reports
concerning them, but even such as possibly may be true; they must take
heed of publishing the secret miscarriages of princes; for this, as I told
you, is a sin against any man, but much more against person in authority.
(B.) Against ministers.--Their name is most necessary for their use-fulness
in the word. And therefore, when a man defames a minister, beside that
injury which is common to other men, he does this peculiar mischief,--he
endeavors to rob the world of all the good which such a person may do in
it. I cannot but take this occasion to vent my great grief, and the scandal
I justly take, at those ministers and Christian, who, if a man differ from
them in some doctrines or rites of less moment, (though otherwise never
so eminent,) make it their business to disparage and bespatter him, and
think they do God good service, in blasting his reputation, representing
him as a Papist, Socinian, time-server, &c. In the fear of God, consider
the sinfulness of this practice. Whatsoever good such a person might do
in convincing, converting, and building-up of souls, so far as this is
hindered by your means, the blood of such souls will fall upon your head:
nay, which is more, although good should not be hindered by it, yet you
shall answer for all that might have been hindered by it. And for this
reason Constantine the Great did profess that if he should know any secret
miscarriage of a minister, he would cover it with a mantle.
(C.) Against good men, or eminent professors of religion.--Who, I confess,
when they are bad, are the vilest of men; and when their sins are known
and public, they ought to be used with most severity; and such shall have
the hottest place in hell who use religion as a cloak for their villainies:
yet, when the sins of such persons are secret and scarce known, we should
take heed of spreading of them. Tell it not in Gath, publish it not in
the streets of Askelon," not for their sakes, but for the sake of religion,
which infinitely suffers by their misdemeanors, and the reproaches which
arise from them.
(IV.) This is a great injury to other men, in these particulars:--
1. You corruptest others by your example.--Especially ministers and
eminent professors of religion,--they should, above all others, avoid this
sin, because their actions are precedential. They that will not follow
your counsel, will imitate your example; and though our Savior hath cautioned
us concerning the Pharisees, " What they bid or teach you, observe and
do; but do not after their works; " (Matt. 23. 3;) yet, in spite of all
that Christ hath said, men will take a contrary course: they will not hear
your sermons, but will diligently attend to your conversations. O consider
this: every time another hears thee censuring and reproaching your neighbor,
you do in effect preach and persuade him to this practice; you settest
a copy which other men may write after, when you art gone into another
world; and no man knows how far the contagion of such an evil example may
spread, nor how great afire a little spark may kindle.
2. You art a disturber of human society, an incendiary in the place
where you dwellest.--The peace and tranquillity of cities and kingdoms
are often disturbed by this means. "Whence come wars and fightings among
you ? Come they not hence, even from your lusts that warring our members
? " (James 4.1.) They do not come from men's lusts as they remain in their
own hearts, for so they are secret and unknown to the world j but as they
break out, first in their lips, and then in their hands.
3. You art a great enemy to the church of God, however you may seem
to yourself or others a zealous friend of it.--It is not easy for any man
to conceive the great mischief which these censures and reproaches produce
in the church: they break the peace of it, and fill it with sharp contentions
and divisions; yes, they strike at the being of it. You know, "a kingdom
divided against itself cannot stand:" they do their part to pull-down the
glorious building of the church, so as one stone should not be left upon
another. They eclipse the glory of the church, which does not consist in
external splendor, in riches and ornaments, but in love, peace, and unity
among themselves. This was Jerusalem's beauty, that it was ~ built as a
city that is compact together." (Psalm 72. 3.) This hinders the growth
and progress of the church and of religion. When persons professing religion
allow themselves in such sins which are not only offensive to God, but
also odious in the world, it fills the minds of men with powerful and invincible
prejudices against religious men, and against religion itself for their
sakes. I must tell you, if the professors of religion would learn the government
of their tongues, and the right ordering of their conversations, it would
be the likeliest means to propagate religion in the world. And, Christians,
if ever you would do this, do it now; never was it more necessary or seasonable
to wipe-off those stains and blemishes which at this day lie upon religion
for the neglect of this duty by the professors of it. And thrice blessed
are all you that contribute to so glorious a work as the restoration of
that beauty and glory which religion once had in some of our remembrance.
But when the tongues of Christians are exercised in this sinful practice,
beside the particular injury to the person reproached, it hinders the conversion
and salvation of others. Consider, I beseech you, a little, the greatness
of this sin. You think it a great crime (and so it was) in Elymas the sorcerer,
who, when Sergius Paulus called for Barnabas and Saul, and desired them
to preach to him the word of God, " Withstood them, seeking to turn away
the deputy from the faith." (Acts 13. 8.) he did this by his words, and
you doest it by your actions. You doest the devil's work in stealing the
seed of the word of God out of men's hearts, and making it unfruitful.
These practices beget in men a mean esteem and contempt of God's word,
when they see how little good it does to others, and how little power it
hath with you that profess it.
Before I come to the application, two questions are to be answered:--
QUESTION 1. " May I not speak evil of another person when it is true
? "
1. A man may be faulty in so doing--The real secret faults of your neighbor,
as I told you, you ought not unnecessarily to publish. And suppose there
be no untruth nor injustice in it; yet there is uncharitableness and unkindness
in it; and that is a sin. You wouldest not have all truth said concerning
yourself, nor all your real faults publicly traduced. " Out of your own
mouth will God judge thee, O you wicked servant !" Yes, your own tongue
and conscience shall another day condemn thee.
2. You may speak evil of another person when necessity requires it.--It
may be necessary sometimes for his good; and so you may speak evil of him
unto those that can help it; as a man may acquaint parents with the miscarriages
of their children, in order to their amendment. Thus Joseph brought to
his father the evil report of his brethren. (Gen.27. 2.) sometimes this
may be necessary for the caution of others; as, if I see a man ready to
enter into intimate friendship and acquaintance with a person whom I know
to be highly vicious and dangerous, I may in such a case caution him against
it; for, certainly, if charity commands me, when my neighbors's ox is ready
to fall into a pit, to do my endeavor to prevent it, much more am I obliged
to prevent the ruin of my brother's soul, when I see him so near destruction.
But for a man to do this unnecessarily and unprofitably,--this is the sin
I have been speaking of.
3. If you will speak evil of other persons, do it in the right method,--Christ
hath given us an excellent rule: " If your brother shall trespass against
thee, go and tell him his fault between thee and him alone: if he shall
hear thee, you hast gained your brother. But if he will not hear thee,
take with thee one or two more. And if he shall neglect to listen to them,
tell it unto the church." (Matt.18. 15, 17.) But if men will be preposterous,
and will not follow Christ's order, but, instead of private admonishing,
will publish men's faults to others, herein they make themselves transgressors.
4. In doubtful cases, silence is the safest way.--It is rarely men's
duty to speak evil of men; and when it is not their duty to speak, it is
not their sin to be silent. It is seldom that any [one] suffers by my silence,
or concealment of his fault; but great hazards are run, and many persons
commonly are made sufferers, by my publication. Now, as charity commands
me to pass the most favorable judgment, so wisdom obligeth me to choose
the safest course.
QUESTION II. " But what, if that man I speak against be an enemy to
God and his people ? May not I in that case speak evil of him ? Does not
that zeal I owe to God engage me to speak evil of such a man as far as
I can with truth ? " This, I believe, is that which induces many well meaning
persons to this sinful practice of detracting from divers worthy persons,
ministers, and others, as supposing them to be enemies to God and to his
ways; and so they think their reproaching and censuring of such persons
is nothing but zeal for God.
For answer to this, consider,
1. There is abundance of sinful zeal in the world and in the church.--Therefore
the apostle gives us a caution: " It is good to be zealously affected always
in a good things." (Gal.4. 18.) otherwise we know it was from zeal that
Paul persecuted the church. (Phil .3. 6.) Zeal, indeed, is an excellent
grace in itself; but nothing [is] more frequently both pretended where
it is not, (and where envy, interest, or malice lie at the bottom,) and
abused where it is.
2. True zeal hath an equal respect to all God's commands, and especially
to those that are most plain and most considerable.--It is at least doubtful,
whether the man you traducest be an enemy to God and his ways; sure I am,
it is so with some ministers and Christians that are highly censured and
reproached by those that differ from them; and it were great impudence
to deny it: but this is a certain truth and evident duty: " You shall not
take up an evil reproach against your neighbor."
3. consider how easy a mistake is in this case, and how dangerous.--Peradventure
he whom you called an enemy to God, will, upon inquiry, be found a friend
of God and his ways. But what dose you mean by" the ways of God? " Possibly
your own ways or party that you art engaged in: take heed of that. If you
would judge a right, you must distinguish between the circumstantials and
the essentials of the ways of God. Suppose a man be an enemy to your party,
and your way and manner of religious worship and government; yes, let us
suppose that you are indeed the way of God, wherein yet you may be mistaken;
if, now, this man be an able and zealous assertor of the substantial and
fundamental truths of God and ways of holiness, and this be attended with
a holy and exemplary life, who dare say that this man is an enemy to God
and his ways ? O my souls come not into the secrets of such persons!
4. You must not go out of God's way to meet with God's enemies.--If
any man be really an enemy of God and of his truths and ways, I do not
persuade you to comply with him, or by sinful silence to betray the cause
of God; only let me entreat you to do God's work in God's way: you may
apply yourselves to him, and endeavor to convince him; you may speak or
write against his doctrine, provided you do it with modesty and moderation,
and not with that virulence and venom wherewith too many books are now
leavened. But, for this way of detraction and reproach, it is a dishonorable
and disingenuous way, it is a sinful and disorderly way, it is an unprofitable
and ineffectual way, and no way suitable either to the nature of God whom
you serve, or to the rule and example of our blessed Saviour, or to the
great principle of love and charity, or to that end which you are to aim-at
in all things,--the honour of God, and the good of other men..
III. Now I come to the application.
USE 1. Lamentations for the gross neglect of this duty, or the frequent
commision of this sin.--What tears are sufficient to bewail it? How thick
do censures and reproaches fly in all places, at all tables, in all conventions!
And this were the more tolerable, if it were only the fault of ungodly
men, of strangers and enemies to religion; for so saith the proverb, "Wickedness
proceedeth from the wicked." When a man's heart is full of hell, it is
not unreasonable to expect that his tongue should be " set on fire of hell;
" and it is no wonder to hear such persons reproach good men, yes, even
for their goodness. But, alas! the disease does not rest here: this plague
is not only among the Egyptians, but [among the] Israelites too. It is
very doleful to consider, how professors sharpen their tongues like swords
against professors; apt one good man censures and reproaches another, and
one minister traduceth another; and who can say, "I am clean from this
sin? " O that I could move your pity in this case! For the Lord's sake,
pity yourselves, and do not pollute and wound your consciences with this
crime. Pity your brethren: let it suffice that godly ministers and Christians
are loaded with reproaches by wicked men; there is no need that you should
combine with them in this diabolical work; you should support and strengthen
their hands against the reproaches of the ungodly world, and not add affliction
to the afflicted. O pity the world, and pity the church which Christ hath
purchased with his own blood, which, me thinks, bespeaks you in those words:
" Have pity upon me, have pity upon me, O you my friends; for the hand
of God hath touched me." (Job 19. 21.) Pity the mad and miserable world,
and help it against this sin; stop the bloody issue, restrain this wicked
practice amongst men as much as possibly you can, and lament it before
God; and for what you cannot do yourselves, give God no rest until he shall
please to work a cure.
Use II. CAUTION, Take heed you be not found guilty of this sin.--Wherein
any of us have been guilty, let us be truly and thoroughly humbled for
it; and for the future let us make conscience of abstaining from it. I
will suppose what I have said may be sufficient for arguments to convince
and for motives to persuade you; and therefore I shall only give you some
directions in order to the practice of this duty: and, to assist you against
this sin,
DIRECTION 1. Avoid the cause of this sin.--This is the most natural
and regular way to cure a disease, by taking away the cause of it. Particularly
take heed of these things as the causes of this sin:--
1. Take heed of Uncharitableness in all its kinds and degrees, malice,
envy, hatred.--Where these diseases are in the heart, they will break-out
at the lips. " Out of the abundance of the heart the mouth speaketh."(Matt.
12. 34.)
2. Take heed of loquacity and multitude of words.--A man need not seek
far for perpetual motion; he may find it in some persons' restless and
incessant tongues. Now, persons of this temper will not want matter of
discourse, and therefore pick-up and spread-abroad all sorts of censures
and reproaches against others, not so much out of malice against them,
as for their own diversion and ease, that their tongues may not want exercise.
Take heed of this: it is in itself a sin, an abuse of the tongue, a wasting
of time, a reproach to yourself; it makes you cheap and mean and contemptible
in the eyes of others, and especially of wise and good men; and it is also
the cause of many other sins.
3. Take heed of pragmaticalness, which is, when men are inquisitive
and busy about other men's matters.--A sin often reproved in scripture:"
For we hear that there are some which walk among you disorderly, working
not at all." (2 Thess.3. 11.) "Let none of you suffer as an evil-doer,
or as a busybody in other men's matters." (1 Peter 4. 15.)You may observe
how Christ reproves this in his own dear apostle:"Peter seeing him saith
to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I
will that he tarry till I come, what is that to thee? follow you me." (John
21. 21, 22.) As if he had said, "Mind you your own business; do not busy
your head about other men."
4. Take heed of man-pleasing.--There are many whose great employment
and business it is to spread evil reports concerning others, who are therefore
called " tale-bearers; " and this they do to please the humours of persons
with whom they converse, unto whom they know such discourse is most acceptable.
And thus many persons make themselves guilty in hearing reproaches, and
not checking them, because they will comply with the company, they will
not displease nor offend their friends. Take heed of this, and remember
that severe sentence of the apostle: " If I yet pleased men, I should not
be the servant of Christ."(Gal. 1.10.) He that pleaseth other men, so as
to neglect any duty, or to commit any sin, whatsoever he pretends, he is
not the servant of Christ .
DIRECT. II. Learn the government of your tongues--Consider the necessity
of it. The apostle James lays the stress of all religion upon it: " If
any man among you seem to be religious, and bridleth not his tongue, this
man's religion is vain." (James 1. 26.) And if this be true, I am sure
there are many high professors that must be blotted out of the saints'
calendar. Consider also the easiness of this government of the tongue.
Men have more command of their tongues, and of their outward members, than
they have of their inward motions, concupiscence, and passions. If tongues
be unruly, God and nature have given you a bridle to restrain them, " fence
of the teeth," as the poet speaks.
DIRECT. III. Learn distrust of reports.--It is a good rule, "Learn to
disbelieve." Fame hath lost its reputation long since; and I do not know
any thing which it hath done in our age to regain it; and therefore it
ought not be credited. How few reports are there in any kind, which, when
they come to be examined, we do not find to be false! For my part, I reckon,
if I believe one report in twenty, I make a very liberal allowance. And
especially distrust reproaches and evil reports, because these spread fastest,
as being grateful to most persons, who suppose their own reputation never
so well grounded as when it is built upon the ruins of other men's.
DIRECT. IV. Reproach no man for that which you do not thoroughly understand.--This,
I am sure, is highly reasonable; and he that does otherwise is altogether
inexcusable, because he runs an infinite hazard, lest, while he opposeth
a man, he be found to fight against God. And truly, if this rule were practiced,
some kinds of reproaches would be rare in the world: for persons of true
and clear understanding are not apt to reproach others for different opinions
in lesser matters . They consider the weakness of human nature, and the
necessity of mutual forbearance. It is the weaker sort that are here, as
in other things, most querulous; and generally where there is least light
there is most heat. Those persons by whose censures and reproaches the
church of God among us is most miserably torn and wasted, are generally
the more ignorant part of Christians. How many are there that are full
of rage one against another for being either for a form of prayer or against
it, either for the ceremonies or against them, that never searched into
the state of the controversy, and never took pains to examine the arguments
on both sides, which in all reason they ought to have done, or else at
least to have restrained their tongues from such unreasonable and sinful
censures and reproaches ! These, I say, are the persons that are most guilty,
nay, upon the matter, the only guilty persons, except such whom base lust
and interest does corrupt and work to these animosities.
DIRECT. V. Converse much with yourselves.--It is want of business at
home in men's own hearts, that makes them ramble so much abroad, and rake
into the lives of others. Study yourselves more, and other men less. Did
you search your own hearts and lives, you would find as much cause of self-judging
and self-abhorring, that you would have little cause to despise others,
and much cause of compassion toward others.
DIRECT. VI. Judge of others as you would do of yourselves and your own
actions.--It is worth our consideration, what a great difference there
is between the judgment men pass upon themselves, and [upon] other men.
As for themselves, all their errors are but small mistakes. and all their
sins against God, however attended with ugly circumstances of light) of
consent of the will, custom, and allowance, yet they are but sins of infirmity,
if themselves may be judges in their own cause. Their injuries to men are
but small and trivial offences; and they do indeed expect both from God
and man a pardon, of course, which if they have not, they judge God to
be harsh and severe, men to be cruel and implacable. But when they come
to pass judgment upon other men, the tables are turned, some mistakes are
damnable delusions, and all their sins against God, which they can observe,
are
evidences of a naughty heart, and inconsistent with grace; and the of fences
of others against them are inexcusable and intolerable, great affronts
and indignities. Whereas, on the contrary, you should, as it was said of
a great man," Be severe to yourself, and candid to others; " because you
knowest more wickedness by yourself, and more aggravation of your own sins,
than of all the sins that are in the world. But at least all the reason
and justice in the world requires this, that you should weigh yourself
and others in the same balance, that you should try your own and their
actions by the same touchstone; and more need not be done. You who art
so prone to flatter yourself, would certainly be more indulgent to other
men, and pass a more favorable construction upon their actions.
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John Calvin: Institutes of the Christian Religion Book Four CHAPTER
12
Used by permission of Ages Library 1.800.297.4307 to PeaceMakers
THE DISCIPLINE OF THE CHURCH:
ITS CHIEF USE IN CENSURES AND EXCOMMUNICATION
(Discussion of power of the keys in true discipline: the ends and processes
of discipline, 1-7)
NECESSITY AND NATURE OF CHURCH DISCIPLINE
The discipline of the church, the discussion of which we have deferred
to this place, must be treated briefly, that we may thereafter pass to
the remaining topics. Discipline depends for the most part upon the power
of the keys F397 and upon spiritual jurisdiction. To understand it better,
let us divide the church into two chief orders: clergy and people. I call
by the usual name "clergy"F398 those who perform the public ministry in
the church. We shall first speak of common discipline, to which all ought
to submit; then we shall come to the clergy, who, besides the common discipline,
have their own.F399
But because some persons, in their hatred of discipline, recoil from
its very name, let them understand this: if no society, indeed, no house
which has even a small family, can be kept in proper condition without
discipline, it is much more necessary in the church, whose condition should
be as ordered as possible. Accordingly, as the saving doctrine of Christ
is the soul of the church, so does discipline serve as its sinews, through
which the members of the body hold together, each in its own place. Therefore,
all who desire to remove discipline or to hinder its restoration—whether
they do this deliberately or out of ignorance—are surely contributing to
the ultimate dissolution of the church. For what will happen if each is
allowed to do what he pleases? Yet that would happen, if to the preaching
of doctrine there were not added private admonitions, corrections, and
other aids of the sort that sustain doctrine and do not let it remain idle.
Therefore, discipline is like a bridle to restrain and tame those who rage
against the doctrine of Christ; or like a spur to arouse those of little
inclination; and also sometimes like a father’s rod F400 to chastise mildly
and with the gentleness of Christ’s Spirit those who have more seriously
lapsed. When, therefore, we discern frightful devastation beginning to
threaten the church because there is no concern and no means of restraining
the people, necessity itself cries out that a remedy is needed. Now, this
is the sole remedy that Christ has enjoined and the one that has always
been used among the godly.
STAGES OF CHURCH DISCIPLINE
The first foundation of discipline is to provide a place for private
admonition; that is, if anyone does not perform his duty willingly, or
behaves insolently, or does not live honorably, or has committed any act
deserving blame—he should allow himself to be admonished; and when the
situation demands it, every man should endeavor to admonish his brother.
But let pastors and presbyters be especially watchful to do this, for their
duty is not only to preach to the people, but to warn and exhort in every
house, wherever they are not effective enough in general instruction. Paul
teaches this when he relates that he taught privately and from house to
house [ <442020> Acts 20:20], and declares himself "innocent of the
blood of all" [verse 26], because he "ceased not to admonish everyone night
and day with tears" [ <442031> Acts 20:31]. For doctrine obtains force
and authority where the minister not only explains to all together what
they owe to Christ, but also has the right and means to require that it
be kept by those whom he has observed are either disrespectful or languid
toward his teaching.
If anyone either stubbornly rejects such admonitions or shows that he
scorns them by persisting in his own vices, after having been admonished
a second time in the presence of witnesses, Christ commands that he be
called to the tribunal of the church, that is, the assembly of the elders,F401
and there be more gravely admonished as by public authority, in order that,
if he reverences the church, he may submit and obey. If he is not even
subdued by this but perseveres in his wickedness, then Christ commands
that, as a despiser of the church, he be removed from the believers’ fellowship
[ <401815> Matthew 18:15,17].
CONCEALED AND OPEN SINS
But because Christ is here speaking only of secret faults, we must postulate
this division: some sins are private; others, public or openly manifest.F402
Of the former, Christ says to every individual: "Reprove him, between you
and him alone" [ <401815> Matthew 18:15]. Paul says to Timothy of open
sins: "Rebuke them in the presence of all, so that the rest may stand in
fear" [ <540520> 1 Timothy 5:20]. For Christ had previously said, "If
your brother has sinned against you" [ <401815> Matthew 18:15]. This
phrase ["against you"] (unless you wish to be contentious) you cannot otherwise
understand than as "with your knowledge alone, no others being aware."
But what the apostle enjoins upon Timothy concerning reproving openly those
who sin openly, he himself follows in the case of Peter. For when Peter
sinned to the point of public scandal, Paul did not admonish him privately
but brought him into the presence of the church [ <480214> Galatians
2:14].
This, then, will be the right sequence in which to act: to proceed in
correcting secret sins according to the steps laid down by Christ; but
in open sins, if the offense is indeed public, to proceed at once to solemn
rebuke by the church.
LIGHT AND GRAVE SINS
Here is another distinction: of sins, some are faults; others, crimes
or shameful acts.F403 To correct these latter ones, we must not only use
admonition or rebuke, but a severer remedy: as Paul shows when he not only
chastises the incestuous Corinthian with words but punishes him with excommunication,
as soon as he has been apprised of the crime [ <460503> 1 Corinthians
5:3 ff.]. Now, therefore, we begin to see better how the spiritual jurisdiction
of the church, which punishes sins according to the Lord’s Word, is the
best support of health, foundation of order, and bond of unity. Therefore,
in excluding from its fellowship manifest adulterers, fornicators, thieves,
robbers, seditious persons, perjurers, false witnesses, and the rest of
this sort, as well as the insolent (who when duly admonished of their lighter
vices mock God and his judgment), the church claims for itself nothing
unreasonable but practices the jurisdiction conferred upon it by the Lord.
Now, that no one may despise such a judgment of the church or regard condemnation
by vote of the believers as a trivial thing, the Lord has testified that
this is nothing but the publication of his own sentence, and what they
have done on earth is ratified in heaven. For they have the Word of the
Lord to condemn the perverse; they have the Word to receive the repentant
into grace [ <401619> Matthew 16:19; 18:18; <432023> John 20:23].
Those who trust that without this bond of discipline the church can long
stand are, I say, mistaken; unless, perhaps, we can with impunity go without
that aid which the Lord foresaw would be necessary for us. Truly, the variety
of uses of this discipline will better show how great the need of it is!
THE PURPOSE OF CHURCH DISCIPLINE
In such corrections and excommunication, the church has three ends in
view. The first is that they who lead a filthy and infamous life may not
be called Christians, to the dishonor of God, as if his holy church [cf.
<490525> Ephesians 5:25-26] were a conspiracy of wicked and abandoned
men. For since the church itself is the body of Christ [ <510124> Colossians
1:24], it cannot be corrupted by such foul and decaying members without
some disgrace falling upon its Head. Therefore, that there may be no such
thing in the church to brand its most sacred name with disgrace, they from
whose wickedness infamy redounds to the Christian name must be banished
from its family. And here also we must preserve the order of the Lord’s
Supper, that it may not be profaned by being administered indiscriminately.F404
For it is very true that he to whom its distribution has been committed,
if he knowingly and willingly admits an unworthy person whom he could rightfully
turn away, is as guilty of sacrilege as if he had cast the Lord’s body
to dogs. On this account, Chrysostom gravely inveighs against priests who,
fearing the power of great men, dare exclude no one. "Blood," he says,
"will be required at your hands. [ <260318> Ezekiel 3:18; 33:8.] If
you fear a man, he will laugh at you; but if you fear God, you will be
revered also among men. Let us not dread the fasces, the purple, the crowns;
here we have a greater power. I truly would rather give my body to death,
and let my blood be poured out, than participate in that pollution."F405
Therefore, lest this most hallowed mystery be disgraced, discretion is
very much needed in its distribution. Yet this can be had only through
the jurisdiction of the church.
The second purpose is that the good be not corrupted by the constant
company of the wicked, as commonly happens. For (such is our tendency to
wander from the way) there is nothing easier than for us to be led away
by bad examples from right living. The apostle noted this tendency when
he bade the Corinthians expel the incestuous man from their company. "A
little leaven," he says, "ferments the whole lump." [ <460506> 1 Corinthians
5:6.] And he foresaw such great danger here that he prohibited all association
with him. "If any brother," he says, "bears among you the name of fornicator,
miser, worshiper of idols, drunkard, or reviler, I do not allow you even
to take food with such a man." [ <460511> 1 Corinthians 5:11 p.]
The third purpose is that those overcome by shame for their baseness
begin to repent. They who under gentler treatment would have become more
stubborn so profit by the chastisement of their own evil as to be awakened
when they feel the rod. The apostle means this when he speaks as follows:
"If anyone does not obey our teaching, note that man; and do not mingle
with him, that he may be ashamed" [ <530314> 2 Thessalonians 3:14 p.].
Likewise, in another passage, when he writes that he has delivered the
Corinthian man to Satan: "that his spirit may be saved in the Day of the
Lord" [ <460505> 1 Corinthians 5:5]; that is (as I interpret it), Paul
gave him over to temporary condemnation that he might have eternal salvation.
But he speaks of "delivering over to Satan" because the devil is outside
the church, as Christ is in the church.F406 Some authorities refer this
phrase to a certain vexing of the flesh,F407 but this seems very doubtful
to me.
6. THE HANDLING OF CHURCH DISCIPLINE IN THE VARIOUS CASES
With these purposes enumerated, it remains for us to see how the church
carries out this part of discipline which falls within its jurisdiction.
To begin with, let us keep the division set forth above: that some sins
are public; others, private or somewhat secret.F408 Public sins are those
witnessed not by one or two persons, but committed openly and to the offense
of the entire church. I call secret sins, not those completely hidden from
men, as are those of hypocrites (for these do not fall under the judgment
of the church), but those of an intermediate sort, which are not unwitnessed,
yet not public.
The first kind does not require the steps which Christ lists [ <401815>
Matthew 18:15-17]; but when any such sin appears, the church ought to do
its duty in summoning the sinner and correcting him according to his fault.
In the second kind, according to that rule of Christ, the case does
not come before the church until the sinner becomes obstinate. When it
has come before the church, then the other division between crimes and
faults is to be observed. For such great severity is not to be used in
lighter sins, but verbal chastisement is enough—and that mild and fatherly—which
should not harden or confuse the sinner, but bring him back to himself,
that he may rejoice rather than be sad that he has been corrected. But
shameful acts need to be chastised with a harsher remedy. Nor is it enough
if he, who by setting a bad example through his misdeed has gravely injured
the church, be chastised only with words; but he ought for a time to be
deprived of the communion of the Supper until he gives assurance of his
repentance. For Paul not only rebuked the Corinthian in words but banished
him from the church, and chided the Corinthians for bearing with him so
long [ <460501> 1 Corinthians 5:1-7].
The ancient and better church kept this procedure while lawful government
flourished. For if anyone had committed a crime that caused offense, he
was ordered first to abstain from partaking of the Sacred Supper, then
to humble himself before God and witness his repentance before the church.
There were, moreover, solemn rites customarily enjoined as marks of repentance
upon those who had lapsed. When these had been performed to the satisfaction
of the church, the penitent was received into grace with laying on of hands,
a reception that Cyprian often calls "peace." He also briefly describes
such a rite. "They do penance," he says, "for a set period; then they come
to public confession and through the laying on of hands of bishop and clergy
receive the right to communion." Although the bishop with his clergy possessed
a power of reconciliation, it required at the same time the consent of
the people, as Cyprian elsewhere shows.F409
7.IN THE ANCIENT CHURCH, DISCIPLINE APPLIED TO ALL OFFENDERS ALIKE
As no one was exempt from this discipline, both princes and common people
submitted to it. And rightly! For it was established by Christ, to whom
it is fitting that all royal scepters and crowns submit. Thus Theodosius,
when he was deprived of the right of communion by Ambrose because of the
slaughter committed at Thessalonica,F410 threw down all his royal trappings;
in church he publicly wept over his sin, which had overtaken him through
others’ deceit, and begged pardon with groaning and tears. For great kings
ought not to count it any dishonor to prostrate themselves as suppliants
before Christ, the King of Kings; nor ought they to be displeased that
they are judged by the church. For inasmuch as they hear almost nothing
but mere flatteries in their courts, it is all the more necessary for them
to be rebuked by the Lord through the mouth of priests. Rather, they ought
to desire not to be spared by the priests, that God may spare them.
In this place I say nothing about those persons through whom this jurisdiction
is to be exercised; for I have discussed this elsewhere.F411 I add only
this: Paul’s course of action for excommunicating a man is the lawful one,
provided the elders do not do it by themselves alone, but with the knowledge
and approval of the church; in this way the multitude of the people does
not decide the action but observes as witness and guardian so that nothing
may be done according to the whim of a few. Indeed, the whole sequence
of the action, besides the calling on God’s name, ought to have that gravity
which bespeaks the presence of Christ in order that there may be no doubt
that he himself presides at his own tribunal.
(Moderation in discipline enjoined, and rigorists confuted, 8-13)
8. SEVERITY AND MILDNESS IN CHURCH DISCIPLINE
But we ought not to pass over the fact that such severity as is joined
with a "spirit of gentleness" [ <480601> Galatians 6:1] befits the church.
For we must always, as Paul bids us, take particular care that he who is
punished be not overwhelmed with sorrow [ <470207> 2 Corinthians 2:7].
Thus a remedy would become destruction. But, from the purpose intended
it would be better to take a rule of moderation. For, in excommunication
the intent is to lead the sinner to repentance and to remove bad examples
from the midst, lest either Christ’s name be maligned or others be provoked
to imitate them. If, then, we look to these things, it will be easy for
us to judge how far severity ought to go and where it ought to stop. Therefore,
when a sinner gives testimony of his repentance to the church, and by this
testimony wipes out the offense as far as he can, he is not to be urged
any further. If he is so urged, the rigor will now exceed due measure.
In this respect we cannot at all excuse the excessive severity of the ancients,
which both completely departed from the Lord’s injunction and was also
terribly dangerous. For when they imposed solemn penance and deprivation
from Holy Communion sometimes for seven, sometimes for four, sometimes
for three, years, and sometimes for life,F412 what could be the result
but either great hypocrisy or utter despair? Likewise, it was not profitable
or consonant with reason that one who had fallen again should not be admitted
to a second repentance, but should be cast out of the church to the end
of his life.F413 Whoever will weigh the matter with sound judgment will
recognize their lack of prudence in this.
However, I rather disapprove the public custom here than accuse all
those who have used it, of whom it is certain that some disliked the practice
but put up with it because they could not correct it. In truth, Cyprian
declares how it was not by his own will that he was so rigorous. "Our patience,"
he says, "and gentleness and humaneness are ready for all comers. I desire
that all return to the church; I long that all our fellow soldiers be gathered
within Christ’s camp and God the Father’s abode.
I forgive all things; I overlook much; in ardent zeal to bring the brotherhood
together, I do not judicially examine in detail the faults committed against
God. In pardoning faults more than I ought I am myself almost at fault.
I embrace with prompt and full affection those returning in repentance,
confessing their sin in making humble and simple satisfaction."F414 Chrysostom
is somewhat harder, yet he speaks as follows: "If God is so kind, why does
his priest wish to seem so rigorous?"F415 We know, moreover, what gentleness
Augustine used toward the Donatists. He did not hesitate to take back to
their bishoprics those who had returned from schism, and that immediately
after repentance!F416 But because a contrary practice had come to prevail,
they were compelled to yield their own judgment, and to follow it.
9. THE LIMITS OF OUR JUDGMENT ACCORDING TO CHURCH DISCIPLINE
This gentleness is required in the whole body of the church, that it
should deal mildly with the lapsed and should not punish with extreme rigor,
but rather, according to Paul’s injunction, confirm its love toward them
[ <470208> 2 Corinthians 2:8]. Similarly, each layman ought to temper
himself to this mildness and gentleness. It is, therefore, not our task
to erase from the number of the elect those who have been expelled from
the church, or to despair as if they were already lost. It is lawful to
regard them as estranged from the church, and thus, from Christ—but only
for such time as they remain separated. However, if they also display more
stubbornness than gentleness, we should still commend them to the Lord’s
judgment, hoping for better things of them in the future than we see in
the present. Nor should we on this account cease to call upon God in their
behalf. And (to put it in one word) let us not condemn to death the very
person who is in the hand and judgment of God alone; rather, let us only
judge of the character of each man’s works by the law of the Lord. While
we follow this rule, we rather take our stand upon the divine judgment
than put forward our own. Let us not claim for ourselves more license in
judgment, unless we wish to limit God’s power and confine his mercy by
law. For God, whenever it pleases him, changes the worst men into the best,
engrafts the alien, and adopts the stranger into the church. And the Lord
does this to frustrate men’s opinion and restrain their rashness— which,
unless it is checked, ventures to assume for itself a greater right of
judgment than it deserves.
10. EXCOMMUNICATION IS CORRECTIVE
For when Christ promises that what his people "bind on earth shall be
bound in heaven" [ <401818> Matthew 18:18], he limits the force of binding
to ecclesiastical censure. By this those who are excommunicated are not
cast into everlasting ruin and damnation, but in hearing that their life
and morals are condemned, they are assured of their everlasting condemnation
unless they repent. Excommunication differs from anathema in that the latter,
taking away all pardon, condemns and consigns a man to eternal destruction;
the former, rather, avenges and chastens his moral conduct. And although
excommunication also punishes the man, it does so in such a way that, by
forewarning him of his future condemnation, it may call him back to salvation.
But if that be obtained, reconciliation and restoration to communion await
him. Moreover, anathema is very rarely or never used. Accordingly, though
ecclesiastical discipline does not permit us to live familiarly or have
intimate contact with excommunicated persons, we ought nevertheless to
strive by whatever means we can in order that they may turn to a more virtuous
life and may return to the society and unity of the church. So the apostle
also teaches: "Do not look upon them as enemies, but warn them as brothers"
[ <530315> 2 Thessalonians 3:15]. Unless this gentleness is maintained
in both private and public censures, there is danger lest we soon slide
down from discipline to butchery.
11. AGAINST WILLFUL EXCESS IN DEMANDING CHURCH DISCIPLINE
This is also a prime requisite for the moderation of discipline, as
Augustine argues against the Donatists: that individual lay-men, if they
see vices not diligently enough corrected by the council of elders, should
not therefore at once depart from the church; and that the pastors themselves,
if they cannot cleanse all that needs correction according to their hearts’
desire, should not for that reason resign their ministry or disturb the
entire church with unaccustomed rigor. For what Augustine writes is very
true: "Whoever either corrects what he can by reproof, or excludes, without
breaking the bond of peace, what he cannot correct—disapproving with fairness,
bearing with firmness—this man is free and loosed from the curse." In another
passage he gives the reason: "All pious method and measure of ecclesiastical
discipline ought ever to look to ‘the unity of the Spirit in the bond of
peace’ [ <490403> Ephesians 4:3], which the apostle orders us to keep
by ‘forbearing one another’ [ <490402> Ephesians 4:2], and when it is
not kept, the medicine of punishment begins to be not only superfluous
but also harmful, and so ceases to be medicine." "He who diligently ponders
these things," Augustine says, "neither neglects severe discipline in the
maintenance of unity, nor by intemperate correction breaks the bond of
fellowship." He indeed admits that not only ought pastors to exert themselves
to the end that no fault may remain in the church, but that every man ought
to strive to the same end according to his strength. And Augustine does
not hide the fact that he who neglects to warn, reprove, and correct evil
men, even though he does not favor them or sin with them, is guilty before
the Lord. But if he plays such a part that he is able to cut the evil men
off from partaking of the sacraments, and does not do so, he sins not in
another’s misdeed, but in his own. Only, Augustine would have that prudence
used which the Lord also requires "lest, when the tares are being uprooted,
the grain be harmed" [ <401329> Matthew 13:29]. From this point he concludes
with Cyprian: "Let a man mercifully correct what he can; let him patiently
bear what he cannot correct, and groan and sorrow over it with love."F417
12. DISRUPTIVE SEVERITY: DONATISTS AND ANABAPTISTS
But Augustine says this because of the overscrupulousness of the Donatists,
who, when they observed faults in the church which the bishops reproved
in words but did not punish with excommunication (because they thought
they could gain nothing in this way), inveighed fiercely against the bishops
as betrayers of discipline and in an impious schism separated themselves
from Christ’s flock. The Anabaptists act in the same way today. While they
recognize no assembly of Christ to exist except one conspicuous in every
respect for its angelic perfection,F418 under the pretense of their zeal
they subvert whatever edification there is. "Such persons," says Augustine,
"not out of hatred of other men’s wickedness but out of fondness for their
own contentions, ensnaring the weak folk by boasting of their own name,
strive either to draw them all to their side or at least to divide them.
Puffed up in their pride, mad in their stubbornness, deceitful in their
slanders, and turbulent in their seditions, they draw the shade of a rigid
severity to hide their lack of the light of truth. Those things which Scripture
enjoins to be done to correct the vices of the brethren with a modest remedy
while sincere love is kept and unity of peace preserved, they seize upon
and turn to the sacrilege of schism and the occasion of cutting off." Thus,
"Satan transforms himself into an angel of light" [ <471114> 2 Corinthians
11:14, cf. Vg.] when, on occasion of just severity, he prompts men to merciless
cruelty, seeking only to corrupt and break the bond of peace and unity.
While this bond remains firm among Christians, all his powers are powerless
to do harm, the mousetraps of his treachery are weakened, and his schemes
of subversions vanish away.F419
13. AUGUSTINE REQUIRES DISCRIMINATION IN DISCIPLINE
Augustine especially commends this one thing: if the contagion of sin
invades the multitude, the severe mercy of a vigorous discipline is necessary.
"For advice to separate," he says, "is vain, harmful, and sacrilegious,
because it becomes impious and proud; and it disturbs weak good men more
than it corrects bold bad ones."F420 And what he there enjoins on others,
he himself has faithfully followed. For, writing to Aurelius, bishop of
Carthage, he complains that drunkenness (so severely condemned in Scripture)
is raging unpunished in Africa, and he advises calling a council of bishops
to provide a remedy. He then adds: "These things, in my judgment, are removed
not roughly or harshly, or in any imperious manner; and more by teaching
than by commanding, more by monishing than by menacing. For so we must
deal with a great number of sinners. But we are to use severity toward
the sins of a few."F421 Yet he does not mean that bishops should on this
account condone public crimes, or remain silent because they cannot punish
them more severely, as he explains afterward. But he wishes the method
of correction to be so tempered that, as far as possible, it may bring
health rather than death to the body. Therefore, he concludes as follows:
"That precept of the apostle on the separation of evil persons must accordingly
by no means be neglected when it can be applied without danger of violating
peace. For he did not wish it to be done otherwise. And this principle
must also be kept: bearing with one another, we should try to keep ‘the
unity of the Spirit in the bond of peace’ [ <460503> 1 Corinthians 5:3-7;
<490402> Ephesians 4:2- 3]?’ F422
(The use and purpose of lasting, private and public: principles to be
guarded in it, 14-18)
14. PUBLIC AND MUTUAL PRACTICE OF PENANCE
The remaining part of discipline, which is not properly contained within
the power of the keys, is where the pastors, according to the need of the
times, should exhort the people either to fasting or to solemn supplications,
or to other acts of humility, repentance, and faith—of which the time,
the manner, and the form are not prescribed by God’s Word, but left to
the judgment of the church. Also, the observance of this part, as it is
useful, was always customary in the early church, even from the days of
the apostles themselves. However, even the apostles were not the first
authors, but took their example from the Law and the Prophets. For we see
there that whenever anything grave occurred, the people were called together,
and supplications and a fast appointed [ <290215> Joel 2:15; <441302>
Acts 13:2-3]. The apostles, therefore, followed what was not new to the
people of God, and what they foresaw would be useful to them. The explanation
of other exercises is similar; by them the people can either be aroused
to duty or kept within duty and obedience. There are examples scattered
through the sacred histories, which there is no need to collect. To sum
them up: whenever a controversy over religion arises which ought to be
settled by either a synod or an ecclesiastical court, whenever there is
a question about choosing a minister, whenever, finally, any difficult
matter of great importance is to be discussed, or again when there appear
the judgments of the Lord’s anger (as pestilence, war, and famine)—this
is a holy ordinance and one salutary for all ages, that pastors urge the
people to public fasting and extraordinary prayers. If anyone declines
to accept the testimonies which can be cited from the Old Testament, as
if inappropriate to the Christian church, the fact remains that the apostles
also followed the same practice. Concerning prayers, however, I think scarcely
anyone will be found who would raise a question. Let us, therefore, say
something about fasting, since very many, while they do not understand
how useful it is, regard it as not very necessary; others also, considering
it superfluous, completely reject it.F423 And, since its use is not well
understood, it can easily lapse into superstition.
15. THE PURPOSE OF FASTING
Holy and lawful fasting has three objectives. We use it either to weaken
and subdue the flesh that it may not act wantonly, or that we may be better
prepared for prayers and holy meditations, or that it may be a testimony
of our self-abasement before God when we wish to confess our guilt before
him.
The first objective does not generally have a place in public fasting,
because all bodies do not have the same constitution, or the same state
of health; therefore, it is more appropriate to private fasting. The second
is common to both. For both the whole church and every individual believer
have need of such preparation for prayers. The third is common likewise.
For it sometimes will happen that God will strike a nation with war, or
pestilence, or some calamity. Under this common scourge, the whole people
ought to accuse themselves and confess their guilt. But if the hand of
the Lord should strike any individual, he ought to do this alone or with
his family. The matter lies primarily in the motive of the heart. But when
the heart is affected as it ought to be, it can hardly help breaking into
outward testimony. And this especially happens if it tends to common edification,
so that all together, by confessing their sin openly, render praise to
the God of righteousness, and urge one another, each by his example.
16. FASTING AND PRAYER
Accordingly, fasting, as it is a sign of self-abasement, has more frequent
use in public than among private individuals even though, as has been said,F424
it is common to both. In so far, therefore, as it concerns the discipline
which we are now discussing, whenever men are to pray to God concerning
any great matter, it would be expedient to appoint fasting along with prayer.
Thus, when the Antiochenes placed their hands upon Paul and Barnabas, the
better to commend their ministry to God, a ministry of great importance,
they joined fasting to prayer [ <441303> Acts 13:3]. Thus, both of these
afterward, when they appointed ministers to churches, were accustomed to
pray with fasting [ <441423> Acts 14:23]. Their sole purpose in this
kind of fasting is to render themselves more eager and unencumbered for
prayer. Surely we experience this: with a full stomach our mind is not
so lifted up to God that it can be drawn to prayer with a serious and ardent
affection and persevere in it. So are we to understand what Luke relates
concerning Anna, that she has served the Lord in fasting and prayers [
<420237> Luke 2:37]. For Luke does not set the worship of God in fasting;
but he means that the holy woman has in this way trained herself to sustained
prayer. Such was Nehemiah’s fast when, with earnest zeal, he prayed God
for the liberation of his people [ <160104> Nehemiah 1:4]. For this
reason, Paul says that believers act rightly if they abstain for a time
from the marriage bed, that they may be left freer for prayer and fasting.
There he joins fasting with prayer as an aid to it, and warns that it is
of no importance of itself except as it is applied to this end [ <460705>
1 Corinthians 7:5]. Then, when in the same passage he instructs married
couples to give one another mutual consideration [ <460703> 1 Corinthians
7:3], it is clear that he is not speaking of daily prayers, but of something
demanding more serious attention.
17. FASTING AND THE PRACTICE OF PENANCE
Again, if either pestilence, or famine, or war begins to rage, or if
any disaster seems to threaten any district and people—then also it is
the duty of the pastors to urge the church to fasting, in order that by
supplication the Lord’s wrath may be averted. For where he causes danger
to appear he warns that he is ready and, so to speak, armed for vengeance.
Therefore, as in ancient times the accused were accustomed to abase themselves
as suppliants with long beard, unkempt hair, and dark clothing, in order
to appeal to the mercy of the judge—so, when we stand before God’s judgment
seat, it redounds to his glory and to edification of the people, and is
also profitable and salutary for us in humble garb to pray that his severity
be averted. And it can be readily inferred from the words of Joel that
this was the custom among the Israelites. For when he orders a trumpet
to be sounded, an assembly to be called, fasting to be appointed, and the
things that follow [ <290215> Joel 2:15-16], he is speaking of matters
received as common custom. A little before, he had said that the trial
of the people’s shameful acts was set, and announced that a day of judgment
was now at hand, and had summoned the accused to plead their cause [cf.
<290201> Joel 2:1]; then he cries out for them to hasten to sackcloth
and ashes, to weeping and fasting [ <290212> Joel 2:12], that is, to
prostrate themselves before the Lord also with outward testimonies. Indeed,
sackcloth and ashes were perhaps more appropriate to those times; but there
is no doubt that meeting and weeping and fasting, and like activities,
apply equally to our age F425 whenever the condition of our affairs so
demands. For since this is a holy exercise both for the humbling of men
and for their confession of humility, why should we use it less than the
ancients did in similar need? We read that not only the Israelite church,
formed and established on the Word of God [ <090706> 1 Samuel 7:6; 31:13;
<100112> 2 Samuel 1:12], but also the Ninevites, who had no teaching
but the preaching of Jonah [ <320305> Jonah 3:5], fasted in token of
sorrow. What reason is there why we should not do the same?
But, you object, this is an external ceremony which, together with others,
ended in Christ. No, it is an excellent aid for believers today (as it
always was) and a profitable admonition to arouse them in order that they
may not provoke God more and more by their excessive confidence and negligence,
when they are chastised by his lashes. Accordingly, Christ, when he excuses
his apostles for not fasting, does not say that fasting is abolished, but
appoints it for times of calamity and joins it with mourning. "The days
will come when the bridegroom is taken away from them." [ <400915> Matthew
9:15; <420534> Luke 5:34-35.]F426
18. THE NATURE OF FASTING
But to avoid any error in the term, let us define what fasting is. For
here we do not understand it simply as restraint and abstemiousness in
food, but as something else. Throughout its course, the life of the godly
indeed ought to be tempered with frugality and sobriety, so that as far
as possible it bears some resemblance to a fast. But, in addition, there
is another sort of fasting, temporary in character, when we withdraw something
from the normal regimen of living, either for one day or for a definite
time, and pledge ourselves to a tighter and more severe restraint in diet
than ordinarily. This consists in three things: in time, in quality of
foods, and in smallness of quantity. By time, I mean that we should carry
out those acts of fasting for the sake of which that fast is appointed.
As, for example, if a man fasts for the sake of solemn prayer, he should
come to it without breaking his fast. Quality consists in that all elegance
should be absent, and that, content with common and baser foods, we should
not whet our palate with delicacies. The rule of quantity in this is that
we should eat more sparingly and lightly than is our custom; only for need,
not also for pleasure.
(Danger of superstition, notions of merit, and hypocrisy in fasting
and the observance of Lent, 19-21)
19. MISCONCEPTIONS OF FASTING
But we must always take especial precaution lest any superstition creep
in, as has previously happened to the great harm of the church. For it
would be much more satisfactory if fasting were not practiced at all, than
diligently observed and at the same time corrupted with false and pernicious
opinions, into which the world repeatedly falls, unless the pastors meet
it with the highest faithfulness and prudence. The first point is that
they should always urge what Joel teaches, that they are to "rend their
hearts, not their garments" [ <290213> Joel 2:13]; that is, they should
admonish the people that God does not greatly esteem fasting of itself,
unless an inner emotion of the heart is present, and true displeasure at
one’s sin, true humility, and true sorrowing arising from the fear of God.
Indeed, fasting is not otherwise useful than when it is joined as a lesser
help to these. For God abominates nothing more than when men try to disguise
themselves by displaying signs and outward appearances in place of innocence
of heart. Therefore, Isaiah very severely inveighs against the Jews’ hypocrisy
in thinking they were satisfying God when they had only fasted, whatever
impiety and impure thoughts they harbored in their hearts. "Is this the
fast that the Lord has chosen?" [ <235805> Isaiah 58:5-6, conflated],
and what follows. Hypocritical fasting, then, is not only a useless and
superfluous weariness but the greatest abomination.
Another evil akin to this, and to be utterly avoided, is to regard fasting
as a work of merit or a form of divine worship. For since fasting is in
itself a thing indifferent, and should have no importance except for the
sake of those ends to which it ought to be directed, a most dangerous superstition
is involved in confusing it with works commanded by God and necessary of
themselves without any other consideration. Such was the delusion of the
Manichees of old. Augustine, in refuting them, teaches clearly enough that
fasting is to be judged solely by those ends which I have mentioned, and
that it is approved by God only if it has reference to this.F427 There
is a third error, not indeed so impious, but still dangerous: to require
it to be kept too strictly and rigidly as if it were one of the chief duties,
and to extol it with such immoderate praises that men think they have done
something noble when they have fasted. In this respect, I dare not wholly
absolve the ancient writers from having sown certain seeds of superstition
and having furnished the occasion of the tyranny which afterward arose.
In them one sometimes comes across sane and wise statements about fasting,
but later one repeatedly meets immoderate praises of fasting, which set
it up among the chief virtues.
20. DEGENERATION OF FASTING IN THE HISTORY OF THE CHURCH
At that time the superstitious observance of Lent had prevailed everywhere,
because the common people thought that in it they were doing some exceptional
service to God, and the pastors commended it as a holy imitation of Christ.F428
On the contrary, it is plain that Christ did not fast to set an example
for others, but to prove, in so beginning to proclaim the gospel, that
it was no human doctrine but actually one sent from heaven [ <400402>
Matthew 4:2]. And the marvel is that such sheer hallucination (which is
refuted so often and with such clear arguments) could creep upon men of
keen judgment. For Christ does not fast often— as he would have to do if
he had willed to lay down a law of yearly fasting—but only once, when he
girded himself for the proclamation of the gospel. Nor does he fast in
human fashion, as would have been fitting if he willed to arouse men to
imitate him; but he shows an example rather to transport all men to admiration
of him than to arouse them with zeal to imitate him. Finally, his reason
for fasting was not different from that which Moses performed when he received
the law at the Lord’s hand [ <022418> Exodus 24:18; 34:28]. For since
that miracle was manifested in Moses to establish the authority of the
law, it ought not to have been omitted in Christ, lest the gospel seem
to yield to the law. But since that time it never entered any man’s mind,
on the excuse of following Moses, to establish such a form of fasting among
the people of Israel. And none of the holy prophets and patriarchs followed
it, even when they had enthusiasm and zeal enough for all pious exercises.
For the statement that Elijah went forty days without food and drink [
<111908> 1 Kings 19:8] only served to apprise the people that he had
been raised up to restore the law, from which almost all Israel had departed.
It was, therefore, mere wrongheaded zeal,F429 full of superstition, that
they justified and painted fasting as the following of Christ.
However, there was amazing diversity in the manner of fasting, as Cassiodorus
relates from the ninth book of Socrates’ history. For the Romans (he says)
had only three weeks, but for them the fast was continuous, except on Sunday
and Saturday. The Illyrians and Greeks had six; others, seven; but fasting
was at intervals. They differed as much in choice of foods: some ate only
bread and water; others added vegetables; still others did not abstain
from fish and fowl; others made no distinction in foods.F430 Augustine
also mentions this difference in his second letter to Januarius.F431
21. DEPRAVED INDULGENCE IN SEASONS OF LASTING
Worse times then followed, and to the misdirected zeal of the people
was added the incompetence and lack of training of the bishops, as well
as their lust for mastery and their tyrannical rigor. Wicked laws were
passed which bind consciences with deadly chains. The eating of meat was
forbidden, as if it would defile a man. Sacrilegious opinions were piled
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