say unto you that ye resist not evil._
It was not possible for our Lord to express himself in a more
authoritative manner, or to shew us more plainly, that he was here
acting as the great lawgiver of Christians, and delivering perpetual
laws to all his disciples. Nor is it possible for any one to evade the
literal meaning of these doctrines, but by such a way as must destroy
the sense of any other part of scripture.
IV. If it could be shewn that we are not obliged by the plain doctrine
of these passages, it might as well be shewn that the next doctrine,
_But I say unto you, love your enemies, bless them that curse you_,
does not oblige us in the plain and literal sense of the words.
For both the passages are supported by the same authority expressed
in the same manner, _I say unto you_. These virtues are likewise
necessary to one another: we cannot thus love and do good to our enemy,
unless we are thus patient under sufferings, and deny ourselves all
instances of anger and resentment at them.
V. If these doctrines seem grievous, they can only seem so to such as
have wrong notions of human life.
Too many imagine this life to be something that is valuable for its
own goods; and look upon religion as something that is added to it,
to make a worldly life more easy, regular and happy: And so embrace
religion only as it complies with the ease and order of that way of
life in which they live.
Our Saviour has fully confuted this opinion, by teaching us, that
there is but _one thing needful_. If then we can take his word, the
grievousness of self-denial is struck off at once.
For what though meekness and patience may make us sufferers; yet if by
such sufferings we lose only such things as are _not needful_ for us,
where is any ground for complaint?
VI. But farther, such sufferings not only do us no real hurt, but they
are blessings and matter of solid joy.
_Blessed are ye when men shall revile you and persecute you, and shall
say all manner of evil of you ♦falsely for my sake. Rejoice and be
exceeding glad; for great is your reward in heaven._
♦ ‘falsly’ replaced with ‘falsely’
Christ does not comfort us in this, as if it were an _hard_ or
_melancholy_ state, which we _must_ bear, because it is made easier
by patience. But he looks at it in quite another view, not as needing
comfort, but affording matter of congratulation.
What Christians then are they, who reckon those things among the
hardships of religion, which Christ recommends to us as reasons of
_rejoicing_, yea of being _exceeding glad_?
VII. The whole of the matter is this: if our sufferings, our injuries
or hardships be such as we undergo, because we dare not depart from
that meekness and patience, and charity, which Christ hath taught;
because we had rather love our enemies than be revenged on them;
rather suffer like Christ, and be full of his Spirit, than avoid
sufferings by a contrary temper; such sufferings are our greatest
gains.
Now, be these sufferings what they will, if they make us more like
Christ, they have done more for us than all the prosperity in the
world can do. And he that defends himself at the expence of any temper,
that was the temper of Christ, has done himself an injury greater than
the most powerful of his enemies can bring upon him.
And all this turns on one point, that there is but _one thing needful_,
the salvation of our souls. It is this that changes the nature of all
human things, and makes every thing good or evil, only so far as it
promotes or hinders this _one end_ of life. The salvation of the world
is the only happiness of the world: and he that has secured his share
in that, has secured to himself all the joy and gladness that can
befal human nature.
A Christian therefore that is not content with salvation, that would
add a worldly joy to the great things of religion, is more senseless
than a man that would not be content to be saved from a _shipwreck_,
unless he was carried off upon a _cedar plank_.
VIII. Before I proceed to other instances of self-denial, it may be
proper to shew the reasonableness of it.
God is reason and wisdom itself. As sure therefore as there is a God,
so sure it is that a religion from God has only reasonable commands.
God can only will that reasonable creatures should be more reasonable,
more perfect and like himself: and consequently can enjoin no duties
but such as have this tendency; all his commands are founded on the
necessities of our natures, and are only so many instructions to
become more happy than we could be without them.
IX. *Now let us apply this. If a person were to walk upon a _rope_
across some great river, and he was bid to deny himself the pleasure
of walking in _silver shoes_, or looking about at the beauty of the
waves, or listening to the noise of sailors: if he was commanded to
deny himself the advantage of _fishing_ by the way, would there be any
thing unreasonable in such self-denial?
_Straight is the gate_, saith our Lord, and _narrow is the way that
leadeth unto life_. Now, if Christians are to walk in a narrow way
that leadeth to eternal life, it must be the part of a Christian to
deny himself all those things which may stop him in, or lead him out
of this narrow way. And if they think that pleasing their senses, and
worldly indulgences, are consistent with their keeping in this narrow
way, they think as reasonably as if the man upon the _rope_ should
think that he might safely use _silver shoes_, or stop in his way to
_catch fish_.
X. The plain case is this: Christians are called from a state of sin
and disorder, to a state of holiness and resemblance of the divine
nature. If therefore there are any things or ways of life, that
corrupt our minds, support our vanity, increase the disorder of our
souls, or nourish sinful affections; all these are as necessarily to
be avoided, as it is necessary to be holy.
If indeed (to instance in one point only) there are no indulgences
in _eating_, that do us harm, then it might be said, _fasting_ is of
no use: But if there are, if all indulgences of this sort, inslave
the soul, and give it a sensual taste, then we are as much obliged to
abstain from what does us this harm, as we are obliged to _pray_ for
any thing which can do us good.
XI. Eating and drinking are the common supports of life. But as they
are the supports of a corrupt life, the nourishment of a disordered
body that weighs down the soul; whose appetites are in a state of
enmity with the life and purity of the soul; it is necessary that we
take care so to support the life of the body, as not to occasion the
sickness and death of the soul.
The difference between the same man full and fasting, is often almost
the difference of two persons; a man that in the morning finds himself
fit for any meditation, is after a full meal changed into another
creature, fit only for idle amusements or the yawnings of an animal.
He has not only created a dulness in his soul, but has perverted
its taste: for he can be pleased with a _romance_, or _impertinent_
history, while he has no relish for a book of devotion.
This shews, that _fasting_ has a nearer relation to all _religious_
tempers than is generally thought; and that full feeding not only
dulls the mind, but more particularly gives it a dulness towards the
things of religion.
XII. *Indeed every indulgence of the body in eating and drinking, is
adding to its power over the soul.
A man that makes every day a day of _full_ and _chearful_ meals, will
by degrees make the happiness of every day depend upon it, and
consider every thing with regard to it.
He will go to _church_ or stay at home, as it suits with his _dinner_,
and not scruple to tell you, that he generally eats too heartily to go
to afternoon service.
Now such people are under a worse disorder than the _jaundice_, and
have their sight more perverted than he that sees all things _yellow_.
For what discernment have they, who have more taste for the
preparations of the _kitchen_, than for the comforts of the house of
God: who chuse rather to make themselves _unfit_ for divine service,
than to baulk the pleasure of a _full meal_?
Can they think they have the Spirit of Christ who are thus enslaved to
_gluttony_? Or can they be said, to have forsaken all to follow him,
who will not so much as forsake _half a meal_ for the worship of God?
XIII. I know it will be thought too severe to call that _gluttony_,
because it is the practice of numbers of people of _worth_ and
_reputation_. But I hope they will turn their dislike of the name into
a dislike of the thing: for ’tis as certainly _gluttony_ as picking of
pockets is stealing.
The sin of gluttony is the sin of over-eating. Now this may be
difficult to state exactly in some cases. But he that owns he eats so
much as renders him _indisposed_ for the public worship of God, has
determined against himself, and put his own case out of all question.
Men may fancy, they are only guilty of _gluttony_, who eat till
they _surfeit_ their bodies. They may think those only guilty of
_drunkenness_, who drink till they have lost their senses. But there
is a much surer rule to go by; _whether ye eat or drink, or whatsoever
ye do, do all to the glory of_ God. All therefore in eating and
drinking that is not to the glory of God, is offered to something
that is not the glory of God; it is offered to the corruption and
sensuality of our natures. It is the sin of intemperance; and is
indevotion too, when indulged at a time that keeps us from the public
worship of God.
XIV. *Indeed a constant course of full feeding is the death of the
soul, and every day that is a day of such happiness, is a day lost to
religion.
When a man has rejoiced himself with full eating and drinking, he
is like any other animal, disposed only to _play_ or _idleness_. He
has no more feeling of sin than he has of _hunger_, and can no more
perceive himself to be a _miserable fallen_ creature, than he can
perceive himself to be a _beggar_.
For this course of sensual enjoyments, is as contrary to a true sense
of sin, as it is contrary to a state of _beggary and want_; and a man
in such happiness, can no more feel the _weight of sin_, than he can
feel himself in the _misery of poverty_.
XV. I know some object, that fasting is not an _universal_ duty; but
fit for some particular cases, and particular constitutions.
To this I answer, if by fasting you mean an entire abstinence from
food, for such a space of time, in this sense it is not an universal
duty.
But this is quite a wrong notion of it. For the fasting whereof I
speak is not any _fixed degree_ of abstinence from all food: but,
such an exercise of abstinence and self-denial as is proper to every
one’s particular state.
Now in this sense fasting is as constant and universal a duty as
repentance.
For as repentance is an _universal_ duty, because the reason of it
is common to all men; so is fasting, because sensuality, and fleshly
lusts, is the _universal_ corruption of all men.
It is no _fixed degree_ of sorrow that is the common repentance of
all men. It is no _fixed form_ or _length_ or _hour_ of prayer, that
is the common devotion of all men. Yet are these _ constant_ and
_universal_ duties.
In like manner, though fasting be subject to all the same variations,
yet is it a _constant_ and _universal_ duty.
XVI. *_Justus_ is a grave, sober man. He is very angry at those who
neglect fasting. He thinks they know nothing of religion.
But presently after, _Justus_ will tell you, that he never fasts but
on _Good Friday_, and the 30th of _January_.
If _Justus_ had lived before the murder of King _Charles_, he had had
but one fast in the year. Yet in all likelihood he would then have
stood up for the _doctrine_ of fasting.
If a man was to be angry at those who neglect the service of the
church, as people that know nothing of religion, and then tell you,
that he himself never goes thither but on _Good Friday_, and the 30th
of _January_, you would say, that he knew nothing of the nature of
church service.
Now _Justus_ shews the same ignorance of the nature of _ fasting_.
If prayer and repentance and the service of the church, were not
common acts of devotion, and necessary ways of worshipping God, they
would not be necessary on _Good Friday_.
In like manner, unless fasting was a common and necessary part of
religion, it would neither be necessary nor acceptable on those
particular days.
For it is not the day that makes the duty to be necessary. But the day
happens to be a proper occasion of exercising a necessary duty.
XVII. If _Justus_ was to say, that he never _repents_ but on those
public days, he might as easily defend himself as when he says, he
only fasts but at those times.
For, is there any benefit in fasting at those times? Does it add any
thing to your piety and devotion? Does it calm your mind and put you
into a better state for prayer, than when you take your usual meals?
If it has not something of this effect, where is the use of it at any
time? And if it has this effect, how comes it that you will have but
one or two such days in the year? Why will you not thus assist your
devotions, thus calm your mind, thus raise your heart, ’till the _day_
comes on which King _Charles_ was murdered? Is not this like staying
till then before you repent?
XVIII. Farther; when the disciples of our Lord could not cast the
evil spirit out of a man that was a _lunatic_, he not only tells
them, it was for want of faith, but also gives them a very important
instruction in those words, _Howbeit this kind goeth not out, but by
prayer and fasting_. Matt. xvii. 21.
Now, does this look as if fasting were designed only for a day or two
in the year? Is it ranked with prayer, as being equally prevalent with
God? And is not this sufficient to teach us, that we must think of
fasting as we think of prayer; that it is a proper way of devotion, a
right method of applying to God? And if that prayer is most prevailing
which is attended with fasting, it is proof enough surely, that
fasting is to be a common part of our devotion.
Is it powerful enough, by the blessing of God, to cast out devils, and
cure lunatics? And shall we neglect it, when we pray against the evil
tempers which possess our hearts? Shall we not then pray to God in the
most powerful prevailing manner that we can?
*If we were to fast without praying, would not this be a way of
worship of our own invention? And if we pray and neglect fasting, is
it not equally chusing a worship of our own? For he that has taught
us the use and advantage of prayer, has also taught us the use and
advantage of fasting. And has likewise joined them together, as having
the same power with God.
XIX. *We may also observe, that the reason of self-denial and
abstinence is perpetual, because we are perpetually united to a body,
that is more or less fit to join with the soul in acts of holiness,
according to the state it is in.
It is therefore absolutely necessary that we avoid every degree of
indulgence, every kind of irregularity, that may make our bodies less
_active_ or less fit for the purpose of a holy life.
Christian temperance is no more that which passes for temperance in
the sight of men, than Christian charity is that which passes for
charity in the world.
A worldly man may think himself temperate, when he only abstains from
such excesses as may make him fitter to enjoy a healthful _sensuality_.
But Christian temperance is of quite another kind, and for other ends.
It is to keep the body in a state of purity and submission, and to
preserve in the soul a divine and heavenly taste.
XX. It is out of all question, that there are some states of body
fitter for virtue than others.
This is as certain as that _gluttony_ and _drunkenness_ dispose men to
all sorts of sins, and give them a disrelish for all sorts of holiness.
For as these vices have the utmost contrariety to religion, so every
_approach_ towards them is, in a certain degree, partaking of them.
A man that lives so as not to be called either a _glutton_ or a
_drunkard_, may yet be so near them, as to partake of those tempers
which are the effects of _gluttony_ and _drunkenness_.
*As a man may be vain and uncharitable, yet not so as to be remarkable
for his vanity and uncharitableness, so he may be under the guilt and
evil effects of eating and drinking, though not so as to be esteemed
either a glutton or intemperate.
*So that a wise Christian will constantly practise such abstinence,
as may not only secure him from sensuality in the sight of the world,
but as best suits with a body which is the holy habitation of a soul
devoted to God.
XXI. St. _Paul_ saith, _I therefore so run, not as uncertainly; so
fight I, not as one that beateth the air. But I keep under my body,
and bring it into subjection, lest that by any means, when I have
preached to others, I myself should be a castaway._ 1 Cor. ix.
Let it be observed, that the apostle practised this self-denial, not
only as a good and advisable thing, but as of the last necessity.
It was not, as he was an _apostle_, and that he might be fitter for
the miraculous gifts of the Holy Ghost: but it was, to secure his
salvation, and _lest when he had preached to others, he should himself
be a castaway_.
*Let it be considered, that this apostle, who lived _in infirmities,
in reproaches, in necessities, in persecutions, in distresses_ for
Christ’s sake, who was also full of _signs and wonders, and mighty
deeds_, and who had been _caught up into the third heavens_; yet
reckons all his virtues as insecure, and his salvation in danger,
without this constantly continued course of universal self-denial. Nay
he thought all his advancements in piety, without this, to be as vain
a labour as _beating the air_.
_So run I_, says he, _not as uncertainly_; by which he plainly
teacheth us, that he who does not thus run, who does not thus
continually _keep the body under, does run uncertainly, and fighteth_
to as little purpose as he _that beateth the air_.
An apostle preaching the gospel with _signs and wonders_, in the midst
of distress and persecution, thought his own salvation in danger,
without this subjection of his body. And shall we think it safe to
feed to the full, and indulge our bodies in ease and plenty?
XXII. *There are no truths more plainly delivered in scripture
than these two, _the general corruption_ of human nature, and the
_absolute necessity_ of divine grace. Now these make the necessity of
a continual self-denial plain and obvious to the meanest capacity; and
extend it to all those things and enjoyments which either strengthen
the _corruption_ of our nature, or _grieve the Holy Spirit of_ God,
and cause him to depart from us.
Whoever reflects on these, will soon be convinced, that all those
enjoyments are to be abstained from, which either support our natural
corruption, or hinder the inspirations of the Holy Spirit.
He will find also, that this self-denial must extend itself to every
day of our lives, unless he can find a day, which offers nothing
suitable to the corruption of his nature, or nothing contrary to the
good motions of the Holy Ghost.
XXIII. Most people acknowledge this in general: that we ought to avoid
what strengthens our corruptions and _grieves_ the Spirit of God: but
then they think to abstain from gross sin is sufficient for this.
But let such consider, that a _dropsy_ or a _gangrene_, is not only
increased by drunkenness, but by every little indulgence that suits
with it.
Now the corruption of our nature is an inbred distemper that possesses
us in the manner of a dropsy or gangrene. If we give into notorious
sins, it quite overcomes us, and we are straightway dead in sin.
*But tho’ we keep clear of great offences, yet if we indulge ourselves
in little things that suit with the corruption of our nature, we
certainly nourish a slow death, and destroy ourselves by degrees.
Our self-denial therefore must be as _universal_ as the means of our
corruption. It is to last as long as our disorder, and to extend
itself to every thing that might increase it. And this for as plain
a reason as a man in a dropsy is not only to abstain from drunkenness,
but from every indulgence that increases his disorder.
XXIV. *Let it be farther considered, that the corruption of our nature
is but faintly represented by comparing it to these distempers. For
one in these distempers may have only some part affected; but the
corruption of our nature is as extensive as our nature. It is the
corruption of every faculty and every power. It is blindness in
our understandings; it is self-love and perverseness in our wills,
intemperance in our ♦appetites. It is anger, lust, pride and revenge
in our passions; it is falseness, hypocrisy, malice and hatred in
our hearts. Now all this, and far more than this, makes the miserable
corruption of human nature.
♦ ‘appeties’ replaced with ‘appetites’
So that it is as necessary that our lives be a state of _regimen_,
contrary to this variety of disorders, as it is necessary for a
man under a complication of distempers, to observe a _course_ of
regularity.
For seeing all ill tempers are increased by indulgence, and the more
we yield to any, the stronger it grows, ’tis plain we must practise as
many sorts of self-denial as we have ill tempers to contend with.
XXV. *When we speak of self-denial, we are apt to confine it to eating
and drinking: but we ought to consider, that these are the easiest and
smallest instances of it. Pride, vanity, self-love, covetousness, envy,
and other inclinations of the like nature, call for a more constant
and watchful self-denial, than the appetites of hunger and thirst.
*’Till therefore our self-denial is as universal as our corruption;
’till we deny ourselves all degrees of vanity and folly, as earnestly
as we deny ourselves all degrees of drunkenness; till we reject all
sorts of pride and envy, as we abhor all kinds of gluttony; till
we watch and deny all irregular tempers, as we avoid all sorts of
sensuality, we can no more be said to practise self-denial, that
he can be said to be just, who only denies himself the liberty of
stealing.
And till we do thus universally deny ourselves, our lives will be a
_ridiculous mixture_ of I know not what; _sober_ and covetous, proud
and _devout_, _temperate_ and vain, _regular_ in our forms of prayer,
and irregular in our passions, circumspect in _little modes_ of
behaviour, and careless of tempers the most essential to piety.
XXVI. A little attention to that great principle of _reason and
religion_, that God is our only good, will convince us still farther
of the necessity of universal self-denial.
For what can be a greater self-denial, or more contradictory to
all our natural sentiments, than to live and govern ourselves by a
happiness that is to be had in God alone? A happiness which our senses,
our old guides, neither see, nor feel, nor taste, nor perceive: a
happiness which gives us neither figure, nor dignity, nor power, nor
glory, among one another?
Look at man in his natural state, acting by the judgment of his senses,
following the motions of his nature; and you will see him acting as if
the world was full of infinite sorts of happiness.
He has not only a thousand imaginary pleasures, but has found out as
many vexations; all which shew, that he thinks _happiness_ is every
where to be found. For no one is vexed at any thing, unless he thinks
he is disappointed of some possible happiness.
A happiness therefore in God alone, is the greatest contradiction
to all our natural tempers. Not only as it proposes a good which our
senses cannot relish, but as it leads us from all those imaginary
enjoyments on which our senses have fixed our hearts.
XXVII. If then we think of religion, without self-denial, we know
nothing at all of it. For its whole nature is, to direct us by a
light and knowledge and wisdom from God, which is all contrary to
the darkness, ignorance and folly of our natures.
It is therefore altogether impossible for any man to enter into the
spirit of religion, but by denying himself, by being divested of all
his _natural tempers_ and judgments, which have been formed by the
blind motions of flesh and blood, and strengthened by the example and
authority of the world. He cannot walk in the light of God, unless
he reject the _dreams_ of his senses, and the _darkness_ of worldly
wisdom.