Sermons by Wesleyan Ministers Luke 6:41-42 And why behold you the mote that is in your brother's eye, but perceive not the beam that is in your own eye?… Now, as no age has been without its abominations, so none has been without its reformers. We read of them alike in sacred and in secular history. We hear of them alike in Heathendom and in Christendom, in lands of barbarous darkness and in lands of religious enlightenment. Abel, Enoch, and Noah were reformers. So were Abraham, Moses, Samuel, David, Elijah — in fact, all the Israelitish prophets, and many of the Israelitish kings. Confucius in China, Zoroaster in Persia, Socrates in Greece, Cato in Rome, were all of the same order. In truth, all genuine Christians, rightly viewed, are reformers. "Ye are the salt.of the earth," to rectify its putrescencies. "Ye are the light of the world," to disperse its shades of darkness. But every genuine good thing amongst men has also its counterfeit. The grand forger and fabricator of all such hollow, delusive imitations of the exterior of excellence, is the devil. God prepares a purifying salt, Satan also manufactures an article, resembling it in appearance, but without its pungent savour and antiseptic properties. Our Lord, in His Sermon on the Mount, warns us against being deceived by these pseudo-reformers: and also against the still more fatal position of actually belonging to their ranks. We may gather from this passage of stern rebuke the character of a false or pretended reformer; and, by considering its contrast, that of a true and effective one likewise. Both may be zealous; both may be bold; both may be firm. Earnestness, intrepidity, immobility, may belong to each alike. No! the distinction between the true and the false reformer consists not in any difference of ardour, perseverance, or resoluteness. It is not a variation of degrees, but a variety of kind. It stands not in diversities of intensity, but in contradictions of essential quality. We shall find, by an analysis of our text, that the false reformer is at the antipodes of the true in all that goes to constitute fundamental, or radical, distinctions in moral character. 1. They start from opposite points of the compass. The one begins by reforming his neighbours; the other, by reforming himself. The one begins by looking around; the other, by looking within: the one, by sweeping the streets of the city; the other, by cleaning the rooms of his own house: the one, by attempting to remodel society; the other, by seeking a change in his own character. The one sees first what is amiss abroad; the other, what is amiss at home. "First cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye." 2. When both are engaged in the work of the world's reformation, they differ in the selection of the objects on which their corrective measures are brought to bear. They not only start from contrary points, but they also proceed in contrary directions. The false reformer is presumptuous, the true reformer is condescending. The one looks above himself, the other looks below. All this, too, appears plainly from the text, "Cast out the beam from thine own eye, then shalt thou see clearly to cast out the mote out of thy brother's eye." 3. A distinction between the real and the apparent reformer is to be found in the state of their own minds respectively. The former is clear in his perceptions and correct in his judgments. He knows how to discriminate cautiously and accurately, between good and evil. But the latter is ever confused in his views and erring in his decisions. Through precipitancy and prejudice, he mistakes the sweet for the bitter, and tim bitter for the sweet. We do not indeed claim infallibility for the true saint, but we do claim for him as correct a discernment of character and knowledge of truth as may be attainable by man in this world. The Scriptures doubtless guarantee this to every simple-hearted, docile, prayerful man, who studies their pages. Hence we read of the anointing of the Holy One, which leads those who receive it into all truth: and we are told, that if any man will do His will, he shall know of the doctrine, whether it be of God. Again, if thine eye be single, thy whole body shall be full of light: and, if any man lack wisdom, let him ask of God, who giveth to all men freely, and without up. braiding. Such as are the sons of God are represented as being led by His Spirit You find him opposing only what ought to be opposed, and promoting only what deserves encouragement. He does not magnify the mole-hill into a mountain, nor minify the mountain into a mole-hill. He does not treat trifles as matters of essential moment, nor momentous matters as trifles. He is not deceived by mere, or by first appearances.. The sham reformer hides the real nature of objects, or deceitfully exaggerates their dimensions. He beholds all persons and things through a discolouring and perverting medium. Through the magical spectacles of prejudice he ever looks, and therefore sees not what really is, but what his own fancy conjures up, or his excited passions prompt him to desire. Whilst gazing upon others, their noblest virtues become transformed into foulest vices, their little infirmities swell into hideous sins. And how should it be otherwise? The man has a beam in his eye. He is dismally blinded. His whole soul is in darkness. His mind is bewitched by the sorceries of sin and Satan. a dreadful spell has bound his spirit: a moral madness has distracted his heart. He can see neither perspicuously nor correctly: not afar off at all, and nigh at hand only imperfectly. Such is the delusion and blindness of the pseudo-reformer, hinted at so intelligibly in the expression of the text, "Then shalt thou see clearly to cast out the mote out of thy brother's eye." 4. There is a contrast between the real and the pretended reformer, not only in the head, but in the heart; not only in the perceptions, but in the intentions; not only in the understanding, but in the motives and affections. Indeed, here lies the root of the whole matter. The one is sound, the other "rotten at the core." The one is sincere, the other deceitful. The one rejoices inwardly in the truth, the other in iniquity. The one means to amend, the other to cavil and find fault. The one is actuated by an honest desire to see improvement in others, the other by a malignant censoriousness, which rather revels in prevalent corruption than bewails it. The true reformer loves those whom he strives to benefit: the false reformer really despises or hates those in whom he professes to be interested. He is spiteful and envious, a carping meddler, a dangerous busy-body. He is a disguised foe to society. He has no love of peace, no relish for trustful concord. 1. We allude to that company of captious borderers just beyond the limits of Church communion, who refuse to step across those limits, because of the alleged inconsistencies or sins of some who are already there. Such persons can see nothing in the gospel but its difficulties, nothing in ecclesiastical organizations but their defects, nothing in Church members but their inconsistencies, real or attributed. 2. There is a class of the hypocrites, rebuked in the text, to be found inside the pale of Church communion. The needed remedy must be applied to thine own heart. It is at home where reform, as well as charity, must begin. Get all set right between thine own conscience and God. Let His love again expand and cheer thy heart: and then thy fellow-believer will appear more amiable in thy sight. If any little inconsistencies attach to him, thou shalt clearly see them, and mayest be able, with all the nice discrimination of a sound mind, and all the delicate dexterity of a charitable hand, to take the mote out of thy neighbour's eye: and both of you shall be benefited by the operation. "Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." (Sermons by Wesleyan Ministers.) Parallel Verses KJV: And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? |
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